Encyclopedia of sacred theology - pagina 645

OF PROPEDEUTICS

Chap. IV]

621

however, the indiscriminate translation of all detail-study is impossible, theological study is simply inconceivable without the knowledge of

The question tained under this is

modern languages. whether Latin must be mainonly in theologic propaedeutics. There

arises next, title

certainly no difference of opinion about the necessity to

the theologian of the knowledge of Latin.

For more than twelve centuries the Christian Church documented her life of thought in almost no language but the Latin. He who

no ready reader

of Latin finds himself cut off

from the Church. It is a different matter, however, whether theology as such is interested in the study of Latin as a means to general training; something which is

historical life of the

continually being contested, but which, it appears to us, cannot be abandoned. For this we state two reasons. First, because Latin as a language is classic in its clearness, con-

is

ciseness

and beauty, by which

it

puts a stamp upon

our

thinking, such as no other language can do, not even Greek

excepted,

grace "

however much richer

the

it

may

be.

In

"common

Latin language occupies a place of

its own, and he who neglects her claim impoverishes the forming of the mind. And in the second place, the development of Western thought has acquired a characteristic of its own, first under the influence of ecclesiastical, and after that of humanistic Latin, which is plainly apparent in the formation of many words and in syntax. Entirely apart from the question whether this characteristic should be preserved or abandoned, it follows from this, that a real grasp upon the world of our Western thought is simply impossible without the knowledge of Latin. Upon this ground we desire to see the study of Latin upheld, while we urge, at the same time,

that this study shall not be limited to classical Latin.

Latin

language of the Western Fathers, the »Scholastics, Reformers, and later theologians; but their Latin bears another character, uses other words, follows a different construction, and speaks in new terms. He who understands Cicero cannot for that reason understand Augustine. Virgil's Aeneid is no help to understand Thomas's Summa. Horace

is

also the

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