Theological Method Research Articles

Vardagsteologi och tonårsmagi

Everyday Theology and Teenage Magic: Approaching an Ethnographic-Theologic Research Method with the Aid of Children’s Literature The aim of this article is to explore how ethnographic theological method can be understood, by relating it to fantasy literature for children and young people. I am discussing children’s theological agency, focusing on relationality, hybridity and changeability, showing how children’s literature can be used to exemplify practical theological theory and method. I will primarily refer to Natalie Wigg-Stevenson’s book Ethnographic Theology: an Inquiry into the Production of Theological Knowledge and the Swedish YA novels about Engelsfors (The Circle, Fire and The Key) by Mats Strandberg and Sara Bergmark Elfgren. I am looking into questions about knowledge as contextual, embodied and relational and how uncertainty and liminality can enable, rather than hinder, action. I am using concrete examples from the novels, such as a magical book and a “body switch” episode, where the characters are magically transformed to each other, to discuss how interaction and interpretation are dependent on embodiment and context. By relating the novels to Wigg-Stevenson’s understanding of ethnographic theology, I am discussing the fluidity and uncertainty inherent in practical and ethnographic theology, children’s possibilities for agency in complex situations and children’s literature as a tool to understand and explain a research process in the field of ethnographic theology.

Decolonising Palestinian Liberation Theology: New Methods, Sources and Voices

With the rise of decoloniality in scholarship, contextual theologians have attempted to critically evaluate theology and its Eurocentric epistemological assumptions. Such an attempt has yet to be seriously embarked upon regarding Palestinian Liberation Theology (PLT). Since its academic inception, PLT has been predominantly articulated by two Protestant theologians: Naim Ateek and Mitri Raheb. Although these important theologians are the pioneers of PLT, Ateek and Raheb rely on white-Western theological methods, sources and assumptions. Moreover, the two thinkers primarily target a Western audience, which makes their theology less applicable and relevant to Palestinians. As such, PLT has yet to fundamentally reflect on the many Palestinian sources and methods for constructing an indigenous Palestinian theology. Consequently, this article seeks to indigenise PLT. After examining the coloniality within the work of Ateek and Raheb, the article will argue for new methods and sources for developing PLT. This will include: (1) traditional and local Palestinian Christian practices from the Orthodox tradition and (2) concepts within Palestinian popular resistance and consciousness against settler colonialism. These new methods and sources compensate for some of the limitations PLT currently holds and erode its existing Eurocentric epistemological assumptions. This article is intended to function as a self-critical endeavour on our own Christian theology of liberation in Palestine and invites other Palestinian and Arab theologians to dialogically develop our theologies in a decolonial and intersectional manner.

Thinking theologically about student success: Higher education with a higher calling

Scholarly definitions of student success have become increasingly transactional and thereby reflect a specific form of modern utilitarianism. In this paper, we use a theological map to explore the terrain of contemporary student success scholarship and practice in an effort to re-imagine how the Christian faith might animate a vision of student success for scholar-practitioners. First, we review the current scholarly landscape, second, we show where it falls short. Third, we use the practical theological method to outline a theological vision of student success. Finally, we propose ways to bridge the gap between current practice and theological vision.

Implementing Multiculturalism in Indonesian Higher Education: An Epistemological Analysis

The study of the implementation of multiculturalism in higher education implies an investigation of the ideologies adopted and the strategies applied in promoting equality. In analyzing ideologies and strategies for realizing multiculturalism in higher education institutions in Indonesia, this study explores them through an epistemological analysis focusing on sources and methods of knowledge. This qualitative study that collected data through interviews, document analysis, and observations found that the sources of knowledge used at non-religious universities were reason, experience, and intuition, while religious universities used apocalyptic texts, reason, experience, and intuition. In terms of methods of knowledge, the two types of universities equally applied the scientific method but with different characteristics. Non￾religious universities that offered a variety of study programs used a wider variety of disciplines. Religious institutions that generally developed religious disciplines such as Islam with a limited number of general study programs tended to apply scientific methods related to religious discourse in particular. The use of apocalyptic texts and the application of theological methods were found only in religious institutions.

EKLESIOLOGI WILLIAM CHANG: BERTEOLOGI DAMAI DI TENGAH KONFLIK

This study focuses on William Chang's ecclesiological research: "Doing Theology of Peace in the Middle of Conflict". There are two objectives of this research. First, to investigate the roots and sources of conflicts that have occurred in West Kalimantan, and the second is to offer a peaceful theology method proposed by William Chang to readers in order to resolve and anticipate the emergence of similar conflicts. This research has its context in West Kalimantan. The reason why the author chose West Kalimantan as the object of research is firstly because West Kalimantan has experienced bloody and deadly conflicts that have resulted in a loss of peace there. In such a situation, the Church is called to proclaim and maintain the order of peaceful life as mandated by Christ. The method used in this research is qualitative research methods. Here priority is given to research related to the results of previous research on the conflicts in West Kalimantan. Furthermore, the writer presents what the Church teaches regarding how to respond to social problems. Departing from these two theses, the writer then conducts a critical analysis by comparing it with the theological methods offered by William Chang. After going through a series of analyzes, this research finds that William Chang's method provides a contextual theological offer for the people of West Kalimantan.

Ecclesiological Analysis of Women Leadership: A Theological Reflection

The important of the role of women in the life of the church cannot be over-emphasized. This is because research shows that larger percentages of church attendants who are active members are women. Incidentally, directly or indirectly most women are relegated to the background in terms of leadership position in the church probably due to cultural bias or the patriarchal nature and tradition of various culture and the Holy writ. This paper adopts an analytical and theological method in presenting the ecclesiological analysis of women leadership and the reflection thereof. Research shows that the majority of women throughout the world are still suffering from systemic trends of violence, inequality, discrimination, abuse, and neglect at home, in the labour market, church, and in society at large. Also, a second century Rabbi named Judah, Ben Ilai exclaimed: “Thank God I am not a woman, a slave, or a pagan” and down the centuries, many have also exclaimed the same sigh of relief. Some, even within Evangelicalism today, consented that this is the reason why Jesus chose twelve men to be the future leaders of the church and probably why Paul told Timothy not to permit a woman to teach in the church or have authority over a man; this in a sense is a sweeping generalization. Nevertheless, women as followers in the church play a significant roles in the composition of and roles within the church. Therefore, women in one way or another participate in the leading of the church as they influence the leadership of the church in diverse ways. Consequently, this paper examines the concept of Ecclesiology and women leadership and the theological reflection thereof.

Puo Pha!: African theology is a public theology of dialogue

In this article it is aimed to demonstrate that African theology is a public theology and a theology of dialogue based on its vocalism and oralism. The starting point is the definition of African theology, including its theologising methodologies. The method of research is a critical analysis of literature studies across the disciplines. A Sesotho proverbial or idiomatic puo pha! (orality) is used to illustrate that the decolonisation of theology is possible through African proverbs. This approach enhances African theology in its endeavours to unshackle itself from the western theology. As puo pha! African theology is the voice that addresses social menaces without compromises. It is the voice speaking not from the top, but from below. It is the voice of the masses, more than that of the intellectual elites. As puo pha! it engages African realities and experiences to make theological conclusions. It is argued here that African theology operates in public spaces since it is person-centred, expresses itself through processes of inculturation and is prophetic in character. Results show that African theology is a theology of encounter, and it is interactive. It becomes dialogical in nature, as it invites cultural contexts and eco-sciences in through dialogue in order that it may become relevant to African realities. The conclusion is the recommendation that African theologians embrace and promote an integrated theological method that synergises puo pha! with written theology for African theology, to have both biblical fidelity and cultural relevance.Contribution: The article intends to impress the validity of African proverbs in explaining theology, practised within African context. It demonstrates the sensibilities of African theology as a public theology and a theology of dialogue.

Fear and liberation from fear in the writings of Tomislav Ivančić

Much like philosophy and psychology, theology also deals with the phenomenon of fear, each field of study defining it in their own way. What they all share is the understanding of fear as a deeply human phenomenon, affecting man in his entirety and diminishing his abilities. This study aims to present a theological approach to understanding fear, including elements of a therapy that promises man’s liberation from fear. Tomislav Ivančić classifies fear as a spiritual illness affecting both man’s body and soul. This realm of the spirit is healed by a transcendental power rather than by man, and it is precisely this what makes his hagiotherapy special. The therapy seeks to heal both the source and the cause of fear and to equip man for a new life, a life in trust that Ivančić sets against a life in fear. The presented theological method is underpinned by theoretical tenets and emerges from practice. The authors point out its potential contributions in today’s age of increased care for personal health. The study, which is the first of its kind to have been done in relation to this topic, used the hermeneutical approach of interpreting texts within their given context.

St. Thomas Aquinas's Appeal to St. John the Baptist as a Benchmark of Spiritual Greatness

St. Thomas Aquinas's Appeal to St. John the Baptist as a Benchmark of Spiritual Greatness John Baptist Ku, O.P. When we think of sources of St. Thomas Aquinas's speculative theology, we rightly recall teachings given in Scripture—such as that sin came into the world through one man (Rom 5:12) or that all that the Father has belongs also to the Son (John 16:15)—as well as teachings, based on Scripture, imparted by Church councils or Fathers, such as that Christ is one person with two natures1 or that the human nature of Christ is an instrument of his divinity.2 In the project of faith seeking understanding, these teachings lead expeditiously to distinctions and clarifications concerning person and nature, habit and action, primary and instrumental causality, intellect and will, faith and reason, and the like. However, the saints themselves too serve as a source for Aquinas's speculative theological reflection. Though they admittedly constitute a less abundant source than scriptural, conciliar, or patristic teaching, the saints' contribution to Aquinas's theology merits our attention. For instance, in "Jean-Baptiste: figure du prêcheur chez Thomas d'Aquin," Jean-Pierre Torrell observes that Aquinas's research into the Fathers of the Church for the Catena aurea bore considerable influence on his subsequent works, and Torrell documents how Aquinas's treatment of John the Baptist is a precise case that shows this influence.3 More recent [End Page 1119] scholarship has, fortunately, taken note of the saints' contribution to Aquinas's theology—in the figures of St. Benedict and the virgin martyrs.4 This article will therefore examine St. John the Baptist as just such a source of Aquinas's speculative theology. Aquinas appeals to St. John as a benchmark of spiritual greatness against which to situate other figures: Christ, angels, Mary, apostles, prophets, evangelists, priests, and the people of God. By examining these cases, we will not only observe the Angelic Doctor's appreciation of the saints as our teachers, as examples to be imitated, and as proofs of God's love in transformative grace; we will also witness aspects of the Dominican master's theological method, that is, in his manner of interpreting Scripture and his application of reason to scriptural data to make arguments and draw conclusions.5 For instance, in his treatment of the least in the kingdom of heaven, Scripture will definitively confirm what theological reasoning can determine concerning the knowledge of those with the beatific vision. Furthermore, his exposition on the Blessed Virgin will reveal that he reads the Bible as a whole with one divine author, in support of traditional interpretations.6 However, he is not naive about diverse human authorship and the literal versus the spiritual senses [End Page 1120] of Scripture,7 and his methodology unveils his explicit conviction that Scripture must be the basis of theological claims.8 My presentation will unfold in five sections. After (1) a glance at some of Aquinas's comments on the authority of various sources of theology so as to situate our conversation about the saints as a source of theology, I will review Aquinas's enlistment of John the Baptist as a standard by which to establish: (2) three simple points about Christians and Christ—that all of the articles of faith must be accepted, that prepubescent children can enter religious life, and that Christ's baptism manifests divine power—(3) the superiority of angels to wayfarers, among whom John the Baptist is the greatest, followed by apostles, prophets, and evangelists; (4) the eminence of John the Baptist and a ranking, in order, of God, angels, John the Baptist, prophets, priests, and then God's people; and (5) the holiness of Mary the Mother of God. The Authority of Various Sources of Theology In just a few lines in the Summa theologiae, Aquinas identifies the roles of reason and authority in theology. On one hand, "it is most proper" to theology to offer "proofs from authority," since theology's "principles are known through revelation"—making theological arguments dependent on "the authority of those making the revelation." But on the other hand, theology "also uses human reason, not to...

Reading the Universe of Signs Well: Prospects for Partnering Theosemiotic with a Christian Semiotic Theology

Reading the Universe of Signs <i>Well</i>: Prospects for Partnering Theosemiotic with a Christian Semiotic Theology

Integral Ecology As Theosemiotic: A Case For A Pragmatist Theological Ethics

Integral Ecology As Theosemiotic: A Case For A Pragmatist Theological Ethics

ELABORATING AN INDONESIAN SOCIAL MARIOLOGY BASED ON THE EXPERIENCE OF THE FAITHFUL

This article attempts to answer the following question: how to elaborate an Indonesian social mariology that is based on the experience of the faithful? In answering this question, this article uses the critical reading method on four main themes, namely: (1) social mariology according to Clodovis M. Boff; (2) Contextual theology according to the FABC (Federation of Asian Bishops' Conferences); (3) The methods of contextual theology according to Stephen B. Bevans; (4) Gadamer's philosophical hermeneutics. The results of this critical reading have been synthesized in the following 3 subjects: (1) social mariology, (2) social mariology within the context of the FABC’s contextual theology; (3) a plan of Indonesian social mariology based on the experience of the faithful. An authentic contribution of this article is found in number 3: it offers a way to be applied in heeding the context, namely by processing the experience of the faithful. This approach is based on the way of Asian contextual theologizing according to the FABC and Gadamer's philosophical hermeneutics. Besides to social mariology, this method can be applied to other themes of contextual theological studies.

Towards a Doctrinal Pragmaticism: Charles S. Peirce and the Nature of Doctrine

Summary In this paper, I aim to retrieve insights from the philosophy of the polymath Charles Sanders Peirce, which he referred to as pragmaticism. What Peirce is perhaps best known as is being the father of pragmatism. In order to differentiate his project from other thinkers such as William James and John Dewey, who likewise referred to their projects as pragmatism, he renamed his pragmatism to pragmaticism.Peirce’s pragmaticism has much to offer theologians, especially concerning theological method. I demonstrate this claim by showing the usefulness of three of Peirce’s pragmaticist concepts. The first section of this paper briefly explicates the foundational concepts of pragmaticism, which are the pragmatic(ist) maxim, the semiotic nature of understanding, and fallibilism. The second section of this paper provides a sketch of the benefits these three concepts have for theological method.

UST’s Contribution to the Development of Moral Theology in the Philippines

The paper discusses the contribution of the University of Santo Tomas (UST), particularly of the Faculty of Sacred Theology, to the development of Moral Theology in the Philippines. It traces the foundations of UST’s Moral Theology tradition from the Thomistic Aristotelian tradition of the Dominicans who taught this discipline in UST. It also talks of missionary catechesis as a method in moral theology, and of the manualist moral theology. It moreover discusses the development of moral theology after the Second Vatican Council. It will end with a mention of the emergence of Bioethics, treated as a theological moral discipline, and the introduction of the Salamanca process in the teaching and research of Moral Theology. It concludes with a presentation of how the professors of moral theology in the University responded to the challenges posed by the COVID-19 pandemic.

La teología práctica-empírica como un posible enfoque metodológico para un ulterior desarrollo de la teología latinoamericana de los signos de los tiempos

The theology of the signs of the times is already part of the Latin American theological tradition. All in all, this theology raises two questions that remain open: what could be meant by locus theologicus, applied in this case to current history, and, therefore, the role that it would have for theology; and, on the other hand, how can theology study this theological place in a methodically founded way. Seeking to contribute particularly to the second issue, the following article will collect the most recent studies regarding the first aspect as fundamental bases, to then focus on the second question, trying to show how practical theology and the method of empirical theology can be a contribution to address this methodological challenge. The article will conclude by commenting on the potential that the conjunction of both elements –the understanding of current history as a theological place and empirical practical theology– can have for a further development of the theology of the signs of the times in the continent.

Articulating the atonement: Methodology and metaphor in atonement theology

AbstractDoctrines of the atonement have tended either to elevate the status of one biblical metaphor or to gather together various metaphors into a unified concept or chorus of equal metaphors. The purpose of this article is to shed light on how the biblical metaphors function, using by way of reference the contrasting interpretations of Charles Hodge and Joel Green, who tend towards opposing theories of language based on naïve realism and idealism respectively. Drawing on the work of Colin Gunton, I recommend a mediating approach based on a critical realist theory of language which aims to steer a middle course between rationalism and relativism. Such an approach, which values the epistemic and revelatory potential of metaphors, is facilitated by a more integrative theological method with respect to scripture, reason, tradition and experience.

SUFFERING FROM GOD?

Suffering is an integral part of the status of a believer because the condition of following Christ is the Cross and leaving something, so suffering is the most important part of Christian teaching. Suffering is a fact that exists in every life in life without limits both believers and non-believers, but suffering for believers has a different meaning. The method used in this paper is a theological method with biblical theology studies. In I Peter 4: 13-29 the meaning of suffering for believers is explained, namely: first, as a test of faith to develop perseverance in the believer so that faith becomes stronger after going through purification and producing perseverance and the maturity of faith. Second, suffering for believers aims to glorify God, because through suffering and how to respond by staying grateful and joyful the Spirit of glory is in the believer. Third, suffering is God's will, because God is sovereign over all things and sustains all things with His powerful Word. In this study, the author examines and analyzes suffering for believers in terms of the theological meaning of suffering by exposing the text of I Peter 4: 13-27.

Dimensi Spiritualitas Ekologis Kalender Tradisional Karo

Christian Church has been begun to pay attention to the local culture with involving it as the new resources of ecological spirituality in efforts of the church to study and respond the environmental crisis issues. One of elements of the local culture can be involved in that effort is Wari Sitelupuluh (WS) in Karo Culture. The research aims to find WS ecological spirituality dimensions as an alternative resource to strengthen the ecological spirituality of Karonese Church. The research used qualitative approach with enculturation theology method. The result of the research shows that WS have three applied ecological spirituality dimensions: the experience of the spirit, religious manifestation, and the expression of the spirit of the age. These three dimensions emerge two theological implications that lies WS in source of applied resistance spirituality towards anthropocentric modernconventional spirituality. The two theological implications are the sense of penggejapen (meaning: to feel) and the consciousness of rest.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;&lt;strong&gt;Keywords:&lt;/strong&gt; Consciousness of rest, Ecological Spirituality, Penggejapen, Spirituality, Wari Sitelupuluh&lt;br /&gt;&lt;br /&gt;

The Practice of Mission in Global Methodism: Emerging Trends from Everywhere to Everywhere

The study of Christian missions in the past centuries has focused on missions from the West to the rest of the world. This has been for a variety of reasons, including the significant presence of Western missionaries worldwide, the predominance of Western scholars, and the failure of those scholars to recognize the efforts of non-Western agencies. However, David W. Scott, Darryl W. Stephens, and seventeen other authors who are scholars, missionaries, and pastors challenge this Western-centric and limited view of Christian mission. Rather than focusing exclusively on the mission of Western churches, this collection of articles offers indigenous and global perspectives in understanding twenty-first-century Methodist mission, with the recognition that the Methodist missionaries today are sent from ‘from everywhere to everywhere’.Part 1, ‘Cultivating Global Relationships’, focuses on the challenges that the Methodist mission faces. The authors think carefully about theological development, the decolonization of missiological thinking, and the economics of international mission, and call for transformation and rethinking in intercultural theology, partnership, and finance for twenty-first-century Methodist mission. Parts 2 and 3 explore forms, patterns, ideas, and agencies that became a critical part of twenty-first-century Methodist mission. In part 2, ‘Practicing Contextual Engagement’, eight authors interrogate different forms and understandings of missions led by non-Western agencies in and from different contexts and regions, including Oceania, Asia, Africa, and Latin America. Post-colonial thinking and its engagement with Methodist theology helped authors to decolonize theology, reclaim traditional culture, and differentiate their understanding of mission from the West. The authors introduce ecological mission in Fiji, the role of women in Korea and Latin America, holistic mission and the importance of education in Africa, and diaspora mission as distinct forms, theologies, and practices of Methodist mission today.Part 3, ‘Educating for Missional Formation’, discusses how Methodists should engage with education and Wesleyan tradition. It argues that Methodist mission should be holistic, encompassing the understanding of mission as partnership, evangelism, and service and outreach, aim for reconciliation with all creatures through zero-emission mission, continue to empower women through education, and build a good relationship with Muslims and converts as a way of revealing God’s holiness.The last part of the volume, ‘Discerning the Future of Mission Together’, offers suggestions for twenty-first-century Methodist mission such as peacemaking work, solidarity in suffering, recognizing the importance of lay-led and young people’s initiatives, and careful attention to inequities within global Methodist churches and changing relationships between churches in the global South and the global North.This edited volume is an insightful and helpful work for the study of Christian mission, world Christianity, and Methodism. Several scholarly works over the past decades have successfully demonstrated the shift of the centre of Christian presence from the global North to the global South. However, the changing atmosphere in Christian missions has not been widely recognized despite the growth of non-Western missionary populations from countries in the global South. This book pays needed attention to the diversified patterns of mission escaping from normative forms of mission introduced by the West. Also, it does not stop at introducing the role of theologies, practices, and churches of the global South in Methodist mission, but offers a space to think about the future of twenty-first-century Methodist mission.On the other hand, the book would have benefited from showing how Western Methodism and its mission connect and engage with theologies, practices, and agencies in and from the global South. Where should we locate Western Methodist mission in global Methodism? How should the West engage with twenty-first-century global Methodist mission? A certain level of engagement with the West in exploring the development of Methodist missiology may have added value to their discussion here, since Methodism in the West is also a part of global Methodism.This book, which discusses theologies and practices of mission in global Methodism, contributes significantly to the scholarship on Christian mission, world Christianity, and Methodism. This collection of nineteen articles highlights successfully the changing patterns and practices of mission in global Methodism. I recommend it to scholars and students studying Christian mission, world Christianity, and Wesleyan and Methodist traditions. It would also benefit missionaries and all Methodists interested in learning more about twenty-first-century Methodist mission.

Cajetan on Sacred Doctrine by Hieromonk Gregory Hrynkiw

Reviewed by: Cajetan on Sacred Doctrine by Hieromonk Gregory Hrynkiw Thomas M. Osborne Jr. Cajetan on Sacred Doctrine. By Hieromonk Gregory Hrynkiw. Foreword by Andrew Hofer, O.P. Washington, D.C.: The Catholic University of America Press, 2020. Pp. xxii + 330. $75.00 (hardcover). ISBN 978-0-8132-3347-5. In this book, Gregory Hrynkiw provides a thorough account of the theology of Thomas de Vio Cajetan (1469-1534) and its relationship to faith. Hrynkiw pays special attention to Cajetan's understanding of the subject of theology, theological method, and biblical exegesis. The topic itself is difficult, and it seems to me that its difficulty is increased by three extrinsic factors. First, for much of the twentieth century many scholars largely dismissed Cajetan both as a thinker and as an expositor of St. Thomas Aquinas. Although more recent scholars such as Joshua Hochschild, Lawrence Feingold, and Steven Long have shown that such scholars frequently misunderstood Cajetan and the issues that he addressed, Cajetan's work is largely unknown. Second, Cajetan's readers need to be familiar with late medieval and Renaissance Scholasticism. Frequently Cajetan is not expounding Thomas's texts in their context but rather defending Thomas in light of difficulties raised by such figures as John Duns Scotus (ca. 1265/6-1308), Durandus of St.-Pourçain (ca. 1275-ca. 1332/34), and Petrus Aureol (ca. 1280-1322). Third, Cajetan is only one figure in a long Thomistic tradition. He often relies on the writings of earlier Thomists such as John Capreolus (ca. 1380-1444), and many of his own teachings were rejected or modified by later Thomists of equal or perhaps even greater stature, such as Domingo Bañez (1528-1604) and John of St. Thomas (1589-1644). Hrynkiw deftly guides the reader through these difficulties. He shows how Cajetan's account of sacred doctrine differs from that attributed to him by many twentieth-century scholars and provides an alternative account to that of theologians such as Scotus. Moreover, he shows how Cajetan responds to and builds on theologians such as Hervaeus Natalis (ca. 1260-1323) and Capreolus, and comes into conflict with some of his Thomistic contemporaries and immediate successors, such as Sylvester Mazzolini Prierias (ca. 1456/7-1527). [End Page 498] The book has two parts. The first is entitled "Sacred Doctrine Is the Framework." This part consists of three chapters about what sacred doctrine is in relation to faith, the Church, and the Apostles' Creed. The second part is entitled "Sacred Doctrine as the Habit of Theology." It consists of three chapters that in some way correspond to the various articles of question 1 of the Summa theologiae, which is on sacred doctrine. A conclusion indicates Cajetan's importance in the history of theology and as a resource for contemporary theology. Hrynkiw draws not only on Cajetan's famous commentary on the Summa theologiae, but also on many of Cajetan's theological opuscula and his later works on biblical exegesis. One historical controversy has been over the very meaning of "Sacred Doctrine" and its relationship to theology. For instance, article 1 of the Prima pars's question on sacred doctrine considers the necessity of revelation, which seems to be about faith, whereas the remaining articles are on sacred doctrine as a science, which is how Thomistic theologians understood theology. The argumentative nature of theology is discussed only in article 8. In chapter 1, Hrynkiw shows that some early Thomists, such as Capreolus and Natalis, held that the principles of faith are the principles of the science of theology, which draws conclusions from them. On this view, faith and theology would be distinct. In contrast to this earlier interpretation, a prominent contemporary Thomist, Sylvester Prierias, argued that faith and theology were both the same habit. Cajetan developed and defended the earlier position in his description of theology as a scientific habit that is distinct from the habit of faith even though it depends on it. Hrynkiw shows that the same issues were debated during the Thomistic revival of the twentieth century. He indicates how Marie-Dominique Chenu, who changed his mind over precisely this issue, would have benefited from a more careful...