Text 29407, 143 rader
Skriven 2007-08-05 08:26:00 av VERN HUMPHREY
     Kommentar till en text av THURSTON ACKERMAN
Ärende: Ellison               1/2
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TA>VH>They are indeed in error.  They refer to (but do not quote) a document
TA>VH>produced by the Congregation for the Doctrine of the Faith which answers
TA>VH>some theological questions.  They have deliberately misinterpreted that
TA>VH>document.

TA>Is the document available for me to read and interprete what was
TA>ment please?  Howto?

TA>Deacon emeritus, Thurston Ackerman, North Prospect Union Congreagational
TA>Church seeking the truth.

You're a deacon?  And you came up with that vicious anti-Catholic crap
and you haven't even READ the document!!

Shame on you!

CONGREGATION FOR THE DOCTRINE OF THE FAITH

RESPONSES TO SOME QUESTIONS REGARDING CERTAIN ASPECTS
OF THE DOCTRINE ON THE CHURCH


Introduction

The Second Vatican Council, with its Dogmatic Constitution Lumen
gentium, and its Decrees on Ecumenism (Unitatis redintegratio) and the
Oriental Churches (Orientalium Ecclesiarum), has contributed in a
decisive way to the renewal of Catholic ecclesiolgy. The Supreme
Pontiffs have also contributed to this renewal by offering their own
insights and orientations for praxis: Paul VI in his Encyclical Letter
Ecclesiam suam (1964) and John Paul II in his Encyclical Letter Ut unum
sint (1995).

The consequent duty of theologians to expound with greater clarity the
diverse aspects of ecclesiology has resulted in a flowering of writing
in this field. In fact it has become evident that this theme is a most
fruitful one which, however, has also at times required clarification by
way of precise definition and correction, for instance in the
declaration Mysterium Ecclesiae (1973), the Letter addressed to the
Bishops of the Catholic Church Communionis notio (1992), and the
declaration Dominus Iesus (2000), all published by the Congregation for
the Doctrine of the Faith.

The vastness of the subject matter and the novelty of many of the themes
involved continue to provoke theological reflection. Among the many new
contributions to the field, some are not immune from erroneous
interpretation which in turn give rise to confusion and doubt. A number
of these interpretations have been referred to the attention of the
Congregation for the Doctrine of the Faith. Given the universality of
Catholic doctrine on the Church, the Congregation wishes to respond to
these questions by clarifying the authentic meaning of some
ecclesiological expressions used by the magisterium which are open to
misunderstanding in the theological debate.

RESPONSES TO THE QUESTIONS

First Question: Did the Second Vatican Council change the Catholic
doctrine on the Church?

Response: The Second Vatican Council neither changed nor intended to
change this doctrine, rather it developed, deepened and more fully
explained it.

This was exactly what John XXIII said at the beginning of the
Council[1]. Paul VI affirmed it[2] and commented in the act of
promulgating the Constitution Lumen gentium: "There is no better comment
to make than to say that this promulgation really changes nothing of the
traditional doctrine. What Christ willed, we also will. What was, still
is. What the Church has taught down through the centuries, we also
teach. In simple terms that which was assumed, is now explicit; that
which was uncertain, is now clarified; that which was meditated upon,
discussed and sometimes argued over, is now put together in one clear
formulation"[3]. The Bishops repeatedly expressed and fulfilled this
intention[4].

Second Question: What is the meaning of the affirmation that the Church
of Christ subsists in the Catholic Church?

Response: Christ "established here on earth" only one Church and
instituted it as a "visible and spiritual community"[5], that from its
beginning and throughout the centuries has always existed and will
always exist, and in which alone are found all the elements that Christ
himself instituted.[6] "This one Church of Christ, which we confess in
the Creed as one, holy, catholic and apostolic [_]. This Church,
constituted and organised in this world as a society, subsists in the
Catholic Church, governed by the successor of Peter and the Bishops in
communion with him"[7].

In number 8 of the Dogmatic Constitution Lumen gentium 'subsistence'
means this perduring, historical continuity and the permanence of all
the elements instituted by Christ in the Catholic Church[8], in which
the Church of Christ is concretely found on this earth.

It is possible, according to Catholic doctrine, to affirm correctly that
the Church of Christ is present and operative in the churches and
ecclesial Communities not yet fully in communion with the Catholic
Church, on account of the elements of sanctification and truth that are
present in them.[9] Nevertheless, the word "subsists" can only be
attributed to the Catholic Church alone precisely because it refers to
the mark of unity that we profess in the symbols of the faith (I
believe... in the "one" Church); and this "one" Church subsists in the
Catholic Church.[10]

Third Question: Why was the expression "subsists in" adopted instead of
the simple word "is"?

Response: The use of this expression, which indicates the full identity
of the Church of Christ with the Catholic Church, does not change the
doctrine on the Church. Rather, it comes from and brings out more
clearly the fact that there are "numerous elements of sanctification and
of truth" which are found outside her structure, but which "as gifts
properly belonging to the Church of Christ, impel towards Catholic
Unity"[11].

"It follows that these separated churches and Communities, though we
believe they suffer from defects, are deprived neither of significance
nor importance in the mystery of salvation. In fact the Spirit of Christ
has not refrained from using them as instruments of salvation, whose
value derives from that fullness of grace and of truth which has been
entrusted to the Catholic Church"[12].

Fourth Question: Why does the Second Vatican Council use the term
"Church" in reference to the oriental Churches separated from full
communion with the Catholic Church?

Response: The Council wanted to adopt the traditional use of the term.
"Because these Churches, although separated, have true sacraments and
above all - because of the apostolic succession - the priesthood and the
Eucharist, by means of which they remain linked to us by very close
bonds"[13], they merit the title of "particular or local Churches"[14],
and are called sister Churches of the particular Catholic Churches[15].

"It is through the celebration of the Eucharist of the Lord in each of
these Churches that the Church of God is built up and grows in
stature"[16]. However, since communion with the Catholic Church, the
visible head of which is the Bishop of Rome and the Successor of Peter,
is not some external complement to a particular Church but rather one of
its internal constitutive principles, these venerable Christian
communities lack something in their condition as particular
churches[17].
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