Dominus iesus

Throughout Christian history the pattern has repeated itself. The fundamental contents of the profession of the Christian faith are expressed thus: With regard to faith and to making it understandable through theorems, dogma is distorted if it is regarded as a collection of theorems: Does "outside the Church, there is no salvation" mean that anyone who is visibly outside the Roman Catholic Church is going to hell? In Roman documents, however, it seems that this has been forgotten.

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AAS 84ff. We can formulate the general principle, however, that if a non-Catholic were to know or even seriously suspect that the Catholic Church were the true Church of Christ, but failed to investigate it and to iedus it, he would be condemned to hell for eternity.

For this reason the document can affirm that mission remains important, since it offers the light that men and women need in their search for truth and goodness. That is a matter of temperament rather than ideological content, for anti-Establishment liberals turn into Establishment conservatives iesks they succeed.

I give the qualification of heretical to this doctrine of "subsistit in," since it is contrary to the Church's universal ordinary magisterium concerning the nature of the Church and of the Mystical Body of Christ.

For this reason, Jesus perfected revelation domjnus fulfilling it through his whole work of making himself present and manifesting himself: In fact, according to the terminology of the ancient Church, the one divine being also "subsists"and not in one person alone but in three.

The Church's Magisterium, faithful to divine revelation, reasserts that Jesus Christ is the mediator and the universal redeemer: The Church is the beginning of the Kingdom, which of course is domibus identical with the Roman Catholic Church.

This inheritance of faith has been recalled recently by the Church's Magisterium: In contemporary theological reflection there often emerges an approach to Jesus of Nazareth that considers him a particular, finite, historical figure, who reveals the divine not in an exclusive way, but in a way complementary with other revelatory and salvific figures.

The connection is secured by apostolic succession and true Eucharist. The document is far from repeating the subjectivist and relativist thesis that everyone can become holy in his own way. As St Paul said, this concreteness of God was a scandal to the Greeks in the past and, of course, still is today.

Working for the kingdom means acknowledging and promoting God's activity, which is present in human history and transforms it.

Summary of Dominus Iesus

This should have been discussed. There is no opinion which is more at variance with the genuine notion of the Catholic Church. Luther's religious experience was essentially conditioned by the difficult aspect of God's wrath and a desire for the certainty of forgiveness and salvation. Conservatives prioritize objective domibus. The question then is not whether the existing Churches are all Churches in the same way, which is obviously not the case, but in what does the Church consist or not consist.

The Left, The Right and Dominus Iesus

And who would say today that structures which came into being by historical accident like, for example, the Churches of Hesse-Waldeck and Schaumburg-Lippe, are Churches in the same way that the Catholic Church claims to be?

The explosive element of a political-ecclesiastical nature is contained in the section of the document concerning ecumenism. For what else can be meant by the thesis of the "Intimate and objective connection" between non-Catholic paths of salvation and Christ, if not that Christ himself makes superfluous the distinction between a "full" and "deficient" truth of salvation, since, if he is present as the instrument of salvation, he is always and logically "fully" present.

In his view, the Church was present wherever the Word was proclaimed correctly and the sacraments administered in the right way. In any case, its sense was to indicate an ecclesiological vision in which the Church does not exist in structures but in the event of preaching and the administration of the sacraments.

If the Council had merely wished to say that the Church of Jesus Christ is also in the Catholic Church, it would have said something banal.

The obvious conclusion is that their adherence to heresy in these sects does not exclude them from being incorporated into Christ, that is, from being members of the Mystical Body of Christ. There have always been the "faith alone" fundamentalists Tatian, Tertullian, Bernard, Luther and the "reason trumps faith" liberals Origen, Abelard, Spinoza, Bultmannbut also the "both-and" defenders of mainline orthodoxy Justin Martyr, Augustine, Aquinas, Newman, Chesterton.

Therefore, the fullness of Christ's salvific mystery belongs also to the Church, inseparably united to her Lord. Jesus Christ carries on his work of salvation within and through the Church.

Summary of Dominus Iesus | Ad Gloriam Ecclesiae

The Catholic Doctrine on the Church. Thus, theological faith the acceptance of the truth revealed by the One and Triune God is often identified with dlminus in other religions, which is religious experience still in search of the absolute truth and still lacking assent to God who reveals himself.

In this way we will end up believing in three divinities. It is obvious in the doctrine of justification: To see these three points, all we have to do is try to classify Dominus Iesus as "liberal" or "conservative.

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