DOMINUS IESUS ENGLISH PDF

Dunn Abstract. The document attracted a lot of attention — mostly, negative. Many Catholics and non-Catholics believed its asser- tions were out of step with the teachings and interfaith activity of Pope John Paul II. Some went so far as to claim the Declaration was a distortion of them.

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For the spirit of Christ has not refrained from using them as means of salvation. AAS 87 Even when Cassidy or Kasper could not attend a meeting, each received all of the documentation on the matters discussed.

Augustine Di Noia, O. Citations in support of these contentions could be multiplied from Conciliar, Papal, and other Church documents. Pawlikowski, Paul Griffiths, Francis X. It demands clear and intelligible language as well as the gentleness of Christ. But the encyclicals Ut Unum Sint or Redemptoris Missio, which treated these themes with different language, actually carry deescargar own signa- ture. Catholic Theological Society of America, Through him all things were made. The thesis which denies desczrgar unicity and salvific universality of the mystery of Jesus Christ is also put forward.

Hence, the assent requested of the faithful is definitive and irrevocable. Second Vatican Council, Declaration Dignitatis humanae, 1. He invited them to listen to Christ and to open their heart to Him. The dezcargar of the inspired value of the sacred writings of other religions is also put forward.

I am grateful to Francis G. Jesus constituted the Dominjs as a saving mystery. AAS 77 [], — What did the Pope mean? DUNN over three decades of ecumenical dialogue. The document attracted a dominhs of attention — mostly, negative. To see Jesus is to see his Dwscargar cf. To state the inseparable relationship between Christ and the kingdom is not to overlook the fact that the kingdom of God — even if considered in its historical phase — is not identified with the Church in her visible and social reality.

The roots of cescargar problems are to be found in certain presuppositions of both a philosophical and theological nature, which rominus the understanding and acceptance of the revealed truth. But, DM appears to say that spreading the Gospel which implies the offer of accepting Christ and His Church is an integral part of Mission, and not something which can be abstracted from it.

In this sense, one can and must say that Jesus Christ has a significance and a value eisus the human race and its history, which are unique and singular, proper to him alone, exclusive, universal, and absolute. I believe that this situation applies to DI, as I hope to show below. It is not an irrevocable text for Catholics … because it fails to represent fully the profoundest teaching of Vatican II concerning divine salvation and the religions of the world.

This position also is contrary to the Catholic faith, which, on the contrary, considers the salvific incarnation of the Word as a trinitarian event. Decree Ad gentes iesks, 7; Decree Unitatis redintegratio, 3. The New Testament attests to this fact with clarity: In his discourse before the Sanhedrin, Peter, in order to justify the healing of a man who was ieesus from birth, which was done in the name of Jesus cf.

Dominus Iesus — Wikipedia With the coming of the Saviour Jesus Christ, God has willed that the Church founded by him be the instrument for the salvation of all humanity cf. Paul University, Ottawa, for having drawn my attention to descaegar article. The official Latin text has been published in: Certainly, it must be recognized that there are some elements in these texts which may be de facto instruments by which countless people throughout the centuries have been and still are able today to nourish and maintain their life-relationship with God.

Clearly, he was well aware about what the CDF was up to. Several of his observations were incorporated into DI — in some cases, almost verbatim. Help Center Find new research papers in: Most 10 Related.

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In the document, that part therefore reads: "I believe in the Holy Spirit The Catholic Church recognizes that the addition of "and the Son" to the Greek form of the Creed would be wrong, because of the specific meaning of the Greek verb that is translated as "proceeds", but it holds that both forms of the text, with and without "Filioque", are orthodox in other languages, where "proceeds" can also represent a different Greek verb, used by Greek Fathers when saying that the Holy Spirit "proceeds" in that sense from the Son. The Orthodox Church holds that it was illicit to add the phrase, and also objects to its content, although both Catholics and Orthodox have agreed that the formula "and through the Son", articulated at the Council of Florence , is theologically unproblematic. Pope John Paul II personally endorsed Dominus Iesus, and ratified and confirmed it "with sure knowledge and by his apostolic authority" a formal sentence used at the beginning or at the point of signature of an official document. This document [1] states that people outside of Christianity are "in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation", and that non-Catholic Christian communities had "defects. Response to criticisms 1. Concerning salvation: In response to these criticisms, Pope John Paul II on October 2 of that year emphasized that this document did not say that non-Christians were denied salvation: "This confession does not deny salvation to non-Christians, but points to its ultimate source in Christ, in whom man and God are united.

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DESCARGAR DOMINUS IESUS PDF

For the spirit of Christ has not refrained from using them as means of salvation. AAS 87 Even when Cassidy or Kasper could not attend a meeting, each received all of the documentation on the matters discussed. Augustine Di Noia, O. Citations in support of these contentions could be multiplied from Conciliar, Papal, and other Church documents. Pawlikowski, Paul Griffiths, Francis X.

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In the 20th century this inclusive approach was expressed in the condemnation of Feeneyism and in the declaration of the Second Vatican Council , which said that "the plan of salvation also includes those who acknowledge the Creator," although this is ambiguous and numerous interpretations have arisen. Acts — but that all who gain salvation do so only by membership in the Catholic Church, whether that membership is ordinary explicit or by extraordinary means implicit. The document states that, although such Christian communities "are not Churches in the proper sense; however, those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church. For the spirit of Christ has not refrained from using them as means of salvation. If they fail to respond in thought, word, and deed to that grace, not only shall they not be saved, but they shall be more severely judged. Lumen gentium, n.

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