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Doctor Crucis. The Criteria for Conferral of the Title of Doctor of the Church and their Application to the Case of Edith Stein. Part I
Guerrero van der Meijden, Jadwiga (The Pontifical University of John Paul II in Cracow, 2023)
Edith Stein is widely recognised as a saint, a martyr, a victim of the Holocaust and a female philosopher – but can she be a Doctor of the Church? So far, thirty-seven figures, including four women, carry the title due to their so-called ‘eminent doctrines’, eminentes doctrinae. For centuries, a procedural difficulty existed in awarding the titles to martyrs, however, in the second decade of the 21st century, the Congregation for the Causes of Saints reached a conclusion that martyrdom is not, in principle, an obstacle in awarding the title. A question, therefore, can be posed: does the legacy of someone among the Christian martyrs fulfill the criteria of the Church’s Doctorate? The aim of this article is to investigate the criteria for conferral of the title of the Doctor of the Church, prime among which is a criterion called eminens doctrina, and apply them to one example, that of Edith Stein. In doing so, I consider the question purely historically and philosophically, starting out with definitions of the Father of the Church and the Doctor of the Church in part one (available below). In the second part of the article (available in 2024), I ask what aspects of the female martyr’s theology, philosophy and spirituality fulfill the criteria of an eminent doctrine, as formulated in the Church’s documents, and which are insufficient or lacking. In order to highlight the nature of a particular criterion, I contrast Stein’s case with other recently debated cases, such as those of Irenaeus of Lyons and John Paul II.
Doctor Crucis. The Criteria for Conferral of the Title of Doctor of the Church and their Application to the Case of Edith Stein. Part II
Guerrero van der Meijden, Jadwiga (The Pontifical University of John Paul II in Cracow, 2023)
Edith Stein is widely recognised as a saint, a martyr, a victim of the Holocaust and a female philosopher – but can she be a Doctor of the Church? So far, thirty-seven figures, including four women, carry the title due to their so-called ‘eminent doctrines’, eminentes doctrinae. For centuries, a procedural difficulty existed in awarding the titles to martyrs, however, in the second decade of the 21st century, the Congregation for the Causes of Saints reached a conclusion that martyrdom is not, in principle, an obstacle in awarding the title. A question, therefore, can be posed: does the legacy of someone among the Christian martyrs fulfill the criteria of the Church’s Doctorate? The aim of this article is to investigate the criteria for conferral of the title of the Doctor of the Church, prime among which is a criterion called eminens doctrina, and apply them to one example, that of Edith Stein. In doing so, I consider the question purely historically and philosophically, starting out with definitions of the Father of the Church and the Doctor of the Church in part one (published in June 2023, no 1, p. 131– 149). In the second part of the article (available below), I ask what aspects of the female martyr’s theology, philosophy and spirituality fulfill the criteria of an eminent doctrine, as formulated in the Church’s documents, and which are insufficient or lacking. In order to highlight the nature of a particular criterion, I contrast Stein’s case with other recently debated cases, such as those of Irenaeus of Lyons and John Paul II.
Theocentrism in Edith Stein’s (St. Teresa Benedicta of the Cross’s) Late Anthropology
Guerrero van der Meijden, Jadwiga (The Pontifical University of John Paul II in Cracow, 2014)
This article proposes the thesis that Edith Stein’s late anthropology has a theocentric orientation. The threefold structure of a human being consisting of a body, soul and spirit is examined in order to validate the thesis. First of all, the finitude of a human being points out to the eternal being and – consequently – human beings are not conceivable by themselves, without the context of God. Moreover, the hylomorphic union of the body and soul adopted from Aristotelian and Thomistic philosophy is enriched in Stein’s anthropology by the concept of spirit. This results in a threefold structure and is reason enough to suggest man’s iconic similarity to the Trinity. Furthermore, Stein takes over St. Teresa of Avila’s concept of an internal center of the soul, which can be a meeting point between a person and God. The analysis of the soul’s center supports the main thesis.