※ 引述《falstaff (no day but today)》之銘言:
: 標題: [情報] 教宗又要開始戰正統了
: 時間: Wed Jul 11 07:57:32 2007
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:
: 底下的連結是報導教宗今天發的文件
: 一篇是路透社的 一篇是美聯社的
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: Vatican Says Other Christian Churches "Wounded"
: http://www.nytimes.com/reuters/world/international-pope-christians.html
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: Pope: Other Christians Not True Churches
: http://www.nytimes.com/aponline/world/AP-Pope-Other-Christians.html
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: 大意大概是 其他的基督教會是不完全的
: 因為他們不是宗徒 (像是Peter 跟 Paul) 傳下來的教會
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: --
: ※ 發信站: 批踢踢實業坊(ptt.cc)
: ◆ From: 128.107.166.139
: ※ 編輯: falstaff 來自: 128.107.166.139 (07/11 08:00)
: 推 Ivangelion:要看教宗寫些什麼才能做定論 07/11 23:35
: 推 praymid:請教一下原始文件在哪可以閱讀? 07/14 23:19
梵蒂岡的英文版本
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20070629_responsa-quaestiones_en.html
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 ecclesiology. 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]
On the other hand, because of the division between Christians, the fullness
of universality, which is proper to the Church governed by the Successor of
Peter and the Bishops in communion with him, is not fully realised in
history.[18]
FIFTH QUESTION
Why do the texts of the Council and those of the Magisterium since the
Council not use the title of “Church” with regard to those Christian
Communities born out of the Reformation of the sixteenth century?
RESPONSE
According to Catholic doctrine, these Communities do not enjoy apostolic
succession in the sacrament of Orders, and are, therefore, deprived of a
constitutive element of the Church. These ecclesial Communities which,
specifically because of the absence of the sacramental priesthood, have not
preserved the genuine and integral substance of the Eucharistic Mystery[19]
cannot, according to Catholic doctrine, be called “Churches” in the proper
sense[20].
The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned
Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified
and confirmed these Responses, adopted in the Plenary Session of the
Congregation, and ordered their publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith,
June 29, 2007, the Solemnity of the Holy Apostles Peter and Paul.
William Cardinal Levada
Prefect
Angelo Amato, S.D.B.
Titular Archbishop of Sila
Secretary
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※ 編輯: falstaff 來自: 75.61.76.110 (07/15 01:07)