Saint Teresa’s Rightful Place in Fundamental Theology

Ove se godine (2015) slavi 500. godišnjica rođenja svete Terezije Avilske (1515.– 1582.). Budući da je Terezija prva žena kojoj je Crkva udijelila naslov naučitelja, potvrđujući, uz njezinu svetost, i eminentan nauk sadržan u njezinim djelima, i sama je teologija na neki način na nju upućena. Stoga je ova velika obljetnica izvrsna prigoda da se avilska svetica, kroz temu ovoga rada, predstavi i hrvatskoj teološkoj sceni, u kojoj je Terezija tek neznatno prisutna. Nakana nam je teološku relevantnost Terezijine misli, predstaviti na način da se samoj Tereziji »otvori« jedno mjesto u teološkome svijetu, konkretno u fundamentalnoj teologiji. U prvome dijelu tumači se važnost iskustva kao spoznajno–afektivnoga procesa iz kojega nastaju Terezijina djela. Unutar toga procesa krije se istinska teološka metoda koju autor predlaže fundamentalnoj teologiji kao onoj teološkoj disciplini koja je prva odgovorna za promišljanje o metodi u teologiji. Drugi dio pruža sustavni presjek teološkoga sadržaja življenoga i mišljenoga unutar mističnog iskustva. Riječ je o sretnome spoju između fides quae creditur i fides qua creditur, pri čemu su objavljene istine središte kršćanske egzistencije, a da se time ne svode na pojedina iskustva. Na kraju se, ukratko, uvijek s obzirom na Terezijine misli, ukazuje na važnost molitve za teološku egzistenciju, ali i kako teološki rad može postati molitvom.In this the year 2015 we celebrate the 500th anniversary of the birth of St. Teresa of Avila (1515-1582). Seeing as she was the first woman upon whom the title of Doctor of the Church was conferred, her sanctity therewith affirmed, and the eminent teachings contained in her works substantiated, even theology itself is in a way impelled to direct its attention toward her. Therefore this great jubilee is an excellent opportunity to present this saint from Avila herewith to the Croatian theological community in which Teresa is just barely present. It is our intention to present the theological relevance of Teresa’s thought in such a way that a place may be alloted to Teresa herself in the world of theology, to be specific, in fundamental theology. The first section explains the importance of experience as the cognitive–affective process which generated Teresa’s works. Within this process is concealed a true theological method which the author proposes to fundamental theology since it is the theological discipline which is held most accountable for determining method in theology. The second section proffers a systematic cross-section of theological content that was lived out and thought out in the course of mystical experience. We are speaking here of the happy union between fides quae creditur and fides qua creditur whereby revealed truths are centermost to the Christian existence without being reduced to individual experience. Finally, with reference to Teresa’s thought, we point out the importance of prayer for our theological reflection, but also the fact that work in the field of theology can become prayer