Fundamentals of Catholic Dogma

by Ludwig Ott

Ready Winter 2009 Recognized as the greatest summary of Catholic dogma ever put between two covers. A one-volume encyclopedia of Catholic doctrines. Tells exactly what the Church teaches on any particular topic. Tells when the pronouncement was made and gives the sources from Scripture, Church Councils, Papal statements and the Fathers and Doctors of the Church. Essential for priests, seminarians, parents and teachers. Easily one of our most important books. 560 pgs, PB

Genres: Theology, Religion, Catholic, Christianity, Nonfiction, Reference, Christian

562 pages, Paperback

First published January 1, 1952

Reviews

[Owen · Rating 5 out of 5]

This book is essential reading for anyone interested in theology, and especially how dogma has been defined in response to various heresies. It’s worth owning solely for the introduction which catalogues the theological notes which are often forgotten in popular treatments of what the Church teaches. Having a list of De Fide doctrines which are distinguishable from closely related doctrines that have not been dogmatically defined is incredibly helpful for making distinctions when judging a theological position. One thing that will be apparent when reading through Ott’s commentary on each controversy is that the Thomists are always right, though technically we can’t say Scotists and Molinists are heretical in their errors.

[Cris · Rating 5 out of 5]

A good simple index of what little the Catholic church affirms and with what degree of certainty it affirms it. No matter how respected there is of course a great deal of difference between what one theologian or school proposes and what the magisterium holds as divine revelation. Handily labeled by subject topic, the book is most important for specifically addressing gray areas where there is no revelation, teaching or tradition. Good reference for the apologist on the go. For years out of print the book is making a wonderful comeback thanks in much part to Tan Books....

[Kevin Bensema · Rating 5 out of 5]

Excellent and in-depth primer of Catholic dogma. It is not comprehensive, but covers the core essentials well - in 500-odd pages. It took me 3 attempts to get through it, but is worth the effort. The only downside are the occasional untranslated passages of Latin.

I wouldn't quite recommend this for newcomers to the Catholic faith, but for more informed Catholics seeking to expand their knowledge.

[Jarrett Vandiver · Rating 5 out of 5]

Probably the most comprehensive and rewarding book of systematic theology I have read thus far. It gives concise explanations of the most important doctrines of the Christian faith and leaves you enough scriptural and patristic citations for hours of study on even the most minute issues.

The best part of this book is its explanation of the church’s “degrees of certainty” regarding theological knowledge, from “De fide” (divinely revealed dogmas) to “sententia probabilis” (nonessential beliefs).

So this book’s strength is that it makes it abundantly clear what beliefs are central to Christianity and which beliefs are nonessential.

[Walter · Rating 4 out of 5]

While this book is not the kind of thing that you would want to bring with you for a light read on the beach, it is a good book with which to become familiar. Written in the early 20th Century by a German Catholic theologian, this book lays out the breadth of Catholic theology within one volume, which by itself is a pretty amazing achievement. This book is barely readable, and while that fact may be partially due to the fact that it is a translation from the German, I would suspect that the volume is just as unreadable in German as it is in English. It gives the Catholic doctrines on everything from the existence of God to various Marian doctrines to the sacraments and the Church, and it gives the verbatim teaching from the actual Church documents such as the councils or the papal decrees. This is what makes it so valuable.

Another great thing about this book is that Ott juxtaposes the Catholic teachings with the various heretical teachings that are opposed to the orthodox teaching. This gives the reader a very good idea of how the Church's teaching differs from the teachings of the non-Catholics. The other great thing about this volume is that it is unambiguous about the Catholic teaching. Ott does not water down the teachings, nor does he misrepresent them in order to make them more palatable to the modern reader. Why is this important? Because it is impossible to decide if you agree with the Catholic teaching if you don't understand the Catholic teaching. And it amazes me how many people with whom I have talked about Catholic teachings really don't understand the teachings that they claim to disagree with. At least with the real teachings, the dissenter can make up his or her mind with the facts.

So, I would recommend this book to anyone who wants to understand what the Catholic Church really teaches.

[John Schneider · Rating 5 out of 5]

To call this the best theology book that I have ever read would be a disservice since it is so much more. Not too long ago Catholic priests learned their theology from a tradition that stretched back 2,000 years. Ludwig von Ott wrote the last of these great books that provide clear and concise explanations of Church doctrine, theological debates, and Scripture. If you want to know theology in a way that respects Tradition, read this wondrous work and prosper.

[Bernard · Rating 3 out of 5]

Useful manual - somewhat dated, but containing a wealth of information if read with discernment.

[John Greally · Rating 5 out of 5]

A few jarring errors (search the internet for corrections), but otherwise a solid treasury and keepsake reference work. The layout is brilliant with different fontings.

[Galen Rohr · Rating 5 out of 5]

Excellent resource. Below are my notes, should anyone wish to see, which concern a number of points and questions arising from the crisis in the Church today:

The Faithful are obligated to believe the Teaching Authority of the Church when She speaks in an extraordinary manner as well as in an ordinary manner:
“The Promulgation of the Dogma by the Teaching Authority of the Church … implies, not merely the promulgation of the Truth, but also the obligation on the part of the Faithful of believing the Truth. This Promulgation by the Church may be made either in an extraordinary manner through a solemn decision of faith made by the Pope or a General Council (Iudicium solemne) or through the ordinary and general teaching power of the Church (Magisterium ordinarium et universale). The latter may be found easily in the catechisms issued by the Bishops.” Ott, p. 4

How it is that true progress in Faith is acquired:
“Conditions making for a true progress in the knowledge of Faith by individual persons are, according to the declaration of the Vatican Council, zeal, reverence, and moderation.” Ott, p. 8

On language:
“Language does not generate concepts, it presupposes them.” Ott, p. 16

On Infinity:
“Infinity is a mode of being only, not the metaphysical essence itself.” Ott, p. 25

On God’s Simplicity:
“That is simple which is not composed, and on that account also not divisible. The composition is a physical one when a thing is composed of parts which are really distinct from one another, whether substantially (material and form, body and soul), or accidentally (substance and accidents). The composition is a metaphysical one, when a thing is composed of logical or metaphysical parts (e.g., determinations of being such as ‘potency and act,’ ‘genus and specific difference’).” Ott, p. 31

Origin of evil:
“... Holy Script teaches that natural evil or metaphysical imperfections originate from God’s Decree…, but that moral evil has its basis in the misuse of freedom.” Ott, p. 32

On the kinds of truth:
“One distinguishes an ontological, a logical, and a moral truth (veritas in essendo, in cognoscendo, in dicendo et agendo - truth in being, in knowing, in saying, in acting). … Ontological truth, or ‘truth of things’ consists in the agreement of a thing with its idea…. It is the being of the things themselves in so far as it is knowable. Being and truth are convertible terms.” Ott, p. 33

God is The Absolute Logical Truth
“As in God the subject (of cognition), the object (of cognition), and the act of cognition, are identical, it follows that God is The Absolute Logical Truth. Thus every error is excluded from God (... D. 1789).” Ott, p. 33

What is Logical Truth?
“Logical truth or ‘truth of thought’ consists in the agreement of thought with things: adaequatio intellectus cum re. The perfection of the truth of cognition is dependent on the perfection of the intellect.” Ott, p. 33

What is Moral Truth?
“Moral truth comprehends veracity (... truth in speech) and faithfulness (... truth in action). Veracity is the agreement of speech with knowledge…. Fidelity is agreement of action with speech….” Ott, p. 34

Of a real subordination indicated by the term subsist:
“In spite of the real duality of the wills a moral unity subsisted and subsists, because Christ’s human will is, in the most perfect fashion, in harmony with, and in free subordination to, the Divine Will.” Ott, p. 148

Meaning of the term, subsist, and against Ratzinger’s notion that The Catholic Church subsists in the Church of Christ, rather than it is the Church of Christ:
“Against the hypothesis of a real distinction (distinctio realis) it is objected that Christ would lack the reality which every other human being possesses. According to the teaching of the Church, however, Christ is a perfect man (perfectus homo; D 40). The advocates of a real distinction (Thomists, Suarez) reply that the lack of created subsistence in Christ signified no real want, because in the place of the lacking human subsistence there is an infinitely higher perfection, namely, the Divine Subsistence of the Logos. The Church’s insistence on the integrity of Christ’s human nature and His consubstantiality with us according to our humanity does not contradict this position since the integrity and consubstantiality refer to the human nature or essentially as such, while a subsistence accrues to a nature as a new reality. It is claimed that Christ’s human nature has indeed a natural potency of being a hypostasis in itself. In the concrete, however, on account of its assumption into the subsistence of the Logos, this potency is not redacted to act.” Ott, p. 153

Against pro omnes:
“On Good Friday, the commemorative day of Christ’s death of redemption, the Church prays for the salvation of all mankind. The universality of Christ’s vicarious atonement refers to the objective Redemption only. Christ made sufficient atonement for all men without exception. The subjective appropriation of the fruits of Redemption is, however dependent on the fulfilment of certain conditions, on faith (Mk. 16, 16), and on the observation of the Commandments (Hebr. 5, 9; 2 Peter 1, 10). Accordingly the Schoolmen distinguish between sufficientia (adequacy) and efficacia (efficacy, success) of the atonement, and teach that Christ offered atonement for all mankind, secundum sufficientiam, but not secundum efficaciam. In other words: in acto primo Christ’s atonement is universal; in actu secundo, it is particular. Cf. S.c.G. IV 55.” Ott, p. 189

Holy Mary, Mediatrix of all Grace:
“Mary is Mediatrix of all graces by her intercession in Heaven. (Mediatio in speciali.) Sincer her assumption into Heaven, Mary co-operates in the application of the grace of Redemption to man. She participates in the distribution of grace by her maternal intercession which is far inferior in efficacy to that of the intercessory prayer of Christ, the High Priest, but surpasses far the intercessory prayer of all the other saints. According to the view of the older, and of many of the modern theologians Mary’s intercessory co-operation extends to all graces, which are conferred on mankind, so that no grace accrues to men, without the intercession of Mary. The implication of this is not that we are obliged to beg for all graces through Mary, nor that Mary’s intercession is intrinsically necessary for the application of the grace, but that, according to God’s positive ordinance, the redemptive grace of Christ is conferred on nobody without the actual intercessory co-operation of Mary.” Ott, p. 213

God accomplishes the subjective redemption of mankind by the efficacy of the Church’s doctrine and the Church’s guidance of men, etc.
“In the working-out of man’s Subjective Redemption, God supports man, not merely by an inner principle, grace, but also by an outward principle, the efficacy of the Church in its doctrine, its guidance of men and its work of dispensing the grace of Christ through the Sacraments. The final object of the Subjective Redemption is the Beatific Vision.” Ott, p. 219

Christ Himself laid down the essential elements of the Church’s teaching, liturgy, and constitution:
“‘The Church was founded immediately and personally by the true and historical Christ during the time of His earthly life.’ D 2145. The establishment of the Church by Christ means that He Himself laid down the essential elements of her teaching, her liturgy and her constitution.” Ott, p. 272

On the powers bequeathed upon the Episcopacy, and the instructions given the Bishops:
“In long personal contact He instructed them for the preaching office (Mk. 4, 34; Mt. 13, 52), and transferred to them a whole series of powers - the power of binding and loosing (Mt. 18, 17 et seq.), that is, the legislative, juridical and punitive power; the power of consummating the Eucharist (Luke 22, 19), the power of forgiving sins (John 20, 23), and the power of baptising (Mt. 28, 19). He sent them forth into all the world with the mandate to preach His Gospel and to baptise (Mt. 28, 19 et seq.; Mk. 16, 15 et seq.). Before He returned to the Father He handed over His mission to the Apostles: ‘As the Father hath sent me so I send you’ (John 20, 21).” Ott, p. 273

What is the purpose of the Church?
“The sanctification of men by the communication of the truth, of the Commandments and of the grace of Christ is the immediate purpose of the Church. The supreme and ultimate purpose is, as in all God’s operations, the external glory of God.” Ott, p. 275

What is the function of the Primacy?
“That the Primacy is to be perpetuated in the successors of Peter is, indeed, not expressly stated in the words of the promise and conferring of the Primacy by Our Lord, but it flows as an inference from the nature and purpose of the Primacy itself. As the function of the Primacy is to preserve the unity and solidarity of the Church; and as the Church, according to the will of her Divine Founder, is to continue substantially unchanged until the end of time for the perpetuation of the work of salvation, the Primacy also must be perpetuated.” Ott, p. 282

On Infallibility:
“For the proper understanding of the dogma the following points must be noted: a) The bearer of the Infallibility is every lawful Pope as successor of Peter, the Prince of the Apostles. But the Pope alone is infallible not others to whom he transfers a part of his teaching authority, for example, the Roman Congregations. b) The object of his Infallibility is his teaching concerning Faith and Morals, above all revealed teaching, but also non-revealed teachings, which are closely associated with the teachings of Revelation. c) The condition of the Infallibility is that the Pope speaks ex cathedra. For this is required: (α) That he speak as pastor and teacher of all the faithful with the full weight of his supreme apostolic authority; If he speaks as a private theologian or as the bishop of his Diocese, he is not infallible; β) That he have the intention of deciding finally a teaching of Faith or Morals, so that it is to be held by all the faithful. Without this intention, which must be made clear in the formulation, or by the circumstances, a decision ex cathedra is not complete. Most of the doctrinal expressions made by the Popes in their Encyclicals are not decisions ex cathedra. d) The source of his Infallibility is the supernatural assistance of the Holy Ghost, Who protects the supreme teacher of the Church from error This assistance must be distinguished from Revelation by which some truths or others are communicated by God to the bearer of the Revelation; and from Inspiration, which is a positive influence effected by God over an author, of such a nature that God Himself is the principal author of the writing, and the ideas are consequently the Word of God. The Holy Ghost preserves the bearer of the supreme teaching office from a false decision (assistentia negative), and leads him, where necessary, by external and internal grace to the right knowledge and correct statement of the truth (assistentia positiva). The Divine assistance does not relieve the bearer of the infallible doctrinal power fo the obligation of taking pains to know the truth, especially by means of the study of the sources of Revelation. Cf. D 1836. A consequence of the Infallibility is that the decisions, ex cathedra, of the Popes are ‘of themselves,’ that is, without the intervention of a further authority, immutable and not by reason of the assent of the whole Church, as the Gallicans taught. D 1325 (4th Gallican Article).” Ott, p. 287

Of what pertains to the Episcopacy:
“According to this declaration the episcopal power is: a) an ordinary power, that is, it is associated with the episcopal office. b) An immediate power, that is, it is not practised at the order of a superior, but in the Bishop’s own name. Thus bishops are not delegates (agents) and not vicars (representatives) of the Pope, but independent pastors of the flocks entrusted to them, even though they are subordinate to the Pope. c) A power appointed by God; for the Apostles, on the ground of Divine ordinance, whether in the immediate commission of Christ, or on the direction of the Holy Ghost (Acts 20, 28) have passed on their pastoral office to the bishops. The bishops are the successors of the Apostles, not in such a manner that an individual bishop is a successor of an individual Apostle, but that the bishops in their totality are successors of the College of Apostles. d) A true pastoral power, as it embraces all the ecclesiastical powers appertaining to the exercise of the pastoral office, the power to legislate, to judge and to punish (CIC 335, Par. 1). e) A power which is limited locally and materially, since it extends only to a definite segment of the Church, and is circumscribed by the Papal power which is superior to it. In addition the so-called causae maiores, that is, matters of more than usual importance, touching the welfare of the whole Church, are reserved to the Pope (CIC 220).” Ott, p. 290

Against the notion that the Holy Ghost guides other religions, and on Baptism of desire, against the Feeneyites and Dimondites:
“St. Augustine says: ‘Only the body of Christ lives from the spirit of Christ. … Willst thou then live of the Spirit of Christ? Then be in the body of Christ!’ (In Ioan. tr. 26, 13.) ‘The Spirit does not pursue a separated member’ (Sermo 267, 4, 4). On the other hand, it must be inferred from the generality and sincerity of the Divine desire of salvation, that he also, who entangled in invincible error, does not know the true Church of Christ, can receive the supernatural life given by the Holy Ghost outside the body of the Church. Such a person, however, must have at least an implicit desire to belong to the Church of Christ. In the same way a person who cannot actually receive the Sacrament of Baptism, but at least implicitly desires to receive the Sacrament can attain to the grace of Baptism. Cf. D 1647, 1677. See Par. 20.” Ott, p. 296

Against variations in creeds:
“Incompatible with the Catholic conception of the unity of Faith is the Protestant theory of the Fundamental Articles, which demand agreement in the basic truths of faith only, so that within the framework of the one Christian Church varying confessions of faith can exist side by side. Cf. D 1685.” Ott, p 303

On Tolerance:
“As against the reproach of intolerance a distinction must be made between dogmatic and civil tolerance. The Church rejects the dogmatic tolerance which would concede the same power of justification and the same value to all religions, or to all Christian confessions (Indifferentism); for there is only one truth. But the Church recognises the propriety of civil tolerance, by preaching the commandment of neighbourly charity towards all men, even those in error. C.f. the prayers of the Liturgy on Good Friday.” Ott, p. 313

On what is essential to the Sacraments:
“The outward sign of the sacraments is composed of two essential parts, namely, thing and word (res et verbum or elementum et verbum). (Sent. fidei proxima.) … All these Sacraments are perfected by three (elements) namely: by things (which are) as it were the matter; by words (which are) as it were the form, and; by the person of the minister who confers the Sacrament with the intention of doing that which the Church does. If any of these (elements) is lacking, the Sacrament is not effected. D 695; cf. 895. The matter is distinguished as: ‘materia remota,’ that is, the physical substance as such, for example, water, oil; and ‘materia proxima’ that is, the use of the physical substance in the sacrament, for example, the ablution and the unction.” Ott, p. 327

On why the Sacraments were instituted:
“(The sacraments were instituted for three reasons; for our humiliation, for our instruction, for our exercise.) Cf. S. th. III 61, 1; Cat. Rom. II 1, 9.” Ott, p. 328

The notion that “The Mass was not instituted by Christ” is listed in an erroneous counter-thesis proposed by John Wycliffe:
“He stated that the adoration of the Eucharist is idolatry, and that the Mass was not instituted by Christ. His teaching was rejected at a Synod at London (1382), and at the Council of Constance (1418). D 581 et seq.” Ott, p. 372

On the Extraordinary Minister of the Eucharist:
“The ordinary minister of the Eucharist is the priest; the extraordinary minister is the deacon (with permission of the local Ordinary or of the parish priest for some weighty reason). CIC 845.” Ott, p. 398

An act of spiritual communion is only to be made if in a state of Sanctifying Grace:
“The Council of Trent (D 881) distinguishes three types of reception: 1. The merely sacramental reception, that is, the sacramental reception in the state of grievous sin (unworthy Communion); 2. The merely spiritual reception, that is, the desire for the Sacrament deriving from living faith (spiritual Communion); 3. The sacramental-spiritual reception, that is, the sacramental reception in the state of grace (worthy Communion). To these must be added, 4. The purely material reception by an unsuitable subject, an unbaptised person or an animal.” Ott, p. 398

On the Matter of Extreme Unction:
“The remote matter of Extreme Unction is oil. (De fide.)
By oil (James 5, 14) is understood olive oil from the fruit of the olive tree. The Decretum pro Armenis (1439) teaches: cuius materia est oleum olivae per episcopum benedictum (D 700: cf. 908). According to an old tradition (cf. St. Hippolytus of Rome) the oil must be consecrated by the bishop or by a priest authorised by the Apostolic See (CIC 945). The employment of unconsecrated oil, or of oil consecrated by a priest who is not fully authorised, makes the validity of the Sacrament doubtful. Cf. D 1628....” Ott, p. 447

On the recipient of Extreme Unction:
“Extreme Unction can be received only by the Faithful who are seriously ill. (De fide.) D 910.
Only those who are baptised and in danger of death by sickness (James 5, 14 et seq.), and in addition who have attained the use of reason (sent. certa) may receive Extreme Unction, since according to its purpose and its effect it is a completion of the Sacrament of Penance....” Ott, p. 450

There are seven grades of Order:
“Seven grades of Order are usually listed: four minor grades, namely, those of Porter, Lector, Exorcist and Acolyte; and three major grades, namely, those of Subdeacon, Deacon and Priest. The last-mentioned includes the Presbyterate and the Episcopate. Cf. D 958, 962.” Ott, p. 452

On the Matter of Order:
“The matter of the Orders of Diaconate, Priesthood, and Episcopate is the imposition of hands alone. (Sent. fidei proxima).” Ott, p. 454

On the Form of Order:
“The words which more closely determine the matter by the indication of the effects of the Sacrament, the power of consecration and grace, are the words of the so-called ‘Order Preface.’ The following words from the Preface of the Order of Diaconate are essential and, therefore, indispensable for the validity of Order: ‘Emitte in eum-roboretur.’ From the Preface of the priestly consecration the following words are essential: ‘Da, quaesumus, omnipotens Pater-insinuet.’ From the Preface of episcopal consecration the following words are essential: ‘Comple in Sacerdote tuo-sacrifica.’” Ott, pp. 455-456

On the dispenser of the Sacrament of Order:
“The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental, is the validly consecrated bishop alone. (De fide.)” Ott, p. 457

On the liceity and validity of Episcopal consecration:
“For the licit conferring of the Episcopal Order it is necessary that it be performed by three bishops. For valid conferring, however, a single bishop suffices, since the individual bishop possesses the full power of ordination. CIC 954.” Ott, p. 458

[Christopher Moellering · Rating 5 out of 5]

An incredibly rich resource on the Church's teaching. This should be on every serious student of theology, doctrine, and catechesis bookshelf. Ott catalogs all of the dogmas of the church as well as many related doctrines and cites the sources well.

That being said, this book was written in the mid-20th century and could use an update. While Vatican II did not introduce any new dogma, citations from it could be helpful to contemporary readers. More importantly, the Code of Canon Law was revised in 1983, so his citations from from the older one.

There is a fair amount of untranslated Latin in this work as well. Most of the quotes can be found translated easily enough on the internet if you follow his citations.

This is not an easy read. Read the Catechism first, and maybe an introductory theology text. Ott doesn't spend time explaining concepts and terms.

All of that being said, this is an invaluable work, kudos to the publisher for keeping it in print. It will be one I turn to again and again in the years to come.

[Erik]

Included in the "Catholicism Explained/Theology" section of Fr. John McCloskey's 100-book Catholic Lifetime Reading Plan.

Listed by Patrick Madrid in the Reading Plan of Search and Rescue in Phase 3 (Advanced).

[Frank Ashe · Rating 5 out of 5]

An enjoyable book for dipping into. Every page has at least half a dozen things that I can argue with.

Great examples of assuming an answer and then torturing what little data you have to show that answer as being the only correct one.

[Ilya Kozlov · Rating 5 out of 5]

where it all comes from?...first line in this book "God can be known with certainty by the natural light of reason from created things"(de fide)....really ? how? i want it...

[J. · Rating 5 out of 5]

As a child, no one in my catechism class ever told me there was more to learn—I wish I had discovered this book sooner. While it references Vatican II at times, most of its content is rooted in earlier Church councils. For those interested in the ongoing crisis in the Church and seeking a solid pre-Vatican II theological framework, this book is a valuable resource. That said, when Vatican II is cited, it’s wise to cross-reference with pre-conciliar sources. Overall, Church crisis aside, it's a rich and balanced read—dense yet concise, covering a great deal of ground effectively.

[Mary · Rating 5 out of 5]

Great Dogmatic text concerning everything Catholic. I go to this rather than the catholic doctrine and apologetics by Archbishop Sheehan. This book is concise, well written and well researched. It is the hardest book EVER that I have had to find. Took me over 2 months to get hold of this book because they do not print it anymore. I am absolutely happy to get hold of this.

[Basia Belroy · Rating 5 out of 5]

This is a great source for looking up the Church’s definitions and explanations of dogma. I use this as a reference when I have questions and want to know exactly where the Church stands on dogmatic issues.

[Rafael · Rating 5 out of 5]

A fantastic complement to the Roman Catechism!

[Mary Ellen · Rating 5 out of 5]

Textbook for Theology 101. Packed with information, more than can be absorbed in one reading.

[Jorge]

It's awesome

[Evan · Rating 5 out of 5]

I think this is a book that every Christian, regardless of confession could benefit from. I'll explain later why.

It covers a vast array of Christian beliefs, including, marriage, philosophical theology and analogical knowledge, classical theism, priesthood, sacraments, the new heavens and earth, the christological doctrines (in wonderful philosophical detail), creation, evolution, the fall, original sin, concupiscence, justification, grace (and its many species), angels, demons, and a lot more.

The author (Ludwig Ott, a German priest), strikes a very impressive balance between succinctness and thoroughness. You know everything you need to know and not that much more. (which is necessary for covering such a vast amount of material)

For every proposed dogma for Christian belief, what is spelled out is: 1) a definition of the dogma, 2) the level of certainty with which it is to be held 3) the reason why the former is true, who or what defined it, what level of authority, 4) A short description of the essentials of the dogma, 5) sources from scripture, 6) sources from tradition, 7) sources from speculative or philosophical reasoning, and 8) a history of who has rejected the doctrine and why, and an interaction with their arguments (sometimes).

I think that every Christian would benefit from reading from this, because:
1) It is beneficial to understand Catholic doctrines, (not the common caricatures, but the actual doctrines), especially given the Catholic church is one of the largest and most influential general church confessions throughout history. If you're going to reject it, reject the actual thing, not the caricature!

2) In my own experience, even though it's totally historically and circumstantially understandable, most protestant confessions of faith which I have read (even Calvin's Institutes, which is so far the most impressive), speaks more referentially than definitionally of the conclusions of the first councils of the church (the christological councils). IOW: "Yeah, we agree with those things from the fathers", more than defining exactly what it was. Yet they often lack the deep philosophical (heavily greek, of course) and theological reasons for why the Christology that we inherited from the early centuries of the church was defined the way it was. This book goes into delightful detail into the philosophy, theology, and scripture of all of this, and I think it's deeply important to understand these things on that level. Reading this theological and philosophical analysis of the nature of God and Christ is like reading an exalted devotional.

3) It gives you a deeper historical understanding of how Christian belief has become what it is today. Whether you accept the magisterium's authority or not, seeing how it has shaped the history of Christian doctrine is extremely important in my opinion. (specifically the process of how theological decisions have been made and how dogmas have arisen throughout history)
Lastly, I really appreciate how forthright Ott is about challenges to different Church doctrines through history, scripture or philosophy.

There is something deeply doubt-instilling about apologists for any side who are unable to admit weaknesses of their own worldviews interacting with the data of the world, and I appreciate when Ott willingly admits it. It's only in a few places, but still it's very refreshing and instills confidence that he is speaking the truth in other areas as well.

[FatherSwithin · Rating 4 out of 5]

Just a quick comment before I finish the book: The binding is very flawed. Pages are falling out so much that I had to disassemble it, give the pages a three-hole punch, and put it into a loose-leaf binder. Disappointed that it is in such bad shape.

[Lady An ☽ · Rating 3 out of 5]

Leído para Teologìa. Cátedra Año 2009 UFASTA

[Círdan · Rating 4 out of 5]

断断续续读了一年，期间实在发生了太多事，译文非常好，这类抽象信条解释的书很难译得清晰明白，但是本书读起来非常通顺，毫无窒碍。
至于书中具体内容，鉴于这本书的目的，广博但不深入，问题是这类哲学神学作品倘若不深入，就难以透彻明了。我对天主全能与自由意志、本性与恩宠这类本书阐释极多的大问题没多大兴趣。我倒对一些不那么紧要的议题感兴趣，比如天使堕落、死后境界、炼灵祈祷这类问题。