Saturday, June 24, 2023

"Introduction" to Denzinger, Enchiridion Symbolorum on Theological Notes and Infallible Definitions

The following excerpts come from:

 

Heinrich Denzinger, Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals, ed. Peter Hünermann, Robert Fastiggi, and Anne Englund Nash (43rd ed; San Francisco: Ignatius Press, 2012)

 

Doctrinal decisions often included theologian censures with which the condemnable nature of a doctrine is indicated. . . . The customary distinctions are: a doctrine is of “divine faith” (de fide divina) if it belongs either expressly or implicitly to revelation. A doctrine is “of divine and Catholic faith” (de fide divina et catholica) if in addition it has also been formally presented for belief by the Church’s Magisterium. A proposition that is “close to the faith” (fide proximum) is, in the unanimous opinion of the theologians, to be regarded as revealed truth and is held by the Church but without being presented as revealed. Another important qualification pertains to truths that, while not formally included in revelation, remain so closely tied to it that they are presented by the Magisterium as definitive truths. Traditionally, one speaks here of a “truth of ecclesiastical faith” (de fide ecclesiastica). In addition, there are theological opinions that are qualified differently. In its use of theological censures and qualifications, the Magisterium is guided by the theological linguistical usage of each respective epoch. (pp. 8-9).

 

When it is said of infallible definitions that are irreformable in themselves and not because of the consent of the Church, this means that the propositions of the pope do not require the retroactive assent of the episcopacy in order to be binding any more than the definitions of a legitimate council require the assent of any additional authority in order for them to be binding. They are the final authorities, so that one cannot appeal such a decision to another authority. Through infallible doctrinal decisions, individual believers and the Church as the people of God, are not deceived or led into error with respect to the gospel. This qualification does not mean, however, that the definitions in each case represent ideal, that is, absolutely perfect answers to the problems of faith and morals that at a later date cannot be taken up again, clarified, and amended. If it of course the case that all definitions are in need of interpretation. Their meaning is to be construed through their being placed within the comprehensive understanding of the faith and in the context of the tradition of the faith.

 

This possibility thus characterized for establishing the certainty of the faith does not in any case hold absolutely but only with regard to the content of the faith that is capable of being defined and thereby clearly delimited and internally coherent. The Church’s Magisterium could not define the truth of revelation in its totality. (p. 9)

 

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