Review for Religious - Issue 32.6 (November 1973)

Issue 32.6 of the Review for Religious, 1973.Review ]or Religious is edited by faculty members of the School of Divinity of St. Louis University, the editorial offices being located at 612-Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copy-right © 1973 by Review [or Religious. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $1.75. Sub-scription U.S.A. and Canada: $6.00 a year; $11.00 for two years; other countries, $7.00 a year, $13.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to Review ]or Religious in U.S.A. currency only. Pay no money to persons claiming to represent Review ]or Religious. Change of address requests should include former address. R. F. Smith, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Editor Associate Editor Questions and Answers Editor November 1973 Volume 32 Number 6 Renewals, new subscriptions, and changes of address should be sent to Review for Religious; P.O. Box 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts, books for review, and materials for "Subject Bibliography for Religious" should be sent to Review for Religious; 612 Humboldt Building; 539 North Grand Boulevard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph’s Church; 321 Willings Alley; Philadelphia, Pennsylvania 19106. The Mystery of the Church Congregation for the Doctrine of the Faith The following is a translation of a document entitled in the Latin original, Mysterium Ecclesiae. The translation is that which appeared in L’osservatore romano, English language weekly edition, July 19, 1973, pp. 6-9. The mystery of the Church, upon which the Second Vatican Council shed fresh light, has been repeatedly dealt with in numerous writings of theo-logians. While not a few of these studies have served to make this mystery more understandable, others, through the use of ambiguous or even er-roneous language, have obscured Catholic doctrine, and at times have gone so far as to be opposed to Catholic faith even in fundamental matters. To meet this situation, the bishops of several nations, conscious both of their duty of "keeping pure and intact the deposit of faith" and of their task of "proclaiming the Gospel unceasingly,’’1 have, through concurring declarations, sought to protect the faith entrusted to their care from the danger of error. In addition, the second General Assembly of the Synod of Bishops, in dealing with the ministerial priesthood, expounded a number o[ important points of doctrine regarding the constitution of the Church. Likewise, the Sacred Congregation for the Doctrine of the Faith, whose task it is to "preserve the doctrine of faith and morals in the whole Catholic world,’’~ intends to gather together and explain a number of truths concern-ing the mystery of the Church which at the present time are being either aPaul VI, Apostolic Exhortation, Quinque iam anni, AAS, v. 63 (1971), p. 99. ’-’Paul VI, Apostolic Constitution, Regiminis Ecclesiae universae, AAS, v. 59 (1967), p. 897. 1217 1218 / Review [or Religious, Volume 32, 1973/6 denied or endangered. In this it will follow above all the lines laid down by the two Vatican Councils. The Oneness of Christ’s Church One is the Church, which "after His Resurrection our Savior handed over to Peter as Shepherd (cf. Jn 21:17), commissioning him and the other Apostles to propagate and govern her (cf. Mt 18:18ff.) [and which] he erected for all ages as ’the pillar and mainstay of the truth’ (cf. 1 Tim 3: 15)." And this Church of Christ, "constituted and organized in this world as a society, subsists in the Catholic Church, which is governed by the Successor of Peter and the bishops in union with that Successor.’’3 This declaration of the Second Vatican Council is illustrated by the same Coun-cil’s statement that "it is through Christ’s Catholic Church alone, which is the general means of salvation, that the fullness of the means of salvation can be obtained,’’4 and that same Catholic Church "has been endowed with all divinely revealed truth and with all the means of grace’’~ with which Christ wished to enhance His messianic community. This is no obstacle to the fact that during her earthly pilgrimage the Church, "embracing sinners in her bosom, is at the same time holy and always in need of being puri-fied,’’" nor to the fact that "outside her visible structure," namely in Churches and ecclesial communities which are joined to the Catholic Church by an imperfect communion, there are to be found "many elements of sanctification and truth [which], as gifts properly belonging to the Church of Christ, possess an inner dynamism towards Catholic unity.’’~ For these reasons, "Catholics must joyfully acknowledge and esteem the truly Christian endowments derived from our common heritage, which are to be found among our separated brethren,’’8 and they must strive for the reestablishment of unity among all Christians, by making a common effort of purification and renewal/’ so that the will of Christ may be fulfilled and the division of Christians may cease to be an obstacle to the proclamation of the Gospel throughout the world.1° But at the same time Catholics are bound to profess that through the gift of God’s mercy they belong to that ’~Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 8, in the edition of the General Secretariat, Constitutiones, Decreta, Declarationes [here-after cited as CDD] (Vatican City: Vatican Polyglot Press, 1966), pp. 104 ft. 4Vatican Council II, Decree on Ecumenism, Unitatis )’edintegratio, no. 3, in CDD, p. 250. 5Ibid., no. 4, in CDD, p. 252. ~’Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 8, in CDDi p. 106. :Ibid., in CDD, p. 105. sVatican Council II, Decree on Ecumenism, Unitatis redintegratio, no. 4, in CDD, p. 253. 9See ibid., nos. 6-8, in CDD, pp. 255-8. 1°See ibid., no. 1, in CDD, p. 243. The Mystery of the Church / 1219 Church which Christ founded and which is governed by the successors of Peter and the other Apostles, who are the depositaries of the original Apostolic tradition, living and intact, which is the permanent heritage of doctrine and holiness of that same Church.la The followers of Christ are therefore not permitted to imagine that Christ’s Church is nothing more than a collection (divided~ but still possessing a certain unity) of Churches and ecclesial communities. Nor are they free to hold that Christ’s Church nowhere really exists today and that it is to be considered only as an end which all Churches and ecclesial comfnunities must strive to reach. The Infallibility of the Universal Church "In his gracious goodness, God has seen to it that what he had revealed for the salvation of all nations would abide perpetually in its full integrity.’’1-~ For this reason he entrusted to the Church the treasury of God’s Word, so that the pastors and the holy people might strive together to preserve it, study it, and apply it to life.1’~ God, who is absolutely infallible, thus deigned to bestow upon His neff people, which is the Church, a certain shared infallibility which is restricted to matters of faith and morals, which is present when the whole People of God unhesitatingly holds a point of doctrine pertaining to these matters, and finally which always depends upon the wise providence and anointing of the grace of the Holy Spirit, who leads the Cht~rch into all truth until the glori-ous coming of her Lord.a’ Concerning this infallibility of the People of God the Second Vatican Council speaks as follows: "The body of the faithful as a whole, anointed as they are by the Holy One (cf. 1 Jn 2:20,27), cannot err in matters of belief. Thanks to a supernatural ihstinct of faith which characterizes the people as a whole, it manifests this unerring quality when, ’from the bishops down to the last member of the laity’ (St. Augustine, De Praed. Sanct., 14, 27), it shows universal agreement in matters of faith and morals."1.~ The Holy Spirit enlightens and assists the People of God inasmuch as it is the Body of Christ united in a hierarchical communion. The Second Vatican Council indicates this fact by adding to the words quoted above: "For, by this instinct of faith which is aroused and sustained by the Spirit of truth, God’s People accepts not the word of men but the very Word of God (cf. 1 Thess 2: 13). It clings without fail to the faith once delivered to the saints (cf. Jude 3), p.enetrates it more deeply by accurate insights, and a~See Paul VI, Encyclical Letter, Ecclesiatn Suam, AAS~ v. 56 (1964), p. 629. azVatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 7, in CDD, p. 428. 13See ibid., no. 10, in CDD, p. 431. l’~See ibid., no. 8, in CDD, p. 430. asVatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 12, in CDD, pp. 113 ft. 1220 / Review for Religious, Volume 32, 1973/6 applies it more thoroughly to life. All this it does under the lead of a sacred teaching authority to which it loyally defers.’’1" Without doubt the faithful, who in their own manner share in Christ’s prophetic office,1~ in many ways contribute towards increasing the under-standing of faith in the Church. "For," as the Second Vatican Council says, "there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (cf. Lk 2:19, 51), through the preaching of those who have received through episcopal succession the sure charism of truth.’’’~ And the Supreme Pontiff Paul VI observes that the witness the pastors of the Church offer is "rooted in Sacred Tradition and Holy Scripture and nourished by the ecclesial life of the whole People of God.’’v~ Teaching Authority of the Pastors But by divine institution it is the exclusive task of these Pastors alone, the successors of Peter and the other Apostles, to teach the faithful authenti-cally, that is with the authority of Christ shared in different ways; so that the faithful, who may not simply listen to them as experts in Catholic doc-trine, must accept their teaching given in Christ’s name, with an assent that is proportionate to the authority that they possess and that they mean to exercise.’-’° For this reason the Second Vatican Council, in harmony with the First Vatican Council, teaches that Christ made Peter "a perpetual and visi-ble principle and foundation of the unity of faith and of communion’"-’1; and the Supreme Pontiff Paul VI has declared: "The teaching office of the bish-ops is for the believer the sign and channel which enable him to receive and recognize the Word of God.’"-"-’ Thus, however much the sacred magis-terium avails itself of the contemplation, life, and study of the faithful, its office is not reduced merely to ratifying the assent already expressed by the latter; indeed, in the interpretation and explanation of the written or trans-mitted Word of God, the magisterium can anticipate or demand their as- 16Ibid., in CDD, p. 114. lrSee ibid., no. 35, in CDD, p. 157. asVatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 8, in CDD, p. 430. l~Paul VI, Apostolic Exhortation, Quinque iam anni, AAS, v. 63 (1971), p. 99. ’-’°See Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 25, in CDD, pp. 138 ft. ’-’1Vatican Council II, ibid., no. 18, in CDD, pp. 124 ft. And see Vatican Council I, Dogmatic Constitution, Pastor aeternus, the prologue, in Conciliorum oecutnenicorum decreta [hereafter cited as COD] ed. by the Istituto per le Scienze Religiose di Bologna (3rd ed.; Rome: Herder, 1973), p. 812 (DS 3051). "zPaul VI, Apostolic Exhortation, Quinque iatn attni, AAS, v. 63 (1971), p. 100. The Mystery of the ~hurch / 1221 sent.23 The People of God has particular need of the intervention and assist-ance of the magisterium when internal disagreements arise and spread con-cerning a doctrine that must be believed or held, lest it lose the communion of the one faith in the one Body of the Lord (cf. Eph 4:45). Infallibility of the Church’s Magisterium Jesus Christ, from whom derives the task proper to the pastors of teach-ing the gospel to all His people and to the entire human family, wished to endow the" pastors’ magisterium with a fitting charism of infallibility in mat-ters regarding faith and morals. Since this charism does not come from new revelations enjoyed by the successor of Peter and the college of bishops,24 it does not dispense them from s~tudying with appropriate means the trea-sures of divine revelation contained both in Sacred Scripture which teaches us intact the truth that God willed to be written down for our salvation25 and in the living tradition that comes from the Apostles.z’; In carrying out their task, the pastors of the Church enjoy the assistance of the Holy Spirit; this assistance reaches its highest point when they teach the People of God in such a manner that, through the promises of Christ made to Peter and the other Apostles, the doctrine they propose is necessarily immune from error. This occurs when the bishops scattered throughout the world but teach-ing in communion with the successor of Peter present a doctrine to be held irrevocably.°-~ It occurs even more clearly both when the bishops by a col-legial act (as in ecumenical councils), together with their visible head, de-fine a doctrine to be held,z8 and when the Roman Pontiff "speaks ex cathe-dra, that is, when, exercising the office of pastor and teacher of all Christians, through his supreme apostolic authority he defines a doctrine concerning faith or morals to be held by the universal Church.’’2’~ According to Catholic doctrine, the infallibility of the Church’s magis-terium extends not only to the deposit of faith but also to those matters ’-’3Decree of the Holy Office, Lamentabili, no. 6, ASS, v. 40 (1907), p. 471 (DS 3406). And see Vatican Council I, Dogmatic Constitution, Pastor aeternus, Ch. 4, in COD, p. 815 ft. (DS 3009, 3074). ’-’4Vatican Council I, Dogmatic Constitution, Pastor aeternus, Ch. 4, in COD, p. 816 (DS 3070). And see Vatican Council II, Dogmatic Constitution on the Church, Lumett gentium, no. 25, as well as its Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 4, in CDD, pp. 141 and 426. 2~See Vatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 11, in CDD, p. 434. 26See ibid., nos. 9 ft.; in CDD, pp. 430-2. 2rSee Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 25, in CDD, p. 139. zsSee ibid., nos 25 and 22, in CDD, pp. 139 and 133.’ 29Vatican Council I, Dogmatic Constitution, Pastor aeternus, Ch. 4, in COD, p. 816 (DS 3074). And see Vatican Council II, ibid., no. 25, in CDD, pp. 139-41. 1222 / Review for Religious, Volume 32, 1973/6 without which that deposit .cannot be rightly preserved and expounded2° The extension, however, of this infallibility to the deposit of faith itself is a truth that the Church has from the beginning held as having been certainly revealed in Christ’s promises. The First Vatican Council, basing itself upon this truth, defined as follows the matter of Catholic faith: "All those things are to be believed by divine and Catholic faith which are contained in the written or transmitted Word of God and which are proposed by the Church, either by a solemn judgment or by the ordinary and universal magisterium, to be believed as having been divinely revealed.’’31 Therefore the objects of Catholic faith--which are called dogmas--necessarily are and always have been the unalterable norm both for faith and for theological science. Gift of Infallibility Not to Be Diminished From what has been said about the extent of and the conditions govern-ing the infallibility of the People of God and of the Church’s magisterium, it follows that the faithful are in no way permitted to see in the Church merely a fundamental permanence in truth which, as some assert, could be reconciled with errors contained here and there in the propositions that the Church’s magisterium teaches to be held irrevocably, as also in the unhesi-tating assent of the People of God concerning matters of faith and morals. It is, of course, true that through the faith that leads to salvation men are converted to God,:~ who reveals Himself in His Son Jesus Christ; but it would be wrong to deduce from this that the Church’s dogmas can be be-littled or even denied. Indeed, the conversion to God which we should realize through faith is a form of obedience (cf. Rom 16:26), which should correspond to the nature of divine revelation and its demands. Now this revelation, in the whole plan of salvation, reveals the mystery of God who sent His Son into the world (cf. 1 Jn 4: 14) and teaches its application to Christian conduct. Moreover, it demands that, in full obedience of the in-tellect and will to God who reveals,zz we accept the proclamation of the good news of salvation as it is infallibly taught by the pastors of the Church. The faithful, therefore, through faith are converted as they should to God, who reveals Himself in Christ, when they adhere to Him in the integral doctrine 6f the Catholic faith. s0See Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 25, in CDD, p. 139. 31Vatican Council I, Dogmatic Constitution, Dei Filius, Ch. 3, in COD, p. 807 (DS 3011). And see Codex iuris canot, ici, canon 1323, § 1 and canon 1325, § 2. z-"See Council of Trent, Session 6, Decree on Justification, Ch. 6, in COD, p. 672 (DS 1526); see also Vatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 5, in CDD, p. 426. aaSee Vatican Council, Constitution on the Catholic Faith, Dei Filius, Ch. 3, in COD, p. 807 (DS 3008); see also Vatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, no. 5, in CDD, p. 426. The Mystery ot the Church / 1223 It is true that there exists an order and as it were a hierarchy of the Church’s dogmas, as a result of their varying relationship to the foundation of the faith.:’4 This hierarchy means that some dogmas are founded on other dogmas, which are the principal ones, and are illuminated by these latter. But all dogmas, since they are revealed, must be believed with the same divine faith.35 Church’s Infallibility Not to Be Falsified The transmission of divine revelation by the Church encounters diffi-culties of various kinds. These arise from the fact that the hidden mysteries of God "by their nature so far transcend the human intellect that even if they are revealed to us and accepted by faith, they remain concealed by the veil of faith itself and are as it werg wrapped in darkness.3~ Difficulties arise also from the historical condition that affects the expression of revelation. With regard to this historical condition, it must first be observed that the meaning of the pronouncements of faith depend partly upon the expressive power of the language used at a certain point in time and in particular cir-cumstances. Moreover, it sometimes happens that some dogmatic’ truth is first expressed incompletely (but not falsely), and at a later date, when considered in a broader context of faith or human knowledge, it receives a fuller and more perfect expression. In addition, when the Church makes new pronouncements she intends to confirm or clarify what is in some way contained in Sacred Scripture or in previous expressions of tradition; but at the same time she usually has the intention of solving questions or removing certain errors. All these things have to be taken into account in order that these pronouncements may be properly interpreted. Finally, even though the truths which the Church intends to teach through her dogmatic formulas are distinct from the changeable conceptions of a given epoch and can be ex-pressed without them, nevertheless it can sometimes happen that these truths may be enunciated by the sacred magisterium in terms that bear traces of such conceptions. Dogmatic Formulas and Their Meaning In view of the above, it must be stated that the dogmatic formulas of the Church’s magisterium were from the very beginning suitable for com-municating revealed truth, and that as they are they. remain forever suitable 34See Vatican Council II, Decree on Ecumenism, Unitatis redintegratio, no. 11, in CDD, p. 260. 35"Reflections and Suggestions concerning Ecumenical Dialogue," IV, 4 b, in The Secretariat .]or Promoting Christian Unity ln]ormation Service, no. 12 (December 1970, IV), p. 8. 36Vatican Council I, Dogmatic Constitution, Dei Filius, Ch. 4, in COD, p. 808 (DS 3016). 1224 / Review ]or Religious, Volume 32, 1973/6 for communicating this truth to those who interpret them correctly.:’~ It does not, however, follow that every one of these formulas has always been or will always be so to the same extent. For this reason, theologians seek to de-fine exactly the intention of teaching proper to the various formulas, and in carrying out this work they are of considerable assistance to the living mag-isterium of the Church, to which they remain subordinated. For this reason also, it often happens that ancient dogmatic formulas, and others closely connected with them remain living and fruitful in the habitual usage of the Church, but with suitable expository and explanatory additions that main-tain and clarify their original meaning. In addition, it has sometimes happened that in this habit