Nikree Kosciol religie i zbawienie: Kubacki Zbigniew: : Books Therefore, there can be various theological explanations of these terms. Videtur etiam Ecclesiam Catholicam inter illas Communiones comprehendi, quod falsum esset. Dominus Iesusn. Similarly, the doctrine of faith regarding the unicity of the salvific economy willed by the One and Triune God must be firmly believed, at the source and centre of which is the mystery of the incarnation of the Word, mediator of divine grace on the level of creation and redemption cf. Ad catholicam profundius intelligendam ecclesiologiam nemo ignorat quantum Oecumenica Vaticana Synodus II contulerit, sive per dogmaticam Constitutionem Lumen gentium, sive per Decreta de Oecumenismo Unitatis redintegratio atque Orientalibus deklaravja Catholicis Ecclesiis Orientalium Ecclesiarum. Da questa Expensio modorum si riportano quattro testi concernenti la prima risposta.

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Dunn Abstract. The document attracted a lot of attention — mostly, negative. Many Catholics and non-Catholics believed its asser- tions were out of step with the teachings and interfaith activity of Pope John Paul II.

Some went so far as to claim the Declaration was a distortion of them. This article will review the contents of Dominus Iesus as well as reactions to it. It will show that the CDF Declaration derives directly from John Paul II himself; that it is part of his Ordinary Magisterium; that it reflects his own thought on Christ, the Church, and the salvation of non-Catholics; and, that it does not contradict his interfaith activity.

The document attracted a lot of attention — mostly, of a controversial nature — from within and without the Church. Christ is the Mediator.

I would like to thank the following people for having read and commented on earlier versions of this article: Robert P. Pope and Charles Hefling eds. The Declaration also states: [O]ne can and must say that Jesus Christ has a significance and a value for the human race … which are unique and singular, proper to Him alone, exclusive, universal and absolute no. DI invites theologians to explore whether and in which way the historical figures and positive elements of other religions might fall 5.

RM, no. Jesus constituted the Church as a saving mystery. Although not identical to Him, she is nevertheless inseparably united with Him; and, He continues the work of salvation through her. The Church is present to humanity as the Body of Christ and, therefore, is necessary for salvation. Anyone who is not a formal, visible member of the 6. According to theologian James L. See LG, no. DUNN Church can still be saved through a grace mysteriously related to her no. Yet, one cannot over- look other aspects of those religions which are based on superstition and error, and can provide obstacles to salvation ibid.

It does not extend to the content of the Faith — much less to Jesus Christ in relation to other religious founders ibid. The CDF inserts a footnote here maintaining that this is how the famous axiom, Extra Ecclesiam nullus omnino salvatur, should be understood. See Pope and Hefling eds. I give you a Quran. You give me a Bible and some papal documents. John L. Allen, Jr.

DUNN over three decades of ecumenical dialogue. It is not an irrevocable text for Catholics … because it fails to represent fully the profoundest teaching of Vatican II concerning divine salvation and the religions of the world. Clooney expressed in strong terms why he thought the state- ment was ill-advised: Centuries of missionary work have not convinced [non-Christians] that their souls are in peril; they are not worried about their lack of union with Rome; they have no reason to revere the document as the work of a flawless magisterium; they will be amused or upset by its characterization of their traditions as gravely deficient; and they will want to know whether there are still good reasons why they should engage in dialogue with Roman Catholics, whatever reasons Catholics themselves might have.

Martin E. Marty, Robert P. Francis X. Arch- bishop Rembert G. To them it is bound to seem out of keeping with the elevated and open tone of the documents of Vatican Council II. Rembert G. At times the Roman authorities have found it necessary to speak more plainly and less diplomatically for the sake of truth and fidelity. Dominus Iesus did precisely that in its treatment of the unique- ness of Christ and of the Catholic Church. Kasper himself retired from the post in July Pawlikowski, Paul Griffiths, Francis X.

Clooney, Robert Cathey, and Mary C. But the encyclicals Ut Unum Sint or Redemptoris Missio, which treated these themes with different language, actually carry his own signa- ture. And this is a beautiful difference. Richard C. Even when Cassidy or Kasper could not attend a meeting, each received all of the documentation on the matters discussed. Not only was [DI] not formulated with Jews in mind; Jews, we are sometimes told, are entirely excluded from the purview of its controversial assertions.

DUNN in its proper and theological meaning, does not imply any attempt of proselytism whatsoever italics in original. But, DM appears to say that spreading the Gospel which implies the offer of accepting Christ and His Church is an integral part of Mission, and not something which can be abstracted from it.

He also contends that Evangelization does not have the goal of proselytizing people into the Catholic Church, of making more In that sense, he is right: The Catholic Church does not intend to proselytize anyone. He may also mean that Evangelization is not the sole end or only reason for perform- ing any one of the practices he names above. In other words, there are good reasons to pray and worship, to teach the Faith, to dialogue with non-Christians, to engage in social work besides that of increasing the number of people who belong to the Church.

It states: [T]he communication of the Gospel message … is an invitation to a commitment of faith in Jesus Christ and to entry through baptism into the community of believers which is the Church … Proclama- tion is the foundation, center, and summit of evangelization emphasis added.

One is being honest about what one believes, and what can be wrong with that? DP, no. DI, however, shows that they do not really agree. That did not mean Fredericks was satisfied with every aspect of the Declaration. Since he had not promul- gated it under his own signature like a Papal Encyclical, the inference seemed to be that it was merely the product of a particular dicastery within the Roman Curia, namely, the CDF. There, he defined: The Roman Curia is the complex of dicasteries and institutes which help the Roman Pontiff in the exercise of his supreme pastoral office for the good and service of the whole Church and of the particular Churches.

Given its central role in explaining and defending Catholic doc- trine, the CDF retains a special place amongst the other Vatican dicas- teries, such that its statements participate in the Ordinary Magisterium DUNN of the Popes.

Sullivan, SJ, in his book Creative Fidelity, wherein he describes: The pope exercises his universal teaching office, without intending to make definitive pronouncements, in his encyclicals, apostolic letters and exhortations, and other documents … He can also exercise his teaching office by his explicit approval of doctrinal statements which are promulgated for the whole church by the Congregation for the Doctrine of the Faith emphasis added.

His role, however, was customarily delegated to a Cardinal-Secretary. Francis A. That document, then, would become an act of the Pope himself, even though it did not come directly from his own hand or appear under his own signature.

I believe that this situation applies to DI, as I hope to show below. The Church DI, no. Just as there is only one Jesus Christ, there is only one Body of Christ Which is necessary for salvation ibid. Tanner ed. He has revealed to mankind who he is. This definitive self-revelation of God is the fundamental reason why the Church is missionary by her very nature. Burrows [ed. DI, nos. He cites LG, no. The Pope disclaimed in no uncertain terms the indifferentist, relativistic mentality which said one religion was as good as another ibid.

Mt and required by her love for humanity, the Church is duty-bound to proclaim Jesus as the Way, the Truth, and the Life see Jn in Whom human beings find the fullness of religious life.

See RM, no. The Pope offers a paraphrase of the doctrine of LG, no. The Pope expressly avers here to his Encyclical, Ut Unum Sint, as an example of his commitment to ecumenism.

Stephen J. Clearly, he was well aware about what the CDF was up to. This is the way that, when the obstacles to perfect ecclesiastical communion have been gradually overcome, all Christians will at last, in a common celebration of the eucharist, be gathered into the unity of the one and only church. Christ bestowed this unity on his church from the begin- ning.

Neuner and J. Dupuis [eds. Pope and Hefling eds. What did the Pope mean? According to John M. The nature of the document does not change, and it remains an act of the Curial authority which has produced it. Approval in forma specifica by the Roman Pontiff, however, means that he effectively intends to make a Curial statement his own. As Huels explains: This form of approval [i. The status of the document is elevated [and] it becomes a pontifical act.

John M. I am grateful to Francis G. Morrisey, OMI, of St. Paul University, Ottawa, for having drawn my attention to this article. AAS 92





Dominus Iesus




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