Compendium Theologiae Dogmaticae Tomus I: De Christo Legato Divino, De Ecclesia Christi, De Fontibus Theologicis

5. Theology is divided into theology in the general sense and theology in the special sense. Theology in the special sense is the doctrine of God himself, one and triune. The Greek Fathers often call this theology exclusively, and contrast it with economy, that is, the doctrine of the works of divine providence directed toward the salvation of human beings, especially the Incarnation (e. g. Gregor. Naz. orat. 45, n. 4). Although this way of speaking is no longer in use, it must nevertheless be kept in mind so that the sayings of the Fathers may be understood. Theology in the general sense treats not only of God but also of the relation of creatures to God.

6. By its subject matter, theology is divided into speculative or dogmatic theology, which considers truths only as things to be believed or held, and practical or moral theology, which considers truths insofar as human acts are directed by them and morals are rightly formed.

Dogmatic theology becomes polemical theology when it is treated in such a way that errors opposed to it are refuted and attacks by adversaries are repelled above all. Bellarmine's controversies may serve as an example.

Ascetical theology, which instructs the faithful in Christian virtues, and mystical theology, which is the science of divine things acquired through intimate communion with God, may be assigned to moral theology. Likewise, that more recent discipline called pastoral theology belongs to practical theology. It is not distinguished from the other theological disciplines by definite boundaries, but gathers from them what helps pastors of souls to perform their office rightly and for the spiritual good of souls. Nevertheless, some contend that it is a special science, namely, a scientific exposition of the pastoral office of Christ and the Church.

7. Dogmatic theology is divided into positive theology and scholastic theology. Positive theology gathers revealed truths from Sacred Scripture, the Holy Fathers, and the other sources of revelation, and thus lays firm principles for theological conclusions. Scholastic theology, which is also called speculative in the strict sense, does three things: a) it draws theological conclusions from revealed truths; b) it defends sacred doctrine against adversaries; c) with the aid of the human disciplines (especially philosophy), it illustrates and explains revealed truths, confirms them, shows their connections, and brings them all into one system. It is called scholastic theology because, from the twelfth century onward, this way of teaching theology held the foremost place in the schools of theology. From the sixteenth century onward, however, most of the greatest theologians were accustomed to join positive theology to scholastic theology in such a way that they prefaced speculative expositions with positive arguments drawn from Scripture, the Fathers, and the Councils. This practice still prevails, insofar as the brevity of a course in theology permits; for a more exact study of positive theology, if it is to be pursued securely and fruitfully, presupposes someone well trained in scholastic theology.

Besides the names just explained, other designations are sometimes found. Symbolic theology (that is, comparative theology) compares Catholic dogmas with the tenets of non-Catholic Christian groups (e. g. Moehler, Symbolik). Biblical theology is the name given to the discipline that gathers doctrine from Sacred Scripture alone and arranges the scattered sayings of Scripture under definite headings. If theological sayings are gathered and arranged in this way from the Holy Fathers, the result is patristic theology. The names synodical theology, liturgical theology, and so on are to be explained in the same way.