Catholic Church alone is one, true church, says Vatican congregation
Vatican City, Jul.14, 2007 (CINS /CatholicOnline) – The Catholic Church is the one, holy, apostolic church of Christ, while other Christian Orthodox and Protestant denominations that “suffer from defects” share elements of “sanctification and of truth,” said the Vatican’s doctrinal congregation.
Released July 10 under the title "Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church," the 1,200-word document was signed by U.S. Cardinal William J. Levada, prefect of the Congregation for the Doctrine of the Faith, and congregation secretary Archbishop Angelo Amato, and approved by Pope Benedict XVI before publication.
In the document — formulated as five questions and answers — the Vatican seeks to set the record straight on the intent of ecumenical efforts undertaken after the Second Vatican Council more than 40 years ago, saying some contemporary theological interpretation had been “erroneous … which in turn give rise to confusion and doubt.”
The document, published in Latin, English, French, Italian German, Polish, Portuguese and Spanish, was issued three days after the papal release of a document that revisited another key aspect of Vatican II by relaxing restrictions on the celebration of the Latin-language Tridentine Mass.
Noting that churches and ecclesial communities not yet fully in communion with the Catholic Church “suffer from defects,” the doctrinal congregation acknowledged that “elements of sanctification and truth” may be present in them.
“It follows that these separated churches and communities … are deprived neither of significance nor importance in the mystery of salvation,” the congregation said. “In fact, the spirit of Christ has not refrained from using them as instruments of salvation, whose value from that fullness of grace and of truth which has been entrusted to the Catholic Church.”
The doctrinal congregation made clear that Vatican II did not modify but rather clarified and made explicit what may have been uncertain or unclear in the field of ecumenical relations. “The Second Vatican Council neither changed nor intended to change” Catholic doctrine on the church, it said, “rather it developed, deepened and more fully explained it.”
It said that the Second Vatican Council was clear in stating that Christ’s church “subsists in the Catholic Church, governed by the successor of Peter and the bishops in communion with him.”
That phrase affirms that the “historical continuity and the permanence of all the elements instituted by Christ” are only present in the Catholic Church, the congregation said.
It noted that the Orthodox faith communities are called “churches,” though separate from the Catholic Church, as they have retained apostolic succession, the ordained priesthood and the Eucharist. Because of those close bonds, the congregation said, they merit the title of churches and are seen as “sister churches” of specific Catholic churches.
Yet, Christian communities “born out of the Reformation” do not share that union as they “do not enjoy apostolic succession in the sacrament of orders,” the Vatican congregation said.
“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 cannot, according to Catholic doctrine, be called churches in the proper sense,” it said.
In a “commentary” issued with the document, the congregation said that “ecumenical dialogue remains one of the priorities of the Catholic Church.”
Yet, it stressed that such dialogue must be founded on “not just mutual openness of the participants but also fidelity to the identity of the Catholic faith.”
The congregation noted that, while "Catholic ecumenism might seem, at first sight, somewhat paradoxical,” the Second Vatican Council has sought to “try to harmonize two doctrinal affirmations” that, despite existent Christian divisions, “the church of Christ continues to exist fully only in the Catholic Church” and that “elements of sanctification and truth do exist … in ecclesial communities that are not fully in communion with the Catholic Church."
“The fullness of the Catholic Church, therefore, already exists, but still has to grow in the brethren who are not yet in full communion with it and also in its own members who are sinners.”
New Vatican document affirms centrality of Catholic Church
Vatican City, Jul. 13, 2007 (CINS /CWN) - The Vatican has issued a new doctrinal statement confirming the essential role of the Catholic Church in God's plan for salvation.
The short document from the Congregation for the Doctrine of the Faith (CDF), presented in question-and-answer format, addresses questions about the teaching of the Second Vatican Council that the Church founded by Jesus Christ "subsists" in the Catholic Church.
The CDF affirms that while other Christian bodies can play a role in bringing people to salvation, it is in the Catholic Church that "the Church of Christ is concretely found on this earth." The Vatican document makes a further distinction between Orthodox churches that have preserved valid sacraments, and should be recognized as "sister churches," and Protestant groups that have not preserved the Eucharistic presence.
The document, entitled "Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church," is approved by Pope Benedict XVI and signed by Cardinal William Levada and Archbishop Angelo Amato, the prefect and secretary, respectively, of the CDF.
The full text of the document is available on the Vatican web site. (Scroll down for the English-language version.)
The document opens with the observation that the teachings of Vatican II "contributed in a decisive way to the renewal of Catholic ecclesiology." The teachings of the Council encouraged still further reflection on the nature of the Church, the CDF notes. However, in some cases these reflections have been marred by "erroneous interpretation which in turn give rise to confusion and doubt" about the Church's teaching.
In the first of 5 questions posed and answered, the CDF document asks, "Did the Second Vatican Council change the Catholic doctrine on the Church?" The answer begins with a straightforward statement: "The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it."
Questions #2 and #3 address the teaching of the conciliar document Lumen Gentium (doc) (#8) that the Church of Christ "subsists" in the Catholic Church. The CDF document explains: "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." Nevertheless, only the Catholic Church is characterized by identifying marks of Christ's Church: being one, holy, catholic, and apostolic.
The Christian communities separated from the Catholic Church, the CDF continues, "though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation." These communities can act as instruments of salvation, because of their partial participation in "that fullness of grace and of truth which has been entrusted to the Catholic Church."
In the 4th and 5th questions that complete the document, the CDF draws a clear distinction between the Orthodox and Protestant denominations. The Eastern churches, the document notes, "have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist." They are therefore sister churches, even if they fall short of universality because of their separation from the Holy See.
The Protestant communities, on the other hand, "do not enjoy apostolic succession in the sacrament of Orders." Because these communities "have not preserved the genuine and integral substance of the Eucharistic Mystery," the CDF writes, they "cannot, according to Catholic doctrine, be called "churches" in the proper sense.
Italy indifferent to captive priest, Catholic magazine charges
Rome, Italy, Jul. 6, 2007 (CINS /CWN) - Italy’s popular Catholic magazine Famiglia Cristiana has accused the country’s center-left government of indifference to the fate of Father Giancarlo Bossi, the PIME missionary kidnapped in the Philippines.
“The government did not convene to discuss the situation of Father Giancarlo," the magazine charged. "Italy only cares about certain kidnappings."
The Famiglia Cristiana article continues: "Giancarlo Bossi is a priest. It's almost as if the attitude is: the Church should be accustomed to such persecution. Priests become martyrs and then they go to heaven. Why mobilize the secret services and spend money to obtain their freedom?”
The Italian foreign ministry denied the charge of indifference, saying that the kidnapping of Father Bossi has been "given the same treatment as the case of any Italian citizen in a dangerous situation." On July 4 the government sent Margherita Boniver, a former undersecretary of foreign affairs, to confer with government leaders in the Philippines on the Bossi case.
Government leaders in Manila report that they have no new clues about the whereabouts of Father Bossi, who was taken from his parish in the Mindanao region on June 10. But they say that they have received a message from the kidnappers indicating that the priest is still alive.
Meanwhile the Pontifical Institute for Foreign Missions has asked the faithful to join in a "special day of intense prayer" for Father Bossi on July 10, one month after his capture.
China needs the Catholic Church, says Taiwan’s Ambassador Tou
Vatican City, Jul.6,2007 (CINS /AsiaNews) – “As a Catholic I was deeply moved” by the Pope’s letter, said Tou Chouseng, ambassador of the Republic of China (Taiwan) to the Holy See. The diplomat, who was baptised into the Catholic faith last year in Rome, talked to AsiaNews about the publication of Benedict XVI’s letter to Chinese Catholics. Commenting the first official reactions in the mainland to the Pontiff’s message, he said that they were just the “usual way” which shows Beijing’s difficulty of guaranteeing the Church real religious freedom.
Taiwan’s ambassador ends on a note of advice: “If President Hu Jintao really wants to build a ‘harmonious society’ he can’t do it with the Catholic Church” given its two-thousand-year old experience in serving the masses of the poor, the elderly and students.
Here is the interview with Ambassador Tou Chouseng in its entirety:
What is your impression of the Pope’s letter to Chinese Catholics?
Let me give you first my impression as a Catholic. I was deeply moved when I was reading the Pope’s letter. It is a real masterpiece that clearly and exhaustively shows the spiritual nature of the Church.
Benedict XVI wants the People’s Republic, the world’s most populous country, to respect the Catholic Church. He said that the Holy See and Catholics are deeply respectful of political authority but at the same time ask that the government respect their religious experience.
The Pontiff is also very close to the faithful’s suffering, whose life is tightly controlled or who are directly persecuted. He shows both the official and the underground Church the way towards reconciliation and this represents a great deal of hope for the life of the Church and China.
I was really moved by the Pope’s sincerity. He is so delicate towards the faithful, their suffering and mission, almost like trying to wipe away their tears. At the same time, he is full of respect and love for the political authorities that it is a wonder.
And as the ambassador of the Republic of China (Taiwan)?
The issue of Taiwan is not addressed in the letter. But all the negative things he mentions have positive counterexamples in Taiwan: religious freedom, Episcopal ordinations, no persecution. All the difficulties that the Pontiff listed and that the Church encounters in the mainland do not exist on Taiwan. As a Taiwanese I hope Beijing responds positively to Benedict XVI’s open appeal.
The foreign ministry’s spokesperson in Beijing reacted to the Pope’s letter in its usual way, focusing on the mainland’s two preconditions (breaking off diplomatic relations with Taiwan and non interference in China’s internal affairs under the guise of religion). But I’d like to tell them that no one is so naïve. What would Beijing give in return if the Holy See broke diplomatic relations with Taiwan? It is fair to believe that China wants relations with the Vatican only to isolate Taiwan. There is a great risk that once relations are cut China won’t change its position on religious freedom.
As we know the real obstacle is the leadership in Beijing. We don’t know whether they actually want to respect religious freedom or prefer the status quo in which the state controls everything. If Beijing were to allow Catholics to have a regular relationship with the Pope and if the local Church cold freely be a part of the Universal Church, every problem would be solved.
Actually many more problems would be solved in China. If Beijing allowed the Church to work in peace and freedom, it could see how good the Church’s services are to the poor, the elderly, the left-out, students. I saw this in my country. In Taiwan everyone appreciates the Church’s involvement in schools or hospices. If President Hu Jintao really wants to build a “harmonious society” he can’t do it with the Catholic Church.
Catholic Prayers in the Languages of the World
Vatican City, Jul.6,2007 (CINS /AF) - The noble son of Poland, the venerated and venerable Cardinal Karol Wojtyla, successor of Peter with the name John Paul II, had at heart the Christian roots of Europe as it is seen from these passages taken from two of his speeches.
1. Address to the members of the Council of Catholic Bishops' Conferences of Europe (Tuesday 19 December 1978): “I had the good fortune to participate at your Symposium in 1975 and to address the meeting. Today I wish to recall at least a few of the ideas which Paul VI expressed when he received us in Audience. These thoughts concerned Europe, its Christian heritage and its Christian future. He urged us to “reawaken the Christian soul of Europe where its unity is rooted ”; to purify and lead back to the origins the Gospel values still present but unarticulated, set on purely earthly goals; to arouse and fortify consciences in the light of the faith preached in and out of season; to channel their fire over all barriers …
Paul VI, in line with these thoughts chose St Benedict as patron of Europe and now the 15th centenary of the birth of this great saint is close at hand.
Europe is not the first cradle of Christianity. Even Rome received the Gospel through the ministry of the Apostles Peter and Paul who came here from the land of Jesus Christ. However it is true that Europe in two millennia became like the bed of a great river where Christianity spread, rendering fertile the soil of the spiritual life of the peoples and nations of this continent. And with this impetus Europe became a centre of mission towards the other continents».
2. From Pope John Paul II's New Year discourse to the Diplomatic Corps (Thursday 10 January 2002): “Among reasons for satisfaction, one must surely mention the progressive unification of Europe, recently symbolised by the adoption of a single currency by twelve countries. This is a decisive step in the long history of this continent. But it is also important that the expansion of the European Union should continue to be a priority. I am likewise aware that the question has been raised about the expediency of a Constitution for the Union. In this regard, it is essential to make increasingly explicit the goals of the process of building up Europe and the values on which it must rest. Hence it is that, with some regret, I have noted that, no explicit mention was made of communities of religious believers among the partners who are to contribute to the reflection on the "Convention" instituted at the Laeken summit last month. The marginalisation of religions, which have contributed and continue to contribute to the culture and humanism of which Europe is legitimately proud, strikes me as both an injustice and an error of perspective. To recognise an indisputable historical fact in no way means to disregard the modern demand for States to have an appropriate non-confessional character, and therefore Europe as well! ”.