Retrieving Fundamental Theology Gerald O'Collins

...Attention must be given to the other fifteen council documents...

...Do the canonical Scriptures pertain constitutively to public revelation...

...As a secondary theme, O'Collins takes up the nature of theology, which he discusses in terms of three "styles," centered respectively on academic study, social action, and worship...

...21...

...Although it might be possible to find better terminology, this position appeals to me as substantively correct...

...With regard to continuing revelation, O'Collins here reaffirms his previous position (already taken in his 1971 book, >/ 20 Foundations of Theology) that "foundational revelation" became complete in the apostolic age, whereas "dependent revelation" continues to be given throughout the ensuing centuries...

...The Pastoral Constitution on the Church in the Modern World (Gaudium et spes) shows that revelation comes as a response to fundamental human questions and harmonizes with the deep cravings of the human heart...

...After pointing out that Vatican IPs approach to revelation is interpersonal, biblical, historical, Christocentric (and yet anthropocentric), sacramental, and ecumenical, O'Collins adds that the council views revelation as a saving event, God's symbolic self-communication in history...

...The deposit of faith became complete with the Apostles, but God has not fallen silent since the first century...

...Although the council gave primary emphasis to the cultivated use of reason (the first model), it recognized the importance of prayer and liturgy for theology (the third model), but the connection between theology and social action (the second model) received little notice in official Catholic teaching until the postconciliar period...

...At some points O'Collins, quoting Piet Smulders, seems to lean toward the view that Scripture is only an inspired record of a revelation previously given in history...

...The reservations that I have expressed are entirely secondary...

...As may be seen from his 1981 book, O'Collins's position is connected with his view of transcendental experience as "the primordial form of God's self-communication...

...At a number of points his positions reflect theological advances made since the council...

...Although generally satisfied with Vatican II' s teaching on revelation, O' Collins points out several shortcomings...

...I am personally inclined toward this second opinion...

...The council can be interpreted as supporting the thesis that revelation is restricted to the biblical religions...

...Although O'Collins deals very adequately with the historical, symbolic, and experiential dimensions of revelation, he says much less about word-revelation, whether narrative or doctrinal...

...He notes that the Dogmatic Constitution on Divine Revelation (Dei verbum), while presenting the principal treatment, does not contain the council's full teaching on revelation...

...Avery Dulles his book, somewhat misleadingly titled, centers about the teaching of Vatican II on revelation...

...At one point O'Collins proposes a curious if not idiosyncratic thesis to the effect that the sixteen documents of Vatican II have a "canonical order" corresponding to the dates of their promulgation...

...These differences of approach do not diminish my enthusiasm for this book, which is possibly the best available introduction to the teaching of Vatican II on revelation, theology, and the use of Scripture...

...I doubt whether there exists any "canonical order" of the Vatican II documents, but if such an order were to be adopted, I think one should begin, as does the Abbott edition, with the four great constitutions which constitute the "hermeneutical center," as was recognized by the Extraordinary Synod of 1985...

...O'Collins writes as a seasoned expert, thoroughly familiar with the primary and secondary literature...

...While O'Collins holds that Vatican II affirmed the presence of revelation in nonbiblical religions, I personally think that the council sought to avoid taking a position on whether the elements of truth and goodness in these religions are due to natural or revealed knowledge...

...Besides being updated, the present work is simpler than its predecessor and more focused on Vatican II, but the themes and positions are similar...

...His opinions are reasonable and well-argued, and are presented in an accessible, nonpolemical style...

...At the same time he rejects any attempt to rearrange the New Testament books in the order of their composition...

...Also excellent is the chapter on love as the essential content of Christian revelation...

...It covers much the same ground as the author's earlier Fundamental Theology (1981), the book that is perhaps being "retrieved" here...

...In comparison with Vatican I, the apophatic (or "veiled") dimension of revelation is less prominent...

...He might be accused of neglecting the need for apostolic tradition and authoritative doctrine to give a clear interpretation to the experiences and symbols of revelation...

...On a few minor points I am inclined to differ with the author...

...For the most part I strongly agree with the author's positions...

...I would prefer to say that whatever experience of God we normally have is mediated and elusive...

...Elsewhere he appears to endorse the view of Archbishop Edelby that the history of revelation includes the composition of the sacred books and the formation of the apostolic tradition...

...Gaudium et spes also shows how "the presence and purpose of God" continue to be mediated through the signs of the times, which must themselves be interpreted in the light of God's word...

...Two may be mentioned here...

...After a rewarding analysis of the meaning of love, O'Collins illustrates that meaning by a meditative exposition of the parable of the Prodigal Son in Luke, chapter 15...

...In particular, the Dogmatic Constitution on the Church (Lumen gentium) emphasizes the role of the church in mediating revelation...

...And in its Christocentic orientation, Vatican II tends to underemphasize the role of the Holy Spirit...

...The dominant model of theology at Vatican II was that of a Christ-centered ecclesial science, open to dialogue and fresh investigation...

...I record them not to find fault with O'Collins but rather to indicate what is distinctive to his approach (and perhaps to my own...

...O'Collins is confident that everyone has an experience of God—an experience that is immediate, direct, and undeniable...

...The chapter on revelation as God's symbolic self-communication gives a very helpful exposition of the kind of participatory, transformative knowledge yielded by symbols...