LOCI THEOLOGICI

A term made classical by Melchior cano (d. 1560) in De locis theologicis, published 1563. The principles underlying Cano's work were traced by St. Thomas Aquinas (Summa theologiae 1a, 1.8 ad 2), but no treatise had ever undertaken such an extensive study of the principles presupposed by the work of theology. An argument from authority is essential to theology, since theology is a derivative of supernatural faith. Cano's treatise studies the loci (places) in which this authority may be found. (The term locus, reflecting Renaissance interest in classical rhetoric, is commendably flexible as defined by Cano. See De locis 1.3: "domicilia omnium argumentorum theologicorum"; Moran, 80). Cano enumerates ten loci. Seven are proper to theology: (1) Sacred Scripture,(2) apostolic traditions, (3) the universal Church, (4) Church councils, (5) the papal magisterium, (6) Church Fathers, and (7) theologians and canonists. Three are borrowed by theology: (8) natural reason, (9) philosophers and jurists, and (10) history and human tradition. Among the proper loci he distinguishes those that are fundamental, containing the deposit of revelation (1, 2), from those that are declarative, articulating the content of the fundamental loci in successive ages. Declarative loci may provide an efficacious argument, since they involve the infallible magisterium (3, 4, 5), or they may provide a probable argument (6, 7). Associated with his loci, Cano developed a code of theological notes, employed to categorize the conclusions of theological argumentation (De locis 12.6–10).

A notable contributor to theological science, Cano reflects shortcomings of his age (see Y. M. J. Congar, Dictionnaire de théologie catholique, 15.1:422–423). His distinctions are unquestionably valid, but his neglect of the wisdom character of theology (whereby it preserves its living unity by concerning itself primarily with the mysteries enunciated in its principles and the light they shed one upon the other, rather than with argumentation from the principles) permitted these distinctions to establish a precedent of codification and dissection that has characterized subsequent theology. In particular, Cano and later theologians had a superficial view of the mystery of the Church, a view that has made possible a progressive dissociation of Scripture, tradition, and magisterium. Revived awareness in mid-20th century of the mystery of the Church made possible, in the view of many, a renewal of theology's understanding of the presence in the world of the living Word of God that it must interpret to men (see the debates of Vatican Council II). Moreover, contemporary theology's awareness of historical perspective in revelation and the life of the Church makes it possible to deal with the problem raised by Cano in a more adequate manner.

See Also: deposit of faith; dogmatic theology; dogmatic theology, articles on; methodology (theology); revelation, fonts of; theology, articles on; tradition (in theology).

Bibliography: a. gardeil, Dictionnaire de théologie catholique, ed. a. vacant et al., 15 v. (Paris 1903–50; Tables générales 1951) 9.1:712–747. a. lang, Die Loci Theologici des Melchior Cano und die Methode des dogmatischen Beweises (Munich 1925). g. moran, Scripture and Tradition (New York 1963), summary of contemporary controversy concerning the two principle loci of Cano, throwing light on the whole question.

[j. thornhill]