twofold point of view: either absolutely, in His essence, or relatively, in His outward activity (operatio ad extra). Dogmatic theology is accordingly divided into two well-defined, though quantitatively unequal parts: (1) the doctrine of God per se, and (2) that of His operation ad extra. The first part may again be subdivided into two sections, one of which treats of God considered in the unity of His Nature (De Deo Uno secundum naturam), the other of the Trinity of Persons (De Deo Trino secundum personas). His operation ad extra God manifests as Creator, Redeemer, Sanctifier, and Consummator. Divine Revelation, so far as it regards the created universe, includes the creation of nature, the establishment of the supernatural order and the fall from that order of the rational creatures-i. e., men and angels. The treatise on the Redemption (De Verbo Incarnato) comprises, besides the revealed teaching on the Person of our Saviour (Christology), the doctrine of the atonement (Soteriology), and of the Blessed Mother of our Lord (Mariology). In his rôle of Sanctifier, God operates partly through His invisible grace (De gratia Christi), partly by means of visible, grace-conferring signs or Sacraments (De Sacramentis, in genere et in specie). The dogmatic teaching of the Church on God the Consummator, is developed in Eschatology (De Novissimis). Into this framework the entire body of special dogma can be compressed. READINGS:-S. J. Hunter, S. J., Outlines of Dogmatic Theology, I, 1 sqq.- Wilhelm-Scannell, A Manual of Catholic Theology, London, 1899, I, xvii sqq.- Schrader, S. J., De Theologia Generatim, Friburgi 1861.- Kihn, Enzyklopädie und Methodologie der Theologie, Freiburg 1892.-C. Krieg, Enzyklopädie der theol. Wissenschaften, nebst Methodenlehre, 2nd ed., Freiburg 1910.-J. Pohle, "Die christliche Religion" in Die Kultur der Gegenwart, I, 4, 2, pp. 37 sqq.- Cfr. also D. Coghlan in the Catholic Encyclopedia, Vol. V. s. v. Dogma."- J. H. Newman, The Idea of a University, Disc. 2 sqq. New edition, London 1893.- Hettinger-Stepka, Timothy, or Letters to a Young Theologian, pp. 351 sqq., St. Louis 1902.-T. B. Scannell, The Priest's Studies, pp. 63 sqq., London 1908.-F. J. Hall (Anglican), Introduction to Dogmatic Theology, New York 1907. 66 GOD HIS KNOWABILITY, ESSENCE, AND ATTRIBUTES PREFATORY REMARKS Here below man can know God only by analogy; hence we are constrained to apply to Him the three scientific questions: An sit, Quid sit, and Qualis sit, that is to say: Does He exist? What is His Essence? and What are His qualities or attributes? Consequently in theology, as in philosophy, the existence, essence, and attributes of God must form the three chief heads of investigation. The theological treatment differs from the philosophical in that it considers the subject in the light of supernatural Revelation, which builds upon and at the same time confirms, supplements, and deepens the conclusions of unaided human reason. Since the theological question regarding the existence of God resolves itself into the query: Can we know God?-the treatise De Deo Uno naturally falls into three parts: (1) The knowability of God; (2) His essence; and (3) His divine properties or attributes. PART I THE KNOWABILITY OF GOD CHAPTER I HUMAN REASON CAN KNOW GOD Human reason is able to know God by a contemplation of His creatures, and to deduce His existence from certain facts of the supernatural order. Our primary and proper medium of cognition is the created universe, i. e., the material and the spiritual world. In defining both the created universe and the supernatural order as sources of our knowledge of God, the Church has barred Traditionalism and at the same time eliminated the existence of Atheism, though the latter no doubt constitutes a splendid refutation of the theory that the idea of God is innate. SECTION I MAN CAN GAIN A KNOWLEDGE OF GOD FROM THE PHYSICAL UNIVERSE ARTICLE I THE POSITIVE TEACHING OF REVELATION In entering upon this division of our treatise, we assume that the reader has a sufficient acquaintance with the philosophic proofs for the existence of God, as furnished by theodicy and apologetics. As against the attempt of atheists and traditionalists to deny the force and stringency of these proofs, Catholic theology staunchly upholds the ability of unaided human reason to know God. Witness this definition of the Vatican Council: 2 "Si quis dixerit, Deum unum et verum, creatorem et Dominum nostrum, per ea quae facta sunt, naturali rationis humanae lumine certo cognosci non posse, anathema sit— If any one shall say that the one true God, our Creator and Lord, cannot be certainly known by 1 Cfr. Hontheim, S. J., Theodicaea s. Theol. Naturalis, Friburgi 1893; Fr. Aveling, The God of Philosophy, London 1906; C. Gutberlet, Theodicee, 2nd ed., Münster 1890; B. Boedder, S. J., Natural 2 Sess. III, de Revel., can. i. |
