Apologeticae sive Theologiae Fundamentalis, Tomus II (Pars Altera): Demonstratio Catholica

Hilarin Felder

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

Subarticulus III: Testimonium antiquitatis christianae

Caput II: De fine ecclesiae a Christo institutae

Articulus I: Finis proximus ecclesiae

Subarticulus I: Testimonium Christi

Subarticulus II: Testimonium apostolorum

Subarticulus III: Testimonium antiquitatis christianae

Articulus II: Finis remotus ecclesiae

Subarticulus I: Sententia explicatur

Subarticulus II: Sententia probatur

Caput III: De indole ecclesiae a Christo institutae

Articulus I: De indole indefectibili ecclesiae

Subarticulus I: De exsistentia indefectibili ecclesiae

Subarticulus II: De essentia indefectibili ecclesiae

Articulus II: De indole visibili ecclesiae

Subarticulus I: Argumentatio directa

Subarticulus II: Argumentatio indirecta

Articulus III: De indole supernaturali ecclesiae

Subarticulus I: Thesis principalis

Subarticulus II: Consectaria specialia

Corollaria apologetico-dogmatica

Subarticulus I: De corpore et anima ecclesiae

Subarticulus II: De membris ecclesiae

Dissertatio II: De constitutione ecclesiae

Caput I: De constitutione ecclesiae hierarchica

Articulus I: De hierarchia ecclesiae generatim

Subarticulus I: Testimonia evangelica

Subarticulus II: Testimonia apostolica

Subarticulus III: Testimonia patristica

Articulus II: De episcopatu singillatim

Subarticulus I: Documenta saeculi primi

Subarticulus II: Documenta saeculi secundi

Caput II: De constitutione ecclesiae monarchica

Articulus I: De primatu Petri apostoli

Subarticulus I: Primatus petrinus in s. Scriptura praeclare promittitur

Subarticulus II: Primatus petrinus in s. Scriptura sollemniter confertur

Subarticulus III: Primatus petrinus in s. Scriptura luculenter illustratur

Subarticulus IV: Primatus petrinus in s. Scriptura perenniter stabilitur

Articulus II: De primatu romani pontificis

Subarticulus I: Petrus romano pontifici primatum reliquit

Subarticulus II: Romani pontifices primatum sibi semper attribuerunt

Subarticulus III: Patres primatum romani pontificis semper docuerunt

Subarticulus IV: Ecclesia tota primatum romani pontificis semper agnovit

Subarticulus V: Scholia de vi et ortu primatus romani

Dissertatio III: De inventione ecclesiae

Caput I: De explicatione notarum

Articulus I: Unitas ecclesiae

Subarticulus I: Unitas confessionis symbolicae

Subarticulus II: Unitas communionis socialis

Articulus II: Sanctitas ecclesiae

Subarticulus I: Sanctitas simpliciter accepta

Subarticulus II: Sanctitas emphatice accepta

Holiness understood in the simple sense belongs to those faithful who at least abstain from grave sins, fulfil the grave precepts, and are accordingly in the state of sanctifying grace, by which they are inserted into Christ the head as living members. From this holiness one ascends through various degrees to extraordinary holiness, or holiness understood emphatically, which stands out by the heroicity of the virtues and the working of miracles, i. e., which consists in the heroicity of the virtues and is confirmed by the working of miracles.

  1. By the heroicity of the virtues. Heroic Christian virtue is said to be that perfection and excellence of virtue "which makes a man, with regard to the matter of that virtue, operate above the common manner of operating of other men (namely, also of the just) and in this to be like God". Indeed, given the height of this virtue and the infirmity of men, it is manifest that comparatively fewer faithful will attain to such extraordinary holiness. Yet that at all times at least some members illustrate the whole Church by the heroicity of the virtues is evident from the Church's very author, end, and nature. The author of the Church, Christ Jesus, not only shone with the example of the highest holiness, but expressly proposed His example to us for imitation. But it cannot come to pass that at least some disciples, imitating this example, should not be like the Master in the exercise of extraordinary virtue. The end of the Church is that it preserve and exercise the whole Christian religion. But extraordinary holiness is the apex, the flower, the fruit of the whole Christian religion. For Christ "gave Himself for us, that He might redeem us from all iniquity, and cleanse for Himself a people acceptable, a pursuer of good works" "that we might be holy and unspotted in His sight in charity". The nature of the Church is extraordinarily holy, since the Church is the body of Christ, the bride of Christ, the fullness of Christ, the mystic Christ. But this most holy nature of the Church will necessarily and efficaciously manifest itself in the acts of extraordinary holiness. Therefore at all times the Church will be conspicuous by the heroic virtue of some of its members. Nay more:

  2. By the working of miracles. Indeed, Christ promised that miracles would be worked in the Church of all times, especially through the saints. For again He said: "And these signs shall follow them that believe: in my name they shall cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; upon the sick they shall lay their hands, and they shall recover… Amen, amen I say to you, he who believes in me, the works that I do, he also shall do, and greater than these shall he do."

These words expressly declare that miracles will always be present in the Church, since they mention "signs (σημεῖα)" and "works (ἔργα)" as simply annexed to faith, while the faith of the Church will never fail. Moreover, that miracles will be wrought especially through the saints, the same words of the Savior indicate at least implicitly. For that not all the faithful are chosen to work miracles is evident both from the facts of history and from the end of miracles. From the facts of history it is clear that never, not even in the age of the apostles, did all believers possess the charism of miracles, but for the most part only those who devoted a more eminent care to the propagation and conservation of the faith by the ministry of the word and the example of their life. And indeed the end of miracles is chiefly this, that miraculous works be criteria and, as it were, seals of faith and holiness. Therefore miracles are fittingly and commonly worked through those who stand out among all by faith and holiness. These merit to be called "believers" by excellence, and accordingly the promise of Christ holds for them: "The works that I do, he also shall do, and greater than these shall he do."

Articulus III: Catholicitas ecclesiae

Subarticulus I: Catholicitas ecclesiae determinatur

Subarticulus II: Catholicitas ecclesiae demonstratur

Articulus IV: Apostolicitas ecclesiae

Subarticulus I: Apostolicitas originis

Subarticulus II: Apostolicitas successionis

Caput II: De applicatione notarum

Articulus I: Ecclesia una

Subarticulus I: Ecclesia romana una est

Subarticulus II: Coetus antiromani non sunt uni

Articulus II: Ecclesia sancta

Subarticulus I: Ecclesia romana sancta est

Subarticulus II: Coetus antiromani non sunt sancti

Articulus III: Ecclesia catholica

Subarticulus I: Ecclesia romana catholica est

Subarticulus II: Coetus antiromani non sunt catholici

Articulus IV: Ecclesia apostolica

Subarticulus I: Ecclesia romana apostolica est

Subarticulus II: Coetus antiromani non sunt apostolici

§ II: De ecclesia ut magistra christifidelium

Dissertatio I: De propositione revelationis sive de regula fidei proxima

Caput I: De exsistentia magisterii ecclesiastici

Articulus I: De magisterio authentico

Subarticulus I: Falsitas principii protestantici

Subarticulus I: Inspiratio privata

Subarticulus II: Inquisitio privata

Subarticulus II: Veritas principii catholici

Subarticulus I: Testimonia Scripturae sacrae

Subarticulus II: Testimonia antiquitatis christianae

Articulus II: De magisterio infallibili

Subarticulus I: Infallibilitas episcopatus universi

Subarticulus I: Argumentum biblicum

Subarticulus II: Argumentum historicum

Subarticulus II: Infallibilitas romani pontificis

Subarticulus I: Argumentum biblicum

Subarticulus II: Argumentum historicum

Caput II: De exercitio magisterii ecclesiastici

Articulus I: De obiecto magisterii

Subarticulus I: De obiecto infallibilitatis directo

Subarticulus I: Solum depositum fidei apostolicum

Subarticulus II: Totum depositum fidei apostolicum

Subarticulus II: De obiecto infallibilitatis indirecto

Subarticulus I: Conclusiones theologicae

Subarticulus II: Quaestiones quaedam naturales

Subarticulus III: Facta dogmatica

Subarticulus IV: Disciplina generalis

Subarticulus V: Approbatio ordinum religiosorum

Subarticulus VI: Canonizatio sanctorum

Articulus II: De actibus magisterii

Subarticulus I: Actus infallibiles magisterii ecclesiastici

Subarticulus I: Definitiones conciliorum oecumenicorum

Subarticulus II: Magisterium totius ecclesiae dispersae

Subarticulus III: Decreta cathedralia romanorum pontificum

Subarticulus II: Actus non infallibiles magisterii ecclesiastici

Subarticulus I: Magisterium ordinarium summi pontificis

Subarticulus II: Magisterium congregationum romanarum

Subarticulus III: Magisterium ordinarium singularium episcoporum

Conclusio I: Assensus magisterio ecclesiae praestandus

Dissertatio II: De fontibus revelationis sive de regula fidei remota

Caput I: De Scriptura sacra

Articulus I: De exsistentia inspirationis

Subarticulus I: Doctrina Christi et apostolorum

Subarticulus II: Consensus patrum et theologorum

Subarticulus III: Definitio conciliorum et pontificum

Articulus II: De natura inspirationis

Subarticulus I: Notio spuria inspirationis

Subarticulus II: Notio genuina inspirationis

Articulus III: De extensione inspirationis

Subarticulus I: De inspiratione reali

Subarticulus II: De inspiratione verbali

Articulus IV: De vi inspirationis sive de inerrantia s. Scripturae

Subarticulus I: Inerrantia s. Scripturae probatur

Subarticulus II: Inerrantia s. Scripturae explicatur

Caput II: De Traditione divina

Articulus I: De exsistentia Traditionis

Subarticulus I: Testimonium oeconomiae christianae

Subarticulus II: Testimonium Scripturae apostolicae

Subarticulus III: Testimonium litteraturae patristicae

Articulus II: De monumentis Traditionis

Subarticulus I: De monumentis Traditionis in genere

Subarticulus II: De scriptis patrum

Subarticulus III: De scriptis theologorum

Scholion I: Ratio fontium fidei ad magisterium fidei

Epilogus I: Pietas christifidelium erga ecclesiam

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