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De doctrina Christiana (English: On Christian Doctrine or On Christian Teaching) is a theological text written by Augustine of Hippo. It consists of four books that describe how to interpret and teach the Scriptures. The first three of these books were published in 397 and the fourth added in 426.
The functions of dogmatic theology are twofold: first, to establish what constitutes a doctrine of the Christian faith, and to elucidate it in both its religious and its philosophical aspects; secondly, to connect the individual doctrines into a system. [1] “In current Catholic usage, the term ‘dogma’ means a divinely revealed truth ...
The intelligence, then, the knowledge, the wisdom, [...] of individuals [...] as well of [...] the whole Church, ought, in the course of ages and centuries, to increase and make much and vigorous progress; but yet only in its own kind; that is to say, in the same doctrine, in the same sense, and in the same meaning. [14]
The church teaches that infallibility is a charism entrusted by Christ to the whole church, whereby the Pope, as "head of the college of bishops", enjoys papal infallibility. [7] This charism is the supreme degree of participating in Christ's divine authority, [ 8 ] which, in the New Covenant , so as to safeguard the faithful from defection and ...
Another 1832 revelation was the first to explain priesthood doctrine. [36] Three months later, Smith gave a lengthy revelation called the "Olive Leaf" that discussed subjects such as light, truth, intelligence, and sanctification. A related revelation, given in 1833, put Christ at the center of salvation. [37]
The term "ordo amoris," first coined by ancient bishop and theologian St. Augustine in his work, "City of God," has been translated to mean "order of love" or "order of charity."
Within the classical trinitarian view, there is only one ad extra divine work. However, at the same time one can make distinctions in the works of God according to the persons of God, thus there are three modes of working in the one divine work, the order of the works of God in history reflecting the eternal relations of begetting and procession.
This peculiarity can be derived from the intention of the Council itself, which was not to define "one point or another of doctrine and discipline" but to "re-establish in value and splendor the substance of human and Christian thought and life". [1]