教信理部《答复某些有关教会教义方面的疑问》（第四
本帖最后由 ak89 于 2012-1-16 00:50 编辑CONGREGATION FOR THE DOCTRINE OF THE FAITH
RESPONSES TO SOME QUESTIONS REGARDING CERTAIN ASPECTS
OF THE DOCTRINE ON THE CHURCH
INTRODUCTION
The Second Vatican Council, with its Dogmatic Constitution Lumen gentium, and its Decrees on Ecumenism (Unitatis redintegratio) and the Oriental Churches (Orientalium Ecclesiarum), has contributed in a decisive way to the renewal of Catholic ecclesiology. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis:Paul VI in his Encyclical Letter Ecclesiam suam (1964) and John Paul II in his Encyclical Letter Ut unum sint (1995).
The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration Mysterium Ecclesiae (1973), the Letter addressed to the Bishops of the Catholic Church Communionis notio (1992), and the declaration Dominus Iesus (2000), all published by the Congregation for the Doctrine of the Faith.
The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the magisterium which are open to misunderstanding in the theological debate.
RESPONSES TO THE QUESTIONS
FIRST QUESTION
Did the Second Vatican Council change the Catholic doctrine on the Church?
RESPONSE
The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it.
This was exactly what John XXIII said at the beginning of the Council. Paul VI affirmed it and commented in the act of promulgating the Constitution Lumen gentium: “There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation”. The Bishops repeatedly expressed and fulfilled this intention.
SECOND QUESTION
What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?
RESPONSE
Christ “established here on earth” only one Church and instituted it as a “visible and spiritual community”, that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted. “This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him”.
In number 8 of the Dogmatic Constitution Lumen gentium ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church, in which the Church of Christ is concretely found on this earth.
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, the word “subsists” can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the “one” Church); and this “one” Church subsists in the Catholic Church.
THIRD QUESTION
Why was the expression “subsists in” adopted instead of the simple word “is”?
RESPONSE
The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are “numerous elements of sanctification and of truth” which are found outside her structure, but which “as gifts properly belonging to the Church of Christ, impel towards Catholic Unity”.
“It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church”.
FOURTH QUESTION
Why does the Second Vatican Council use the term “Church” in reference to the oriental Churches separated from full communion with the Catholic Church?
第四问
为何梵二以“教会”指称不与天主教会共融的东方的那些教会？
RESPONSE
The Council wanted to adopt the traditional use of the term. “Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds”, they merit the title of “particular or local Churches”, and are called sister Churches of the particular Catholic Churches.大公会议希望能采纳传统使用的术语。“这些教会虽与我们分离，却仍保有真正的圣事，尤其是因为继承宗徒，而保有圣秩与圣体圣事，因此他们和我们仍旧密切联系。”他们可以使用“特别或地方教会们”的头衔，而且被称作天主教的地方教会们的姊妹教会。
“It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature”. However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches.“如此，在这些教会中因着圣体礼仪，天主的教会得以建立成长”，然而，与以伯多禄继承人罗马主教为有形元首的天主教会共融，对地方教会来说不是外在补充而是其内在基本特性之一，这些德高望重的基督徒团体缺少作为地方教会的某些条件。
On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history.
FIFTH QUESTION
Why do the texts of the Council and those of the Magisterium since the Council not use the title of “Church” with regard to those Christian Communities born out of the Reformation of the sixteenth century?
第五问
为什么大公会议以及大公会议之后的权威机构不使用“教会”这一称谓指称那些十六世纪宗教改革之后产生的基督徒团体？
RESPONSE
According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. 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.根据天主教会教义，这些团体们不具备圣秩上的宗徒传承，因此，失去了作为教会的基本特征之一。这些教会团体，尤其由于缺少公务司祭职，因此没有保有真正完整的圣体奥迹，故根据天主教教义，不能真正的被称为“教会们”。
The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified and confirmed these Responses, adopted in the Plenary Session of the Congregation, and ordered their publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 29, 2007, the Solemnity of the Holy Apostles Peter and Paul.
William Cardinal Levada
Prefect
Angelo Amato, S.D.B.
Titular Archbishop of Sila
Secretary
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John XXIII, Address of 11 October 1962: “…The Council…wishes to transmit Catholic doctrine, whole and entire, without alteration or deviation…To be sure, at the present time, it is necessary that Christian doctrine in its entirety, and with nothing taken away from it, is accepted with renewed enthusiasm, and serene and tranquil adherence… it is necessary that the very same doctrine be understood more widely and more profoundly as all those who sincerely adhere to the Christian, Catholic and Apostolic faith strongly desire …it is necessary that this certain and unchangeable doctrine, to which is owed the obedience of faith, be explored and expounded in the manner required by our times. For the deposit of faith itself, or the truths which are contained in our venerable doctrine, are one thing; another thing is the way in which they are expressed, with however the same meaning and signification”: AAS 54 791-792
Cf. Paul VI, Address of 29 September 1963: AAS 55 847-852.
Paul VI, Address of 21 November 1964: AAS 56 1009-1010.
The Council wished to express the identity of the Church of Christ with the Catholic Church. This is clear from the discussions on the decree Unitatis redintegratio.The Schema of the Decree was proposed on the floor of the Council on 23.9.1964 with a Relatio (Act Syn III/II 296-344).The Secretariat for the Unity of Christians responded on 10.11.1964 to the suggestions sent by Bishops in the months that followed (Act Syn III/VII 11-49). Herewith are quoted four texts from this Expensio modorum concerning this first response.
A)
“Pag. 5, lin. 3-6: Videtur etiam Ecclesiam catholicam inter illas Communiones comprehendi, quod falsum esset.
R(espondetur): Hic tantum factum, prout ab omnibus conspicitur, describendum est. Postea clare affirmatur solam Ecclesiam catholicam esse veram Ecclesiam Christi” (Act Syn III/VII 12).
B)
“4 - Expressius dicatur unam solam esse veram Ecclesiam Christi; hanc esse Catholicam Apostolicam Romanam; omnes debere inquirere, ut eam cognoscant et ingrediantur ad salutem obtinendam...
R(espondetur): In toto textu sufficienter effertur, quod postulatur. Ex altera parte non est tacendum etiam in aliis communitatibus christianis inveniri veritates revelatas et elementa ecclesialia”(Act Syn III/VII 15). Cf. also ibid pt. 5.
C)
“5 - Clarius dicendum esset veram Ecclesiam esse solam Ecclesiam catholicam romanam...
R(espondetur): Textus supponit doctrinam in constitutione ‘De Ecclesia’ expositam, ut pag. 5, lin. 24-25 affirmatur” (Act Syn III/VII 15). Thus the commission whose task it was to evaluate the responses to the Decree Unitatis redintegratio clearly expressed the identity of the Church of Christ with the Catholic Churchand its unicity, and understood this doctrine to be founded in the Dogmatic Constitution Lumen gentium.
D)
“Pag. 6, lin. 1- 24: Clarius exprimatur unicitas Ecclesiae. Non sufficit inculcare, ut in textu fit, unitatem Ecclesiae.
R(espondetur): a) Ex toto textu clare apparet identificatio Ecclesiae Christi cum Ecclesia catholica, quamvis, ut oportet, efferantur elementa ecclesialia aliarum communitatum”.
“Pag. 7, lin. 5: Ecclesia a successoribus Apostolorum cum Petri successore capite gubernata (cf. novum textum ad pag. 6, lin.33-34) explicite dicitur ‘unicus Dei grex’ et lin. 13 ‘una et unica Dei Ecclesia’ ” (Act Syn III/VII).
The two expressions quoted are those of Unitatis redintegratio 2.5 e 3.1.
Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, 8.1.
Cf. Second Vatican Council, Decree Unitatis redintegratio, 3.2; 3.4; 3.5; 4.6.
Second Vatican Council, Dogmatic Constitution, Lumen gentium, 8.2.
Cf. Congregation for the Doctrine of the Faith, Declaration Mysterium Ecclesiae, 1.1: AAS 65 397; Declaration Dominus Iesus, 16.3: AAS 92 757-758; Notification on the Book of Leonardo Boff, OFM, “Church: Charism and Power”: AAS 77 758-759.
Cf. John Paul II, Encyclical Letter Ut unum sint, 11.3: AAS 87 928.
Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, 8.2.
Second Vatican Council, Dogmatic Constitution Lumen gentium, 8.2.
Second Vatican Council, Decree Unitatis redintegratio, 3.4.
Second Vatican Council, Decree Unitatis redintegratio, 15.3; cf. Congregation for the Doctrine of the Faith, Letter Communionis notio, 17.2: AAS, 85 848.
Second Vatican Council, Decree Unitatis redintegratio, 14.1.
Cf. Second Vatican Council, Decree Unitatis redintegratio, 14.1; John Paul II, Encyclical Letter Ut unum sint, 56 f: AAS 87 954ff.
Second Vatican Council, Decree Unitatis redintegratio, 15.1.
Cf. Congregation for the Doctrine of the Faith, Letter Communionis notio, 17.3: AAS 85 849.
Ibid.
Cf. Second Vatican Council, Decree Unitatis redintegratio, 22.3.
Cf. Congregation for the Doctrine of the Faith, Declaration Dominus Iesus, 17.2: AAS 92 758.
圣座官网原文地址：http://www.vatican.va/roman_curi ... quaestiones_en.html
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