Pope Paul VI wrote: We are indeed living members of the Body of Christ, that we are the authentic heirs of the Gospel of Christ, those who truly continue the work of the Apostles. There dwells in us the great inheritance of truth and morality characterizing the Catholic Church which today possesses intact the living heritage of the original apostolic tradition.
If, as we have said before, the Church has a true realization of what the Lord wishes it to be, then within the Church there arises a unique sense of fullness and a need for outpouring, together with the clear awareness of a mission which transcends the Church, of a message to be spread. It is the duty of evangelization. It is the missionary mandate. It is the apostolic commission. The desire to come together as brothers must not lead to a watering down or subtracting from the truth.
Our dialogue must not weaken our attachment to our Faith. On our apostolate, we cannot make vague promises about the principles of faith and action on which our profession of Christianity is based. Of Ecclesiam Suam Kung writes: "disappointing because of its not very ecumenical Romanist and its defective biblical interpretation. For it is through Christ's Catholic Church alone, which is the all-embracing means of salvation, that the fullness of the means of salvation can be obtained.
It was to the apostolic college alone of which Peter is the head, that we believe Our Lord entrusted all the blessings of the New Covenant, in order to establish on earth one Body of Christ into which all those should be fully incorporated who already belong to any way to God's People. This unity, we believe, dwells in the Catholic Church as something she can never lose.
Nothing is so foreign to the Spirit of ecumenism as a false conciliatory approach which harms the purity of Catholic doctrine and obscures the assured genuine meaning. So spoke the Fathers of the Second Vatican Council, whose renewal of the Catholic Church Kung invokes with so much spirited frustration. Were the Council Fathers of Vatican II "reactionary" when they confirmed the doctrine which the Church has always held and taught and which the Council of Trent solemnly defined?
At the Last Supper, on the night when He was handed over, Our Saviour, instituted the Eucharistic Sacrifice of His Body and Blood, to perpetuate the Sacrifice of the Cross throughout the ages until He shall come; and so entrusted to the Church, His beloved spouse, the memorial of His death and resurrection: a sacrament of devotion, a sign of unity, a bond of charity, a paschal banquet in which Christ is received, the soul is filled with grace and there is given to us a pledge of future glory.
Constitution on the Sacred Liturgy. Indeed, we are aware of the fact that, among those who deal with the Most Holy Mystery in written or spoken word, there are some who, with reference either to Masses which are celebrated in private, or to the dogma of transubstantiation, or to devotion to the Eucharist, spread such opinions as disturb the faithful and fill their minds with no little confusion about matters of faith as if every one were permitted to consign to oblivion doctrine already defined by the Church, or to interpret it in such a way as to weaken the genuine meaning of the words or the approved import of the concepts involved.
To corroborate the point with examples: it is not allowable to put such emphasis on what is called the "communal" Mass as to disparage Masses celebrated in private; or so to insist on the sacramental sign as if the symbolism, which all most certainly admit in the Eucharist, expresses fully and exhaustively the manner of Christ's presence in this Sacrament; or to discuss the mystery of transubstantiation without mentioning the marvelous changing of the whole substance of the bread into the Body and the whole substance of the wine into the Blood of Christ as stated by the Council of Trent, so it consists in "transignification" or "transfinalization'' as they put it: or finally, to propose the opinion and put it into practice according to which Christ the Lord is no longer present in the consecrated hosts which are left after the celebration of the Sacrifice of the Mass is ended.
Mysterium Fidei, n. The substance of faith was being subverted by the new formulas and if Kung thinks Pope John XXIII would have objected to Mysterium Fidei of his successor, he is presuming wildly beyond reasonable expectations.
Treatise Sacred Liturgy (Faith Seeking Understanding Book 1) - Kindle edition by Charles Belmonte. Download it once and read it on your Kindle device, PC. This book has been written as an initiation to Theology. To find the truth, the Christian believer uses his reason enlightened by faith to study and explain the data.
It seems that der Heilige Geist which has been featured so prominently in Kung's earlier works is pitted so hopelessly against the irrepressible Lo Spirito Santo. Kung objects to this encyclical p. It deeply hurts us that. The law of the ecclesiastical celibacy and the efforts necessary to preserve it always recall to mind the struggle of the heroic times when the Church of Christ had to fight for and succeeded in obtaining her threefold glory: always an emblem of victory, that is, the Church of Christ, free, chaste, and Catholic.
ASS 52, Jesus, who selected the first ministers of salvation, wished them to be introduced to the understanding of the mysteries of the kingdom of heaven Mat. He called them friends and brethren John ; , for whom he consecrated Himself so that they might be consecrated in truth John He promised a more than abundant recompense to anyone who should leave home, family, wife and children for the sake of the kingdom of God. Luke More than this, in words filled with mystery and hope, He also commended, an even more perfect consecration to the kingdom of heaven by means of celibacy, as a special gift.
Mark loc, cit. This biblical and theological vision associates our ministerial priesthood with the priesthood of Christ; it is modeled in the total and exclusive dedication of Christ to His mission of salvation, and makes it the cause of our assimilation to the form of charity and sacrifice proper to Christ, our Savior. In this way, the bond between the priesthood and celibacy will be seen in an ever improving union, owing to its clear logic and to the heroism of a unique and limitless love for Christ the Lord and for His Church.
National episcopal synods have reaffirmed priestly celibacy and the third episcopal synod held in Rome, , has confirmed it. Even the Committee headed by Belgian Cardinal Leo Suenens, who had been an advocate of optional celibacy, voted unanimously against it. More significantly, the Synod Fathers voted against the ordination of mature married men, with the strongest opposition on the part of the bishops of the very areas where it had been thought such married priests might serve. Lex coelibatus sacerdotalis in Ecclesia latina vigens integre servari debet.
Placet Non placet Placet justamodum Absentions 3. Without prejudice to the right of the Supreme Pontiff, the priestly ordination of married men is not admitted, not even in particular cases It pertains to the Supreme Pontiff alone, in particular cases, to permit for reasons of pastoral necessity, and "bearing in mind the good of the universal Church the priestly ordination of married men, of mature age, and of approved moral character On this ballot there were 2 abstentions and 2 invalid votes.
Is Karl Rahner, whom Kung extols on many occasions for widening the horizons of theological vision, a "reactionary" for defending sacerdotal celibacy and exposing the pretentious fallacies of its opponents? The Furrow [Maynooth College], May, , cf. The idea that priests who have already taken the vow of celibacy should be freed from the obligations of their vows and allowed to marry was rejected so completely that even those bishops who had advocated its consideration recognized the overwhelming disapproval of the concept.
One bishop said that to speak of this as optional celibacy was a misnomer, suggesting what was asked was optional adherence to solemn vows. Was the Holy Spirit not at work at the Third Synod of Bishops , or were they wholly bereft of those charisms that Kung repeatedly speaks of in the latter part of his book?
This total abstinence embraced on behalf of the kingdom of heaven has always been held in particular honor by the Church as being a sign of charity and stimulus towards it, as well as a unique fountain of spiritual fertility in the world. That chastity which is practiced "on behalf of the heavenly kingdom" Mt.
For it liberates the human heart in a unique way cf.
As a result they will not be influenced by those erroneous claims which present complete continence as impossible or as harmful to human development. In addition a certain spiritual instinct should lead them to spurn everything likely to imperil chastity. By it priestly celibacy they seminarians renounce the companionship of marriage for the sake of the kingdom of heaven cf.
For it perfect and perpetual continence simultaneously signifies and stimulates pastoral charity and is a special fountain of spiritual fruitfulness on earth Celibacy accords with the priesthood on many scores. For the whole priestly mission is dedicated to that new humanity which Christ, the conqueror of death, raises up in the world through His Spirit. This humanity takes its origin "not of blood, nor of the will of man, but of God.
They more easily hold fast to Him with undivided heart. They more freely devote themselves to Him and through Him to the service of God and man. They more readily minister to His kingdom and to the work of heavenly regeneration etc. This legislation, to the extent that it concerns those who are destined for the priesthood, this most holy Synod again approves and confirms. Italics supplied n. Renewal of vows, not merely promises, has always been a traditional practice of seminarians and religious, and even after the final vows, their renewal is not uncommon on the occasion of a yearly retreat.
To speak of the papal call for the renewal of priestly vows as an imposition, as "repressive," "betraying an abysmal lack of confidence," "lack of intelligence" is an inexcusable act of rashness. At this moment, suffice to observe that if such a universal, centuries old moral doctrine of the Church can be wrong and the faithful gravely deceived in a matter of eternal salvation, then cui bono Kung's theory of indefectibility? Pope Paul VI's Credo recapitulates the Nicene-Constantinopolitan Creed and subsequent doctrinal definitions: God the Creator; Three Divine Persons, coaeternae sibi et coequales, unity in the Trinity and Trinity in the unity; the Incarnation and the economy of Redemption; the Resurrection and eternal life; the Blessed Virgin, Mother of God, Immaculate and her glorious Assumption; Original Sin, transmitted with human nature, "not by imitation, but by propagation," and that it is thus "proper to everyone"; regeneration through Baptism; the divine institution of the "one, holy, catholic and apostolic Church"; infallibility; the Mass and Transubstantiation; eternal life and the resurrection of the dead.
Kung 25 speaks of this Credo as a "typical Roman gesture of identification, without consulting the Church. It seems to this writer that anyone who calls into discredit Pope Paul's encyclical on the true identity of the Catholic Church as the Church which Christ instituted and its authentic mission to evangelize all the people of God into the unity of its fold, Ecclesiam Suam , on the traditional and unwavering belief of the Church in the Eucharist, Mysterium Fidei , on the undivided and total dedication of the priest symbolized by sacerdotal celibacy in the likeness of His Divine Lord Sacerdotalis Coelibatus , on the reaffirmation of the centuries-old constant and universal teaching of the Church on the morality of marital communion Humanae Vitae , on Pope Paul's Credo, which is in substance a repetition of the Nicean Constantinopolitan Creed-goes a very long way toward raising questions about Kung's own articles of faith.
On October 11, , the first day of the Council, Pope John said that his intention of convoking the Council was "to assert once again the magisterium teaching authority , which is unfailing The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.
Abbot, p. To "guard" is to keep and defend, and the principal purpose is precedent to and a necessary prerequisite to the teaching of the articles of the faith more efficaciously. This the late Pontiff repeated at greater length. But from the renewed, serene, and tranquil adherence to all the teaching of the Church in its entirety and preciseness, as it still shines forth in the Acts of the Council of Trent and First Vatican Council, the Christian, Catholic, and apostolic spirit of the whole world expects a step forward toward a doctrinal penetration and a formation of consciousness in faithful and perfect conformity to the authentic doctrine, which however, should be studied and expounded through the methods of research and through the literary forms of modern thought.
The substance of the ancient doctrine of the deposit of faith is one thing, and the way in which it is presented is another. Kung's frequently expressed enthusiastic veneration for the late Pontiff seems to stop short of Pope John's unmistakable intention and meaning. Now surely an ecumenical perspective of mixed marriages does not mean mixed churches nor mixed credal faiths nor mixed morality of marriages. The Council Fathers did not intend that the Decree of Ecumenism Unitatis Redintegratio was to work at cross purposes with the Dogmatic Constitution on the Church Lumen Gentium , both of which were not without marked significance, promulgated on the same day, November 21, The Council Fathers taught nothing that would in any way mute Pope John's exhortation for the renewal of the Catholic Faith in the personal lives of the faithful; the married, no less, than the unmarried, nor in any way give encouragement to that false conciliatory approach irenismus which, on the contrary, the Council Fathers explicitly condemned on several occasions.
So, nothing and non-being are not from He from whom nothing is unless it is good and being. Protestants and Catholics usually fail to understand this fundamental truth of Orthodoxy: both materialize the presence of God in the Church — the one party in the letter of Scripture, the other in the person of the Pope — though they do not thereby avoid the miracle, but clothe it in a concrete form. It is " the pillar and the ground of truth" 1 Tim. The Little Entrance corresponds to the Introit in the western rite originally the Little Entrance marked the beginning of the public part of the service, but at present it is preceded by various Litanies and Psalms ; the Great Entrance is in essence an Offertory Procession. In doing so, we can take the beliefs, symbols, rituals etc. According to Anselm, although there is a multiplicity of true things, and multiple and different ways for things to be truth, there is ultimately only one truth, prior to all of these, and in which they participate. So long as one keeps uprightness-of-will for its own sake, one does so freely.
The Apostolic Letter set down the minimum but indispensable requirements in a matter of divine law, the safeguarding of the faith of the Catholic and the promise to do all that is reasonably possible to ensure that children are baptized and educated in the Catholic Faith. This promise is no longer required of the non-Catholic, and the canonical form may be dispensed with by permission of the local ordinary for exceptional reasons.
What more ecumenical norms can be forged for mixed marriages which do not play false to the Catholic Faith? The generality of Protestants have acknowledged the ecumenical spirit of charity of the pontifical document. The American Lutheran Church Council, to speak of one, approved the Apostolic Letter, and its implementation by the National Conference of Catholic Bishops January 1, , was equally received with manifest gratification. Carson Blake, then Secretary General of the World Council of Churches, perceptively observed that the perfect solution will be achieved only when Christian unity is recovered.
In his haste or in deliberation , Kung never explains to the faithful the teaching and "mind" of the Church on mixed marriages, neither in Inquiry Gr. Firstly, realistically, what are the facts about mixed marriages, and secondly, the Church teaching on the grave obligation to safeguard the Catholic faith of the Catholic party and of the progeny. Statistically, seventy percent of mixed marriages now end in divorce or separation.
Adams, Marriage Counsellor, Pennsylvania. Sixty percent of Catholics in mixed marriages turn away from their religion in some significant way.
Bishops Committee on Mixed Marriages At least forty percent of children born to such unions are not reared as Catholics. Forty percent of Catholics who marry non-Catholics do not marry before a priest. Thomas, S. Between two and three times as many marriages result in divorce and separation in Catholic-Protestant unions than when the couple is of the same faith.
Landis Study of 28, cases Is it then surprising that the U.
It should be made clear that the Church discourages the contracting of mixed marriages in order to encourage a full union of mind and life in matrimony. From Instruction On Mixed Marriages issued by the Congregation for the Doctrine of Faith on March 18, , a little more than three months after the solemn closing of the Second Vatican Council on December 8, , we excerpt the following: That the sacrament of Matrimony, established by Christ as a sign of His union with the Church, may fully exert its sacred power and really be for the spouses a great Mystery Eph.
The Catholic Church considers it her most serious duty to safeguard and protect the welfare of the faith both in the spouses and the children. Consequently, the Church strives with the greatest care and vigilance that Catholics contract marriage with Catholics.