By Dr. Ann Riggs, NCC's associate general secretary for Faith and Order

The Vatican statement says it is a clarification of erroneous interpretation which has given rise to some confusion and doubts about what Catholic doctrine on the Church is. These interpretations, doubts and questions are found in Catholic theological debate. That's what the document addresses. Of course, in our ecumenical age, we from other churches take an interest in what it says to its own members. So the document is also being interpreted by many others including members of the National Council of Churches USA. We are not the ones to whom this document is addressed. It is addressed to Catholics. Some of these questions may not come from the United States but nonetheless we are reading the answers along with those around the world.

Each of the five questions concerns teachings of the Second Vatican Council: 1) Did the Second Vatican Council change the Catholic doctrine on the Church? 2) What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church? 3) Why was the expression 'subsists in' adopted instead of the simple word 'is'? 4) Why does the Second Vatican Council use the term 'Church' in reference to the oriental Churches separated from full communion with the Catholic Church? 5) 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?

The issue that is at the center of these five questions is the nature of the Church. This document acknowledges there are numerous elements of sanctification and truth outside the Catholic Church and those institutions have been used by the spirit of Christ as instruments of salvation.

For some non-Catholics, as an example, some Protestant communities say, while there are some Christians within the Catholic Church, they are being saved despite the Catholic Church. Yet other Protestant communities would ask, has the spirit of Christ used this institution as an instrument of salvation? If the answer is yes, then they must be a real church.

From the Catholic point of view the differences with the separated churches of the East around understanding the ministry of the Bishop of Rome is so important to Catholics. They view the Orthodox lack of acknowledgment of the primacy of the Pope as a defect from Roman Catholic interpretation. From an Orthodox point of view there is more of a defect in the Roman Catholic Church.

This statement is responding only to some very specific questions about the Catholic doctrinal position on some Christian churches and is not a blanket statement on all non-Catholics. The statement does not address, for example, Old Catholic churches, Pentecostal churches, or the Salvation Army, about whose status new question were not asked.

The Vatican clarification is only stating their own doctrine from their point of view. There are ways in which the Catholic Church understands the Church differently than those churches born out of the sixteenth century Reformation. Rome is certainly not saying the door is closed on ecumenical dialogue. But we see there is still a lot more to talk about. There is more to discuss.

George Lindbeck, a Lutheran theologian in the U.S., talks in his book, 'The Nature of Doctrine,' about the problem that we find in ecumenical circles. He says every word and phrase refers to that particular doctrinal heritage and must be viewed in that way. In the ecumenical dialogue we still often find we don't have the capacity to fully understand the pre-understandings and doctrinal heritage of the partner. The document, written for Catholics and their particular understanding, may seem odd to those who are not Catholic and do not understand Catholic thought from within.

Even though this was written for Catholic theologians it affords us all an opportunity for more dialogue and more insight. This reaffirms that the ecumenical nature and purpose of the Second Vatican Council is still very much alive within and outside Catholic circles.



Click here to return to homepage

By Luigi Sandri and Stephen Brown

A new document authorised by Pope Benedict XVI restating Roman Catholic views that Protestant denominations are not churches "in the proper sense" has been criticised as setting back the quest for Christian unity. "An exclusive claim that identifies the Roman Catholic Church as the one church of Jesus Christ, as we read in the statement ... goes against the spirit of our Christian calling towards oneness in Christ," said the Rev. Setri Nyomi, general secretary of the Geneva-based World Alliance of Reformed Churches. The alliance groups 214 churches with roots in the 16th century Protestant Reformation.

Nyomi made his comments in a letter to Cardinal Walter Kasper, the Vatican's top official for promoting Christian unity, following the 10 July release in Rome of the Vatican document, which sets down questions and answers about the doctrine of the church.

The Vatican's Congregation for the Doctrine of the Faith said the document had been produced to correct, "erroneous interpretations which in turn give rise to confusion and doubt".

The document says that Protestant denominations of the Reformation "have not preserved the genuine and integral substance of the Eucharistic mystery [and] cannot, according to Catholic doctrine, be called 'Churches' in the proper sense".

In his letter to Cardinal Kasper, Nyomi said of the document, "It makes us question the seriousness with which the Roman Catholic Church takes its dialogues with the Reformed family and other families of the church. It makes us question whether we are indeed praying together for Christian unity."

Also in Geneva, in a response that some observers said could indicate displeasure with the latest development, the World Council of Churches spoke of "the importance of genuine ecumenical dialogue, and of common Christian witness on the problems facing the world today".

The WCC groups 347 churches, mainly from Protestant, Anglican and Orthodox traditions. The Catholic Church is not a member but has representatives on some WCC bodies.

Using the term "catholic" in the sense of "universal", the WCC stated, "Each church is the Church catholic and not simply a part of it. Each church is the Church catholic, but not the whole of it. Each church fulfils its catholicity when it is in communion with the other churches."

In Paris, the Protestant Federation of France said it hoped that every church, "including the Roman Catholic Church", would seek ways to promote dialogue, "rather than being content with repeating its own convictions".

Still, French Lutheran theologian André Birmelé said, "It's much ado about nothing. The text is meant for internal consumption, to reassure people."

In Rome, Italian Protestant theologian Paolo Ricca, however, questioned whether it still made sense to engage in dialogue with the Catholic Church.

"The Vatican document is very clear: it's the old doctrine of the return to the fold," Ricca told Ecumenical News International. "At this point we can ask ourselves if it makes sense to continue the dialogue with Rome. With many Catholics, yes, but with the Roman institution maybe not," he said.

The Vatican said Pope Benedict had "ratified and confirmed" the document.

In 2005, immediately after his election as pontiff, Benedict said he was "disposed to do all in his power to promote the fundamental cause of ecumenism".

However, with the latest document, "Hopes for a change in the ecumenical situation have again been pushed into the remote future," said Wolfgang Huber, Germany's top Protestant bishop.

Huber noted that the latest statements repeated those contained in a Vatican declaration from 2000, called "Dominus Iesus", and drawn up by Cardinal Joseph Ratzinger before he became Pope in 2005.

Some ecumenically-minded theologians had later suggested that "Dominus Iesus" was a result of carelessness, said Huber, who heads the Evangelical Church in Germany (EKD). "No one can speak any more of carelessness," said Huber. "This is a premeditated act."

ENI
Click here to return to homepage

By Santificarnos.com

The Vatican made public Tuesday a document from the Congregation for the Doctrine of the Faith: "Responses to some Questions Regarding Certain Aspects of the Doctrine on the Church."

The document is dated June 29, Solemnity of Sts. Peter and Paul, Apostles, and bears the signatures of Cardinal William Joseph Levada and Archbishop Angelo Amato S.D.B., respectively prefect and secretary of the congregation.

The document has been published in Latin, Italian, French, English, German, Spanish, Portuguese and Polish.

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)," begins the document, adding that "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," reads the document, "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 document continues: "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."

The Vatican document explained that "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 organized 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?

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.

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.

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 realized 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?

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.

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."

The Responses are accompanied by a commentary which explains: "In this document the Congregation for the Doctrine of the Faith is responding to a number of questions concerning the overall vision of the Church which emerged from the dogmatic and ecumenical teachings of the Second Vatican Council. ... The Council 'of the Church on the Church'."

"This new document of the Congregation for the Doctrine of the Faith, which essentially summarizes the teaching of the Council and the post-conciliar Magisterium, constitutes a clear reaffirmation of Catholic doctrine on the Church. Apart from dealing with certain unacceptable ideas which have unfortunately spread around the Catholic world, it offers valuable indications for the future of ecumenical dialogue. This dialogue remains one of the priorities of the Catholic Church. ... However, if such dialogue is to be truly constructive it must involve not just the mutual openness of the participants but also fidelity to the identity of the Catholic faith."

"Catholic ecumenism might seem, at first sight, somewhat paradoxical. The Second Vatican Council II used the phrase 'subsistit in' in order to try to harmonize two doctrinal affirmations: on the one hand, that despite all the divisions between Christians the Church of Christ continues to exist fully only in the Catholic Church, and on the other hand that numerous elements of sanctification and truth do exist outwith the visible boundaries of the Catholic Church whether in the particular Churches or in the ecclesial Communities that are not fully in communion with the Catholic Church."

"Although the Catholic Church has the fullness of the means of salvation, 'nevertheless, the divisions among Christians prevent the Church from effecting the fullness of catholicity proper to her in those of her children who, though joined to her by baptism, are yet separated from full communion with her.' 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."



Click here to return to homepage