Scheeben, Mathias Joseph

SCHEEBEN, MATHIAS JOSEPH. - Theologian, b. at Mackenheim (near Bonn) on 1 March 1835, d. at Cologne on 21 July 1888.

He took his degree in philosophy and theology in Rome at the Gregorian University and was formed in the school of Liberatore, Kleutgen, Perrone, Passaglia and Franzelin. Ordained priest in 1858, he became professor of dogmatics in 1860 at the Priesterseminar of Cologne and remained there until his death. He immediately revealed a speculative temper in the exposition and defense of the supernatural, in three works that form a complete whole: Natur und Gnade (Mainz 1861); Quid est homo, sive controversiae de statu naturae purae (new edition of the work of A. Casini [18th century], ibid. 1862); in these the positive foundations of the doctrine of Grace are set forth; Die Herrlichkeiten der göttlichen Gnade (Freiburg im Br. 1863; Italian trans. Turin 1933); an original reworking of the work of E. Nierenberg (17th century), intended to make the doctrine of Grace accessible to all.

Prepared by articles in the Mainz journal Der Katholik, his most original work appeared at Freiburg im Br. in 1865: Die Mysterien des Christentums (Italian trans. Brescia 1949). In the troubled period of the Vatican Council, Scheeben vigorously combated the position of Döllinger (v.) and Schulte (v.) in the periodical Das oecumenische Konzil von Jahre 1869, which had its continuation (directed by Scheeben himself from 1882) in the Periodische Blätter zur wissenschaftlichen Besprechung der grossen theologischen Fragen der Gegenwart. With lively articles in the Kölner Pastoralblatt he spread, among the clergy and the people, the doctrine of pontifical infallibility. At the same time he published his last work, a synthesis of his thought: Handbuch der katholischen Dogmatik (4 vols., Freiburg im Br. 1873-87); left incomplete, as regards sacramental and eschatological doctrine, it was finished by L. Atzberger in 1898 and 1903. Of the critical edition of Scheeben's works (Gesammelte Schriften), published under the direction of J. Höfer, 4 vols. have already appeared with notable introductions and commentaries (ibid. 1941 and 1942).

Educated in the center of Catholicism, he brought the spirit of Rome to Germany and, with the resources of his uncommon genius, succeeded in constructing a theology ancient in substance but new in method and in its highly religious inspiration: he was above all the theologian of the supernatural. His Thomism was sincere but not closed, drawing also on St. Anselm as on St. Bonaventure, on Hugh and Richard of St. Victor as on Petavius and Thomassin; his historical information was, for the time, ample and first-hand: the example of his erudite masters (Passaglia, Schrader, Franzelin) and of the Tübingen school (Möhler) left its mark on his innate tendency toward exegetical and patristic research (especially Greek, and in particular Alexandrian). These elements were quickened by the structural organicity of his work, from which emerges that nexus mysteriorum inter se which so pleased the Fathers of the Vatican Council. Sketched in Natur und Gnade, the theory of the "supernatural communications" was largely developed in the Mysterien: in three concentric but ever wider cycles, they lead one to contemplate the Word, who from the bosom of the Father descends into the womb of Mary to give himself to all humanity in sinu Ecclesiae in the mystery of the Eucharist. The centrality of the Word serves a higher theophany of the Trinity: the anthropocentrism of humanism and of the "reform" is raised into the Christocentrism of the Scotist school, to resolve itself in the theocentrism of St. Thomas.

Not only the design but also the individual parts of the construction benefited from Scheeben's work; the doctrine of Grace (deification), of Faith, of the Sacraments (character), of the Church as mystical body, received new and original developments. Scheeben, who in life had no disciples (his students, who had already completed their theological studies, heard him only during the single year they remained at the Priesterseminar), after his premature death became ever more known and appreciated. His works, reprinted and in part commented upon, were translated into the principal languages, and many today are the authors who, especially in Mariology and ecclesiology, draw inspiration from the theologian of Cologne. An exemplary priest, Scheeben remains one of the finest figures of Catholicism in Germany and one of the most complete theologians of the 19th century.

Antonio Piolanti