Transcript Lumen Gentium - Roman Catholic Diocese of Townsville

LUMEN GENTIUM
The Dogmatic Constitution
on the Church
Lumen Gentium
The Teaching
Constitutions
The Constitution on the Sacred Liturgy
(Sacrosanctum concilium)
Dogmatic Constitution on the Church (Lumen
Gentium)
Dogmatic Constitution on Divine Revelation (Dei
verbum)
Pastoral Constitution on the Church in the Modern
World (Gaudium et spes)
The Teaching
Decrees
Decree on the Means of Social Communication
(Inter mirifica)
Decree on the Catholic Eastern Churches
(Orientalium Ecclesiarum)
Decree on Ecumenism (Unitatis redintegratio)
Decree on the Pastoral Office of Bishops in the
Church (Christus Dominus)
Decree on the Up-to-Date Renewal of Religious
Life (Perfectae caritatis)
The Teaching
Decrees
Decree on the Training of Priests (Optatam totius)
Decree on the Apostolate of Lay People
(Apostolicam actuositatem)
Decree on the Church’s Missionary Activity (Ad
gentes divinitus)
Decree on the Ministry and Life of Priests
(Presbyterorum ordinis)
The Council
The Four Sessions
First Session
11 October - 8 December 1962
Second Session
29 September - 4 December 1963
Third Session
14 September - 21 November 1964
Fourth Session
14 September - 8 December 1965
PRE-HISTORY
Counter-Reformation
First Vatican Council
Reception by Second Vatican Council
Lumen Gentium
COUNTER-REFORMATION
St Robert Bellarmine (1542-1621)
The Church is “an assembly of
persons united by the profession of
the same faith and communion in the
same sacraments under the
governance of legitimate pastors and
especially of the one vicar of Christ
on earth, the Roman pontiff.”
Lumen Gentium
FIRST VATICAN COUNCIL
Pastor Aeternis
affirming papal primacy in
teaching and governance(juridical)
papal infallibility in teaching
hierarchical structure of the church
Lumen Gentium
PASTOR AETERNIS
So, then, if anyone says that the Roman
pontiff has merely an office of supervision and
guidance, and not the full and supreme power
of jurisdiction over the whole church, and this
not only in matters of faith and morals, but
also in those which concern the discipline and
government of the church dispersed
throughout the whole world; or that he has
only the principal part, but not the absolute
fullness, of this supreme power; or that this
power of his is not ordinary and immediate
both over all and each of the churches and
over all and each of the pastors and faithful:
let him be anathema.
PASTOR AETERNIS
Therefore, ... we teach and define as a divinely
revealed dogma that when the Roman pontiff speaks
ex cathedra, that is, when, in the exercise of his office
as shepherd and teacher of all Christians, in virtue of
his supreme apostolic authority, he defines a doctrine
concerning faith or morals to be held by the whole
church, he possesses, by the divine assistance
promised to him in blessed Peter, that infallibility which
the divine Redeemer willed his church to enjoy in
defining doctrine concerning faith or morals.
Therefore, such definitions are of themselves, and not
by the consent of the church, irreformable.
PASTOR AETERNIS
“the power of the supreme pontiff by no means
detracts from that ordinary and immediate power
of episcopal jurisdiction, by which bishops, who
have succeeded to the place of the apostles by
appointment of the Holy Spirit, tend and govern
individually the particular flocks which have been
assigned to them.”
GALLICANISM/JOSEPHISM
ULTRAMONTANISM
Lumen Gentium
TÜBINGEN SCHOOL
Johann Adam Möhler (+1838)
By the Church on earth, Catholics understand the
visible community of believers, founded by Christ,
in which, by means of an enduring apostleship,
established by him, and appointed to conduct all
nations, in the course of ages, back to God, the
works wrought by him during his earthly life, for
the redemption and sanctification of mankind, are,
under the guidance of his Spirit, continued to the
end of the world.
Lumen Gentium
PRE-HISTORY
Mystici Corporis, Pius XII’s
encyclical on Mystical Body
(1943)
Lumen Gentium
MYSTICI CORPORIS
(The Mystical Body)
Acceptance of theological developments of
previous century
Church is more than visible institution
Pauline image of the Body of Christ
Church defined by relationship with Christ
Visible and mystical
Visible Body is the Roman Catholic Church
Christ is Head of the Church
Holy Spirit is its soul
All are parts of Christ’s Body/members of the
Church
SOURCES OF RENEWED
UNDERSTANDING
ressourcement by biblical and historical
scholars
biblical images of church
patristic sources
rediscovering the church of the first
millennium
Lumen Gentium
CATHOLIC THEOLOGIANS
Karl Rahner sj
Edward Schillibeeckx op
Henri de Lubac sj
Hans Küng
Yves Congar op
Marie-Dominique Chenu op
Lumen Gentium
SACROSANCTUM CONCILIUM
(1963)
Therefore all should hold in great esteem the
liturgical life of the diocese centered around the
bishop, especially in his cathedral church; they must
be convinced that the pre-eminent manifestation of
the Church consists in the full active participation of
all God’s holy people in these liturgical celebrations,
especially in the same eucharist, in a single prayer,
at one altar, at which there presides the bishop
surrounded by his college of priests and by his
ministers. (SC, 41)
Lumen Gentium
FIRST DRAFT, DE ECCLESIA
(First Session)
1. The nature of the Church militant.
2. The members of the Church and the
3.
4.
5.
6.
necessity of the Church for salvation.
The episcopate as the highest grade of
the sacrament of orders; the
priesthood.
Residential bishops.
The state of evangelical perfection.
The laity.
Lumen Gentium
FIRST DRAFT, DE ECCLESIA
(First Session)
7. The teaching office of the Church.
8. Authority and obedience in the Church.
9. Relationships between Church and state
and religious tolerance.
10.The necessity of proclaiming the gospel to
all peoples and in the whole world.
11.Ecumenism.
12.Appendix: Virgin Mary, Mother of God and
Mother of Men (sic).
Lumen Gentium
BISHOP EMILE DE SMEDT OF
BRUGES:
Critique of De Ecclesia:
“triumphalsim”
“clericalism”
“juridicism”
Lumen Gentium
CARDINAL LÈON-JOSEPH
SUENENS:
Church ad intra
Church ad extra
- became Gaudium et Spes
Lumen Gentium
SECOND DRAFT, DE ECCLESIA
(Second Session)
1. The mystery of the Church.
2. The hierarchical constitution of the Church
and the episcopate in particular.
3. The People of God and the laity in
particular.
4. The call to holiness in the Church.
Lumen Gentium
DEBATES (Second Session)
Chapter 2 – collegiality
Chapter 3 – to be placed before Chapter 2
Separate schema:
“The Blessed Virgin, Mother of the Church”
Cardinal König v. Cardinal Santos
Final vote: 1114 to 1074
Lumen Gentium
SECOND SESSION
October 30 – Votes on Specific Matters:
1. Should the schema assert that episcopal
consecration is the supreme grade of the
sacrament of Orders?
2,123 affirmative, 34 negative.
2. Should the schema assert that every legitimately
consecrated bishop in communion with the other
bishops and the Roman Pontiff is a member of the
Body of Bishops? 2,154 affirmative, 104 negative.
SECOND SESSION
October 30 – Votes on Specific Matters:
3. Should the schema assert that the so-called
Body or College of Bishops in its
evangelising, sanctifying and governing task
is successor to the original College of the
Apostles and, always in communion with the
Roman Pontiff, enjoys full and supreme
power over the universal church? 2,148
affirmative, 336 negative.
Lumen Gentium
SECOND SESSION
October 30 – Votes on Specific Matters:
4. Should the schema assert that the aforementioned
power of the College of Bishops, united with their
head, belongs to it by divine ordinance (and
therefore not by papal delegation)?
2,138 affirmative, 408 negative.
SECOND SESSION
October 30 – Votes on Specific Matters:
5. Should the schema assert that it is opportune to
consider the reinstatement of the diaconate as a
permanent grade of sacred ministry, according to
needs in different parts of the church?
2,120 affirmative, 525 negative.
THIRD DRAFT (Third Session)
Intense debate concerning collegiality
Preliminary Explanatory Note (nota
explicativa praevia) added on Nov. 16,
1964, approved by Pope Paul VI
Final vote: 2151 to 4
Lumen Gentium
FINAL DRAFT (Third Session)
Chapter I: The Mystery of the Church (Nos. 1-8)
Chapter II: The People of God (Nos. 9-17)
Chapter III: On the Hierarchical Structure of the Church
and in particular on the Episcopate (Nos. 18-29)
Chapter IV: The Laity (Nos. 30-38)
Chapter V: The Universal Vocation to Holiness in the
Church (Nos. 39-42)
Chapter VI: Religious (Nos. 43-47)
Chapter VII: The Eschatological Nature of the Pilgrim
Church and its Union with the Church in Heaven (Nos. 4851)
Chapter VIII: The Blessed Virgin Mary, Mother of God, in
the Mystery of Christ and the Church (Nos. 52-69)
CHRIST AND MISSION
No. 1
Christ is the Light of nations
(lumen gentium). Because this
is so, this Sacred Synod
gathered together in the Holy
Spirit eagerly desires, by
proclaiming the Gospel to every
creature (cf. Mk. 16, 15) to bring
the light of Christ to all men, a
light brightly visible on the
countenance of the Church.
CHURCH AS SACRAMENT
No. 1
Since the Church is in Christ like a
sacrament or as a sign and instrument
both of a very closely knit union with God
and of the unity of the whole human race,
it desires now to unfold more fully to the
faithful of the Church and to the whole
world its own inner nature and universal
mission.
Lumen Gentium
CHURCH AS:
Body of Christ
People of God
Communion
etc.
CHRIST, THE HOLY SPIRIT
AND THE CHURCH
No. 8
But the society structured with a hierarchical
system and the Mystical Body of Christ, are
not to be considered as two realities, nor are
the visible assembly and the spiritual
community, nor the earthly Church and the
Church enriched with heavenly gifts; rather
they form one complex reality which is
composed of a divine and a human element.
CHRIST, THE HOLY SPIRIT
AND THE CHURCH
No. 8
For this reason, by a striking analogy, it is
compared to the mystery of the incarnate
Word. As the assumed nature inseparably
united to the divine Word, serves him as the
living organ of salvation, so, in a similar way,
does the visible social structure of the Church
serve the Spirit of Christ, who vivifies her, in
the building up of the body (cf. Eph. 4, 16).
THE CHURCH AND REFORM
No. 8
The Church, embracing sinners with herself, at
the same time holy and always in need of
being purified, ceaselessly follows the way of
penance and renewal.
THE CHURCH OF CHRIST AND THE
ROMAN CATHOLIC CHURCH
No. 8
The Church, constituted and organized in the world
as a society, subsists in the Catholic Church, which is
governed by Peter’s successor and the bishops in
communion with him, although many elements of
sanctification and truth are found outside its visible
structure. These elements, as gifts belonging to the
Church of Christ, are forces impelling toward
universal unity.
COMMON AND MINISTERIAL
PRIESTHOOD
No. 10
Though they differ essentially from one another
and not only in degree, the common priesthood
of the faithful and the ministerial or hierarchical
priesthood are nonetheless inter-related; each
of them in its own special way is a sharing in
the one priesthood of Christ.
EASTERN CHURCHES
No. 13
Within the Church particular Churches (Eastern
Catholic churches) hold a rightful place; these
Churches retain their own traditions, without in
any way opposing the primacy of the Chair of
Peter, which presides over the whole assembly
of charity and protects legitimate differences,
while at the same time assuring that such
differences do not hinder unity but rather
contribute toward it. (LG13)
THE CHURCH AND OTHER
CHRISTIANS
No. 15
The Church recognises that
she is linked in many ways
with those who, being
baptised, are honoured with
the name of christian, but
do not profess the faith in its
entirety or preserve unity of
communion with the
successor of Peter.
THE CHURCH AND THE JEWS
No. 16
Finally, those who have not yet received the
gospel are related in various ways to the People
of God. In the first place we must recall the
people to whom the testament and promises were
given, and from whom Christ was born according
the flesh (cf. Rom. 9, 4-5). On account of their
fathers this chosen people remains most dear to
God, for God does not repent of the gifts he
makes nor of the calls he issues (cf. Rom. 11,
28-29).
THE CHURCH AND MUSLIMS
No. 16
But the plan of salvation also includes those
who acknowledge the Creator. Among
whom in the first place are Moslems:
professing that they hold the faith of
Abraham, they adore with us the one and
merciful God , who on the last day will
judge mankind.
THE CHURCH AND
OTHER RELIGIONS
No. 16
Nor from those who in shadows and images seek the
unknown God is God far distant, for it is he who gives
all men life, breath and all things (cf. Acts 17, 25-28),
and as Saviour wills that all men be saved (cf. 1 Tim.
2, 4). For those also can attain to salvation who
through no fault of their own do not know the gospel of
Christ or his Church, yet sincerely seek God, and
moved by grace strive by their deeds to do his will as it
is known to them through the promptings of
conscience.
THE BISHOP
No. 21
And the Sacred Council teaches that by
episcopal consecration the fullness of the
sacrament of order is conferred, .....
But episcopal consecration, together with the
office of sanctifying, also confers the offices of
teaching and governing, which, however, by
their very nature, can be exercised only in
hierarchical communion with the head and
members of the College.
COLLEGE OF BISHOPS
No. 22
Just as – the Lord so disposing – St Peter
and the other apostles constitute one apostolic
College, so the Roman Pontiff, the successor
of Peter, and the bishops, the successors of
the apostles, are united with one another.
PRELIMINARY NOTE OF
POPE PAUL VI
3. College always includes its head.
In College, Pope remains Pastor of Universal
Church.
Distinction is not Pope or College but Pope or Pope
+ Bishops
As Pope he alone has certain competencies.
The Pope arranges, promotes and approves the
exercise of collegial activity.
4. As Supreme Pastor, the Pope can always exercise
his power at will.
Lumen Gentium
……..
COLLEGE AND POPE
No. 22
But the College or body of
bishops has no authority unless
it includes the Roman Pontiff,
the successor of Peter, as its
head. His power of primacy
over all, both pastors and
faithful, remains whole and
entire. In virtue of his office, as
vicar of Christ and pastor of the
whole Church, the Roman
Pontiff has full, supreme and
universal power: which he is
always free to exercise.
COLLEGE OF BISHOPS
No. 22
Together with its head the
Roman Pontiff and never
without this head, the order of
bishops which succeeds to the
college of apostles in teaching
and ruling the Church, and give
this apostolic body continued
existence, is also the subject of
supreme and full power over the
universal Church. This power
can be exercised only with the
consent of the Roman Pontiff.
COLLEGIALITY
No. 22
This College, insofar as it is composed of
many, expresses the variety and universality of
the People of God, but insofar as it is
assembled under one head, it expresses the
unity of the flock of Christ .....
COLLEGIALITY
No. 22
National Episcopal Conferences
Synod of Bishops
Regional Councils
continent or cultural group
called by Rome
COLLEGIALITY
AFFECTIVE
and
EFFECTIVE
LOCAL CHURCH
No. 26
“This church of Christ is
really present in all
legitimately organized local
groups of the faithful which,
united with their pastors, are
also called churches in the
New Testament. For these
are in fact, in their own
localities, the new people
called by God, in the Holy
Spirit and with full
conviction.”
LOCAL CHURCH
No. 26
“In any community of the altar, under the sacred
ministry of the bishop, there is exhibited a symbol of
that charity and “unity of the mystical Body, without
which there can be no salvation.” In these
communities, though frequently small and poor, or
living in the Diaspora, Christ is present, and in virtue
of His presence there is brought together one, holy,
catholic and apostolic Church. For “the partaking of
the body and blood of Christ does nothing other than
make us be transformed into that which we
consume.” (LG 26)
LOCAL CHURCH
“A diocese is a portion of the people of God which is
entrusted to a bishop to be shepherded by him with
the cooperation of the presbytery. Thus by adhering
to its pastor and gathered together by him through the
Gospel and the Eucharist in the Holy Spirit, it
constitutes a particular church in which the one, holy,
catholic, and apostolic Church of Christ is truly
present and operative.” (Christus Dominus 11)
THE BISHOP
No. 27
As vicars and
ambassadors of Christ,
bishops govern the
particular churches
entrusted to them.
THE BISHOP
No. 27
This power, which they exercise personally in
Christ’s name, is their own, ordinary and
immediate, although its exercise is ultimately
regulated by the supreme authority of the Church,
and can be circumscribed within certain limits, for
the advantage of the Church or the faithful.
DEACONS
No. 29
On a lower level of the hierarchy are deacons,
upon whom hands are laid “not for the
priesthood, but for a ministry of service”. For
strengthened by sacramental grace, in
company with the bishop and his group of
priests they minister to the People of God in
the service of the liturgy, the word, and charity.
The diaconate can in future be restored as a
proper and permanent rank of the hierarchy.
DIVERSE ROLES IN CHURCH
No. 30
Everything said above concerning the People of God
is intended for the laity, religious, and clergy alike.
But there are certain things which belong especially to
the laity, men and women, because of their own
status and mission. Due to the special circumstances
of our time the basis of this doctrine must be more
thoroughly examined.
EQUALITY OF ALL IN CHURCH
No. 32
The chosen People of God is one:
“one Lord, one faith, one baptism”
(Eph. 4:5); sharing a common dignity
as members from their rebirth in
Christ; having the same grace of
sonship and the same call to
perfection; possessing in common
one salvation, one hope and one
undivided charity. There is,
therefore, in Christ and in the Church
no room for inequality on the basis of
race or nationality, social condition
or sex, ..... (Gal. 3, 28; cf. Col. 3: 11).
UNIVERSAL CALL TO HOLINESS
No. 41
In the various groups and different duties of
life, one and the same holiness is cultivated by
all, who are moved by God’s Spirit, and obey
the voice of the Father, worshipping him as
God and Father in spirit and truth.
PILGRIM CHURCH
No. 48
The final age of the world has already come
upon us (cf. I Cor. 10, 11) and the renewal of the
world is irrevocably decreed; it is already
anticipated in a real way in this life: for the Church
on earth is already distinguished by genuine,
though imperfect sanctity. However, ..... the
pilgrim Church in her sacraments and institutions,
which belong to the present time, is like this
passing world, and dwells among creatures who
groan and suffer in pain as they wait for the
revealing of God’s sons (cf. Rom. 8, 19-22).
MARY
No. 62
Mary’s motherhood in the order of
grace remains: it began with the
consent she gave in faith at the
annunciation and sustained without
wavering at the foot of the cross; it
lasts until the everlasting
consummation of all the elect.
Taken up to heaven she did not lay
aside this task of salvation, but by
her constant intercession has
continued to acquire for us the gifts
of eternal salvation.
MARY
No. 62
Therefore the blessed virgin is
invoked in the Church under
the titles of advocate, help and
mediatrix. This, however,
must be so understood that it
neither detracts from nor adds
anything to the dignity and
worth of Christ the sole
mediator.
MARY
No. 62
For no creature could ever be
counted as equal with the incarnate
Word and redeemer. But just as the
priesthood of Christ is shared in
different ways by both ministers and
faithful, and as the one goodness of
God is really communicated in
different ways to his creatures, so
the unique mediation of the
redeemer does not exclude but
rather gives rise to a multiform cooperation. This co-operation
participates in the power flowing
from the unique source of Christ’s
mediation.
Cardinal Avery Dulles sj
Achievements of the Council
1. Aggiornamento
2. The Reformability of the Church
3. Renewed Attention to the Word of God
4. Collegiality
5. Religious Freedom
Cardinal Avery Dulles sj
Achievements of the Council ..
cont’d
6. The Active Role of the Laity
7. Regional and Local Variety
8. Ecumenism
9. Dialogue with Other Religions
10. The Social Mission of the Church
TRINITARIAN
not simply a “christocentric” model
but a trinitarian model
People of God (God the Father)
Body of Christ
Temple of the Holy Spirit
Lumen Gentium
TRINITARIAN
the church structured
according to the relationship
within God
unity in distinction
mutuality in relationships
the church as a communion
of churches
PEOPLE OF GOD
metaphor: a people on pilgrimage
not only an institution
Biblical roots
OT images
journey
intimacy
covenant promise
NT: I Peter 2
priestly, kingly, prophetic people
COMMUNION
The ecclesiology of communion is the central
and fundamental idea of the Council’s
documents. Koinonia/communion, founded
on the Sacred Scripture, have been held in
great honour in the early Church and in the
Oriental Churches to this day.
(Synod of Bishops 1985)
Lumen Gentium
COMMUNION
The communion of the eucharistic Body of
Christ signifies and produces, that is,
builds up, the intimate communion of all
the faithful in the Body of Christ which is
the Church (1 Cor 10:16).
(Synod of Bishops 1985)
Lumen Gentium
COMMUNION
Communion with God through Jesus Christ,
in the Holy Spirit. Communion in the Word
of God and in the sacraments. Baptism is
the door and the foundation of communion
in the Church. (1 Cor 10:16).
(Synod of Bishops 1985)
Lumen Gentium
COMMUNION
communio (Latin) = koinonia (Greek)
Nuances of meaning
communion
fellowship
participation
sharing
Lumen Gentium
COMMUNION
Triune communio
The church as an “icon” of the Trinity
communio fidelium
church as “the People of God”
communio ecclesiarum
church as a communion of local
churches
communio hierarchica
local bishops as a college “with and
under Peter”
COMMUNION
local church
collegiality
participation of the
laity and diversity of
ministries
ecumenism
collaboration
We proclaim to you what we have seen
and heard, so that you also may have
fellowship (koinonia) with us. And our
fellowship (koinonia) is with the Father and
with his Son Jesus Christ… If we say that
we have fellowship (koinonia) while we are
walking in darkness, we lie and do not do
what is true; but if we walk in the light as
he himself is in the light, we have
fellowship (koinonia) with one another, and
the blood of Jesus cleanses us from sin.
(1 John 1:3-7)
And they devoted themselves
to the apostles’ teaching and
fellowship (koinonia), and to
the breaking of bread and the
prayers. (Acts 2:42)
The cup of blessing which we bless, is it
not a participation (koinonia) in the blood of
Christ? The bread which we break, is it not
a participation (koinonia) in the body of
Christ?
(I Cor 10:16-17)
God is faithful; by him you
were called into the fellowship
(koinonia) of his Son, Jesus
Christ our Lord. (I Cor 1-9)
In baptism, cofirmation
and eucharist the Holy
Spirit brings us through
faith into communion
with the Risen Body of
Christ.
The Risen Body of
Christ is itself God’s
communion with
humanity in Jesus
by the Holy Spirit.
So we are brought into
communion with God
through our communion
with the Risen Lord.
… and we are brought
simultaneously into communion
with each other in the one Body of
Christ.
… Ecclesial Communion
Communion of
Church
Is
Communion of
Eucharist
We must therefore “make the
Church the home and the
school of communion.
Pope John Paul II to the Diocese of Rome, 2001
Communion with Jesus, which gives rise to the
communion of Christians among themselves, is an
indispensable condition for bearing fruit: “Apart
from me you can do nothing” (Jn 15:5). And
communion with others is the most magnificent fruit
that the branches can give: in fact, it is the gift of
Christ and His Spirit. (CL32)
At this point communion
begets communion:
essentially it is likened to
a mission on behalf of
communion. (CL32)
Communion and mission are profoundly
connected with each other, they
interpenetrate and mutually imply each other,
to the point that communion represents both
the source and the fruit of mission:
communion gives rise to mission and
mission is accomplished in communion.
(CL32)
The mission of the Church flows from her own
nature. Christ has willed it to be so: that of
“sign and instrument … of unity of all the
human race”. Such a mission has the purpose
of making everyone know and live the “new”
communion that the Son of God made man
introduced into the history of the world ….
(CL32)
LUMEN GENTIUM
The Dogmatic Constitution
on the Church
Lumen Gentium