Apologeticae sive Theologiae Fundamentalis, Tomus II (Pars Altera): Demonstratio Catholica
Hilarin Felder (1867–1951)
Apologeticae sive Theologiae Fundamentalis
First published 1920
Tomus II—Demonstratio Catholica—completes Hilarin Felder's Apologeticae sive Theologiae Fundamentalis by treating the Catholic Church as the historical bearer and interpreter of revelation. Published at Paderborn in 1920 (with the second-edition setting issued in 1923), it develops the marks, continuity, authority, and universality of the Church through biblical, historical, patristic, and scholastic argument. Read with Tomus I, it documents the structure of early twentieth-century Catholic fundamental theology and the apologetic priorities of the period. Schola presents the 1920 Latin edition with an English translation.
Prooemium
§ I: De ecclesia ut societate christifidelium
Dissertatio I: De institutione ecclesiae
Caput I: De facto ecclesiae a Christo institutae
Articulus I: Realitas ecclesiae a Christo institutae
Subarticulus I: Testimonium Christi ipsius
Subarticulus II: Testimonium apostolorum Christi
Subarticulus III: Testimonium antiquitatis christianae
Articulus II: Unicitas ecclesiae a Christo institutae
Subarticulus I: Testimonium Christi ipsius
Subarticulus II: Testimonium apostolorum Christi
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By the words of the apostle the Church is called "house of God"1 or "temple of God"2 by a singular name, besides which no other could be built, since it is built up out of all the faithful "upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone."3 Likewise St. Paul calls the Church the bride of Christ4 and the (mystical) body of Christ.5 Christ, however, does not have many brides, nor many bodies. Indeed, the doctor of the Gentiles expressly intimates this as well by comparing all the faithful of Christ to one body, whose head is Christ.6
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In the time of the apostles a single universal Church existed in fact. For the epistles of the apostles are either inscribed and sent to particular congregations, which nevertheless were joined with the other churches, or to all the faithful of the whole world. Likewise the council of the apostles gathered at Jerusalem about twenty years after the death of Christ binds all the faithful and prescribes the same laws to all.7 No trace, therefore, of a divided Church appears in the time of the apostles. From which we rightly conclude that Christ instituted only one Church.