Unsettled Christianity

Gloria Dei homo vivens – St Irenaeus
May 26th, 2015 by Joel Watts

St. Thomas Aquinas on the Theologian and Orthopraxy

English: Saint Thomas Aquinas (1225-1274) stai...

English: Saint Thomas Aquinas (1225-1274) stained glass window. Cathedral of Saint-Rombouts, Mechelen (Belgium). In the book an extract of St. Thomas’s hymn Pange lingua (“Sing, My Tongue”): Verbum caro pane vero verbo carnem efecit fit(que …) Word-made-Flesh, the bread of nature by His word to Flesh He turns, and He makes … (Photo credit: Wikipedia)

Orthopraxy, the theme for a while among us United Methodists, is not new. The discussion is ancient. It is old. It will happen tomorrow as well. But, what is it? Is it necessary? Do progressives have a monopoly on suggesting that we need orthopraxy? No.

The only thing they have a monopoly on seems to be arrogance.

Well, not really. Fundamentalists have the same thing.

This summation of St. Thomas on the sanctification of theologians is important.

It is impossible to know God if one is not first known by him. This fundamental tenet of Christian thought summarizes the first half of our remarks. Now we can add: one must do God’s will in order to know if this knowledge comes from him. The practice of theology must cause the theologian to grow in holiness. Not only are theologians called to this as disciples of the unique Holy One, but their profession adds to this call a singular exigency: they should be holy because they are theologians. Their orthodoxy must redound to orthopraxis. Here I have stated four principal points that ought to verify this relationship. Obviously, none of these pertains exclusively to theologians, but their discipline gives them a particular reason to apply these points.1

The author, Torrell, cites St. Thomas several times but this one stands out:

“For just as it is better to illumine than just to shine, it is better to pass on to others the things contemplated than just to contemplate.” (ST Ia-IIae, q. 188, a. 6)

And

And similarly the doctors of theology are like principal architects, who research and teach how others ought to work out the salvation of their souls. Simply put, therefore, it is better to teach Sacred Doctrine, and more so meritorious, if done in good intention, which hangs the particular care of salvation of this one and that; thus the Apostle speaks about himself, “Christ did not send me to baptize, but to preach the gospel” [I Cor 1.17]; although to baptize is work most suited for bringing about the salvation of souls; the Apostle again, “Commend to the faithful who will be suitable to teach others” [II Tim 2.2]. Quaestiones de quolibet I, q. 7, a. 2

  1.  Jean-Pierre Torrell, Christ and Spirituality in St. Thomas Aquinas (ed. Matthew Levering and Thomas Joseph White; trans. Bernhard Blankenhorn; vol. 2; Thomistic Ressourcement Series; Washington, D.C.: The Catholic University of America Press, 2011), 32.
Joel Watts
Watts holds a MA in Theological Studies from United Theological Seminary. He is currently a Ph.D. student at the University of the Free State, analyzing Paul’s model of atonement in Galatians, as well as seeking an MA in Clinical Mental Health at Adams State University. He is the author of Mimetic Criticism of the Gospel of Mark: Introduction and Commentary (Wipf and Stock, 2013), a co-editor and contributor to From Fear to Faith: Stories of Hitting Spiritual Walls (Energion, 2013), and Praying in God's Theater, Meditations on the Book of Revelation (Wipf and Stock, 2014).

Comments

One Response to “St. Thomas Aquinas on the Theologian and Orthopraxy”
  1. My question: What authority determines right conduct; another outside of one’s self or that which is within?

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