Text 29428, 149 rader
Skriven 2007-08-07 02:41:00 av THURSTON ACKERMAN
     Kommentar till en text av VERN HUMPHREY
Ärende: Ellison               1/2
=================================
VH>TA>VH>They are indeed in error.  They refer to (but do not quote) a document
VH>TA>VH>produced by the Congregation for the Doctrine of the Faith which answe
VH>TA>VH>some theological questions.  They have deliberately misinterpreted tha
VH>TA>VH>document.

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

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

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

I am sorry my repeating the national news caused you so much anguish
Vern. I would have asked the priest in our local church but they closed
it over a year ago so I thought I might get a clearer understanding
here. I must becareful to not repeat some of the local Roman Catholic
problems that might cause you further angst.

I enjoyed a Roman Catholic Christing I participated in a little over
a month ago because the priest really sang the mass; but the one who
mumbled the funeral mass yesterday for our neighbor's mother gave
little real relief unfortunately.

We are fortunate in our church because The Rev Corey O'Briene was a
music leader at Harvard University before she became ordained so she
adds greatly to our worship services she leads. Hopefully you may have
your own priest soon also.

VH>Shame on you!

VH>CONGREGATION FOR THE DOCTRINE OF THE FAITH

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

VH>Introduction

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

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

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

VH>RESPONSES TO THE QUESTIONS

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

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

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

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

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

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

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

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

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

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

VH>Fourth Question: Why does the Second Vatican Council use the term
VH>"Church" in reference to the oriental Churches separated from full
VH>communion with the Catholic Church?
VH>Response: The Council wanted to adopt the traditional use of the term.
VH>"Because these Churches, although separated, have true sacraments and
VH>above all - because of the apostolic succession - the priesthood and the
VH>Eucharist, by means of which they remain linked to us by very close
VH>bonds"[13], they merit the title of "particular or local Churches"[14],
VH>and are called sister Churches of the particular Catholic Churches[15].
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