CONGREGATION FOR CATHOLIC EDUCATION

EDUCATION
ON THE STUDY OF THE CHURCH FATHERS
IN TRAINING FOR PRIESTS
INTRODUCTION
1. Recognizing the special needs of today's theological studies in institutes of priestly formation, the
Congregation, having occupied his time to the study of the Fathers of the Church as a whole,[1] now want to
dedicate this Instruction to some problems concerning the topic.
The invitation to grow more intensely patristic in seminaries and theological faculties could possibly surprise
anyone. Why in fact - one might ask - we invite teachers and students to turn to the past when today, in the
Church and in society, there are so many and serious problems which need to be urgently resolved? You can
find a convincing answer to this question if you give a comprehensive look at the history of theology, if you
carefully consider some of the characteristics of today's cultural climate, and if you pay attention to the needs
and the new orientations of deep spirituality and pastoral care.
2. Revisiting the various stages of the history of theology, theological reflection reveals that never gave up the
reassuring presence and guiding of the Fathers. On the contrary, it has always had a lively awareness that the
Fathers there is something singular, unrepeatable and forever valid, which continues to live and resist the
fleeting nature of time. As has been expressed in this regard, the Supreme Pontiff John Paul II, "the life of the
Church Fathers drawn to her still alive; structures put by its first manufacturers today is built up, in joy and
sorrow of his journey and of his daily toil ". [2]
3. Given the current cultural climate is then emerge the many similarities that bind the present time with the
patristic era despite the obvious differences. Like then, today a world goes down while another is being
born. As then, today too the Church is making a delicate discernment of spiritual and cultural values, in a
process of assimilation and purification, which allows it to maintain its identity and to offer, on the whole
cultural landscape of today, the riches that the human expression of faith can and must make to our
world. [3] This is a challenge for the life of the whole Church and especially for theology which, in order to
carry out its tasks, can not draw from the works of the Fathers, as similarly draws from Sacred Scripture.
4. The observation of today's ecclesial reality, finally, shows how the pastoral needs of the Church's general
and, in particular, the new currents of spirituality are demanding solid food and safe sources of inspiration. In
front of the sterility of many efforts, naturally think back to that fresh breath of true Christian wisdom and
authenticity that emanates from patristic works. It 'a breath which has already contributed, even recently, to
investigate a number of issues liturgical, ecumenical, missionary and pastoral, which, endorsed by the Second
Vatican Council, are considered for the Church today a source of encouragement and light.
The Fathers then still demonstrate their vitality and still have many things to say to those who study or teach
theology. E 'for this reason that the Congregation for Catholic Education is now directed to those responsible
for priestly formation to offer them some useful reflections on today's situation of patristic studies (I), their
deeper motivations (II), their methods (III), on their concrete programming (IV).
THE ASPECTS OF THE CURRENT SITUATION
Any discourse on the topics listed above supposed, as its starting point, the knowledge of the situation in which
they find themselves today patristic studies. One wonders, therefore, what place is now reserved to them in the
preparation of future priests and which are in this respect the directives of the Church.
1. FATHERS OF THEOLOGICAL STUDIES TODAY
5. Patristic The current status of institutes of priestly formation is closely connected with the general conditions
of theological education: with its setting, structure and basic inspiration; with the quality and the specific
preparation of teachers, with the spiritual and intellectual level of the students, with the state of libraries and, in
general, with the availability of teaching aids. His situation is therefore not the same everywhere; it differs not
only from country to country, but is also different in the various dioceses of individual nations. However, we
can identify in this regard, at the level of the universal Church, both positive aspects, that certain situations and
trends that sometimes pose problems for ecclesiastical studies.
6) The inclusion of the historical dimension in scientific work of theologians, which occurred at the beginning
of our century, drew attention to, among other things, on the Fathers of the Church. This has proved
extraordinarily profitable and fruitful, not only because it has made possible a better understanding of Christian
origins, the genesis and historical evolution of the various issues and doctrines, but also because the study of the
Fathers has found some students really learned and intelligent , who were able to highlight the vital link that
exists between the traditional and the most urgent problems of the present time. With such access to the sources,
the long and tiring work of historical research have not remained fixed in a mere investigation of the past, but
have an influence on the spiritual and pastoral guidance of the Church today, pointing the way towards the
future. And 'natural to take advantage of most was the theology.
7 b) This interest in the Fathers continues today, albeit under a little 'different. Despite a significant overall
decay of the humanities, we note here and there a patristic revival in the field, which involves not only
distinguished scholars of religious and diocesan clergy, but also many representatives of the laity. In recent
times there are countless publications of excellent necklaces patristic and scientific monographs, which are
perhaps the most obvious indication of a genuine hunger for the spiritual heritage of the Fathers, consoling a
phenomenon that does not fail to have a positive effect even in theological faculties and Seminars. However, the
evolution occurred in the field of theology and culture in general, puts it under his eyes certain shortcomings
and obstacles to the seriousness of the work that should not be ignored.
8 c) Do not miss today's conceptions or theological tendencies which, contrary to the indications of the
DECR. " Optatam Totius "(n. 16), devote little attention to the testimonies of the Fathers and, in general, the
ecclesiastical tradition, limiting the direct comparison of the Biblical data with social reality and the practical
problems of life, analyzed with the help the human sciences.It is theological currents, which ignore the
historical dimension of the dogmas and for which the immense efforts patristic era and the Middle Ages do not
seem to have any real significance. In such cases, the study of the Fathers is reduced to a minimum and
practically involved in the global rejection of the past.
As you can see the example of the various theologies of our time, unplug dall'alveo of Tradition, in these cases
the theological activity or is reduced to a mere "biblicism" or becomes a prisoner of his own historical horizon,
adapting to the various philosophies and fashionable ideologies.The theologian, practically abandoned to
himself, thinking of doing theology, does not actually make that historicism, sociology, etc.. I think flattening
the contents of a purely earthly dimension.
9 d) It reflects negatively on patristic studies a certain one-sidedness, which is felt today in many cases
exegetical methods. Modern exegesis, that avails itself of the aid of historical and literary criticism, casts a
shadow on the contributions of exegesis of the Fathers, which are considered simplistic and essentially useless
for a thorough understanding of Holy Scripture. These guidelines, while impoverish and distort the same
exegesis, by breaking the natural units with Tradition, undoubtedly diminish the esteem and interest in patristic
works. The exegesis of the Fathers, however, may open our eyes to other dimensions of spiritual exegesis and
hermeneutics that would supplement the historical-critical, enriching insights deeply theological.
10) In addition to the difficulties arising from certain exegetical guidelines, we have to mention those that arise
from distorted notions of tradition. In some cases, in fact in place of the conception of a living tradition, which
progresses and develops with the advance of history, if it has another too stiff, sometimes referred to as
'fundamentalist', which reduces the Tradition to the repetition of past patterns and makes it a monolithic bloc
and fixed, which leaves no place in the legitimate development of faith and the need to respond to new
situations. In this way, you can easily create prejudice against tradition as such, which are not conducive to a
peaceful access to the Fathers of the Church.
Paradoxically impacts unfavorably on appreciation patristic the same conception of ecclesiastical tradition alive,
when theologians insist on the equal value of all the historical moments, do not take sufficient account of the
specific nature of the contribution made by the Fathers of the equity Common Tradition.
11 f) In addition, many of today's theology students from schools such as technical, do not have that knowledge
of the classical languages, which requires a serious approach to the works of the Fathers. As a result the state of
the patristic Institutes of priestly formation noticeably affected by the current cultural changes, characterized by
a growing spirit of science and technology, which focuses almost exclusively on studies of the natural and
human sciences, neglecting the humanities.
12 g) Finally in various institutes of priestly formation programs of study are so overloaded with various new
disciplines deemed most necessary and most 'current', which is not enough space for the Fathers. This,
therefore, has to settle for a few hours a week, or makeshift solutions within the framework of the history of the
early Church. To these difficulties are compounded often lack in libraries and collections of patristic appropriate
bibliographical aids.
2. DIRECTIVES IN THE FATHERS OF THE CHURCH
The discourse on the current state of patristic studies would not be complete, if they were not mentioned on the
official standards of the Church. They, as we will see. bring into clear light values theological, spiritual and
pastoral contained in the works of the Fathers, in order, to make them fruitful for the preparation of future
priests.
13) Among these directives occupy the first place the indications of the Second Vatican Council concerning the
method of theological education, and the role of tradition in the transmission and interpretation of Sacred
Scripture.
In n. 16 of the Decree " Optatam Totius 'is prescribed for the dogmatic teaching of the genetic method, far from
being at odds with the need to delve into the mysteries of theology and "see the link by means of speculation,
St. Thomas as having master '(ibid.) method in its second stage provides for the illustration of the contribution
they have provided the Fathers of the Western and Eastern Church for the "faithful transmission and enucleation
of the individual truths of revelation."
That method is so important to the understanding of dogmatic progress, was again confirmed by the recent
Extraordinary Synod of Bishops in 1985 (see Final Report II B, n. 4).
14 The importance, which the Fathers for theology and, so, especially for the understanding of Holy Scripture,
it is also very clearly by some statements of the Constitution " Dei Verbum "on the value and role of Tradition:
"Sacred Tradition and Sacred Scripture are therefore closely together, and communicate among themselves ...
Sacred Tradition transmits in its entirety the word of God entrusted by Christ the Lord and the Holy Spirit to the
Apostles to their successors ... it so happens that the Church draws her certainty about all revealed truths from
Scripture alone. Both Scripture and Tradition must be accepted with equal sentiments of devotion and reverence
"(No. 9).
As you can see, the Holy Scripture, which must be "the soul of theology" and "its permanent foundation" (n.
24), form an inseparable unity with the Holy Tradition, "a single deposit of the word of God entrusted to Church
... they can not exist independently "(n. 10). And it is precisely "the sayings of the holy Fathers" that "attest to
the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the
believing and praying Church" (n. 8). Therefore, even today, despite the undeniable progress made from
modern exegesis, the Church "who cares to reach a deeper understanding of the Holy Scriptures, in order to
continuously feed his sons with the divine words ... she also encourages the study of the Holy Fathers of the
East and the West and the Sacred Liturgy "(no. 23).
15 b) The Congregation for Catholic Education, in the " Ratio fundamentalis Priestly "and in the document on"
The theological formation of future priests "reiterates the requirements mentioned above provisions of the
Second Vatican Council, highlighting some important aspects:
In the face of certain reductive tendencies in dogmatic theology, he insists on the integrity and completeness of
the genetic method, [4] illustrating the validity of the educational values, [5] as well as the conditions that are
required for its proper application; [ 6] in this connection is made explicit reference to the stage patristic and
historical. [7]
According to the "Ratio fundamentalis," [8] the professors and students must adhere in full fidelity to the word
of God in Scripture and Tradition, drawing from the live sense, "first by the works of the Holy Fathers." They
deserve great esteem, because "their work belongs to the living tradition of the Church, to which, for
providential arrangement, brought contributions of lasting value in times more favorable to the synthesis of faith
and reason". [9] A major approach Fathers can therefore be regarded as the most effective means to discover the
life force of theological formation [10] and, especially, to enter the dynamism of Tradition, "which preserves
from an exaggerated individualism ensuring objectivity of thought". [11]
Why such exhortations should not remain a dead letter, have been given in the aforementioned paper on 'The
theological formation of future priests "certain standards for the systematic study of patristic (Nos. 85-88).
16 c) The pulses delivered to the study of the Fathers of the Council and the Congregation for Catholic
Education have been accentuated in recent decades on numerous occasions by the Supreme Pontiffs. Their
actions, like those of their predecessors, are distinguished by the variety of topics and impact on the current
situation theological and spiritual
"The study of the Fathers, of great utility for everyone, it is an imperative need for those who care about the
theological, pastoral, spiritual promoted by the Council and will want to cooperate. In fact, they are constants
that are the basis of every authentic renewal ". [12] The patristic thought is Christocentric, [13] is an example of
a unified theology, alive, matured in contact with the problems of pastoral ministry; [14 ] is an excellent model
of catechesis, [15]source for the knowledge of Sacred Scripture and Tradition, [16] as well as of the whole man
and of the true Christian identity. [17] The Fathers, "in fact, have a stable structure of the Church, and the
Church of all ages to fulfill a function perennial. So every announcement and subsequent Magisterium, if he
wants to be authentic, must confront their ad and their teaching;Every charism and every ministry must draw on
the vital source of their paternity and every new addition to the building stone ... should be placed in the
structures already put to them, and weld and connect with them ". [18]
Incitement to more intensive study of the patristic therefore not lacking. They are numerous and well-
motivated. Now, to make these stresses even more explicit, it is useful to expose some of the reasons below.

II
WHY It STUDYING THE FATHERS
17 It 'obvious that the patristic studies will have to reach the level of science and bring the desired results only if
they are cultivated with seriousness and with love. In fact, experience teaches that the Fathers hatch their
doctrinal and spiritual riches only to those who are striving to enter their depth through a continuous and
constant familiarity with them. We need, therefore, on the part of teachers and pupils a real commitment for the
following main reasons:
1) The Fathers are witnesses of Tradition; 2) They have left us a theological method that is both bright and
safe; 3) Their writings offer a wealth of cultural, spiritual and apostolic, which makes it great masters of the
Church of yesterday and today.
1. PRIVILEGED WITNESS OF TRADITION
18 Among the various qualifications and the various roles that the documents of the Magisterium attributed to
the Fathers, the figure in the first place to privileged witnesses of Tradition. In the flow of the living tradition,
which from the beginning of Christianity continued through the centuries to the present day, they occupy a very
special position, which makes them unique compared to the other players in the history of the Church. Are they
in fact have expressed the first structures of the Church along with doctrinal and pastoral attitudes that are valid
for all time.
19 a) In our Christian conscience, the Fathers always appear attached to Tradition, being at the same time were
the protagonists and witnesses. They are closer to fresh beginnings; some of them were witnesses of the
apostolic Tradition, Tradition same source from which the stems;especially those of the authors and first
centuries can be considered representative of a tradition "constitutive", which in later times there will be the
preservation and continued explication. In any case, the Fathers have transmitted what they have received, "the
Church taught what they have learned in the Church" [19] "what they found in the Church have held; what they
have learned have been taught; what they have received from the Fathers passed on to their children ".[20]
20 b) Historically, the era of the Fathers is the period of a few important order first-fruits of the Church. They
were staring at "the full canon of the sacred books," [21] to compose the basic professions of faith ("regulae
fidei"), to clarify the deposit of faith against heresies and contemporary culture, thus giving rise to
theology. Moreover, they are still, who laid the foundations of canonical discipline ("statutory patrum,"
traditiones patrum "), and created the first forms of the liturgy, which remain an obligatory point of reference
for all subsequent liturgical reforms. The Fathers have given so the first response and conscious reflection on
Sacred Scripture, formulandola not so much as an abstract theory, but as a daily practice of pastoral and
teaching experience in the heart of the liturgical assembly gathered to profess their faith and to celebrate the
worship the risen Lord. They were so the authors of the first great Christian catechesis.
21 c) The Tradition of which the Fathers are witnesses, it is a living tradition, which demonstrates the unity in
variety and continuity in progress. This is seen in the number of families liturgical and spiritual traditions,
disciplines and exegetical-theological existing in the first centuries (eg. Schools of Alexandria and
Antioch); different traditions but united and all rooted in the firm and immutable common foundation of faith.
22 d) The Tradition, therefore, what was known and lived by the Fathers is not like a boulder monolifico, still
and ossified, but as a multi-faceted organization and pulsing with life. It is a way of life and doctrine he knows,
on the one hand, although uncertainties, tensions, groping searches done, and the other courageous and timely
decisions, proved to be of great originality and of decisive importance. Follow the living Tradition of the
Fathers does not mean clinging to the past as such, but to join with a sense of security and freedom of
momentum to the line of faith while maintaining a constant orientation towards the foundation: what is
essential, what lasts and does not change. It is an absolute fidelity, in many cases reach and proven "usque ad
sanguinis effusionem" towards dogma and moral principles and disciplines that demonstrate their function
isostituibile and their own fertility in those moments when you are making new things road .
23) The Fathers are therefore witnesses and guarantors of an authentic Catholic Tradition, and therefore their
authority in theological matters was and is always great. When it was necessary to denounce the diversion of
certain currents of thought, the Church has always called to the Fathers as a guarantee of truth. Various
councils, eg. those of Chalcedon and Trent begin their solemn declarations with reference to the patristic
tradition, using the formula: "Following the Holy Fathers ... etc". References are made to them even in cases in
which the issue has already been resolved itself with the use of Sacred Scripture.
At the Council of Trent [22] and in the Vatican [23] was explicitly enunciated the principle that the unanimous
consent of the Fathers is certain rule of interpretation of Scripture, that this principle has always been lived and
practiced in the history of the Church and which is identical with that of the normativity of tradition formulated
by Vincent of Lerins [24] and before that from St. Augustine.
24 f) The examples and teachings of the Fathers, witnesses of Tradition, were particularly valued and
appreciated in the Second Vatican Council, which thanks to them has been able to take a keener awareness that
the Church itself and find the safe way particularly for liturgical renewal, for a fruitful ecumenical dialogue and
encounter with non-Christian religions, being fruitful in modern circumstances the ancient principle of unity in
diversity and progress in the continuity of tradition.
2. THEOLOGICAL METHOD
25 The delicate process of insertion of Christianity in the world of ancient culture, and the need to define the
contents of the Christian mystery against the heresies and pagan culture, stimulated the Fathers to deepen and
explain rationally the faith with the help of the categories thought better prepared in the philosophies of their
time, especially in the refined Hellenistic philosophy.One of their most important historical task was to give life
to the science of theology, and to establish in its service some coordinates and rules of procedure proved fruitful
and valid also for the centuries to come, as he demonstrated in his work of St. Thomas Aquinas, faithful the
doctrine of the Fathers.
In this task of theologians are outlined in the Fathers some special moments and attitudes, which are of great
interest, and we must keep in mind that even today in sacred studies:
a) the continued use of the meaning of Sacred Scripture and Tradition;
b ) awareness of the originality Christian while recognizing the truths contained in pagan culture;
c) the defense of the faith as the supreme good and the continuous deepening of the content of Revelation;
d) the sense of mystery and the experience of the divine.

a) Appeal to Holy Scripture, the meaning of Tradition
26 l. The Fathers are primarily and essentially of the commentators of the Holy Scripture: "divinorum librorum
tractatores". [25] In this work, it is true that from our present point of view, their method has certain undeniable
limits. They did not know and could not know the resources of philological, historical, anthropological or
cultural themes of research, documentation, scientific computing that are available of modern exegesis, and
therefore a part of their exegetical work is to be considered deciduous. But, nevertheless, their merits for a
better understanding of the Sacred Books are incalculable. They remain true to our teachers and you can tell
exceeding, in many respects, the exegetes of the Middle Ages and the modern era to "a kind of sweet intuition
of the heavenly things to admirable penetration of the spirit, through which go further in the depths of the divine
word. " [26] The example of the Fathers may, in fact, teach modern exegetes a truly religious approach to
sacred Scripture, as well as an interpretation that s'attiene constantly on the criterion of communion with the
experience of Church, which journeys through history under the guidance of the Holy Spirit. When these two
principles of interpretation, religious, and specifically Catholic, are disregarded or forgotten, modern exegetical
studies are often impoverished and distorted.
Sacred Scripture to the Fathers was the subject of unconditional respect, the foundation of faith, constant topic
of preaching, food piety, the soul of theology. I have always maintained the divine origin, the inerrancy,
normativity, the inexhaustible richness of force in spirituality and doctrine.Suffice it to recall here what St.
Irenaeus wrote in the Scriptures: they "are perfect, because they are dictated by the Word of God and by His
Spirit," [27] and the four Gospels are "the foundation and pillar of our faith". [28]
27 2. Theology is born the activity of exegesis of the Fathers, "in medio Ecclesiae", and especially in liturgical
assemblies in contact with the spiritual needs of God's people That exegesis, in which the spiritual life merges
with reflection rational theology, always aims to essentials while remaining faithful to all the sacred deposit of
faith. It focuses entirely on the mystery of Christ, which returns all of the particular truths in a remarkable
synthesis. Instead of getting lost in numerous marginal issues, the Fathers seek to embrace the totality of the
Christian mystery, following the fundamental movement of Revelation and the economy of salvation, which is
from God, through Christ, to the Church, the sacrament of union with God and bestower of divine grace, to
return to God Thanks to this intuition, due to their keen sense of ecclesial communion, their closeness to the
Christian origins and familiarity with Scripture, the Fathers look at everything in its center, making this all
present in each of its parts, and reconnecting with it every peripheral issue. Therefore, follow the Fathers in
their itinerary this theological meaning more easily grasp the essential core of our faith and the "specificum" of
our Christian identity.
28 3. Devotion and loyalty towards the Fathers of the Sacred Books goes hand in hand with their devotion and
loyalty to tradition. they are considered not masters but servants of the Holy Scriptures, receiving them from the
Church, reading and commenting in the Church and for the Church, according to the rule of faith proposed and
illustrated by the ecclesiastical and apostolic tradition. The aforementioned St. Irenaeus, a great lover and
connoisseur of the Sacred Books, argues that those who want to know the truth must look to the Tradition of the
Apostles, [29]and adds that, even if they do not they let the Scriptures, would have been sufficient for our
education and salvation, Tradition. [30] The same Origen, who studied with so much love and so much passion
to the Scriptures and worked for their intelligence, openly declares that must be believed as a truth of faith only
those who in any way depart from the "Tradition and Apostolic Church," [31] thereby making the Tradition of
the rule of interpretation of Scripture. St. Augustine, which placed its 'delights' in the meditation of the
Scriptures, [32] enunzia this principle admirably clear and confident, which refers again to the Tradition, "Do
not believe the Gospel if we do not induce the authority of the Catholic Church ". [33]
29. 4. Accordingly, the Second Vatican Council, when he declared that "Tradition and Sacred Scripture form
one sacred deposit of the word of God entrusted to the Church," [34] has done nothing but confirm an ancient
theological principle, practiced and professed by the Fathers.This principle, which has enlightened and directed
their entire exegetical and pastoral activities, it certainly remains valid also for theologians and pastors of souls
today. Consequently, in a concrete way that the return to Sacred Scripture, which is one of the major
characteristics of the life of the Church, must be accompanied by a return to Tradition, attested by the patristic
writings, if you want to produce the desired results.
b) Originality and Christian inculturation
30 l. Another important feature and the very current theological method of the Fathers is that it gives light to
understand "best according to what criteria the faith, taking into account the philosophy and wisdom of the
people, can meet with the reason". [35] In fact, they by Scripture and Tradition have drawn a clear awareness of
the originality Christian, that is the firm conviction that the Christian teaching contains a core set of revealed
truths, which are the norm for judging of human wisdom and to distinguish truth from error. If such a
conviction has led some of them to reject the contribution of this wisdom, and to the philosophers of almost
"patriarchs of the heretics," did not prevent the most part to welcome this contribution with interest and
gratitude, as proceeding from the only source of wisdom, which is the Word. Suffice it to recall in this regard,
St. Justin Martyr, Clement of Alexandria, Origen, St. Gregory of Nyssa and, in particular, St. Augustine, who in
his work "De Doctrina Christiana" has laid down for such an activity program: "If those who are called
philosophers have said what is true and consistent with our faith .... not only do not have reason to instill fear,
but .... must be claimed for our use .... It is precisely this that made many of the our good faithful? .... Cipriano
Lattanzio .... .... .... Optatus Victorinus, Hilary, not to mention that of the dead, and an innumerable amount of
the Greeks? ". [36]
31 2. A study of assimilation is added to the other, no less important and inseparable from it, which we could
call the dissimilation. Anchored in the rule of faith, the Fathers accepted many contributions of greek-Roman
philosophy, but they have rejected the serious mistakes, avoiding in particular the danger of syncretism so
prevalent in the Hellenistic culture was dominant, as well as rationalism that threatened to reduce faith to the
matters acceptable to the Hellenic rationality. "Against their biggest mistakes - St. Augustine writes - we must
defend the Christian doctrine". [37]
32 3. Through this careful discernment of the values and limits hidden in the various forms of ancient culture,
have opened new avenues to the truth and new possibilities for the proclamation of the Gospel. Taught by the
Fathers of the Greek, Latin, Syriac ... the Church, in fact, "since the beginning of his story, he learned to express
the message of Christ by resorting to the concepts and language of different peoples; and also tried to illustrate
it with the wisdom of philosophers, in order, that is, to adapt, when agreed, the Gospel is the ability of all to the
needs of the wise ". [38] In other words, the Fathers, aware of the value universal revelation, began the great
work of inculturation of Christianity, as it is customary to call it today. They have become an example of a
fruitful encounter between faith and culture, between faith and reason, being a guide for the Church of all times,
committed to preach the Gospel to men of such different cultures and to operate in the midst of them.
As you can see, thanks to such attitudes of the Fathers, the Church is revealed from the very beginning "by its
very nature missionary", [39] even at the level of thought and culture, and therefore the Second Vatican Council
states that "this adaptation of the preaching of the revealed word must remain the law of all evangelization
". [40]
c) Defense of the Faith, dogmatic progress
33 1. Within the Church, the encounter between reason and faith has given occasion to many protracted
litigation involving the major themes of the dogma of the Trinity, Christology, ecclesiology, anthropological,
eschatological. On these occasions, the Fathers, in defending the truths that touch the very essence of faith, were
the authors of a great advance in intelligence dogmatic content, making it a valuable service to the advancement
of theology. Their munus apologetic, exercised a conscious pastoral solicitude for the spiritual good of the
faithful, it was a providential means to mature the whole body of the Church. As St. Augustine said in relation
to many of the heretics: "God has allowed their spread, so there's only milk and not having had we remained in
a state of rough childhood" [41] because "many issues concerning the faith when, with Smart concern are raised
by the heretics, to defend them against them are examined more carefully, you see more clearly, more
insistently preached so that the question raised by the adversary becomes an opportunity to learn ". [42]
34 2. So the Fathers have become the initiators of the rational procedure applied to the data of Revelation, the
promoters of that enlightened '' intellectus fidei ', which belongs to the essence of all true theology. It 'was their
providential role not only defend Christianity, but also rethinking the cultural greek-roman; find new formulas
to express a doctrine of ancient non-biblical formulas for a biblical doctrine; present, in a word, faith in the form
of a human speech, fully Catholic and capable of expressing the content of divine revelation, while always
safeguarding the identity and transcendence. Several concepts introduced by them in Trinitarian theology and
Christology (eg. Ousia, hypostasis, physis, agenesis, genesis, ekporeusiV, etc..) Have played a decisive role in
the history of the councils and entered into dogmatic formulas, becoming part of our current theological
instruments.
35 3. Dogmatic progress that has been made by the Fathers as a project abstract is not purely intellectual, but
more often in homilies, in the midst of the liturgical and pastoral activities, is an excellent example of renewal
in the continuity of tradition. For them, "the Catholic faith from the apostles' doctrine ... and received through a
series of succession" was "to be transmitted to healthy offspring." [43] So it was treated with the utmost respect
from them, in full fidelity to its foundation biblical, and at the same time with the right spirit of openness to new
needs and new cultural circumstances, the two characteristics of the living tradition of the Church.
36 4. These early sketches of theology handed down by the Fathers highlight some of their typical basic
attitudes towards the data revealed, which may be considered of permanent value and thus also valid for the
Church today. It is a basic e-mail once and for all, to which all theology must refer back and, if necessary,
return. It is a heritage that is not exclusive to any particular church, but it is very dear to all Christians. In fact, it
dates back to before the split between the East and the Christian West, by transmitting common treasures of
spirituality and doctrine; a rich table to which the theologians of various denominations can ever meet. The
Fathers Fathers are indeed both Eastern Orthodoxy is the Latin Catholic theology, or the theology of the
Protestants and Anglicans, common object of study and veneration.
d) A sense of mystery, experience of the divine
37 1. Fathers If you have given on many occasions evidence of their responsibility of thinkers and researchers
in respect of Revelation, following, one may say, the program of the "credo ut intelligam 'and the' 'ut intelligo
credam," they did always as authentic men of the Church really believe, without diminishing the purity or, as St.
Augustine expresses, the "virginity", [44] of the faith. They in fact, as "theologians" were not only leverage the
resources of reason, but also on those more properly religious, offered by the knowledge of affective and
existential character, anchored by intimate union with Christ, nourished by prayer and sustained by grace and by
gifts of the Holy Spirit. In their attitudes of theologians and pastors manifested itself in the highest degree the
deep sense of mystery and the experience of the divine, protecting them against the temptations of ever-
recurring rationalism is too much of a fideism is pushed flat and resigned.
38 2. The first thing that strikes in their theology is a living sense of the transcendence of divine truth contained
in Revelation. Unlike many other thinkers, ancient and modern, they give proof of great humility before the
mystery of God contained in the Holy Scriptures, which they, in their modesty, they prefer to be mere
commentators, careful not to add anything that would alter its authenticity. It can be said that this attitude of
respect and humility is nothing but a lively appreciation of the insurmountable limits that the human intellect
test in front of the divine transcendence. Suffice it to mention here, in addition to the homilies of St. John
ChrysostomSull'incomprensibilit of God, what he writes verbatim Saint Cyril Bishop of Jerusalem, addressed
to catechumens: "When it comes to God, it is a great science confess ignorance ' [45 ]after him as the bishop of
Hippo St. Augustine says sententiously to his people: "And 'a faithful ignorance preferable to a science
reckless". [46] Before their Irenaeus stated that the generation of the Word is inexpressible, and that those who
claim to explain "have lost the use of reason".[47]
39 3. Given this strong spiritual sense, the image that we have of the Fathers themselves is that of men who not
only learn, but also, and above all, experience the things of God, as he said Dionysius the Pseudo-Areopagite
said of his teacher Hierotheos "non solum sed et patiens discens divine". [48] They are most often specialists of
the supernatural life, which communicate what they have seen and tasted in their contemplation of divine
things; what they have known the way of love, "to quandam connaturalitatem," as he said of St. Thomas
Aquinas. [49] In their manner of expression is often perceptible tasty accent of the mystics, which reveals a
great familiarity with God, lived experience of the mystery of Christ and of the Church and constant contact
with all the genuine sources of theological life considered by them as fundamental situation of the Christian
life. It can be said that in line dell'agostiniano "intellectum valde loves"[50] Fathers certainly appreciate the
utility of speculation, but they know that it is not enough. At the same intellectual effort to understand their own
faith, they practice love, which makes the knower to the known friend, [51] becomes by its very nature a source
of new intelligence. In fact, "it is no good if it is not known perfectly well loved". [52]
40 4. These methodological principles, before practically lived and followed that explicitly STATED, have also
been the object of explicit reflection of the Fathers. Just refer, in this connection, to St. Gregory of
Nazianzus,. in the first of five of his famous orations theological, dedicated to the way of doing theology, is the
need for moderation, humility, inner purification and prayer. So does St. Augustine, reminiscent of the place
that has faith in the Church's life and talking about the feature that will play the theologians, writes that they are
"widely learned and truly spiritual." [53] He gives the example himself when he wrote the De Trinitate, directed
to respond "to the garrulous reasoners," which, "despising the humble beginnings of the faith, are led astray by
an immature and perverse love of reason" [54]
For the reasons given, we can say that the theological activity of the Fathers is for us still today.They are
masters for the theologians, as representatives of an important moment, decisive and unavoidable theology of
the Church as exemplary for the way in which they have pursued their theological activity, as authoritative
sources and witnesses for the content they have been able to draw from their reflection and meditation on what
has been revealed.
3. WEALTH OF CULTURAL, SPIRITUAL AND APOSTOLIC
41 The patristic writings are distinguished, as well as the theological depth, even to the great cultural, spiritual
and pastoral they contain. In this respect, they are, after the Holy Scripture as recommended in the decree
"Ordinis" (no. 19), a major source of priestly formation and a "fruitful food 'to accompany priests for life.
42 a) The Fathers of Latin, Greek, Syriac, Armenian as well as contributing to the literary heritage of their
respective countries, they are - even if everyone in a much different way and - as the classics of Christian
culture, which they founded and built, port forever the indelible mark of their paternity. Unlike the national
literatures, which express and shape the genius of each people, the cultural heritage of the Fathers is truly
"catholic", universal, because it teaches how to become and how to behave as upright and as authentic
Christians. For their keen sense of the supernatural and their discernment of human values in relation to the
specifically Christian, their works have been in past centuries an excellent educational tool for generations of
priests and remain essential for the Church today.
43 b) From the cultural point of view, it is of great importance is the fact that many fathers have received
excellent training in the disciplines of ancient Greek and Roman culture, from which it borrowed the high civil
and spiritual achievements, enriching their treaties, their catechesis and preaching them. They, giving the old
"humanitas" classical Christian seal, were the first to throw a bridge between the gospel and secular culture,
tracing for the Church a rich and challenging cultural program, which has profoundly influenced the later
centuries and, in particular, the whole life of spiritual, intellectual and social life of the Middle Ages. [55] Due
to their teaching, many early Christians had access to the various spheres of public life (schools, administration,
politics) and Christianity could appreciate what he was instrumental in the ancient world, purify what was less
than perfect and contribute its part to the creation of a new culture and civilization inspired by the
Gospel. Traced back to the works of the Fathers, therefore, means for feeding the future priests to the very roots
of Christian culture and a better understanding of their cultural tasks in the world today.
44 c) The spirituality of the Fathers, has already been noted in the previous paragraph, as all their theology is
eminently religious, a true "sacred science," which, while it illuminates the mind, builds and warms the
heart. Here, in addition to the elements and explicitly theological aspects, it is good to emphasize certain moral
behaviors and attitudes resulting from their work as fundamental to the progressive expansion coefficients,
often silent, the leaven of the Gospel in pagan society, and then remained forever etched in consciousness and
on the face of the Church.Many of the Fathers were of the 'converted'; the sense of the newness of the Christian
life joined them in the certainty of faith. From this emanated in the Christian communities of their time an
'explosive vitality, "a missionary fervor, an atmosphere of love that inspired the souls of the heroism of
everyday personal and social life, especially with the practice of works of mercy, charity, care the sick, the
widows, the orphans, estimates of the woman and of every human person, children's education, respect for
unborn life, conjugal fidelity, respect, and generosity in the treatment of slaves, freedom and responsibility in
the face of public authorities, defense and support of the poor and oppressed, and all forms of evangelical
witness in the circumstances of place and time, sometimes pushed to the supreme sacrifice of martyrdom. With
the conduct inspired by the teachings of the Fathers, the Christians were distinguished from the surrounding
pagan world, expressing their newness of life flowed from Christ by embracing the ascetic ideals of virginity
"propter regnum coelorum ', of detachment from earthly goods, penance , of monastic life as a hermit or
community, on the line of the "evangelical counsels" and in watchful waiting for the Christ who
comes. Although many forms of private piety (such as family prayer, daily prayer, the practice of fasting) and
community (eg. Celebration of Sunday and major liturgical feasts as participation in the salvific events, the
veneration of the Virgin SS.ma Mary, vigils, feasts, etc..) date back to the patristic and receive their precise
theological and spiritual meaning from the teachings of the Fathers.
Thus it is clear that the constant familiarity with the works of the Fathers seminarians can not fail to strengthen
their spiritual and liturgical life, casting a particular light on their vocation, rooting it in the millennial tradition
of the Church and putting it in direct communication with the richness and purity of origins. At the same time it
will help them find the man in its unity and totality: to recognize and follow the ideal of humanity upper unified
and integrated in the harmonious development of the values of natural and supernatural, which is the model of
Christian anthropology.
45 d) Another reason for the fascination and interest of the works of the Fathers, is that they are distinctly
pastoral: that is made for purposes of the apostolate. Their writings are or catechesis and homilies, or refutation
of heresies, or responses to consultations or spiritual exhortations or manuals for education of the faithful. From
what we see as the Fathers felt involved in the pastoral problems of their times. They fulfilled the office of
teachers and pastors, in the first instance to maintain a united people of God in faith, worship, morals and
discipline. Many times proceeded in a collegial manner, exchanging letters to each other doctrinal and pastoral
character, in order to promote a common attitude. They are concerned about the spiritual well-being not only of
their particular Churches, but of the whole Church. Some of them became defenders of orthodoxy and points of
reference for the other bishops of the Catholic world (eg. Struggles antiariane Athanasius, Augustine in the
Pelagian), playing in some way the living conscience of the Church.
46) Nor can leave obscure the fact that in their pastoral Fathers, while offering observers a rich panorama of
various cultural and social problems their contemporary, yet they always the frame, so to speak, in coordinates
clearly supernatural . They are interested in the integrity of the faith, the foundation of justification, because
flourish in love, the bond of perfection, and because charity create the new man and the new story. Everything
in their pastoral work and in their teaching, is brought back to the charity and the charity of Christ, the universal
way of salvation.[56] They all refer to Christ, the recapitulation of all things (Irenaeus), deificatore men
(Athanasius) founder and king of the city of God, which is the company of the elect (Augustine). In historical
perspective, theological and eschatological, the Church is the Christus totus , who "runs, and running makes his
pilgrimage amid the persecutions of the world and the consolations of God, from the time of Abel, killed by the
first right ' wicked brother, until the end of time ". [57]
47 If we now summarize the motivation to study the works of the Fathers, we can say that they were, after the
Apostles, as St. Augustine says rightly, planters, sprinklers, the builders, the shepherds. the nurturers of the
Church, which has been able to grow for their tireless and vigilant action. [58] Because the Church continues to
grow it is essential to get to know their doctrine and their work that stands out to be both pastoral and
theological , catechetical and cultural, spiritual and social, in an excellent way and it can be said only in relation
to what has happened in other periods of history. It 'just this organic unity of the various aspects of the life and
mission of the Church Fathers, so that makes present and fruitful for us.
III
HOW TO STUDY THE FATHERS
48 From the foregoing reflections on the current situation and the deeper reasons of patristic studies naturally
arises the question about their nature, their objectives and the method to be followed to promote their
quality. For both teachers and students are placed in this regard, a number of tasks that need to be further
clarified and explained, so that it can be done solid work training and responsive to the needs of the desired
renewal promoted in accordance with the directives of the Council Vatican II.
l. THE NATURE OF THE OBJECTIVES AND THEIR patristic studies
49) It 's very important that this area of ecclesiastical studies is clearly delimited in accordance with its nature
and its purpose and organically placed in the context of theological disciplines. It is divided into two
interconnected spheres, who are interested in the same subject under different aspects: on the one hand, the
Church Fathers, which deals with the theology of the Fathers, and on the other Patrology, which relates to the
life and writings of them. While the first is of a strictly doctrinal and has many relationships with the dogmatic
(but also with moral theology and spiritual theology, Sacred Scripture and the liturgy), the second moves quite
to the level of historical and ' biographical information and literature, and has a natural connection with the
history of the early Church. For their theological character, the Patristic Fathers and stand out from the Early
Christian Literature, non-theological discipline and you can say, literary, who studies the stylistic aspects of
philology and ancient Christian writers.
50 b) In dealing with patristic studies must realize first of all, the autonomy of the Church Fathers-Patrology, as
a discipline in itself, with its method, as part of the corpus of disciplines, which is the subject of theological
education. Its autonomy, as the field of theology, in which they apply strictly to the principles of the historical-
critical method, is an acquired and, as such, must be perceived by the student.
51 c) In particular, the Patrology is expected to present a good overview of the Fathers and their works, with
their individual characteristics, situating them in the historical context of the literary and pastoral
activities. Given its historical information, there is no reason that it can benefit from the assistance of the
professor of ecclesiastical history, when this is required by the exigencies of a better economy of the available
time or the shortage of teaching staff. If necessary, you can also reserve a larger space in the private practice of
the students, sending them back to the consultation of good manuals, dictionaries and other bibliographical aids.
52 d) The Church Fathers on the other hand, in order to adequately fulfill its tasks shall be included as a subject
in itself, cultivating a close cooperation with dogmatic. In fact, both disciplines are called by the Decree
" Optatam Totius "(no. 16) to help themselves and enrich each other, but only on condition that they remain
independent and loyal to their specific methods. The dogma above all a place of unity. As in all theological
disciplines to patristic it also offers the prospect of unifying faith, helping to systematize the partial results and
pointing the way to the research and teaching activities of the teacher. The service of the patristic dogmatic is to
outline and clarify the mediation of God's revelation conducted by the Fathers of the Church and the world of
their time. It is to describe, with full respect for the specificity of the historical-critical method, the framework
of theology and Christian life patristic in its historical reality. For this reason, the teaching of the Fathers, as
expressed by the title of "The theological formation of future priests" should aim, among other things, "to give a
sense of both continuity of theological discourse, which meets the basic data, both of his relativity, which
corresponds to the aspects and special applications "(n. 87).
2. METHOD
53) The study of Patristics and Church Fathers, in its first phase information, supposes the use of manuals and
other bibliographical aids, but when going to treat the delicate and complex problems of patristic theology, none
of these subsidies can replace the use of Direct to the texts of the Fathers. And 'in fact through direct contact of
the teacher and the student with the Patristic sources that must be taught and learned primarily at the academic
level and in special courses.However, given the difficulties that students often stumble, it will be good to
provide them with bilingual texts of the editions known for their scientific seriousness.
54 b) The scientific study of the texts should be dealt with the historical-critical method, in a similar way as it is
applied in biblical studies. And 'necessary that the use of this method are also shown its limits and that it is
integrated with prudence, by the methods of modern literary analysis and hermeneutics, with appropriate
"manuductio" the student to understand, to evaluate and use it. Since this is a theological discipline, which in all
its phases proceeds "to lumen fidei," the freedom of research must not reduce its object of investigation within
the sphere of pure philology or historical criticism. In fact, the positive theology must recognize, as the first
assumption, the supernatural character of its object and need to refer to the Magisterium.Students should
therefore be aware that the rigor of the method, which is essential for the objective validity of any search
patristic, does not exclude a budgeted direction nor does it prevent the active participation of the researcher
believer that, in accordance with its 'sensus fidei', forms and proceeds in an atmosphere of faith.
55 c) The purity of the above method also requires that both the researcher and the student are free from
prejudices and preconceptions, which in the field of patristic usually occur in two tendencies: to bind physically
to the writings of the Fathers, despising the tradition alive Whereas the Church and the Church postpatristica to
date in gradual decline; and to manipulate the data in a historical actualization arbitrary, which does not take
into account the legitimate progress and objectivity of the situation.
56 d) Reasons for scientific as well as practical, eg. a more rational use of time, suggesting the convenience of
the collaboration between the disciplines involved more directly to the Fathers.The interdisciplinary contact has
its primary locus in the dogmatic, where it operates the synthesis, but may also benefit from many other
disciplines (theology, moral, spiritual theology, liturgy, and, especially, Holy Scripture) that they need to enrich
and renew through the appeal to patristic sources. The concrete ways of cooperation that will vary according to
circumstances;other possibilities and needs you have in this regard at the level of institutional courses and other
academic courses in the specialization.
3. EXPOSURE OF MATTER
57) The matter of the course of Patristics Patristics-, is encoded by the school practice and treated by classical
textbooks: the life, writings and teaching of the Fathers and ecclesiastical writers of Christian antiquity; or, in
other words, the biographical profile of the Fathers and the exposure literary, historical and doctrinal their
writings. The vastness of the subject requires, however, in this regard the need to limit the amplitude, using
certain choices.
58 b) The teacher will first have to transmit to students the love of the Fathers, and not just knowledge. To do
this will not be so necessary to insist in bio-bibliographical, as well as in contact with the sources. To do this
you will have to make a choice between different ways of presenting the material, which basically are the
following four:
1. Analytical That involves the study of single fathers: so, this almost impossible, given the number of
them and the time reserved necessarily restricted to this teaching;
2. Panoramic one, which aims to give an overview of the patristic era and its representatives: a useful
way to introduce the initial, but not for a contact with the sources and deepening them;
3. Monographic one that insists on some of the most representative of the Fathers, especially suitable for
teaching in a concrete method to approach and the study of the thought;
4. The theme that finally examines some crucial topic and follows their development through the
patristic works.
59c) Subject to this grade need to do another, that of the texts to be read, examine, explain. And 'better if the
choice falls on a first time on texts dealing with matters mainly theological, spiritual or pastoral, catechetical
and social, which are, in general, more attractive and easier, leaving the doctrinal ones that are more difficult for
a later. They will be studied carefully in the encounter continuous between teacher and student, in lectures,
talks, seminars, in the information. Born so that familiarity with the Fathers which is the best fruit of
education. The real crowning work of formation is reached, however, only if the student gets to make a few
friends among the Fathers and to assimilate the spirit.
60 d) The patristic studies can not do without a solid knowledge of the history of the Church that makes
possible a unified approach to problems, events, experiences, acquisitions, theological, spiritual, pastoral and
social services in different eras. In this way we realize that Christian thought, if it starts with the Fathers, does
not end with them. It follows that the study of patristic and patrology can not ignore the later tradition, including
the school, in particular as regards the presence of the Fathers in this tradition. Only in this way you can see the
unity and development that is in it and also understand the meaning of the action in the past. In fact, it does not
appear as an unnecessary archaism, but as a creative studio that helps us better understand our times and to
prepare for the future.
IV
PRACTICAL ARRANGEMENTS
As is clear from what has been stated above, the patristic studies are an essential component, and a stimulating
topic of theological education and the entire priestly formation. It is therefore necessary to take appropriate
measures to promote them, so that they can fill in seminaries and theological faculties a place corresponding to
their importance.
61 1 Touching these studies directly the end of theological education, they must be considered as main subject
to be taught to part with their method and with the material that is their own.Without prejudice to what has been
said above about the "Patrologia" (n. 51), this matter can not be identified either with the History of the Church,
nor with the history of dogma, or even less, with the ancient Christian literature.
62 2. Patrology We dedicate to-Patristic due attention in the "Program of Priestly Formation" and related
programs of study, clearly defining its content and methods, and assigning a sufficient number, hours per
week. It does not seem excessive teaching that extends, at a minimum, for at least three semesters with two
hours per week.
63 3. Theological faculties in addition to the regular courses of the institutional cycle, seminars are organized
and promoted by appropriate exercises work on issues patristic writings. In the second cycle of specialization
will have the cure to stimulate interest in 'science for students with special courses and exercises, through which
they can acquire a thorough knowledge of the various doctrinal and methodological issues and prepare for the
future office of teaching. These qualifications will be further improved in the third cycle with the preparation of
the thesis of patristic arguments.
64 4. During the institutes of priestly formation, the teaching of Patristics Patristics-will be assigned who has
achieved specialization in this field at the Institutes erected for this purpose, eg. the Patristic Institute
"Augustinian" of Rome. Does the fact that the teacher has the ability to go directly to the sources with a right
approach towards a complete and balanced exposition of the thought of the Fathers, and to judge wisely mature
works of his colleagues in the field, and is in possession of the qualities human and religious as the result of his
familiarity with the Fathers to communicate to others.
65. 5. There is to be noted that this specialization is not only valuable for teaching-Patristics Patristics, but it is
also very useful for the teaching of dogmatic theology, in order to effectively carry out the catechetical,
liturgical and spiritual guided by the wisdom and all'equibrio ethical and spiritual Fathers.
66 6. It 'clear that the study of the Fathers also requires tools and adequate support, eg. a well-equipped library
from the perspective of patristic (collections, monographs, magazines, dictionaries), as well as the knowledge of
classical and modern languages. Due to the known deficiencies of the humanities in schools today, we must do
everything possible to strengthen our training institutes in the study of greek and latin.

CONCLUSION
67 This congregation, echoing the voice of the Council and the Popes, has drawn the attention of the Reverend
Bishops and Religious Superiors on a topic of great importance to the solid formation of priests, the seriousness
of theological studies, the 'effectiveness of pastoral action in the contemporary world. Aware of their
responsibilities and their great love for the Church entrusts the considerations made and the steps taken because
there is a tendency, as far as possible, to realize the ideal of education suited to the priests of our time, even in
this respect.Finally the voting formula that a more careful study of the Fathers all ports to greater assimilation of
the Word of God and a renewed youth of the Church, and that he has them in his teachers and his models.
Rome, from the offices of the Congregation, November 10, 1989, the feast of St. Leo the Great.
WILLIAMCard. BAUM
Prefect
JOSE 'Saraiva Martins
Titular Archbishop. tit. Archbishop of Tuburnica
Secretary





[1] In the paper on "The theological formation of future priests," February 22, 1976, nos. 85-88.
[2] JOHN PAUL II, Apostolic Lett. Patres Ecclesiae , Jan. 2. 1980: AAS 72 (1980), p. 5.
[3] Paul VI, Enc. Ecclesiam Suan , August 6 1964: AAS 56 (1964), p. 627-628.
[4] Ratio fundamentalis Priestly , n. 79.
[5] The theological formation of future priests, nos. 89, 93.
[6] Ibid ., nn. 90, 91.
[7] Ibid ., n. 92, 4b.
[8] Ratio fundamentalis Priestly, n. 86.
[9] The theological formation of future priests, no. 48.
[10] Ibid ., n. 74.
[11] Ibid ., n. 49.
[12] Paul VI, Letter to His Em.za Cardinal Michele Pellegrino for the centenary of the death of JP Migne, May 10, 1975: AAS 67 (1975), p. 471.
[13] JOHN PAUL II, Address. 'm happy , Professors and students Patristic Institute "Augustinian" , May 8, 1982: AAS 74 (1982), p. 798: "Questions
therefore to the school of the Fathers means to learn to know Christ better and to learn more about the man. This knowledge, documented and
scientifically proven, will greatly help the Church in the mission to preach at all, as it does not lose that Christ alone is the salvation of man. "
[14] Paul VI, Address. Our steps for the inauguration Patristic Institute "Augustinian," May 4, 1970 : AAS 62 (1970), p. 425: "As pastors, then, the
Fathers felt the need to adapt the gospel message to the modern mentality and feed with the food of truth of the Faith themselves and the people of
God This meant that for them, catechesis, theology. Sacred Scripture, liturgy, spiritual and pastoral life is congiungessero in a unit of life, and that
they spoke not only to the intellect but to the whole person, affecting the thinking, willing, feeling. "
[15] JOHN PAUL II, Apostolic. Apost. Catechesis tradendae October 16, 1979: AAS 71 (1979), p. 1287, n. 12.
[16] JOHN PAUL II, Address. 'm happy , the teachers and students Patristic Institute "Augustinian. , May 8, 1982: AAS 74 (1982), p. 796 s.
[17] Ibid ., p. 797 s.
[18] JOHN PAUL II, Apostolic Lett . Patres Ecclesiae , January 2, 1980: AAS 72 (1980), p. 6.
[19] AUGUSTINE, Opus imp.c. . Eh. 1, 117: PL 45, 1125.
[20] Idem, Contra Eh . 2, 10, 34: PL 44, 698.
[21] CONC. VAT. II, Dogmatic Constitution Dei Verbum , n. 8.
[22] C. Trid, ed. Goeressiana, V (Acta II) 91 ff.
[23] C. Vat I, et al. Lac. 7, 25l.
[24] Comm primum 2, 10: PL 50, 639, 650.
[25] AUGUSTINE, De lib. arb . III, 21, 59; De Trin. 1 II, 2: PL 32, 1300; 42, 845.
[26] Pius XII, Letter Enc. Divine Afflante Spiritu , September 30, 1943: AAS 35 (1943), p. 312.
[27] Adv. Haer , 2, 28, 2: PG 7, 805.
[28] Ibid , 3, 1, 1: PG 7, 844.
[29] Ibid , 3, 3, 1: PG 7, 848.
[30] Ibid ., 3, 4, 1: PG 7, 855.
[31] De principiis 1 Praef. 1; cf. comm In Mt . 46: PG 11, 116; cf. 13, 1667.
[32] Confess . 11, 2, 3: PL 32, 809.
[33] Contra ep. fund . 5, 6: PL 42, 176.
[34] Constitution Dei Verbum , n. 10.
[35] CONC. VAT. II, Decr. Ad gentes , n. 22.
[36] De Doctr. chr ., 2, 40, 60-61: PL 34, 63.
[37] Retract . 1, 1, 4: PL 32, 587.
[38] CONC. VAT. II Pastoral Constitution. Gaudium et Spes , n. 44.
[39] CONC. VAT. II, Decr. Ad gentes , n. 2.
[40] CONC. VAT. II, Pastoral Constitution. Gaudium et Spes , n. 44.
[41] AUGUSTINE, Tract. in Joh . 36, 6: PL 35, 1666.
[42] Idem ., De civ. Of the 16, 2, 1: PL 41, 477.
[43] Idem, Tract. in Joh . 37, 6: PL 35, 1672.
[44] AUGUSTINE, Serm . 93, 4; 341, 5; etc..: PL 38, 574; 39, 1496
[45] Catech . 6, 2: PG 33, 542.
[46] Serm . 27, 4: PL 38, 179.
[47] Adv. Haer . 2, 28, 6.: PG 7, 809
[48] De Divinis nominibus , II, 9: PG 3, 674, cf. 648; quoted by St. Thomas Aquinas in s.th. II-II, q. 45, to. 2.
[49] s.th. II-II, 2.45 a. 2.
[50] AUGUSTINE, Ep . 120, 3, 13: PL 33, 459.
[51] CLEMENTE Aless., Stromata 2, 9: PG 8, 975-982.
[52] AUGUSTINE, De divv . qq. LXXXIII, q. 35, 2: PL 40, 24.
[53] Ep. 118, 32: PL 33, 448.
[54] De Trin . 1, 1, 1: PL 42, 819.
[55] A large influence exerted in this regard, especially the two works of St. Augustine: City of God and Christian Doctrine .
[56] AUGUSTINE, De civ. Of the 10, 32, 1-3: PL 41, 312 ff.
[57] Idem , De civ. Gods . 18, 51, 2: PL 41,614; cf. CONC. VAT. II, Dogmatic ConstitutionLumen gentium , n. 8.
[58] Contra Eh . 2, 10, 34: PL 44, 698.