Showing posts with label CDF. Show all posts
Showing posts with label CDF. Show all posts
Wednesday, August 8, 2012
Cardinal Levada Affirms Apostolic Origin of Clerical Chastity and Celibacy
Here it is as follows from canonist Peters' website. It's unclear what the need for a hereneutic might be. It's pretty simple, isn't it? The teaching of clerical celibacy which is often attacked by Protestants as being unscriptural is not only scriptural, but has a Patristic and Apostolic origin. More surprising is that it should come from the somewhat controversial Cardinal Levada:
1. In general, many of the Church Fathers in the Patristic period engaged in speculative theories about the possible marriage of one or other Apostle. But the Fathers are unanimous in saying that those Apostles who might have been married gave up their marital lives and practiced perfect continence. Cochini calls this “common opinion” of the Fathers an authoritative hermeneutic of the scriptural texts in which reference is made to the detachment practiced by Christ’s disciples, especially Matthew 19: 27 and Luke 18: 28-30.
2. Peter … says to Jesus, “Look, we have left our homes and followed you.” And here is Jesus’ reply: “Truly I tell you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not get back very much more in this age, and in the age to come eternal life.” Cochini comments that the common opinion of the Fathers that the “giving up everything” meant that the Apostles left their wives (if they indeed had been married). This common opinion was the official preaching of the early centuries in major Christian centers, beginning with Clement in Alexandria and Tertullian in Africa. Cochini calls it “the expression of the collective memory of the apostolic Churches with regard to the example left by the apostles for future generations – an argument from Tradition that cannot be overlooked.”
3. Perhaps the most suitable conclusion to this section would be that of Father Cochini, whose meticulous studies allowed him to “conclude that the obligation demanded from married deacons, priests, and bishops to observe perfect continence with their wives is not, in the Church, the fruit of a belated development, but on the contrary, in the full meaning of the term, an unwritten tradition of apostolic origin that, so far as we know, found its first canonical expression in the 4th century.”
Thursday, July 26, 2012
New CDF Positive About Reconciliation With SSPX
Edit:It should be pointed out that the press is really eager to torpedo this deal and that certain comments from Archbishop Mueller, with respect to the level of mental agreement the SSPX is meant to have of the Second Vatican Council, have been sorely misquoted, or at least toned down in later statements.
Rome remains eager to hear the SSPX's response.
When Archbishop Mueller says that the Vatican Council is non-negotiable, he's referring to those parts which reaffirm the previous Councils. Being fixated on alleged "ideological" differences, +Mueller concedes, echoing Pope Benedict and Msgr. Nicola Bux that not all of the documents of the Council are of the same weight, and that the Vatican Council is not a "super Dogma".
The following is an excerpt from Louie Verrecchio, writing for Renew America, a very balanced and fair analysis of the situation, particularly in the following.
"There was no need to call a council merely to hold discussions of that nature," he continued. "What is needed at the present time is a new enthusiasm, a new joy and serenity of mind in the unreserved acceptance by all of the entire Christian faith, without forfeiting that accuracy and precision in its presentation which characterized the proceedings of the Council of Trent and the First Vatican Council."
This being the case, if one adheres to "the entire Christian faith" as expressed in the doctrinal pronouncements that preceded the Council; then clearly one must be walking on solidly Catholic ground. This, according to my understanding, is precisely where the SSPX stakes its claim.
If this be true, then it's reasonable for us to wonder what the nature of the discord truly is.
Look, no one disputes the fact that confusion surrounds certain aspects of the conciliar text. As the communique from the Vatican Information Service (VIS) stated at the outset of the discussions "[the Holy See] leaves open to legitimate discussion the examination and theological explanation of individual expressions and formulations contained in the documents of Vatican Council II and later Magisterium."
Wednesday, May 30, 2012
Cardinal Burke is in Line for Big Job?
Vatican:[kreuz.net] Pope Benedict XVI may put the Prefect of the Apostolic Signatura, Raymond Cardinal Burke (63) into a position of responsibility. According to reports from Roman circles, the Cardinal is in consideration to be the next Prefect of the Congregation for Doctrine and the Faith, or the new Cardinal Secretary. Photo...Institute of Christ the King.
Thursday, March 29, 2012
Vatican Excommunicates Four Ukrainian Priests
Members of the Greek-Catholic Church of the Basilian Order have declared themselves as an "Orthodox Greek-Catholic Church of the Ukraine". The explanation of the CDF.
Rome (kath.net) Four Greek-Catholic priests have proclaimed themselves to be Bishops, which the Holy See had recognized as a "active unrest". The four Basilians of St. Joseph (Eliáš A. Dohnal, O.S.B.M., Markian V. Hitiuk, O.S.B.M., Metodèj R. Špirik, O.S.B.M. und Robert Oberhauser) had been previously thrown out of their order. The four so-called Bishops have maintained until now, that their ordinations are ecclesially valid and as such recognised by the Vatican.
The acts of the four priests "are morally and spiritually damaging not only to the Order of St. Joseph and the Greek-Catholic Church of the Ukraine, rather to the Holy See and the entire Catholic Church", says the Congregation for Doctrine in an explanation of 22 February, in a release this Thursday.
It is not been successful to dissuade the priests from their presentiment to found an "Orthodox Greek-Catholic Church of the Ukraine". They had tried, to have it recognized in civil law. The Holy See in its concern for the unity and the peace of the flock of Christ had hoped for a penitent return of the clerics to full communion with the Catholic Church. Unfortunately, they have proven their departure by an attempt to have t
he civil government recognize an "Orthodox Greek-Catholic Church of the Ukraine".
The Congregation has distanced itself for the protection of the common good of the Church and the salvation of the Faithful themselves in the form of these self-described Bishops, whose consecration is not being recognized as valid. Through their act the priests will have drawn the excommunication upon themselves with can. 1459 § 1 des „Codex Canonum Ecclesiarum Orientalium“ These organizations may not identify themselves as "Catholic". The faithful are called upon to keep themselves distant from these groups and to pray for their members, "so that they come to understand and return to the full communion of the Catholic Church".
Link to original....
Rome (kath.net) Four Greek-Catholic priests have proclaimed themselves to be Bishops, which the Holy See had recognized as a "active unrest". The four Basilians of St. Joseph (Eliáš A. Dohnal, O.S.B.M., Markian V. Hitiuk, O.S.B.M., Metodèj R. Špirik, O.S.B.M. und Robert Oberhauser) had been previously thrown out of their order. The four so-called Bishops have maintained until now, that their ordinations are ecclesially valid and as such recognised by the Vatican.
The acts of the four priests "are morally and spiritually damaging not only to the Order of St. Joseph and the Greek-Catholic Church of the Ukraine, rather to the Holy See and the entire Catholic Church", says the Congregation for Doctrine in an explanation of 22 February, in a release this Thursday.
It is not been successful to dissuade the priests from their presentiment to found an "Orthodox Greek-Catholic Church of the Ukraine". They had tried, to have it recognized in civil law. The Holy See in its concern for the unity and the peace of the flock of Christ had hoped for a penitent return of the clerics to full communion with the Catholic Church. Unfortunately, they have proven their departure by an attempt to have t
The Congregation has distanced itself for the protection of the common good of the Church and the salvation of the Faithful themselves in the form of these self-described Bishops, whose consecration is not being recognized as valid. Through their act the priests will have drawn the excommunication upon themselves with can. 1459 § 1 des „Codex Canonum Ecclesiarum Orientalium“ These organizations may not identify themselves as "Catholic". The faithful are called upon to keep themselves distant from these groups and to pray for their members, "so that they come to understand and return to the full communion of the Catholic Church".
Link to original....
Tuesday, March 20, 2012
Cardinal Brandmuller Recommends Tough Measures Against Schismatic Austrians
Edit: What with the way that the Swiss Catholic Bishops are treating the Rome-true Bishop Huonder these days, things are starting to well up from beneath the surface and the cracks are forming around the edifice as significant portions of the Church in the German speaking zone threaten to break off to form their own time-kept projects.
According to Chiesa, Cardinal Brandmüller [83] is recommending sterner measures against the dissidents fomenting rebellion.
A few days ago, we translated an article about a similar priest rebellion from kreuz.net which developed in Bohemia and Slovakia in 1908. That rebellion involved not a mere 400 signators of an internet petition, as is the case with the present schismatic "Pastor's Initiative" in Austria, but held 1300 priests in Czechoslovakia. The schism still exists today and contains about 100,000 members. Despite having many points in common with the Pastor's Initiative, they are still waiting for a change from Rome.
Clearly, a certain Bishop of Regensburg should be eager to take some lessons from history his own past notwithstanding, if he intends to be the next to fill the shoes of Cardinal Levada, President of the Congregation for the Doctrine and the Faith.
According to Chiesa, Cardinal Brandmüller [83] is recommending sterner measures against the dissidents fomenting rebellion.
A few days ago, we translated an article about a similar priest rebellion from kreuz.net which developed in Bohemia and Slovakia in 1908. That rebellion involved not a mere 400 signators of an internet petition, as is the case with the present schismatic "Pastor's Initiative" in Austria, but held 1300 priests in Czechoslovakia. The schism still exists today and contains about 100,000 members. Despite having many points in common with the Pastor's Initiative, they are still waiting for a change from Rome.
Clearly, a certain Bishop of Regensburg should be eager to take some lessons from history his own past notwithstanding, if he intends to be the next to fill the shoes of Cardinal Levada, President of the Congregation for the Doctrine and the Faith.
Chiesa...
VATICAN CITY, March 20, 2012 – "How a schism was born": this is the title of an article that appeared recently in "L'Osservatore Romano" with the byline of the Bavarian cardinal Walter Brandmüller (in the photo). An article with an historical slant, but with explicit references to current events.
An article that from the very beginning recalls the anti-Roman movement "Los von Rom" that emerged in Austria between the 19th and 20th century, which "was able to drive about a hundred thousand Austrian Catholics to separate from the Church."
This movement – the cardinal continues, coming up to the present – "was revived following Vatican Council II." But not only that. "Similar tendencies seem to be reemerging from time to time in our days as well, in some of the appeals for disobedience toward the pope and the bishops.."
Sunday, March 18, 2012
SSPX: Some Details From the Two Hour Long Discussion
If the problem could be solved by a signature, no one would refuse to sign.
(kreuz.net, Vatican) The most recent letter to the Society of St. Pius X from the CDF renewed its request for the General Superior of the Society, Bishop Bernard Fellay, to sign the Dogmatic Preamble.
This was according to Andrea Tornielli at 'vaticaninsider.com'.
The signature of the Preamble is a precondition for the canonical reconciliation.
Tonrielli speculates that Msgr Fellay has been playing for time up until now without breaking the dialog with the Vatican off completely.
On the contrary, the Pope wants clear conditions.
On Friday Msgr Fellay spoke for two hours with the Prefect of the Congregation for Doctrine and the Faith, Cardinal William Levada, as well as the Secretary of the Commission of Ecclesia Dei, Prelate Guido Pozzo.
Msgr Fellay was accompanied by his chief assistant, Father Alain-Marc Nely.
The Church has thrown the Traditional Faith Overboard
The Society Bishop explained, says Tornielli, that the Society has no problem signing with the initial Professio fidei -- Profession of Faith .
Additionally, it recognizes principles represented in the Preamble.
The problem consists not in the principles, rather in their application.
The Church fails in fidelity to the Magisterium -- explained Msgr Fellay, according to Tornielli.
Recognition is in the Drawer
The Vaticanist reported still further that for the Society, in case they accept the Preamble, are ready to complete an offer with a Canonical Structure of an Institute.
It would allow the Society a status of complete independence from the Bishops, which protection is enjoyed by no other traditional group.
There are Effectively Two Different Religions
Tornielli suspects that the problem with reconicliation is not in the text of the Preamble but also as a result of disunity within the Society.
The majority, inclusive of the General Superior, want unity with Rome. They recognize the primacy of the Papacy with its government as being central to the Faith.
A strong minority of the Society are against the reconciliation. They call on Rome to finally convert.
Link to original...
 |
| Candidates for Deaconal Ordination for South American District © Piusbruderschaft |
(kreuz.net, Vatican) The most recent letter to the Society of St. Pius X from the CDF renewed its request for the General Superior of the Society, Bishop Bernard Fellay, to sign the Dogmatic Preamble.
This was according to Andrea Tornielli at 'vaticaninsider.com'.
The signature of the Preamble is a precondition for the canonical reconciliation.
Tonrielli speculates that Msgr Fellay has been playing for time up until now without breaking the dialog with the Vatican off completely.
On the contrary, the Pope wants clear conditions.
On Friday Msgr Fellay spoke for two hours with the Prefect of the Congregation for Doctrine and the Faith, Cardinal William Levada, as well as the Secretary of the Commission of Ecclesia Dei, Prelate Guido Pozzo.
Msgr Fellay was accompanied by his chief assistant, Father Alain-Marc Nely.
The Church has thrown the Traditional Faith Overboard
The Society Bishop explained, says Tornielli, that the Society has no problem signing with the initial Professio fidei -- Profession of Faith .
Additionally, it recognizes principles represented in the Preamble.
The problem consists not in the principles, rather in their application.
The Church fails in fidelity to the Magisterium -- explained Msgr Fellay, according to Tornielli.
Recognition is in the Drawer
The Vaticanist reported still further that for the Society, in case they accept the Preamble, are ready to complete an offer with a Canonical Structure of an Institute.
It would allow the Society a status of complete independence from the Bishops, which protection is enjoyed by no other traditional group.
There are Effectively Two Different Religions
Tornielli suspects that the problem with reconicliation is not in the text of the Preamble but also as a result of disunity within the Society.
The majority, inclusive of the General Superior, want unity with Rome. They recognize the primacy of the Papacy with its government as being central to the Faith.
A strong minority of the Society are against the reconciliation. They call on Rome to finally convert.
Link to original...
Friday, February 10, 2012
Orthodoxy Averse Bishop of Regensburg is Campaigning for CDF
Heretical goat is being considered for the Church's faith gardener.
-kreuz.net
(kreuz.net, Regensburg) The Pope has to decide whom he will name to the Congregation of Doctrin and the Faith.
This is what Heresy-Bishop Gerhard Ludwig Muller (64) of Regensburg said yesterday for the German agency 'dpa'.
Msgr Muller has already had talks in Rome about his appointment to the Congregation for Doctrine and the Faith.
The current incumbent, Cardinal Levada (75) will soon retire.
Disclaimer He needs the appointment for his ego
Msgr Muller is at the moment working to improve his heretic image by saying conservative things.
As far as the office goes, he's interested in:
"It would not irritate me in the sense that I needed the nomination for my own ego, but of course it is an activity that has to do a lot with my career as a theology professor.
Dubious theology career
As a theology professor Msgr. Muller presents a very mixed record.
In his wordy and long winded work "Catholic Dogmatic" he denied, among others, the Virgin birth.
Upon this it happened -- says Msgr Muller -- "not to deviate from physiological particularities in the natural process of birth (such as something like the non opening of the birth canal, the non-injury of the hymen and not experiencing the pains of birth), rather it's in the healing and saving influence of the Grace of the Savior on human nature."
The heretical work appeared in 2010 in an uncorrected third edition.
A denier of the Dogma of Transubstantiation
In 2002 Msgr Muller's work " Die Messe – Quelle christlichen Lebens". [The Mass: Source of Christian Life]
There he says that the body and blood of Christ are not "in reality" the material parts of the person Jesus during his lifetime, nor would it be represented by his transfigured body.
Or he believes that the Eucharist is present in that we participate in Community with Jesus Christ through eating and drinking the "bread and wine".
Msgr Muller compared Holy Communion with a small gift: "Already in the interpersonal area it may represent an approximate message of friendship between people and the receiver is to embody and demonstrate, so to speak, the emotional connection to the addressee.
Thus expressions pass like: "The natural purpose of bread and wine must be attached anthropologically.
He denies the Dogma of Transubstantiation -- the essential change in the Eucharistic substance:
The natural essence of bread and wine will be transformed by God in this sense that the being of bread and wine only are understood to consist, realized and present in the holy community with God."
An Ecumenical Kamikaze Attack
Last October Msgr Muller proposed numerous ecclesiological heresies.
He did this with scandalous praise for the Lutheran Laybishop and homosexual propagandist Johannes Friedrich.
As far as the relationship between the Church and the Protestants he said: "We define our relationship to one another no longer actually with existing differences in teaching, life and constitution of the Church, but over the commonalities, which are fundamental, are where we stand."
He openly denied the unity of the Church: "There is therefore -- strictly speaking -- not several churches together, but there are divisions and splits within the one people of God and his house."
Msgr Muller made complete fools of his audience by claiming that 'Dominus Jesus' -- the Declaration of the Congregation for the uniqueness of Christ and the Church he built in 2000 -- did not deny protestants were part of the Church.
On the contrary: The Doctrine is "far away from that", the Protestants adhere to the being of the church -- stated the distorter.
He "won't say no" to the Pope
Msgr Muller will not refuse an offer to the post:
"Formally, you could probably say no, but is simply not enough to say no to the Pope' -- he joked.
The Pope said he desired a correction to the incorrectly translated German words of transubstantiation, which has yet to be carried out in his diocese today.
Link to original...
Related:
Bishop Muller Decries SSPX
-kreuz.net
(kreuz.net, Regensburg) The Pope has to decide whom he will name to the Congregation of Doctrin and the Faith.
This is what Heresy-Bishop Gerhard Ludwig Muller (64) of Regensburg said yesterday for the German agency 'dpa'.
Msgr Muller has already had talks in Rome about his appointment to the Congregation for Doctrine and the Faith.
The current incumbent, Cardinal Levada (75) will soon retire.
Disclaimer He needs the appointment for his ego
Msgr Muller is at the moment working to improve his heretic image by saying conservative things.
As far as the office goes, he's interested in:
"It would not irritate me in the sense that I needed the nomination for my own ego, but of course it is an activity that has to do a lot with my career as a theology professor.
Dubious theology career
As a theology professor Msgr. Muller presents a very mixed record.
In his wordy and long winded work "Catholic Dogmatic" he denied, among others, the Virgin birth.
Upon this it happened -- says Msgr Muller -- "not to deviate from physiological particularities in the natural process of birth (such as something like the non opening of the birth canal, the non-injury of the hymen and not experiencing the pains of birth), rather it's in the healing and saving influence of the Grace of the Savior on human nature."
The heretical work appeared in 2010 in an uncorrected third edition.
A denier of the Dogma of Transubstantiation
In 2002 Msgr Muller's work " Die Messe – Quelle christlichen Lebens". [The Mass: Source of Christian Life]
There he says that the body and blood of Christ are not "in reality" the material parts of the person Jesus during his lifetime, nor would it be represented by his transfigured body.
Or he believes that the Eucharist is present in that we participate in Community with Jesus Christ through eating and drinking the "bread and wine".
Msgr Muller compared Holy Communion with a small gift: "Already in the interpersonal area it may represent an approximate message of friendship between people and the receiver is to embody and demonstrate, so to speak, the emotional connection to the addressee.
Thus expressions pass like: "The natural purpose of bread and wine must be attached anthropologically.
He denies the Dogma of Transubstantiation -- the essential change in the Eucharistic substance:
The natural essence of bread and wine will be transformed by God in this sense that the being of bread and wine only are understood to consist, realized and present in the holy community with God."
An Ecumenical Kamikaze Attack
Last October Msgr Muller proposed numerous ecclesiological heresies.
He did this with scandalous praise for the Lutheran Laybishop and homosexual propagandist Johannes Friedrich.
As far as the relationship between the Church and the Protestants he said: "We define our relationship to one another no longer actually with existing differences in teaching, life and constitution of the Church, but over the commonalities, which are fundamental, are where we stand."
He openly denied the unity of the Church: "There is therefore -- strictly speaking -- not several churches together, but there are divisions and splits within the one people of God and his house."
Msgr Muller made complete fools of his audience by claiming that 'Dominus Jesus' -- the Declaration of the Congregation for the uniqueness of Christ and the Church he built in 2000 -- did not deny protestants were part of the Church.
On the contrary: The Doctrine is "far away from that", the Protestants adhere to the being of the church -- stated the distorter.
He "won't say no" to the Pope
Msgr Muller will not refuse an offer to the post:
"Formally, you could probably say no, but is simply not enough to say no to the Pope' -- he joked.
The Pope said he desired a correction to the incorrectly translated German words of transubstantiation, which has yet to be carried out in his diocese today.
Link to original...
Related:
Bishop Muller Decries SSPX
Wednesday, April 20, 2011
Spanish Lavender Priest Excused by +Levada's CDF
Editor: This must be the +Levada CDF we've heard about. Previously, we'd thought that +Levada was a figurehead. Apparently that's not that case. Hopefully this ruling will be overturned upstairs.
Obviously, someone at the CDF is not all there.
Oh well, it's not like they tried to say the Immemorial Mass, or preach on the evils of modernity or anything.
Read further, here.
H/t: Tom at AQ.
Obviously, someone at the CDF is not all there.
Oh well, it's not like they tried to say the Immemorial Mass, or preach on the evils of modernity or anything.
BARCELONA, April 19, 2011 (LifeSiteNews.com) - A Catholic priest who financed the abortion of two young girls in his care will not be excommunicated nor otherwise punished, the Archdiocese of Barcelona declared yesterday on behalf of Cardinal Archbishop Lluís Martínez Sistach.
The archdiocese also claims that it has support for its decision from the Vatican’s Congregation for the Doctrine of the Faith, which it says ruled in favor of the priest in 2009.
Fr. Manel Pousa, who boasts that he has paid for abortions and has blessed homosexual unions, was tried last month to determine if he had earned an automatic or “latae sententiae” excommunication from the Catholic Church.
According to the law of the Church, canon 1398, anyone “who actually procures an abortion incurs a latae sententiae (automatic) excommunication.” Pope John Paul II added that “The excommunication applies to all of those who commit this crime knowing the penalty, including those accomplices without whose cooperation the crime would not have been produced,” in his encyclical letter “The Gospel of Life,” in 1995.
Read further, here.
H/t: Tom at AQ.
Saturday, January 23, 2010
Pope's Address to Doctrine Congregation
"Natural Moral Law Is Neither Exclusively Nor Mainly Confessional"
VATICAN CITY, JAN. 22, 2010 (Zenit.org).- Here is a Vatican translation of the address Benedict XVI delivered Jan. 15 upon receiving in audience members of the Congregation for the Doctrine of the Faith at the end of the dicastery's four-day plenary assembly.
* * *
Your Eminences,
Venerable Brothers in the Episcopate and in the Priesthood,
Dear Faithful Collaborators,
It gives me great joy to meet you on the occasion of the Plenary Session and to express to you my sentiments of deep gratitude and cordial appreciation of the work you carry out at the service of the Successor of Peter in his ministry of strengthening his brethren in the faith (cf. Luke 22: 32).
I thank Cardinal William Joseph Levada for his greeting in which he recalled the topics that the Congregation is occupied at this time. He also recalled the new responsibilities that the Motu Proprio Ecclesiae Unitatem has entrusted to the Dicastery by closely joining with it the Ecclesia Dei Commission.
I would now like to reflect briefly on certain aspects that you, Your Eminence, have mentioned.
First of all I wish to emphasize that your Congregation participates in the ministry of unity that is entrusted to the Roman Pontiff in a special way, through his commitment to doctrinal fidelity. This unity, in fact, is primarily a unity of faith, supported by the sacred deposit whose main custodian and defender is the Successor of Peter.
Strengthening brothers and sisters in the faith, keeping them united in the confession of the Crucified and Risen Christ, is the first and fundamental task that Jesus conferred upon the one seated on the Chair of Peter. It is a binding service on which depends the effectiveness of the Church's evangelizing action to the end of time.
The Bishop of Rome, in whose "potestas docendi" your Congregation participates, is bound to proclaim ceaselessly: "Dominus Iesus" "Jesus is Lord". The "potestas docendi," in fact, entails obedience to the faith so that the Truth which is Christ may continue to shine out in its grandeur and resonate in its integrity and purity for all humankind, and thus that there may be one flock gathered round the one Pastor.
The achievement of the common witness to faith of all Christians therefore constitutes the priority of the Church of all time, in order to lead all people to the encounter with God. In this spirit I trust in particular in the Dicastery's commitment to overcome doctrinal problems that are still an obstacle to the achievement of full communion with the Church on the part of the Society of St Pius X.
I would also like to congratulate you on your commitment to fully integrating formerly Anglican groups and individual members of the faithful into the Church's life, in accordance with what is stipulated in the Apostolic Constitution Anglicanorum Coetibus. The faithful adherence of these groups to the truth received from Christ and presented by the Magisterium of the Church is in no way contrary to the ecumenical movement but rather shows its ultimate purpose, which consists in the achievement of the full and visible communion of the Lord's disciples.
In recalling your invaluable service to the Vicar of Christ, I must also mention that in September 2008 the Congregation for the Doctrine of the Faith published the Instruction "Dignitas Personae" on Certain Bioethical Questions.
Following the Encyclical "Evangelium Vitae" by the Servant of God John Paul ii in March 1995 this doctrinal document, centered on the theme of the dignity of the person created in Christ and for Christ, is a new landmark in the proclamation of the Gospel in full continuity with the Instruction "Donum Vitae," published by this Dicastery in February 1987.
Concerning delicate and timely topics such as procreation and the new forms of treatment that involve the manipulation of embryos and the human genetic patrimony, the Instruction recalls that "the ethical value of biomedical science is gauged in reference to both the unconditional respect owed to every human being at every moment of his or her existence, and the defense of the specific character of the personal act which transmits life" ("Instruction Dignitas Personae," No. 10).
In this way the Magisterium of the Church wishes to make its own contribution to the formation of consciences, not only of believers but also of all who seek the truth and want to listen to arguments stemming not only from faith but also from reason. In fact the Church, in proposing moral evaluations for biomedical research on human life, draws on the light of both reason and faith (cf. ibid., No. 3), since she is convinced that "what is human is not only received and respected by faith, but is also purified, elevated and perfected" (ibid., No. 7).
In this context a response is likewise given to the widespread mentality that presents faith as an obstacle to scientific freedom and research, because it presumes that faith is made up of a pattern of prejudices that hinder the objective understanding of reality.
Faced with this attitude that strives to replace truth with a consensus that is fragile and easy to manipulate, the Christian faith, instead, makes a real contribution in the ethical and philosophical context. It does not provide pre-constituted solutions to concrete problems like bio-medical research and experimentation, but rather proposes reliable moral perspectives within which human reason can seek and find valid solutions.
There are in fact specific contents of Christian revelation that cast light on bioethical problems: the value of human life, the relational and social dimension of the person, the connection between the unitive and the procreative aspects of sexuality, and the centrality of the family founded on the marriage of a man and a woman. These matters engraved in the human heart are also rationally understandable as an element of natural moral law and can be accepted also by those who do not identify with the Christian faith.
The natural moral law is neither exclusively nor mainly confessional, even if the Christian Revelation and the fulfillment of Man in the mystery of Christ fully illumines and develops its doctrine. As the Catechism of the Catholic Church says, it "states the first and essential precepts which govern the moral life" (No. 1955).
Established in human nature itself and accessible to every rational creature, the natural moral law thus determines the basis for initiating dialogue with all who seek the truth and, more generally, with civil and secular society. This law, engraved in every human being's heart, touches on one of the essential problems of reflection on law and likewise challenges the conscience and responsibility of legislators.
As I encourage you to persevere in your demanding and important service, I would also like on this occasion to express my spiritual closeness to you, as a pledge of my affection and gratitude, as I warmly impart the Apostolic Blessing to you all.
© Copyright 2010 -- Libreria Editrice Vaticana
VATICAN CITY, JAN. 22, 2010 (Zenit.org).- Here is a Vatican translation of the address Benedict XVI delivered Jan. 15 upon receiving in audience members of the Congregation for the Doctrine of the Faith at the end of the dicastery's four-day plenary assembly.
* * *
Your Eminences,
Venerable Brothers in the Episcopate and in the Priesthood,
Dear Faithful Collaborators,
It gives me great joy to meet you on the occasion of the Plenary Session and to express to you my sentiments of deep gratitude and cordial appreciation of the work you carry out at the service of the Successor of Peter in his ministry of strengthening his brethren in the faith (cf. Luke 22: 32).
I thank Cardinal William Joseph Levada for his greeting in which he recalled the topics that the Congregation is occupied at this time. He also recalled the new responsibilities that the Motu Proprio Ecclesiae Unitatem has entrusted to the Dicastery by closely joining with it the Ecclesia Dei Commission.
I would now like to reflect briefly on certain aspects that you, Your Eminence, have mentioned.
First of all I wish to emphasize that your Congregation participates in the ministry of unity that is entrusted to the Roman Pontiff in a special way, through his commitment to doctrinal fidelity. This unity, in fact, is primarily a unity of faith, supported by the sacred deposit whose main custodian and defender is the Successor of Peter.
Strengthening brothers and sisters in the faith, keeping them united in the confession of the Crucified and Risen Christ, is the first and fundamental task that Jesus conferred upon the one seated on the Chair of Peter. It is a binding service on which depends the effectiveness of the Church's evangelizing action to the end of time.
The Bishop of Rome, in whose "potestas docendi" your Congregation participates, is bound to proclaim ceaselessly: "Dominus Iesus" "Jesus is Lord". The "potestas docendi," in fact, entails obedience to the faith so that the Truth which is Christ may continue to shine out in its grandeur and resonate in its integrity and purity for all humankind, and thus that there may be one flock gathered round the one Pastor.
The achievement of the common witness to faith of all Christians therefore constitutes the priority of the Church of all time, in order to lead all people to the encounter with God. In this spirit I trust in particular in the Dicastery's commitment to overcome doctrinal problems that are still an obstacle to the achievement of full communion with the Church on the part of the Society of St Pius X.
I would also like to congratulate you on your commitment to fully integrating formerly Anglican groups and individual members of the faithful into the Church's life, in accordance with what is stipulated in the Apostolic Constitution Anglicanorum Coetibus. The faithful adherence of these groups to the truth received from Christ and presented by the Magisterium of the Church is in no way contrary to the ecumenical movement but rather shows its ultimate purpose, which consists in the achievement of the full and visible communion of the Lord's disciples.
In recalling your invaluable service to the Vicar of Christ, I must also mention that in September 2008 the Congregation for the Doctrine of the Faith published the Instruction "Dignitas Personae" on Certain Bioethical Questions.
Following the Encyclical "Evangelium Vitae" by the Servant of God John Paul ii in March 1995 this doctrinal document, centered on the theme of the dignity of the person created in Christ and for Christ, is a new landmark in the proclamation of the Gospel in full continuity with the Instruction "Donum Vitae," published by this Dicastery in February 1987.
Concerning delicate and timely topics such as procreation and the new forms of treatment that involve the manipulation of embryos and the human genetic patrimony, the Instruction recalls that "the ethical value of biomedical science is gauged in reference to both the unconditional respect owed to every human being at every moment of his or her existence, and the defense of the specific character of the personal act which transmits life" ("Instruction Dignitas Personae," No. 10).
In this way the Magisterium of the Church wishes to make its own contribution to the formation of consciences, not only of believers but also of all who seek the truth and want to listen to arguments stemming not only from faith but also from reason. In fact the Church, in proposing moral evaluations for biomedical research on human life, draws on the light of both reason and faith (cf. ibid., No. 3), since she is convinced that "what is human is not only received and respected by faith, but is also purified, elevated and perfected" (ibid., No. 7).
In this context a response is likewise given to the widespread mentality that presents faith as an obstacle to scientific freedom and research, because it presumes that faith is made up of a pattern of prejudices that hinder the objective understanding of reality.
Faced with this attitude that strives to replace truth with a consensus that is fragile and easy to manipulate, the Christian faith, instead, makes a real contribution in the ethical and philosophical context. It does not provide pre-constituted solutions to concrete problems like bio-medical research and experimentation, but rather proposes reliable moral perspectives within which human reason can seek and find valid solutions.
There are in fact specific contents of Christian revelation that cast light on bioethical problems: the value of human life, the relational and social dimension of the person, the connection between the unitive and the procreative aspects of sexuality, and the centrality of the family founded on the marriage of a man and a woman. These matters engraved in the human heart are also rationally understandable as an element of natural moral law and can be accepted also by those who do not identify with the Christian faith.
The natural moral law is neither exclusively nor mainly confessional, even if the Christian Revelation and the fulfillment of Man in the mystery of Christ fully illumines and develops its doctrine. As the Catechism of the Catholic Church says, it "states the first and essential precepts which govern the moral life" (No. 1955).
Established in human nature itself and accessible to every rational creature, the natural moral law thus determines the basis for initiating dialogue with all who seek the truth and, more generally, with civil and secular society. This law, engraved in every human being's heart, touches on one of the essential problems of reflection on law and likewise challenges the conscience and responsibility of legislators.
As I encourage you to persevere in your demanding and important service, I would also like on this occasion to express my spiritual closeness to you, as a pledge of my affection and gratitude, as I warmly impart the Apostolic Blessing to you all.
© Copyright 2010 -- Libreria Editrice Vaticana
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