دانلود کتاب History of Theology

It is impossible to understand the crucial theological issues of today without some appreciation of the historical roots and development of theology itself. The author here presents a systematic history of theology which is unique in its scope, scholarship and readability. The work begins with a definition of the word "theology" from its early pre-Christian usage to its adoption by the Greek and Latin Christians and thereafter. The history of theology that follows is divided into six eras, each one treated thoroughly and with scholarly care. The author identifies and explains exactly what occurred in theological thought and writing; what events and sources shaped theological development in each era; who the theologians were and what contributions they made; and how new trends in theology took shape and were accepted.

Congar offers a history of theology written shortly after Vatican II in the mid 60s. The emphasis
is on theology more than history, ideas more than biographical details.

He begins with the patristic era, where other than the usual Origen and Augustine, the emphasis
is on Clement of Alexandria. It is remarkable how Alexandria produced Cyril, Athanasius and
many other greats of early Christian theology. As the narrative goes on, Congar draws the
comparison and contrast between positive theology and speculative theology.

In the medieval era, following St. Augustine are Boethius, John Scotus Erigiuna and St. Anselm.
What I studied as medieval philosophy was really theology, because in that time the two weren't
distinguished. But there clearly was a tension as to how human reason could become a problem
if it were exalted over the revealed Word of God in Scripture, the Fathers and Councils. This was
clear in the animus of St. Bernard toward Peter Abelard. Thomas Aquinas of course was a champion
of speculative theology, while Bonaventure continued in the tradition of Augustine. Aquinas also
was an heir to Augustine, but expanded upon the intellectualist aspect.

Skipping ahead to the 1800s, the familiar names of Newman, Mohler, Scheeben and Franzelin
are discussed. Newman continues in the tradition of positive theology, going back to the early
Fathers. For Congar, Scheeben had a remarkable balance as a 19th century scholastic. Congar
really knows the Dominican tradition, with Cajetan, Capreolus, Billuart, John of St-Thomas,
Petau, etc. The 24 theses of the early 20th century are discussed. Again, a main theme is the
tension between positive and speculative theology.

Congar was perhaps the most successful theologian at Vatican II, with the themes of the laity,
ecumenism, mystery and the Holy Spirit. In the years immediately after Vatican II, most
famous theologians were either disappointed that the response to the reforms went in the
wrong direction, or kept pushing for faster change. Congar, perhaps because he was successful,
stayed calm and continued with his theological priorities. For instance, he made use of research
by his fellow Dominican Schillebeeckx, but was more measured in his interpretation of him in
the aftermath of the Council.