Regla de Fe y lugares teológicos. Una investigación en las obras principales de Tomás Moro

Abstract

The major interest of Thomas More, after having entered into the controversy concerning the subject of the Rule of Faith, is to affirm the primacy of the praphetic and teaching authority of the christian community established by Jesus Christ in a visible and hierarchical Church whose principle of life is the Holy Spirit. This is his way of withstanding the lutheran principle of sola scriptura. The subject of the Rule of Faith, as a consequence, is studied in the light of a doctrine on the Church and of its necessary mediation. The Church is the starting point of the spiritual life and the profession of faith of each individual Christian. From this consideration, rich in evangelical sense and in its consequences for the theological method, Thomas More goes on to examine and appraise the different loci which exist in the Christian tradition. He puts the Holy Scriptures in a place of pre-eminence since it is the written Word of God. In spite of the abuses promoted by the reformists, More approves of the reading of the Bible in the vernacular. The study of the Fathers as interpreters of the Holy Scriptures and as qualified witnesses of Tradition has a particular importance in the studies carried out by More. He gathers and makes use of the doctrine of Inspiration which during the Middle Ages was extended to the patristic writings. Nevertheless, he points out and limits the doctrinal value of these writings so that they might be submitted to the authority of the Church. More pauses to consider the General Council of Christianity which represents the highest authority of the Church in all matters concerning doctrine and discipline. The councils bind the christian community not only as exponents of canons which make up the deposit of the Catholic faith. They bind and teach especially as the living Magistery and permanent oracle of the Church which exists in each historical moment. It could be said that in these considerations More tries to reason all the consequences of his criticism to the principle of Sola Scriptura in itself or in parallel versions; the Word is above the texts. The decrees of the General Council, as well as the writings of the Fathers of the Church, have to do with the sense of Faith present in the Christian community which nourishes and receives them at one and the same time. More mentions to the Roman Pontiff as the "oracle of the divine word". This presents us with an interesting development in the English theology of the Renaissance. It amounts to say that in his teaching role, the Roman Pontiff as a summary of the Church.