Building on Book Five’s considerations of the person and redemptive deed of Christ, Book Six of Matthias Joseph Scheeben’s Handbook of Catholic Dogmatics offers his account of the subjective realization of salvation through Christ’s bestowal of grace. This stands as Scheeben’s fullest treatment of the much-contested notion of actual grace and the issues related to the sixteenth-century de auxiliis controversy concerning predestination and how God moves the human will. Progressing in three parts, Book Six commences with an analysis of the concept of actual grace, establishing how God can move the will without compelling it and providing a richly developed context for understanding God’s motive influence. The second part examines three principal heresies concerning grace—namely, Pelagianism, Semi-Pelagianism, and the Reformation doctrines—using these as a basis for evaluating the Catholic dogmas about grace that were articulated against them. Finally, in the third part Scheeben explores the necessity of grace in light of man’s fallen condition and his supernatural end.
For Scheeben, our status as creatures means that not only all our actions but even our very existence from moment to moment depend on God, who, as our loving Creator, grasps us at the root of our being. This is radical dependence also means that we have certain duties toward God. Ultimately, the only proper posture we can adopt toward him is to bow our heads in profound humility before the one who has granted us participation in being from his infinite generosity. On a very practical level, this dependence means that our true exaltation can only come about through humble submission in love to him who made us. We do this through the handing over of our being to him in sacrifice (made possible by the sacrificial self-offering of Christ), just as true Aufklärung (enlightenment) can only come about by the sacrificium intellectus, the handing over of our intellect to the one who gives it back to us divinized by the light of faith. Everything is ultimately grace in that creation itself is absolutely gratuitous, a pure gift. But in God’s providence, we stand in relation to God in distinct ways on account of his stupendous generosity and love. While everything is indeed grace, there is a “double gratuity” that marks the Christian life: the grace of creation and that of divine sonship. The whole point of distinguishing nature and grace lies precisely in preserving the supernatural splendor of this twofold gratuity—that is, in distinguishing the grace of the natural order from the grace of our supernatural participation in divine life. If we don’t have a robust sense of the natural order, we won’t see how transcendent the supernatural order truly is.
Where and how do we encounter God’s revelation made once for-all in Christ Jesus? The answer to this urgent question is explored in Matthias Joseph Scheeben’s Handbook of Catholic Dogmatics, Book One: Theological Epistemology, Part One: The Objective Principles of Theological Knowledge, here translated for the first time in English by Michael J. Miller. Scheeben (1835–1888), a renowned German theologian, in this unabridged first part of a two-volume set, begins with a discussion of the nature and scope of dogmatic theology as a science. He treats divine revelation as the source of theological knowledge and as transmitted in Scripture and in the Apostolic Tradition. Included in this volume is Scheeben’s treatise, “The Objective Principles of Theological Knowledge.” Scheeben writes on faith in its source, contents, and handing on in the Church as it confronts the believer, eliciting his or her assent.
Matthias Joseph Scheeben’s masterful Handbook of Catholic Dogmatics: Book One: Theological Epistemology, Part Two: Theological Knowledge Considered in Itself, translated by Michael J. Miller, concludes the first book of Scheeben’s magnum opus. In Book One, Part Two, readers will find Scheeben’s examination of faith, the subjective principle of theological knowledge. In exact yet beautiful prose, he moves from the study of human belief to supernatural faith, while preserving the reasonableness, freedom, and certainty that accompany faith. Maintaining theology is indeed a “sacred science,” Scheeben treats the understanding of faith by demonstrating human reason’s relationship to the deposit of faith. He concludes this work by shedding light on the subject of dogmatic theology itself, recounting its history from the Patristic era to his own time.
Volume 2 of Matthias Joseph Scheeben’s Handbook of Catholic Dogmatics treats the Doctrine about God. It consists of perennially important topics such as the natural knowledge of God, analogical discourse about God, the divine perfections, and the trinitarian nature of God. Especially notable is Scheeben’s identification of God’s absolute beauty as a discrete attribute. His treatment of the divine life (intellect and will) is similarly rewarding and serves as the transition point to the Trinity of persons. Scheeben’s treatise on the Trinity begins with an overview of Magisterial definitions as well as a survey of the development of the doctrine of the Trinity in the Ante-Nicene Patristic tradition. What follows is another noteworthy aspect of Scheeben’s theology proper. His careful treatment of the Spirit’s procession enables a fruitful attempt at reconciling the divergent Western and Eastern Patristic conceptions thereof that underlie later disputes about the Filioque.
In Handbook of Catholic Dogmatics, Book V, Soteriology Part 1 Matthias Joseph Scheeben delineates who and what Jesus Christ is as the Incarnate Son of God in Person. With characteristic brilliance, Scheeben sets forth in this first half-volume the essential nature and attributes proper to Christ as the hypostatic union of God and man. Beginning with the Scriptural and traditional foundations, he elucidates the Catholic Church’s traditional teaching on Christ’s unity of Person in two natures as they were developed in response to the main Christological heresies of the early Christian centuries. On this basis, he then delves into the speculative depths of the hypostatic union itself as well as the attributes of the God-man that arise from this union. “[T]he translation of the Handbook of Catholic Dogmatics by the greatest speculative theologian of the nineteenth century into the modern lingua franca is an invaluable service to the future of the Church in the secular age. With his speculative penetration of the mystery of the Incarnation in the present volume—enriched by a comprehensive knowledge of patristic, scholastic, and modern theology—Matthias Joseph Scheeben preserves the mystery of Divine Revelation from attempts to naturalize it and the Church from the tendency to reduce it to a merely functional civil religion. He proves that even on the highest level of rational reflection the believer can give to modern man an account for ‘the hope that is in him’ (cf. 1 Pet 3:15), which puts us in a position to clarify definitively our understanding of ourselves and of the world in light of the knowledge of God.” —Cardinal Gerhard Müller— Prefect Emeritus of the Congregation for the Doctrine of the Faith
One of the greatest theologians of modern times, Matthias Joseph Scheeben (1835-1888), brought out a "Handbuch der katholischen Dogmatik" in 7 parts from 1873 to 1887. This tour de force of a refined, lofty, intensely religious scholasticism was conveniently distilled into a 2-volume English handbook by Dr. Wilhelm and Fr. Scannell. Long out of print, the republishing of this Manual will assist and inspire a new generation of theologians who are striving to rediscover the riches of Catholic theology in continuity with the great tradition of the Fathers, Doctors, and mystics of the Church, especially St. Thomas Aquinas.
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The Mysteries of Christianity is Matthias Joseph Scheeben’s youthful magnum opus, a logically rigorous and spiritually profound dogmatic theology. In its pages, he explores the intelligibility of Christianity’s supernatural mysteries and their deep connectedness, ultimately demonstrating that Christian theology constitutes a science before the court of human reason, even as its object transcends human comprehension. Scheeben’s task is to present a unified view of the whole panorama of revealed truth, and he pursues this by considering nine key Christian mysteries: the Trinity, creation, sin, the Incarnation, the Eucharist, the Church and its sacraments, justification, eschatological glory, and predestination. Since the mystery of the Trinity is the root of the supernatural order, Scheeben begins here, showing that the foundation of the salvific economy lies in the eternal processions of persons in God—the begetting of the Son and the spiration of the Spirit being in different ways the cause of the life of grace in the human soul. When the Son and the Spirit are sent into the world in the Incarnation and through the bestowal of grace, they provide the way for human beings to see God face-to-face in the beatific vision, the end for which God created humans. Among the means of return to God, Scheeben particularly emphasizes the Eucharist, on account of its close connection with the mystery of the Incarnation. By placing his treatment of the Eucharist before that of the Church, he signals that his is a genuinely Eucharistic ecclesiology, centered on the abiding presence of the incarnate divine Son.
Building on Book Five’s considerations of the person and redemptive deed of Christ, Book Six of Matthias Joseph Scheeben’s Handbook of Catholic Dogmatics offers his account of the subjective realization of salvation through Christ’s bestowal of grace. This stands as Scheeben’s fullest treatment of the much-contested notion of actual grace and the issues related to the sixteenth-century de auxiliis controversy concerning predestination and how God moves the human will. Progressing in three parts, Book Six commences with an analysis of the concept of actual grace, establishing how God can move the will without compelling it and providing a richly developed context for understanding God’s motive influence. The second part examines three principal heresies concerning grace—namely, Pelagianism, Semi-Pelagianism, and the Reformation doctrines—using these as a basis for evaluating the Catholic dogmas about grace that were articulated against them. Finally, in the third part Scheeben explores the necessity of grace in light of man’s fallen condition and his supernatural end.
The passing years, which bury so many once-famous names under deep layers of forgetfulness, are raising Matthias Joseph Scheeben to an eminence reached by very few scholars. Time is the judge of all achievements, and has pronounced its verdict that Scheeben is the greatest theologian who has written in the German language. The reason for his importance is not hard to find. Scheeben is the chief theologian of the supernatural economy of the world. The intellectual blight known as rationalism had spread widely in the nineteenth century and had made disastrous inroads even in Christian circles. Although preliminary battles waged by Catholics who were turning back the unholy invasion, Scheeben was the champion who finally and decisively drove the enemy out of theology. From the very outset of his theological career, Scheeben had cherished the ambition of making the drab naturalistic world glow again in the light and beauty of grace, of bringing back to the awareness of men the glorious truth that they are God's children. In the first of his major books, Nature and Grace, he describes the supernatural as a sharing in the nature of God. This same theme, the splendor of our supernatural life, is the leading idea of all his works. He thought that a deep appreciation of the mysteries revealed by God was so important that he consecrated the tireless powers of his genius to the task of bringing out their beauty and force, and of emphasizing their meaning for the daily life of man. He insisted that these mysteries are the richest treasure of our spiritual inheritance and that theology is the inspiration of the fullest lie open to use-supernatural life with Christ and in Christ. Scheeben's masterly theological synthesis is best proposed in The Mysteries of Christianity, his most original work, but was clearly formulated from the beginning of his literary activity in Nature and Grace, the book of his energetic youth.
For Scheeben, our status as creatures means that not only all our actions but even our very existence from moment to moment depend on God, who, as our loving Creator, grasps us at the root of our being. This is radical dependence also means that we have certain duties toward God. Ultimately, the only proper posture we can adopt toward him is to bow our heads in profound humility before the one who has granted us participation in being from his infinite generosity. On a very practical level, this dependence means that our true exaltation can only come about through humble submission in love to him who made us. We do this through the handing over of our being to him in sacrifice (made possible by the sacrificial self-offering of Christ), just as true Aufklärung (enlightenment) can only come about by the sacrificium intellectus, the handing over of our intellect to the one who gives it back to us divinized by the light of faith. Everything is ultimately grace in that creation itself is absolutely gratuitous, a pure gift. But in God’s providence, we stand in relation to God in distinct ways on account of his stupendous generosity and love. While everything is indeed grace, there is a “double gratuity” that marks the Christian life: the grace of creation and that of divine sonship. The whole point of distinguishing nature and grace lies precisely in preserving the supernatural splendor of this twofold gratuity—that is, in distinguishing the grace of the natural order from the grace of our supernatural participation in divine life. If we don’t have a robust sense of the natural order, we won’t see how transcendent the supernatural order truly is.
Volume 2 of Matthias Joseph Scheeben’s Handbook of Catholic Dogmatics treats the Doctrine about God. It consists of perennially important topics such as the natural knowledge of God, analogical discourse about God, the divine perfections, and the trinitarian nature of God. Especially notable is Scheeben’s identification of God’s absolute beauty as a discrete attribute. His treatment of the divine life (intellect and will) is similarly rewarding and serves as the transition point to the Trinity of persons. Scheeben’s treatise on the Trinity begins with an overview of Magisterial definitions as well as a survey of the development of the doctrine of the Trinity in the Ante-Nicene Patristic tradition. What follows is another noteworthy aspect of Scheeben’s theology proper. His careful treatment of the Spirit’s procession enables a fruitful attempt at reconciling the divergent Western and Eastern Patristic conceptions thereof that underlie later disputes about the Filioque.
In Handbook of Catholic Dogmatics, Book V, Soteriology Part 2 the nineteenth-century German dogmatician Matthias Joseph Scheeben turns to an in-depth study of Christ’s redemptive deed. He begins this work with an exploration of the prerequisites for the Incarnate Word’s redemptive efficacy—his personal/capital grace and resultant perfections of intellect and will. Scheeben then examines the various states or mysteries of Christ’s life as well as the efficacy proper to his redemptive deed, by which the God-man restores and superabundantly perfects the supernatural order ruined by the first human sin. In this connection, Scheeben also includes his Mariology in this volume precisely insofar as Mary is the mother of the Redeemer. Located here in his Dogmatics, the figure of Mary thus serves as the point of departure for his planned treatment of the grace of Christ in its ecclesial mediation.
Matthias Joseph Scheeben’s masterful Handbook of Catholic Dogmatics: Book One: Theological Epistemology, Part Two: Theological Knowledge Considered in Itself, translated by Michael J. Miller, concludes the first book of Scheeben’s magnum opus. In Book One, Part Two, readers will find Scheeben’s examination of faith, the subjective principle of theological knowledge. In exact yet beautiful prose, he moves from the study of human belief to supernatural faith, while preserving the reasonableness, freedom, and certainty that accompany faith. Maintaining theology is indeed a “sacred science,” Scheeben treats the understanding of faith by demonstrating human reason’s relationship to the deposit of faith. He concludes this work by shedding light on the subject of dogmatic theology itself, recounting its history from the Patristic era to his own time.
In Handbook of Catholic Dogmatics, Book V, Soteriology Part 1 Matthias Joseph Scheeben delineates who and what Jesus Christ is as the Incarnate Son of God in Person. With characteristic brilliance, Scheeben sets forth in this first half-volume the essential nature and attributes proper to Christ as the hypostatic union of God and man. Beginning with the Scriptural and traditional foundations, he elucidates the Catholic Church’s traditional teaching on Christ’s unity of Person in two natures as they were developed in response to the main Christological heresies of the early Christian centuries. On this basis, he then delves into the speculative depths of the hypostatic union itself as well as the attributes of the God-man that arise from this union. “[T]he translation of the Handbook of Catholic Dogmatics by the greatest speculative theologian of the nineteenth century into the modern lingua franca is an invaluable service to the future of the Church in the secular age. With his speculative penetration of the mystery of the Incarnation in the present volume—enriched by a comprehensive knowledge of patristic, scholastic, and modern theology—Matthias Joseph Scheeben preserves the mystery of Divine Revelation from attempts to naturalize it and the Church from the tendency to reduce it to a merely functional civil religion. He proves that even on the highest level of rational reflection the believer can give to modern man an account for ‘the hope that is in him’ (cf. 1 Pet 3:15), which puts us in a position to clarify definitively our understanding of ourselves and of the world in light of the knowledge of God.” —Cardinal Gerhard Müller— Prefect Emeritus of the Congregation for the Doctrine of the Faith
Where and how do we encounter God’s revelation made once for-all in Christ Jesus? The answer to this urgent question is explored in Matthias Joseph Scheeben’s Handbook of Catholic Dogmatics, Book One: Theological Epistemology, Part One: The Objective Principles of Theological Knowledge, here translated for the first time in English by Michael J. Miller. Scheeben (1835–1888), a renowned German theologian, in this unabridged first part of a two-volume set, begins with a discussion of the nature and scope of dogmatic theology as a science. He treats divine revelation as the source of theological knowledge and as transmitted in Scripture and in the Apostolic Tradition. Included in this volume is Scheeben’s treatise, “The Objective Principles of Theological Knowledge.” Scheeben writes on faith in its source, contents, and handing on in the Church as it confronts the believer, eliciting his or her assent.
Building on Book 3 of the Dogmatics’s consideration of creation and grace and anticipating Book 5’s treatment of salvation, Book 4 of Scheeben’s Handbook of Catholic Dogmatics presents his theory of sin and its concrete realizations among the angelic order and humankind. Notable is his stress on the character of original sin as an offense against the supernatural order, that is, against our adoptive sonship—and so as the biblical mysterium iniquitatis. Also noteworthy is the nuanced way he handles the relation between sin as a privation of grace and the wounding of human nature, original sin’s hereditary character, and the mysterious nature of angelic sin.
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