1. Amazonian diversity, which is above all religious diversity, evokes a new Pentecost (IL 30): respect for this diversity means to recognize that there are other paths to salvation, without reserving salvation exclusively to the Catholic faith. Non-Catholic Christian groups teach other modalities of being Church, without censures, without dogmatism, without ritual disciplines and ecclesial forms (IL 138); the Catholic Church ought to integrate these modalities. Reserving salvation exclusively to the Creed is destructive of the Creed (IL 39).
Against this, among other texts: Dominus Iesus 14 and 16.
14.
It must therefore be firmly believed as a truth of Catholic faith that the universal
salvific will of the One and Triune God is offered and accomplished once for all
in the mystery of the incarnation, death, and resurrection of the Son of God.
Bearing
in mind this article of faith, theology today, in its reflection on the
existence of other religious experiences and on their meaning in God's salvific
plan, is invited to explore if and in what way the historical figures and
positive elements of these religions may fall within the divine plan of
salvation. In this undertaking, theological research has a vast field of work
under the guidance of the Church's Magisterium.
The Second Vatican Council, in fact, has stated that: “the unique
mediation of the Redeemer does not exclude, but rather gives rise to a manifold
cooperation which is but a participation in this one source”.43 The
content of this participated mediation should be explored more deeply, but must
remain always consistent with the principle of Christ's unique mediation:
“Although participated forms of mediation of different kinds and degrees are
not excluded, they acquire meaning and value only from Christ's own mediation, and they cannot be understood as
parallel or complementary to his”.44 Hence, those solutions that
propose a salvific action of God beyond the unique mediation of Christ would be
contrary to Christian and Catholic faith.(It still is Christology. It does not state membership in the Church is necessary with faith and baptism for salvation(Ad Gentes 7).
IV.
UNICITY AND UNITY OF THE CHURCH
16.
The Lord Jesus, the only Saviour, did not only establish a simple
community of disciples, but constituted the Church as a salvific
mystery: he himself is in the Church and the Church is in him (cf. Jn
15:1ff.; Gal 3:28; Eph
4:15-16;
Acts 9:5). Therefore,
the fullness of Christ's salvific mystery belongs also to the Church,
inseparably united to her Lord. Indeed, Jesus Christ continues his presence and
his work of salvation in the Church and by means of the Church (cf. Col 1:24-27),47
which is his body (cf. 1 Cor 12:12-13,
27; Col 1:18).48 And thus, just as the head and members of a
living body, though not identical, are inseparable, so too Christ and the Church
can neither be confused nor separated, and constitute a single “whole
Christ”.49 This same inseparability is also expressed in the New
Testament by the analogy of the Church as the Bride of Christ (cf. 2 Cor
11:2; Eph 5:25-29;
Rev 21:2,9).
(The Church is mentioned in a vague way. It is not stated that all need to be members of the Catholic Church with faith and baptism for salvation(Ad Genets 7). It does not state that all need to be members of the Catholic Church to avoid Hell ( for salvation) and so is in harmony with the dogma EENS etc.)
Therefore,
in connection with the unicity and universality of the salvific mediation of
Jesus Christ, the unicity of the Church founded by him must be firmly believed as a truth of Catholic faith. Just as there is one
Christ, so there exists a single body of Christ, a single Bride of Christ: “a
single Catholic and apostolic Church”.51 Furthermore, the promises
of the Lord that he would not abandon his Church (cf. Mt 16:18; 28:20) and that he would guide her by his Spirit (cf. Jn
16:13) mean, according to Catholic faith, that the unicity and the unity of the
Church — like everything that belongs to the Church's integrity — will never
be lacking.
(Still Cardinal Ratzinger does not support exclusive salvation in the Catholic Church and the necessity for all to be members. Since he accepted the irrationality of the Holy Office 1949 in the Fr. Leonard Feeney case. BOD; BOB and I.I were exceptions to EENS for him. So the Church no more had an ecclesiocentric ecclesiology.So Dominus Iesus cannot really be quoted to contradict the error in the Working Paper which rejects exclusive salvation in the Catholic Church and all needing to enter with faith and baptism to avoid Hell).
The
Catholic faithful are required to profess
that there is an historical continuity — rooted in the apostolic succession53
— between the Church founded by Christ and the Catholic Church: “This is the
single Church of Christ... which our Saviour, after his resurrection, entrusted
to Peter's pastoral care (cf. Jn
21:17), commissioning him and the other Apostles to extend and rule her (cf. Mt
28:18ff.), erected for all ages as ‘the pillar and mainstay of the truth' (1
Tim 3:15). This Church, constituted and organized as a society in the
present world, subsists in [subsistit in]
the Catholic Church, governed by the Successor of Peter and by the Bishops in
communion with him”.54 With
the expression subsistit in, the
Second Vatican Council sought to harmonize two doctrinal statements: on the one
hand, that the Church of Christ, despite the divisions which exist among
Christians, continues to exist fully only in the Catholic Church, and on the
other hand, that “outside of her structure, many elements can be found of
sanctification and truth”,55 that is, in those Churches and
ecclesial communities which are not yet in full communion with the Catholic
Church.56 But with respect to these, it needs to be stated that
“they derive their efficacy from the very fullness of grace and truth
entrusted to the Catholic Church”.
(Again he rejects the dogma EENS according to the Magisterium of the 16 th century so he does not bring up the point of BOD, BOB and I.I not being exceptions to EENS and so there is no salvation outside the Church. Instead there is salvation outside the Church, for him, BOD, BOB and I.I are exceptions to EENS and so the ecumenism of return is rejected and a New Ecumenism is created. etc. )
So Coetus made an error in quoting Dominus Iesus without making the Cushingite - Feeneyite distinction.-Lionel Andrades
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