Since the First Vatican Council in 1869–70, the Roman Catholic Church has recognized in the office of the bishop of Rome a special charism, or spiritual gift, that allows him, under certain conditions, infallibly to define the Christian faith and morals in statements that are “irreformable” of themselves. The purpose of this charism is to provide the faithful the certainty of being taught the saving truth. The two dogmas that Catholics consider covered by this papal gift are those of the Immaculate Conception of Mary, promulgated by Pius IX in 1854, and Mary’s assumption, body and soul, into heaven, promulgated by Pius XII in 1950.
Protestant churches have not claimed to hold general councils or to promulgate dogmas. Perhaps the closest attempt at the latter was the Lutheran Book of Concord, produced in Germany in 1580. Protestant churches have usually viewed their synods or assemblies as competent to “interpret” doctrine under the supreme norm of Scripture and with the guidelines provided by the earlier creeds and confessions that come from the general tradition of the “church universal” or their particular tradition. Since the 20th century, many Protestant synods have included not only pastors but also laypeople in their membership. Consensus: patterns of agreement
Short of dogma, considerable authority accrues to broad patterns of stating and practicing the Christian faith that have maintained themselves over time and space. They appear comprehensive and coherent, even though minor shades of difference are not excluded from their expression.
The Eastern Orthodox churches detect a “common mind of the fathers” (consensus patrum), which allows for some variety of contribution and emphasis among the Fathers. The most respected synthesis is that of John of Damascus (c. 675–749), whose defense of icon veneration also anticipated the decision of the seventh ecumenical council (Nicaea II, 787). In his “Exposition of the Orthodox Faith,” the Damascene first treats God, who is by nature incomprehensible. His existence and unity, however, can be inferred from the contingency and order of the created universe. He has, moreover, revealed himself adequately for our good in those things to which the Law, the Prophets, the Apostles, and the Evangelists bear testimony; humankind can thereby know that God is Trinity, though not the precise manner of the “mutual indwelling” (perichôrêsis) of the three hypostases. After his discussion of God, John treats creation, noting that the angels were created first and that the devil “was the first to depart from good and become evil.” Concerning the wider material creation, he offers a theological perspective on astronomy, meteorology, geography, and zoology. Although human beings, John argues, were made “in God’s image” (i.e., with mind and free will) and “after God’s likeness” (i.e., to go forward in the path of goodness), they fell by pride and became slaves of passions and appetites; yet God continued to care for them. In the economy of salvation, John goes on, God has sought to win humankind back; God became human and acted from within in the person of the incarnate Son. Finally, he explains that since Christ was without sin, death could not hold him. Through faith and baptism humans are in him restored to communion with God, set upon the way of virtue, and renewed in a life that, nourished by the Eucharist, will be crowned by participation in the divine glory. John’s work has remained influential in the Eastern church and was known to Peter Lombard (1100–60) and Thomas Aquinas (1225–74) in the medieval West.
Peter Lombard, master at the cathedral school of Notre Dame and archbishop of Paris, was author of the Four Books of Sentences. This seminal work treats God the Holy Trinity; creation, humankind, and sin; the Incarnation of the Word and the redemption of humanity; faith, hope, love, and the other virtues; the seven sacraments (baptism, confirmation, Eucharist, penance, unction of the sick and dying, ordination, marriage); and the last things (death, judgment, heaven, and hell). The Scriptures and the Fathers—notably Augustine, who is quoted more than 1,000 times—are its principal sources. Peter is not as rigorous as his own teacher, Peter Abelard, in discerning the apparent contradictions in his authorities, for which a dialectical resolution is to be sought (Sic et non; “Yes and No”). Lombard’s “opinions” tend to harmonize with the chosen “sentences” of the Fathers. The Sentences, whose orthodoxy was established by the Lateran Council of 1215, became the standard theological textbook in the medieval West and the subject of many commentaries. It thus helped to shape a nuanced consensus there too, from which disputes and disputations were not absent.
Of perhaps more delayed but certainly longer-lasting effect was the Summa theologiae of Thomas Aquinas. Called Doctor Communis (“Common Doctor”) and Doctor Angelicus (“Angelic Doctor”), Aquinas was canonized by Pope John XXII in 1323 and declared a “Doctor of the Church” by Pius V in 1567. In 1879, Leo XIII enjoined the study of Aquinas on all Catholic theological students. A Neo-Thomist revival marked Roman Catholic theology at least until 1960, and the Angelic Doctor was again commended in Pope John Paul II’s encyclical letter Fides et ratio (1998; “Faith and Reason”).
St. Thomas Aquinas Enthroned Between the Doctors of the Old and New Testaments, with Personifications of the Virtues, Sciences, and Liberal Arts, fresco by Andrea da Firenze, c. 1365; in the Spanish Chapel of the church of Santa Maria Novella, Florence.SCALA/Art Resource, New York
The Summa theologiae begins with the questions regarding human knowledge of God—what may be known by reason and what depends on faith, and the status of language used to refer to God. The first part of the Summa goes on to deal substantively with the Trinity, creation, and human nature. The second and longest part is modeled on Aristotle’s Nicomachean Ethics and finds that much in Aristotle is congenial to Christian moral thinking. The third part—which was left unfinished—is concerned with the dogmatic topics of the Incarnation and the sacraments. Each major question is treated in several articles, which themselves begin with a subquestion, to which a plausible first answer is indicated (Videtur quod, “it seems that”). A different position is briefly stated (Sed contra, “But on the other hand”), usually in the name of a scriptural or patristic authority. Finally, Aquinas develops his own opinion (Respondeo dicendum, “I respond that”), which is basically the second position (though it may integrate valid elements from the first answer) together with replies to remaining objections.