The Science of Historical Theology is a unique and uniqely conceived book that achieves several objectives at the same time. Its point of departure is a thorough answer to Bultmann's arguments for "demythologizing" Sacred Scripture, but in the process, the author discusses a new concept of history, proposes an instrument for an honest re-examination of the Biblical and Patristic heritage, develops a new concept of science, gives a new idea of history, and offers a clear definition of the science of historical theology. All these objectives are achieved while also buttressing the traditional Catholic philosophical and theological approaches, plus offering a new explanation of the act of understanding, a new framework of scientific objectivity, a new theory of historical causality, and a new approach to the faith-and-reason relationship. For the serious student of philosophy and theology, The Science of Historical Theology contains some exciting and brilliant philosophical and theological insights, including an updated epistemology and theory of history. Being a virtual introduction to theology, the book begins with the insights of the present, reaches back into history for the wisdom of the past, and draws a blueprint for the theology of the future.
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From the Author
This volume presents a definition of historical theology in terms of its three central concepts: science, history and theology.
The contrast between the inductive (empirical) and deductive (Aristotelian) conceptions of science has caused them to be considered mutually exclusive. Actually, they are species of a single genus, but, because their common feature cannot be grasped without an awareness of the scientific medium, the structure of intellectual consciousness must first be brought into view (Article 2). The theory of intellectual consciousness broadens and deepens both conceptions of science.
The word 'history' has been fraught with troublesome ambiguities. The search for a univocal concept of history leads to a discovery of the medium of historical science. Once this medium has been identified (Article 3), it can be analyzed (Article 4), compared with the medium of inductive and deductive science (Article 5), and divided into categories (Article 6). It becomes clear how historical science uses the knowledge of individual things to arrive at its conclusions, and how final causality functions in historical reasoning. Classical (inductive and deductive) science and historical science turn out to be species of one comprehensive scientific genus. To reach this concept it is necessary to trace human knowledge down to its psychological roots. The consequent modification of the Aristotelian theory of knowledge is more a development than an alteration.
This development carries over to the notion of faith and theological science. In the light of intellectual consciousness, the factor of infused contemplation is seen to be included in the act of faith and to have a controlling function in valid theological reasoning. An examination of the object of faith from the viewpoint of historical science delineates the field of historical theology (Article 7).
The lengthy presentation of W.H. Walsh's theory of history is a tribute to his work as a whole. My critique is intended merely to indicate how certain elements of the theory can be improved by using other principles.
The ample space given to the writings of Rudolf Bultmann is a recognition of his success in formulating problems for historical theology. Since I totally disagree with Bultmann's method of surrendering to difficulties that can be resolved, I also totally disagree with his conclusions. This accounts for the space given to my reply.
I am grateful to Prof. Brunero Gherardini for his wise and erudite advice, to Prof. Claudio Zedda for his critical reading of the manuscript, to John Cardinal Wright, and to all who by their prayer and activity have sustained me during the years of research into the subject. I am particularly grateful to Mary, Mother of Jesus, Mother of the Word Incarnate, Mother of the church, and our Mother, for having so many times and in so many ways led me to her Son. And, in humble adoration, I am most grateful of all to the Person of Jesus for being, in the unity of the Most Holy Trinity, the divine Reality that this science is about.
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