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Radio Replies Second Volume - St. Peter's Supremacy ^ | 1940 | Fathers Rumble & Carty

Posted on 05/25/2010 9:11:47 PM PDT by GonzoII

St. Peter's Supremacy

329. Could you imagine our Lord building His Church on a mere man, no matter how good he was?

There is no room for imagining what Christ would do, or would not do, when we know what He did do.

330. Is it not more consistent with God's plan that His Church should be built on the rock of Peter's confession, and not on Peter?

That profession of faith by Peter was but a preliminary condition which occasioned the promise of Christ to Peter himself. The attributing to the confession of what should be attributed to Peter himself does violence to the text and context. The Protestant scholar Kuinoel says, "Many interpreters have wrongly understood Christ Himself to be the rock, or the profession of faith by Peter. They would not have taken refuge in these distorted interpretations if the Pope had not wrongly tried to vindicate for the successors of St. Peter a singular and divine authority based upon the words 'upon this rock.' "

331. That necessary foundation, faith in Christ, is still firm and strong; but Peter is long since dead.

It is still a firm and strong principle that faith in Christ is necessary to the Christian religion. But many who profess to be Christians are not firm and strong in that faith. The faith cannot look after itself. It is necesary that authorized agents be appointed to teach and preserve the faith. That is the whole genius of the Catholic Church established by Christ, and founded by Him upon the Apostles, of whom the chief was Peter. Meantime, Peter is not long since dead. The office confided to him has persevered in the Church, and Peter still lives on in his successors — the Popes.

332. If Peter was the rock, and had the supremacy, why the later argument as to which of the Apostles would be the greater?

Their dispute confirms the Catholic position. As they did not at first understand fully many other things that Christ had said to them, and some of them not until they had received the Holy Ghost on Pentecost Sunday, so they only imperfectly understood the sense of our Lord's words concerning the rock and the keys. Yet they knew that Simon's name only had been changed; that he had been called the rock by our Lord, and that he had been singled out for some pre-eminence. There is nothing more natural than that our Lord's apparently special treatment of some should have occasioned discussion amongst the twelve. And it is still more significant that our Lord, instead of telling them that all were equal, should have contented Himself with inculcating lessons of humility.

333. It certainly needs Roman Catholic spectacles to see Peter as the rock.

You are mistaken. In his book, "The Mission and Message of Jesus," recently published, the Rev. Dr. T. W. Manson, a Protestant authority, declares that the "rock" is Peter himself, and says that verse Mt 16:19, read in the light of Isa 22:22, declares that Peter is the ruler of the Church, "God's vicegerent in all the affairs of the kingdom on earth." And he adds, "The authority of Peter is an authority to declare what is right and wrong for the Christian community. His decisions will be confirmed by God." But Dr. Manson adds that, although this is the meaning of the text, the verses afford no justification "for the exaggerated papal claims which have been built upon them." After those last words, no one could accuse Dr. Manson of wearing what you term "Roman Catholic spectacles." Yet he sees clearly that Peter was the rock upon which Christ would build His Church. To preserve his Protestant position, he merely tries to find a new explanation as to "how"

Christ built the Church on Peter. But the fact he does not deny, much as it would suit his case to do so.

334. You insist therefore that Mt 16:18, confers a despotic, universal, unlimited power on Peter?

There is no need to bring in the words despotic and unlimited. His authority was universal insofar as it extended to the whole Church. But it was limited by the law of God and the will of Christ. In no sense was it despotic, for Christ never tired of insisting that authority in the Church must be accompanied by humility and saturated with charity. "The princes of the nations," He said, "lord it over them; but it shall not be so among you; but let him that is chief among you be the servant of all." Mk 10:42-43. Those words condemn despotism, though we must not lose sight of the fact that, by legislating for him that is chief, it arranges for someone to be chief.

335. A few verses after Peter is called the rock, Christ said to him, "Get thee behind me, satan . . . thou savorest not the things of God, but those that be of man." Mk 8:33.

Peter's love for Christ could not bear the thought that his Master should have to endure the things of which He then began to speak. Our Lord appreciated the sympathy which prompted Peter's protest, but insisted strongly that such things must be. In no way did He withdraw any official standing from Peter. If you think He did because these words are subsequent to the promise, then I must draw your attention to the words given by St. Luke, Lk 22:32, and certainly subsequent to the rebuke you quote, "I have prayed for thee, Simon, that thy faith fail not; and do thou, being converted, confirm thy brethren."

336. If you take the promise literally, why not take it literally that Peter is satan?

The word satan must be taken literally, in its literal sense of adversary. In an appropriated sense it is applied to the devil as "the" adversary of God and man. In this appropriated sense it does not apply to Peter. His proposal, dictated by his love and affection for Christ, that Christ should not suffer, was adverse to the will of God. But it was not dictated by hatred of God. The dispositions of Peter were quite the opposite of those entertained by the devil.

337. Later on Peter denied Christ.

After the denial Christ said to him. "Feed My lambs: feed My sheep." Jn 21:15-17. It is quite certain that Peter's denial did not affect the fulfillment of Christ's promise to him.

338. Is Peter "a" or "the" foundation of the Church?

He is both, for he is one of the foundations, and the chief of them, upon which Christ built His Church.

339. Then how do you account for Eph 2:19-20?

The verses are: "You are fellow citizens with the saints, and the domestics of God, built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner stone." "Corner stone" is, of course, a different metaphor from "foundation stone." Christ is at once the Builder of the Church and the "corner stone" holding it together. But He built it upon the Apostles and Prophets as foundation stones, Peter being the "foundation rock" upon which Christ based the whole of His building. That is the sense of the words, "Thou art Peter, and upon this rock I will build my Church." And such is the only interpretation sound scholarship will permit. The Protestant Dr. Plummer warns his readers not to be influenced in their interpretation of this text by the conclusion they wish to reach. He himself most decidedly rejects papal authority today. Yet he says of this Petrine text: "The Messiah is going to build His Church, a new Israel, for which Peter is to supply the foundation. It is quite clear that here Christ Himself is not the foundation rock or foundation stone. He is the builder of the edifice." Then he gives the words recorded in 328 above.

340. Matthew 28:18-20, shows that all the Apostles were equal, and that no one was greater than any other.

The commission to the Apostles to go and to teach all nations, and the promise to be with them all days till the end of the world have no reference to the constitutional authority binding them together amongst themselves. Consequently, the passage you quote does not affect the interpretation of the Petrine texts.

341. In Rev 21:14, John says of the New Jerusalem that the wall had 12 foundations, and on them the names of the 12 Apostles.

That accords with the fact that Christ founded His Church upon the 12 Apostles collectively. But when we come to the relationship prevailing between the Apostles, we notice that while all were equal in the special privileges of the apostolate as such, the primacy amongst the Apostles was given as a unique privilege to St. Peter alone. St. Peter was equal with the others as an Apostle. They had no powers he did not possess. But as regards internal authority in the very constitution of the Church, the other Apostles were not equal to Peter, for he had a power they did not possess — that of the primacy over the whole Church.

342. If Peter was head, why didn't he appoint Matthias straight out, instead of joining with the other Apostles in electing him?

If you read Acts 1:15-26, you will notice that St. Peter directed the proceedings. It was he who rose and said, "Scripture must be fulfilled, and one of these who have accompanied us must be made a witness of the resurrection with us." Under his directions the election took place by ballot. St. John Chrysostom, Patriarch of Constantinople in the fourth century, and one of the greatest authorities on Christian doctrine, wrote of this passage: "We see here the providential care of St. Peter for the flock. He has the chief authority in this election, since all were entrusted to him. But although he takes the initiative, he refrains from using his full authority. He alone could have appointed Matthias. But in a spirit of simple humility, and to avoid appearing high handed, he graciously permits all to participate."

343. A Protestant clergyman told me that St. James, Bishop of Jerusalem, was the supreme Bishop in the early Church.

The desire to exalt St. James is born of the wish to depreciate St. Peter. But if St. James was the supreme Bishop in the early Church, who succeeded him in that office? We can point to the successors of St. Peter. Where is the rival lineage derived from St. James? It is intelligible that opponents of the Catholic Church should deny Peter's supremacy, and insist that all the Apostles were equal in all things. That would not be true, but I say that it would be intelligible. But to say that St. James was the superior of all the other Apostles is disastrous to the anti-papal position. For thus an office essential to the very constitution of the Church has lapsed!

344. Why did St. James preside at the Council of Jerusalem recorded in Acts 15?

He did not do so. St. Peter presided. Acts 15:7, says, "After much disputing Peter rose up and said." He then decided the issue. Verse Acts 15:12 tells us that after Peter had spoken all held their peace. James then expressed his assent to St. Peter's decision. St. James, as local Bishop of Jerusalem, would naturally have a prominent position at the meeting, since it took place in Jerusalem. But there can be no doubt about his deference to the oecumenical position of St. Peter as chief of the Apostles.

345. If St. Peter was supreme, how could the Apostles send him on a mission?

They could not do so by any command based upon authority over him. Even you will admit that, for if you won't agree that the other Apostles were subject to Peter, you will not go to the other extreme of saying that he was subject to them. The expression is quite easily explained by common counsel and request, based on the general judgment that so important a matter warranted the attention of St. Peter precisely because of his pre-eminence. Much the same thing could occur in a modern Religious Order such as that of the Jesuits. One of the members is appointed in supreme control, and is known as the General. Now it could easily be that, in some important matter, all members would agree that the General himself should attend to it; and published reports would not be wrong in saying that the Jesuits sent their General himself to attend to the affair. And no one would interpret that collective reference as proof that the General was not head of the Order. In much the same way the faithful at Antioch sent Paul and Barnabas to consult the other Apostles at Jerusalem. (Acts 15:2) Yet they were subject to the authority of the ones they sent! No argument against the supremacy of St. Peter can be drawn from your suggested difficulty.

346. Paul says, "Other foundation no man can lay than that which is laid, which is Christ Jesus."

If St. Paul believed that Christ was the one and only foundation, why did he write to the Ephesians, "You are built upon the foundation of the Apostles, Jesus Christ Himself being the chief corner stone"? If the place of Christ did not exclude the Apostles as secondary foundations, nor can it exclude the fact that St. Peter was chief of those secondary foundations.

347. In Gal 2:7, Paul says he had the charge of the Gentiles, while Peter was for the Jews. That does not look like universal supremacy for Peter.

The universal commission to St. Peter is evident from Christ's instructions to him to feed lambs and sheep — the whole flock. In the text you quote, St. Paul is speaking of the practical exercise of the Apostolate, with no particular reference to the authority inherent in it; also he intended it as a temporary measure only, and as a general, not as an exclusive commission. St. Paul preached again and again to the Jews, and St. Peter to the Gentiles. But there is no contradiction here of the fact that St. Peter was head of the Church.

Encoding copyright 2009 by Frederick Manligas Nacino. Some rights reserved.
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TOPICS: Apologetics; Catholic; History
KEYWORDS: catholic; radiorepliesvoltwo; stpeter

Preface To Volume One of "Radio Replies"



Bishop Fulton J. Sheen

There are not over a hundred people in the United States who hate the Catholic Church. There are millions, however, who hate what they wrongly believe to be the Catholic Church — which is, of course, quite a different thing. These millions can hardly be blamed for hating Catholics because Catholics "adore statues"; because they "put the Blessed Mother on the same level with God"; because they say "indulgence is a permission to commit sin"; because the Pope "is a Fascist"; because the "Church is the defender of Capitalism." If the Church taught or believed any one of these things it should be hated, but the fact is that the Church does not believe nor teach any one of them. It follows then that the hatred of the millions is directed against error and not against truth. As a matter of fact, if we Catholics believed all of the untruths and lies which were said against the Church, we probably would hate the Church a thousand times more than they do.

If I were not a Catholic, and were looking for the true Church in the world today, I would look for the one Church which did not get along well with the world; in other words, I would look for the Church which the world hates. My reason for doing this would be, that if Christ is in any one of the churches of the world today, He must still be hated as He was when He was on earth in the flesh. If you would find Christ today, then find the Church that does not get along with the world. Look for the Church that is hated by the world, as Christ was hated by the world. Look for the Church which is accused of being behind the times, as Our Lord was accused of being ignorant and never having learned. Look for the Church which men sneer at as socially inferior, as they sneered at Our Lord because He came from Nazareth. Look for the Church which is accused of having a devil, as Our Lord was accused of being possessed by Beelzebub, the Prince of Devils. Look for the Church which, in seasons of bigotry, men say must be destroyed in the name of God as men crucified Christ and thought they had done a service to God. Look for the Church which the world rejects because it claims it is infallible, as Pilate rejected Christ because He called Himself the Truth. Look for the Church which is rejected by the world as Our Lord was rejected by men. Look for the Church which amid the confusion of conflicting opinions, its members love as they love Christ, and respect its Voice as the very voice of its Founder, and the suspicion will grow, that if the Church is unpopular with the spirit of the world, then it is unworldly, and if it is unworldly, it is other-worldly. Since it is other-worldly it is infinitely loved and infinitely hated as was Christ Himself. But only that which is Divine can be infinitely hated and infinitely loved. Therefore the Church is Divine.

If then, the hatred of the Church is founded on erroneous beliefs, it follows that basic need of the day is instruction. Love depends on knowledge for we cannot aspire nor desire the unknown. Our great country is filled with what might be called marginal Christians, i.e., those who live on the fringe of religion and who are descendants of Christian living parents, but who now are Christians only in name. They retain a few of its ideals out of indolence and force of habit; they knew the glorious history of Christianity only through certain emasculated forms of it, which have married the spirit of the age and are now dying with it. Of Catholicism and its sacraments, its pardon, its grace, its certitude and its peace, they know nothing except a few inherited prejudices. And yet they are good people who want to do the right thing, but who have no definite philosophy concerning it. They educate their children without religion, and yet they resent the compromising morals of their children. They would be angry if you told them they were not Christian, and yet they do not believe that Christ is God. They resent being called pagans and yet they never take a practical cognizance of the existence of God. There is only one thing of which they are certain and that is that things are not right as they are. It is just that single certitude which makes them what might be called the great "potentials," for they are ready to be pulled in either of two directions. Within a short time they must take sides; they must either gather with Christ or they must scatter; they must either be with Him or against Him; they must either be on the cross as other Christs, or under it as other executioners. Which way will these marginal Christians tend? The answer depends upon those who have the faith. Like the multitudes who followed Our Lord into the desert, they are as sheep without a shepherd. They are waiting to be shepherded either with the sheep or goats. Only this much is certain. Being human and having hearts they want more than class struggle and economics; they want Life, they want Truth, and they want Love. In a word, they want Christ.

It is to these millions who believe wrong things about the Church and to these marginal Christians, that this little book is sent. It is not to prove that they are "wrong"; it is not to prove that we are "right"; it is merely to present the truth in order that the truth may conquer through the grace of God. When men are starving, one need not go to them and tell them to avoid poison; nor to eat bread because there are vitamins in bread. One need only go to them and tell them that they are starving and here is bread, and the laws of nature will do the rest. This book of "Radio Replies" with 1,588 questions and answers goes out on a similar mission. Its primary task is not to humble the erroneous; not to glorify the Catholic Church as intellectual and self-righteous, but to present the truth in a calm, clear manner in order that with the grace of God souls may come to the blessed embrace of Christ.

It is not only the point of "Radio Replies" to prove that the Church is the only completely soul-satisfying Church in existence at the present day; it is also to suggest that the Catholic Church is the only Church existing today which goes back to the time of Christ. History is so very clear on this point, it is curious how many minds miss its obviousness. When therefore you, the readers of "Radio Replies" in the twentieth century, wish to know about Christ and about His early Church, and about His mysteries, we ask you to go not only to the written records but to the living Church which began with Christ Himself. That Church or that Mystical Person which has been living all these centuries is the basis of our faith and to us Catholics it speaks this way: "I live with Christ. I saw His Mother and I know her to be a Virgin and the loveliest and purest of all women in heaven or on earth; I saw Christ at Caesarea-Philippi, when, after changing Simon's name to Rock, He told him he was the rock upon which the Church would be built and that it would endure unto the consummation of the world. I saw Christ hanging on a cross and I saw Him rise from His tomb; I saw Magdalene rush to His feet; I saw the angels clad in white beside the great stone; I was in the Cenacle room when doubting Thomas put fingers into His hands; I was on Olivet when He ascended into heaven and promised to send His Spirit to the apostles to make them the foundation of His new Mystical Body on earth. I was at the stoning of Stephen, saw Saul hold the garments of those who slew him, and later I heard Saul, as Paul, preach Christ and Him crucified; I witnessed the beheading of Peter and Paul in Rome, and with my very eyes saw tens of thousands of martyrs crimson the sands with their blood, rather than deny the faith Peter and Paul had preached unto them; I was living when Boniface was sent to Germany, when Augustine when to England, Cyril and Methodius to the Poles, and Patrick to Ireland; at the beginning of the ninth century I recall seeing Charlemagne crowned as king in matters temporal as Peter's vicar was recognized as supreme in matters spiritual; in the thirteenth century I saw the great stones cry out in tribute to me, and burst into Gothic Cathedrals; in the shadows of those same walls I saw great Cathedrals of thought arise in the prose of Aquinas and Bonaventure, and in the poetry of Dante; in the sixteenth century I saw my children softened by the spirit of the world leave the Father's house and reform the faith instead of reforming discipline which would have brought them back again into my embrace; in the last century and at the beginning of this I heard the world say it could not accept me because I was behind the times. I am not behind the times, I am only behind the scenes. I have adapted myself to every form of government the world has ever known; I have lived with Caesars and kings, tyrants and dictators, parliaments and presidents, monarchies and republics. I have welcomed every advance of science, and were it not for me the great records of the pagan world would not have been preserved. It is true I have not changed my doctrine, but that is because the ‘doctrine is not mine but His who sent Me.’ I change my garments which belong to time, but not my Spirit which belongs to eternity. In the course of my long life I have seen so many modern ideas become unmodern, that I know I shall live to chant a requiem over the modern ideas of this day, as I chanted it over the modern ideas of the last century. I celebrated the nineteen-hundredth anniversary of the death of my Redeemer and yet I am no older now than then, for my Spirit is Eternal, and the Eternal never ages. I am the abiding Personage of the centuries. I am the contemporary of all civilizations. I am never out of date, because the dateless; never out of time, because the timeless. I have four great marks: I am One, because I have the same Soul I had in the beginning; I am Holy, because that Soul is the Spirit of Holiness; I am Catholic, because that Spirit pervades every living cell of my Body; I am Apostolic, because my origin is identical with Nazareth, Galilee and Jerusalem. I shall grow weak when my members become rich and cease to pray, but I shall never die. I shall be persecuted as I am persecuted now in Mexico and Russia; I shall be crucified as I was on Calvary, but I shall rise again, and finally when time shall be no more, and I shall have grown to my full stature, then shall I be taken into heaven as the bride of my Head, Christ, where the celestial nuptials shall be celebrated, and God shall be all in all, because His Spirit is Love and Love is Heaven."



Introduction To The American Edition Of "Radio Replies" Vol One


Radio Replies TAN BOOKS

"Radio Replies" TAN Books

"Radio Replies" by Rev. Dr. Rumble, M.S.C., is the result of five years of answering questions during a one-hour Question Box Program over Radio Station 2SM Sydney, N.S.W. The revision of "Radio Replies" for American readers was prompted by the widespread interest the Australian edition created among Protestants and Catholics during the summer of 1937, when I was carrying on as a Catholic Campaigner for Christ, the Apostolate to the man in the street through the medium of my trailer and loud-speaking system. In the distribution of pamphlets and books on Catholicism "Radio Replies" proved the most talked of book carried in my trailer display of Catholic literature. The clergy and laymen engaged in Street Preaching agree that it is not so much what you say over the microphone in answer to questions from open air listeners but what you GET INTO THEIR HANDS TO READ.

My many converts of the highways and parks throughout the Archdiocese of St. Paul have embraced the faith as a result of studying this book. Whole families have come into the Church through reading the book by this renowned convert from Anglicanism. The delay in getting copies from Sydney and the prohibitive cost of the book on this side of the universe led me to petition the author to have published a CHEAP AMERICAN EDITION in order to get this Encyclopaedia of Catholic Doctrine into the hands of fellow citizens. Because of the author's genius for brevity, preciseness, fearlessness and keen logic that avoids the usually long Scriptural and Traditional arguments of the average question and answer book, which is beyond the capacity of the man in the street, this manual of 1,588 questions and replies has already attracted readers throughout Australia, New Zealand, Africa, India, England, Ireland, Canada and now the United States.

The questions he answers are the questions I had to answer before friendly and hostile audiences throughout my summer campaign. The piquant and provocative subject matter of this book makes it a fascinating assembly of 300 or more worth-while pamphlet tracts, a dictionary of doctrine for the desk of the FAMILY, the STUDENT, the SHOP HAND, the OFFICE WORKER, the ATTORNEY, the DOCTOR, the TEACHER, and the PREACHER. It is a handy standard reference book of excellence for popular questions which are more than ever being asked by restless and bewildered multitudes. It is a textbook for the Confraternities of Christian Doctrine Classes and Study Clubs.

A non-Catholic Professor after reading the book stated that, "If the Catholic Church could defend herself so logically as 'Radio Replies' demonstrates, then I do not see why you don't get more converts." Members of the Knights of Columbus, the Holy Name Societies and numerous women's societies have written in that they no longer have to apologetically say, "I can't answer that one." Catholic students in non-sectarian colleges and universities write in that they now walk the campus with this book under their arms, ready for all challenges and that this manual of ready reference has cured their INFERIORITY COMPLEX ON EXPOSITION OF CATHOLIC CLAIMS. Lapsed Catholics have come into my trailer-office to confess that the reading of "Radio Replies" has brought them back to the Church.

I am grateful to His Excellency Archbishop John G. Murray, D.D. for his approval of this compendium of dogmatic and moral theology for readers of the American Commonwealth and I am deeply appreciative to Rt. Rev. Msgr. Fulton J. Sheen, D.D. for writing the Preface to this American edition.

From my experience on the Catholic Radio Hour, on the lecture platform, and in the pulpit, I do not hesitate to say that HERE AT LAST is the book that has something for everybody, the book for the UNINFORMED CATHOLIC, THE UNEDUCATED AND EDUCATED LAPSED CATHOLIC, and the PROSPECTIVE CONVERT.

Rev. Charles Mortimer Carty




Historical Context of "Radio Replies"

By markomalley

If one recalls the time frame from which Radio Replies emerged, it can explain some of the frankness and lack of tact in the nature of the responses provided.

It was during this timeframe that a considerable amount of anti-Catholic rhetoric came to the forefront, particularly in this country. Much of this developed during the Presidential campaign of Al Smith in 1928, but had its roots in the publication of Alexander Hislop's The Two Babylons, originally published in book form in 1919 and also published in pamphlet form in 1853.

While in Britain (and consequently Australia), the other fellow would surely have experienced the effects of the Popery Act, the Act of Settlement, the Disenfranchising Act, the Ecclesiastical Titles Act, and many others since the reformation (that basically boiled down to saying, "We won't kill you if you just be good, quiet little Catholics"). Even the so-called Catholic Relief Acts (1778, 1791, 1829, 1851, 1871) still had huge barriers placed in the way.

And of course, they'd both remember the American Protective Association, "Guy Fawkes Days" (which included burning the Pontiff in effigy), the positions of the Whigs and Ultra-Torries, and so on.

A strong degree of "in your face" from people in the position of authoritativeness was required back in the 1930s, as there was a large contingent of the populations of both the US and the British Empire who were not at all shy about being "in your face" toward Catholics in the first place (in other words, a particularly contentious day on Free Republic would be considered a mild day in some circles back then). Sure, in polite, educated circles, contention was avoided (thus the little ditty about it not being polite to discuss religion in public, along with sex and politics), but it would be naive to assume that we all got along, or anything resembling that, back in the day.

Having said all of the above, reading the articles from the modern mindset and without the historical context that I tried to briefly summarize above, they make challenging reading, due to their bluntness.

The reader should also keep in mind that the official teaching of the Church takes a completely different tone, best summed up in the Catechism of the Catholic Church:

817 In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame."269 The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism270 - do not occur without human sin:

Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers.271

818 "However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church."272

819 "Furthermore, many elements of sanctification and of truth"273 are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements."274 Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him,275 and are in themselves calls to "Catholic unity."276

838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."322 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist."324

269 UR 3 § 1.
270 Cf. CIC, can. 751.
271 Origen, Hom. in Ezech. 9,1:PG 13,732.
272 UR 3 § 1.
273 LG 8 § 2.
274 UR 3 § 2; cf. LG 15.
275 Cf. UR 3.
276 Cf. LG 8.
322 LG 15.
323 UR 3.
324 Paul VI, Discourse, December 14, 1975; cf. UR 13-18.

1 posted on 05/25/2010 9:11:48 PM PDT by GonzoII
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2 posted on 05/25/2010 9:13:25 PM PDT by GonzoII ("That they may be one...Father")
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The Radio Replies Series: Volume One

The Radio Replies Series: Volume Two

Chapter One: God

Radio Replies Volume Two: Proof of God's Existence
Radio Replies Volume Two: God's Nature
Radio Replies Volume Two: Supreme Control Over All Things and the Problem of Suffering and Evil

Chapter Two: Man

Radio Replies Volume Two: Destiny of Man/Death
Radio Replies Volume Two: Immortality of Man's Soul & Pre-existence Denied
Radio Replies Volume Two: The Human Free Will
Radio Replies Volume Two: Determinism Absurd

Chapter Three: Religion

Radio Replies Volume Two: Necessity of Religion
Radio Replies Volume Two: Salvation of the Soul
Radio Replies Volume Two: Voice of Science
Radio Replies Volume Two: Religious Racketeers
Radio Replies Volume Two: Divine Revelation

Radio Replies Volume Two: Revealed Mysteries
Radio Replies Volume Two: Existence of Miracles

Chapter Four: The Religion of the Bible

Radio Replies Volume Two: Gospels Historical
Radio Replies Volume Two: Missing Books of the Bible
Radio Replies Volume Two: The Bible Inspired
Radio Replies Volume Two: Biblical Account of Creation
Radio Replies Volume Two: New Testament Problems

Radio Replies Volume Two: Supposed Contradictions in Sacred Scripture

Chapter Five: The Christian Faith

Radio Replies Volume Two: Source of Christian Teaching
Radio Replies Volume Two: Jewish Rejecton of Christ
Radio Replies Volume Two: Christianity a New Religion
Radio Replies Volume Two: Rational Foundation for Belief
Radio Replies Volume Two: Causes of Unbelief

Chapter Six: A Definite Christian Faith

Radio Replies Volume Two: Divisions Amongst Christians
Radio Replies Volume Two: Schisms Unjustified
Radio Replies Volume Two: Facing the Problem
Radio Replies Volume Two: Wrong Approach
Radio Replies Volume Two: Is One Religion as Good as Another?

Radio Replies Volume Two: Obligation of Inquiry
Radio Replies Volume Two: Charity and Tolerance

Chapter Seven: The Protestant Reformation

Radio Replies Volume Two: Meaning of "Protestant"
Radio Replies Volume Two: Causes of the Reformation
Radio Replies Volume Two: Catholic Reaction
Radio Replies Volume Two: Reformers Mistaken
Radio Replies Volume Two: The Idealization of Protestantism
Radio Replies Volume Two: The Catholic Estimate

Chapter Eight: The Truth of Catholicism

Radio Replies Volume Two: Meaning of the Word "Church"
Radio Replies Volume Two: Origin of the Church
Radio Replies Volume Two: The Catholic Claim
Radio Replies Volume Two: The Roman Hierarchy
Radio Replies Volume Two: The Pope

Radio Replies Volume Two: The Petrine Text
Radio Replies Volume Two: St. Peter's Supremacy

3 posted on 05/25/2010 9:14:23 PM PDT by GonzoII ("That they may be one...Father")
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