Abstract

In lieu of an abstract, here is a brief excerpt of the content:God, the Absolute Wise Man, and the Study of ReligionClemens CavallinThe Absolute Wise ManIn the beginning of the Summa contra gentiles [SCG], Thomas Aquinas remarks that, according to the Philosopher (that is, Aristotle), the wise man orders "things rightly and governs them well."1 To do this, the wise man needs to pay attention to the proper goal of his activity, that is, the good toward which he is to order things. This means that there can be wise politicians, carpenters, and philologists; but Aquinas has primarily in mind "the absolute wise man" (simpliciter sapiens), who queries both the origin of the universe and its end: God.Moreover, not only does the absolute wise man contemplate the nature of God, the ultimate source and truth of the universe, but as even the highest theoretical wisdom (in the Aristotelean sense of sophia) has a practical, ordering dimension, it is also proper for such a person to teach truth and oppose falsehood—in other words, to be a teacher.2Toward the end of the first chapter of SCG, "The Office of the Wise [End Page 1207] Man," Aquinas returns to his introductory quote from Proverbs 8:7: "My mouth shall meditate truth, and my lips shall hate impiety." Aquinas interprets impiety (impietas) as "falsehood against the divine truth," and its opposite, piety (pietas), he writes, is another word for religion.3 The absolute wise person is, therefore, in the business of ordering religion toward its proper goal, God as the origin and end of the universe. As a result, besides the mistaken views of heretics, the Christian wise man, according to Aquinas, has to oppose the errors of Jews, gentiles, and Muslims, that is, all non-Christian religions. In refuting the latter two, he has to use natural reason, as they accept neither the Old nor the New Testament.4 And this philosophical task is the fundamental errand of SCG.Moreover, the quest for and ordering of knowledge in relation to ultimate wisdom brings with it a joyous union of "man to God in friendship," as God, the creator, made everything in wisdom, as ordered to himself, the Supreme Being and Truth.5 To pursue wisdom thus divinizes man.However, my goal in this article is not primarily to deepen our understanding of the Thomist spirituality of higher wisdom, but to probe the possibility of a Catholic "religious studies" endeavor inspired by Aquinas's approach in SCG I. My main question is, therefore, whether the office of the wise man is compatible with (or at least complementary to) the idea and practice of religious studies. Or if a Catholic approach to religious studies must do without absolute wisdom and settle for a lower-level goal such as ordering the relations between the diverse religious traditions of global society with the goal of harmonious coexistence? In that case, the spirituality of the scholar turns from divinization to humanization, but in what way would such studies be Catholic?A Catholic "religious studies" is here understood as different from theology of religions, and more generally from dogmatic theology.6 Theology of religions is concerned with questions such as the possible salvific role of non-Christian religions, with how to understand the principle of extra ecclesiam nulla salus ("no salvation outside the Church") and [End Page 1208] the trichotomy of exclusivism, inclusivism, and pluralism.7 The main concern of religious studies is not such evaluations, but rather the details of the history of religions and the contemporary diversity and changes of religion and spirituality. The theoretical thrust of religious studies aims at understanding the natural inclination for religion and its manifold manifestations (beliefs, rituals, and myths). It is also distinct from natural theology (for example as found in SCG), as the latter deals with the possibility and scope of rational knowledge of the divine.Moreover, religious studies as a field differs from that of Catholic studies, which has Catholicism itself as the object of study and which combines perspectives from religious studies and theology, often with the aim of cultivating the Catholic identity of a college or university.8Moreover, the interreligious-dialogue active component of interre-ligious studies is more limited...