¹ Davis, Charles, A Question of Conscience (London: Hodder and Stoughton, 1967), 28, 64.Google Scholar

² Baum, Gregory, The Credibility of the Church Today: A Reply to Charles Davis (New York: Herder and Herder, 1968), 26.Google Scholar

³ Baum, Gregory, “The Self-Understanding of the Roman Catholic Church at Vatican II” in Johnston, George, ed., The Church in the Modern World Church (Toronto: Ryerson, 1967), 91.Google Scholar Baum argues that while this new position was not affirmed uniformly throughout the documents of Vatican II, it is present in the teaching on religious liberty, the nature of other denominations, the salvation of non-Catholics, and the relation of the church to the Jews to a degree that represents a startling doctrinal development. See Baum, , Credibility, 22–27.Google Scholar

⁴ Ibid., 23-24.

⁵ Ibid., 24.

⁶ Ibid., 94.

⁷ Dulles, Avery, The Survival of Dogma (Garden City, NY: Doubleday, 1971), 145.Google Scholar

⁸ Baum, , “The Self-Understanding,” 101.Google Scholar

⁹ Baum, Gregory, “Vatican II's Constitution on Revelation: History and Interpretation,” Theological Studies 28 (1967): 51–75.CrossRefGoogle Scholar

¹⁰ Baum, , Credibility, 152.Google Scholar

¹¹ Ibid., 169.

¹² Baum, Gregory, Man Becoming: God in Secular Experience (New York: Herder and Herder, 1970), ix–x.Google Scholar

¹³ Baum, Gregory, “The Magisterium in a Changing Church” in Schilleheeckx, E. and Willems, B., eds., Man as Man and Believer, Concilium 21 (New York: Paulist, 1966), 79.Google Scholar

¹⁴ Baum notes that Vatican II cautiously admitted, in the Decree on Ecumenism, that “at certain times doctrinal statements must be corrected,” as happened here. See Baum, Gregory, “Vatican II and the Reinterpretation of Doctrine,” The Ecumenist 9/1 (November–December 1970): 2.Google Scholar

¹⁵ Baum, , Credibility, 32.Google Scholar

¹⁶ Baum, Gregory, Faith and Doctrine: A Contemporary View (New York: Paulist, 1969), 104.Google Scholar

¹⁷ “The quest for self-realization includes the way of the cross. To grow, to become more human, to realize oneself more fully is a process which is, properly speaking, redemptive and which incarnates the paschal mystery revealed by Christ” (Baum, , Man Becoming, 155;Google Scholar see 154-61).

¹⁸ Ibid., ix.

¹⁹ For what follows see Baum, , Credibility, 157–73.Google Scholar

²⁰ Ricoeur, Paul, Hermeneutics and the Human Sciences, ed. Thompson, J. B. (Cambridge: Cambridge University Press, 1981), 139–40.CrossRefGoogle Scholar

²¹ Baum, Gregory, Compassion and Solidarity: The Church for Others (New York: Paulist, 1990), 86.Google Scholar

²² For a survey of this tradition from Newman on, see Nichols, Aiden O.P., From Newman to Congar: The Idea of Doctrinal Development from the Victorians to the Second Vatican Council (Edinburgh: T & T Clark, 1990).Google Scholar

²³ Baum, , Credibility, 151.Google Scholar

²⁴ Rahner, Karl, Theological Investigations, vol. 14 (London: Darton, Longman and Todd, 1976), 5.Google Scholar See Hines, Mary, The Transformation of Dogma: An Introduction to Karl Rahner on Doctrine (New York: Paulist, 1989), 70.Google Scholar

²⁵ Küng, Hans, Theology for the Third Millennium (Garden City, NY: Doubleday, 1988), 187.Google Scholar

²⁶ Rahner, Karl, Theological Investigations, vol. 4 (New York: Crossroad, 1982), 16.Google Scholar

²⁷ This position is defended in Fiorenza, Francis Schüssler, Foundational Theology: Jesus and the Church (New York: Crossroad, 1986), 290.Google Scholar

²⁸ Lonergan, Bernard, Method in Theology (Minneapolis: Seabury, 1972), 29.Google Scholar

²⁹ Ibid., 325.

³⁰ Ibid., 353.

³¹ Ibid., 319.

³² Tillich, Paul, Systematic Theology, vol. 3 (Chicago: University of Chicago Press, 1967), 148.Google Scholar

³³ Ibid.

³⁴ Moltmann, Jürgen, Theology Today (London: SCM Press, 1988), 84–85Google Scholar, and Cobb, Kelton, “Reconsidering the Status of Popular Culture in Tillich's Theology of Culture,” Journal of the American Academy of Religion 63/1 (Spring 1995): 59–64.Google Scholar Traces of something like Baum's notion of how the Spirit works to lead the church to a new understanding of Jesus as the Christ can be found in José Comblin's attempt to relate the Holy Spirit to the rise of liberation theology. See Comblin, José, The Holy Spirit and Liberation (Maryknoll, NY: Orbis, 1989).Google Scholar

³⁵ Baum, Gregory, Religion and Alienation: A Theological Reading of Sociology (New York: Paulist, 1975), 189.Google Scholar

³⁶ For a discussion of this theme, unique to the Johannine tradition, see Burge, Gary, The Annointed Community: The Holy Spirit in the Johannine Tradition (Grand Rapids: Eerdmanns, 1987), 211ff.Google Scholar

³⁷ Baum, , Credibility, 173.Google Scholar

³⁸ Baum, Gregory, “The Bible as Norm,” The Ecumenist 9/5 (July–August 1971): 95.Google Scholar

³⁹ Baum, Gregory, “Rethinking the Church's Mission after Auschwitz” in Fleischner, Eva, ed., Auschwitz: Beginning of a New Era? (New York: KTAV Publishing, 1977), 125.Google Scholar

⁴⁰ Ruether, Rosemary, “Letter to The Ecumenist,” The Ecumenist 9/6 (September–October 1971): 93.Google Scholar Donald Evans also questioned this lack of criteria (Evans, Donald, “Gregory Baum's Theology of Liberation,” Studies in Religion/Sciences Religieuses 1 [1971]:59–60).Google Scholar

⁴¹ Maurice Wiles and Nicholas Lash argue that there is always some underlying continuity even in the most radical doctrinal development, i.e., in the basic questions doctrines are meant to answer or in the object they interpret. See Wiles, Maurice, The Making of Christian Doctrine (Cambridge: Cambridge University Press, 1967), 167CrossRefGoogle Scholar, and Lash, Nicholas, Change in Focus: A Study of Doctrinal Change and Continuity (London: Sheed and Ward, 1973), 153, 176.Google Scholar

⁴² Baum, , Credibility, 164.Google Scholar For Baum this process of discernment involves the entire Christian community. While the magisterium has the final verdict on the authenticity of a new teaching, that can only be reached through a conversation involving the whole church and is authenticity only when it represents a kind of communal consensus. See the article by Baum in Kirvan, John J., ed., The Infallibility Debate (New York: Paulist, 1971), 1–33, 29.Google Scholar

⁴³ Rahner, , Theological Investigations, vol. 4, 16–17.Google Scholar

⁴⁴ Elisabeth Schüssler Fiorenza demonstrates the presence of a similar distortion and untruth in Scripture in relation to women (Fiorenza, Elisabeth Schüssler, In Memory of Her: A Feminist Theological Reconstruction of Christian Origins [New York: Crossroad, 1994]).Google Scholar

⁴⁵ Baum, Gregory, “Introduction” in Ruether, Rosemary, Faith and Fratricide (New York: Seabury, 1979), 7–8.Google Scholar

⁴⁶ Baum, , Compassion and Solidarity, 80.Google Scholar

⁴⁷ Taylor, Charles, Human Agency and Language: Philosophical Papers, vol. 1 (Cambridge: Cambridge University Press, 1985), 34–35.CrossRefGoogle Scholar

⁴⁸ Ibid., 39.

⁴⁹ Baum, , Religion and Alienation, 196.Google Scholar

⁵⁰ This is in keeping with the teaching of Vatican II on the transcendence of the Word of God over “every expression of it in the Church” (Baum, , Credibility, 150Google Scholar).

⁵¹ For a discussion of this, see Rahner, Karl, Theological Investigations, vol. 9 (New York: Seabury, 1974), 71–72.Google Scholar For Rahner, the discrepancy is limited to between the expression of doctrine and experience. For Baum, it can be between doctrine, on the one hand, and the biblical witness and present experience, on the other.

⁵² Hanson, Paul, The People Called: The Growth of Community in the Bible (San Francisco: Harper & Row, 1986).Google Scholar

⁵³ Baum, , “Rethinking the Church's Mission,” 125.Google Scholar

⁵⁴ Anne Carr argues that the feminist drive for emancipation forms a Spirit-created Word which demands a reform in Christian praxis precisely on the basis of the horizon of expectation established by “the enduring mystery of Christ” (Carr, Anne, Transforming Grace: Christian Tradition and Women's Experience San Francisco: Harper & Row, 1988], 25, 38Google Scholar). The revelation of God in Jesus forms a “transcendent horizon” which enables the church to overcome its teachings when they are challenged by this Spirit created Word in history (Ibid., 178). Elizabeth Johnson sees feminist concerns interacting with “the liberating impulse of the gospel” to demand the revision of anthropocentric understandings of the Gospel (Johnson, Elizabeth, She Who Is: The Mystery of God in Feminist Theological Discourse [New York: Crossroad, 1993], 154, 78–79Google Scholar).

⁵⁵ Fiorenza, , Foundational Theology, 305.Google Scholar

⁵⁶ According to Jürgen Moltmann, the identity of Christian faith lies in “that moment of hope inherent in it,” which “enters, actualizing itself, into every new situation and, at the same time, still reaches out beyond every situation” (Moltmann, Jürgen, Hope and Planning[London: SCM Press, 1971], 87Google Scholar). Baum's analysis traces how the Spirit enables this to happen.