| 4. Differing Points of View and Necessary Interaction | ||||
In its 1988 document on the interpretation of theological truths, the International Theological Commission recalled that a conflict has broken out in recent times between exegesis and dogmatic theology; it then notes the positive contribution modern exegesis has made to systematic theology (�The Interpretation of Theological Truths,"1988, C.I, 2). To be more precise, it should be said that the conflict was provoked by liberal exegesis. There was no conflict in a generalized sense between Catholic exegesis and dogmatic theology, but only some instances of strong tension. It remains true, however, that tension can degenerate into conflict when, from one side or the other, differing points of view, quite legitimate in themselves, become hardened to such an extent that they become in fact irreconcilable opposites. | ||||
The points of view of both disciplines are in fact different and rightly so. The primary task of the exegete is to determine as accurately as possible the meaning of biblical texts in their own proper context, that is, first of all, in their particular literary and historical context and then in the context of the wider canon of Scripture. In the course of carrying out this task, the exegete expounds the theological meaning of texts when such a meaning is present. This paves the way for a relationship of continuity between exegesis and further theological reflection. But the point of view is not the same, for the work of the exegete is fundamentally historical and descriptive and restricts itself to the interpretation of the Bible. | ||||
Theologians as such have a role that is more speculative and more systematic in nature. For this reason, they are really interested only in certain texts and aspects of the Bible and deal, besides, with much other data which is not biblical�patristic writings, conciliar definitions, other documents of the magisterium, the liturgy�as well as systems of philosophy and the cultural, social and political situation of the contemporary world. Their task is not simply to interpret the Bible; their aim is to present an understanding of the Christian faith that bears the mark of a full reflection upon all its aspects and especially that of its crucial relationship to human existence. | ||||
Because of its speculative and systematic orientation, theology has often yielded to the temptation to consider the Bible as a store of dicta probantia serving to confirm doctrinal theses. In recent times theologians have become more keenly conscious of the importance of the literary and historical context for the correct interpretation of ancient texts, and they are much more ready to work in collaboration with exegetes. | ||||
Inasmuch as it is the word of God set in writing, the Bible has a richness of meaning that no one systematic theology can ever completely capture or confine. | ||||
One of the principal functions of the Bible is to mount serious challenges to theological systems and to draw attention constantly to the existence of important aspects of divine revelation and human reality which have at times been forgotten or neglected in efforts at systematic reflection. The renewal that has taken place in exegetical methodology can make its own contribution to awareness in these areas. | ||||
In a corresponding way, exegesis should allow itself to be informed by theological research. This will prompt it to put important questions to texts and so discover their full meaning and richness. The critical study of the Bible cannot isolate itself from theological research, nor from spiritual experience and the discernment of the church. Exegesis produces its best results when it is carried out in the context of the living faith of the Christian community, which is directed toward the salvation of the entire world. | ||||