A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine #3 - Online Christian Library A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine exercise papal infallibility to declare a new official doctrine, namely that Mary is “Co-Redemptrix, Mediatrix of All Graces and Advocate for the People of God.” Supporters were Mother Teresa of Calcutta (an Albanian nun known internationally for her humanitarian work in India), 500 bishops, and 42 cardinals. Among the cardinals were John O’Connor of New York, Joseph Glemp of Poland, and six at the Vatican itself. This doctrine would mean “that Mary participates in the redemption achieved by her son, that all graces that flow from the suffering and death of Jesus Christ are granted only through Mary’s intercession with her son, and that all prayers and petitions from the faithful on earth must likewise flow through Mary, who then brings them to the attention of Jesus.” 254 Supporters hoped that Pope John Paul II would be sympathetic, for he adopted the papal motto of “Totus tuus” (“All yours”), referring to Mary. Many Catholic theologians, however, opposed the proposed doctrine, and Protestants were highly critical. Nevertheless, this discussion reveals the level of devotion that many Catholics have for Mary. Many of them claim to have seen apparitions of her, and the sites of these alleged visits have become shrines where pilgrims congregate. The most famous occurrences were in Lourdes, France (1858); Fatima, Portugal (1917); and Medjugorje, Bosnia and Herzegovina (1981 to present). Ten to twenty million pilgrims have visited Medjugorje. Vatican II The most important development in Roman Catholicism in the twentieth century was the Second Vatican 230
Roman Catholicism and Eastern Orthodoxy Council, which met from 1962 to 1965. Convened by Pope John XXIII and concluded by Pope Paul VI, this council made the most significant changes since the Council of Trent. It set a new tone for the church. We can identify five major characteristics of the council’s work: 1. Pastoral, rather than dogmatic, discussion. The council affirmed traditional Catholic theology. Unlike the Council of Trent’s dogmatic presentation, however, it offered a more nuanced approach, with the goal of relating to modern needs and concerns. 2. Conciliatory, rather than confrontational, approach. Whereas Trent pronounced anathemas on key Protestant positions, Vatican II adopted a conciliatory tone toward Eastern Orthodox and Protestants, speaking of them as “separated brethren.” It acknowledged the work of God in their midst and offered the hope of peaceful reunion: 255 The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter. . . . They are consecrated by baptism, in which they are united with Christ. . . . Likewise we can say that in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power. . . . In all of Christ’s disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd, and He 231
- Page 179 and 180: Liberalism and Neo-Orthodoxy and po
- Page 181 and 182: Liberalism and Neo-Orthodoxy presen
- Page 183 and 184: Liberalism and Neo-Orthodoxy Only h
- Page 185 and 186: Liberalism and Neo-Orthodoxy Evalua
- Page 187 and 188: Liberalism and Neo-Orthodoxy Since
- Page 189 and 190: Liberalism and Neo-Orthodoxy nous C
- Page 191 and 192: Liberalism and Neo-Orthodoxy God an
- Page 193 and 194: Liberalism and Neo-Orthodoxy 5. Its
- Page 195 and 196: validity is not very intense at thi
- Page 197 and 198: Liberalism and Neo-Orthodoxy Patter
- Page 199 and 200: 7 Fundamentalism and Evangelicalism
- Page 201 and 202: Fundamentalism and Evangelicalism p
- Page 203 and 204: Fundamentalism and Evangelicalism r
- Page 205 and 206: Fundamentalism and Evangelicalism A
- Page 207 and 208: Fundamentalism and Evangelicalism A
- Page 209 and 210: Fundamentalism and Evangelicalism s
- Page 211 and 212: Fundamentalism and Evangelicalism t
- Page 213 and 214: Fundamentalism and Evangelicalism g
- Page 215 and 216: Fundamentalism and Evangelicalism m
- Page 217 and 218: Fundamentalism and Evangelicalism C
- Page 219 and 220: Fundamentalism and Evangelicalism T
- Page 221 and 222: Fundamentalism and Evangelicalism T
- Page 223 and 224: Fundamentalism and Evangelicalism m
- Page 225: Fundamentalism and Evangelicalism c
- Page 228 and 229: A History of Christian Doctrine Des
- Page 232 and 233: A History of Christian Doctrine pro
- Page 234 and 235: A History of Christian Doctrine sta
- Page 236 and 237: A History of Christian Doctrine tha
- Page 238 and 239: A History of Christian Doctrine res
- Page 240 and 241: A History of Christian Doctrine mat
- Page 242 and 243: A History of Christian Doctrine but
- Page 244 and 245: A History of Christian Doctrine Sav
- Page 246 and 247: A History of Christian Doctrine Nes
- Page 248 and 249: A History of Christian Doctrine ove
- Page 250 and 251: A History of Christian Doctrine Gos
- Page 252 and 253: A History of Christian Doctrine in
- Page 254 and 255: A History of Christian Doctrine pas
- Page 256 and 257: A History of Christian Doctrine par
- Page 258 and 259: A History of Christian Doctrine mem
- Page 260 and 261: A History of Christian Doctrine on
- Page 262 and 263: A History of Christian Doctrine in
- Page 264 and 265: A History of Christian Doctrine All
- Page 266 and 267: A History of Christian Doctrine Rai
- Page 268 and 269: A History of Christian Doctrine Ray
- Page 270 and 271: A History of Christian Doctrine spi
- Page 272 and 273: A History of Christian Doctrine Chr
- Page 274 and 275: A History of Christian Doctrine Spi
- Page 276 and 277: A History of Christian Doctrine lif
- Page 278 and 279: A History of Christian Doctrine Wil
Roman Catholicism and Eastern Orthodoxy<br />
Council, which met from 1962 to 1965. Convened by<br />
Pope John XXIII and concluded by Pope Paul VI, this<br />
council made the most significant changes since the<br />
Council <strong>of</strong> Trent. It set a new tone for the church.<br />
We can identify five major characteristics <strong>of</strong> the council’s<br />
work:<br />
1. Pastoral, rather than dogmatic, discussion. The<br />
council affirmed traditional Catholic theology. Unlike the<br />
Council <strong>of</strong> Trent’s dogmatic presentation, however, it<br />
<strong>of</strong>fered a more nuanced approach, with the goal <strong>of</strong> relating<br />
to modern needs and concerns.<br />
2. Conciliatory, rather than confrontational,<br />
approach. Whereas Trent pronounced anathemas on key<br />
Protestant positions, Vatican II adopted a conciliatory<br />
tone toward Eastern Orthodox and Protestants, speaking<br />
<strong>of</strong> them as “separated brethren.” It acknowledged the<br />
work <strong>of</strong> God in their midst and <strong>of</strong>fered the hope <strong>of</strong> peaceful<br />
reunion: 255<br />
The Church recognizes that in many ways she is<br />
linked with those who, being baptized, are honored<br />
with the name <strong>of</strong> <strong>Christian</strong>, though they do not pr<strong>of</strong>ess<br />
the faith in its entirety or do not preserve unity <strong>of</strong><br />
communion with the successor <strong>of</strong> Peter. . . . They are<br />
consecrated by baptism, in which they are united with<br />
Christ. . . . Likewise we can say that in some real way<br />
they are joined with us in the Holy Spirit, for to them<br />
too He gives His gifts and graces whereby He is operative<br />
among them with His sanctifying power. . . . In<br />
all <strong>of</strong> Christ’s disciples the Spirit arouses the desire to<br />
be peacefully united, in the manner determined by<br />
Christ, as one flock under one shepherd, and He<br />
231