Have you read the document “Dominus Iesus?”. It is a document categorized as a declaration and prepared by the Congregation of the Doctrine of the Faith in February of 2000. The prefect of the congregation then was Cardinal Josef Ratzinger, now Pope Benedict XVI.
A declaration is a document that binds the faithful (only the Catholic faithful) to obedience. This does not mean the document cannot be discussed; it means rather that since the matters declared are not opinions, these should be accepted with reverence (even if it may be critical reverence) and humility.
I mention the document here because it sheds light on the most recent document on the doctrine of the Church. “Dominus Iesus” is a declaration on the unicity and salvific universality of Jesus Christ and the Church. The purpose of the document is succinctly put thus:
to recall to Bishops, theologians, and all the Catholic faithful, certain indispensable elements of Christian doctrine, which may help theological reflection in developing solutions consistent with the contents of the faith and responsive to the pressing needs of contemporary culture.
The declaration deals with five distinct topics:
- the fullness and definitiveness of the revelation of Jesus Christ
- the incarnate logos and the holy spirit in the work of salvation
- unicity and universality of the salvific mystery of Jesus Christ
- unicity and unity of the Church
- the church: kingdom of God and kingdom of Christ
- the church and the other religions in relation to salvation
For the question of the meaning of the phrase “the Church of Christ subsists in the Catholic Church” one finds the following section:
The Catholic faithful are required to profess that there is an historical continuity — rooted in the apostolic succession — 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”. 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”, that is, in those Churches and ecclesial communities which are not yet in full communion with the Catholic Church. 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”.
Therefore, there exists a single Church of Christ, which subsists in the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him. The Churches which, while not existing in perfect communion with the Catholic Church, remain united to her by means of the closest bonds, that is, by apostolic succession and a valid Eucharist, are true particular Churches. Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the Catholic Church, since they do not accept the Catholic doctrine of the Primacy, which, according to the will of God, the Bishop of Rome objectively has and exercises over the entire Church.
On the other hand, the ecclesial communities which have not preserved the valid Episcopate and the genuine and integral substance of the Eucharistic mystery, are not Churches in the proper sense; however, those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church. Baptism in fact tends per se toward the full development of life in Christ, through the integral profession of faith, the Eucharist, and full communion in the Church.
“The Christian faithful are therefore not permitted to imagine that the Church of Christ is nothing more than a collection — divided, yet in some way one — of Churches and ecclesial communities; nor are they free to hold that today the Church of Christ nowhere really exists, and must be considered only as a goal which all Churches and ecclesial communities must strive to reach”. In fact, “the elements of this already-given Church exist, joined together in their fullness in the Catholic Church and, without this fullness, in the other communities”. “Therefore, these separated Churches and communities as such, though we believe they suffer from defects, have by no means been deprived of significance and importance in the mystery of salvation. For the spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church”.
The lack of unity among Christians is certainly a wound for the Church; not in the sense that she is deprived of her unity, but “in that it hinders the complete fulfilment of her universality in history”.
A clean printable version of the above document is found here. The same page is available as HTML, Word and PDF (compressed in a zipped file) here. If you only wish the PDF document, download it here.
Originally posted 2007-07-20 22:36:59. Republished by Blog Post Promoter
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