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The present-day conditions of the world add greater urgency to this work5 of the Church so that all men, joined more closely today by various social, technical and cultural ties, might also attain fuller unity in Christ. Thus, the council says without explanation that various purely-natural ties make it more urgent that the Church unfold Her nature.

It would seem so. Suffice it to say that the council does not explain its dubious statement or support it by any reason, by any appeal to Divine Tradition, by any appeal to Sacred Scripture or even by any appeal to any non-infallible authority in the Church which ever taught this novelty. Only this union results in eternal salvation.

As St. Thomas Aquinas teaches, quoting St. Augustine: Sanctifying Grace is given chiefly in order that man's soul may be united to God by charity.

Wherefore Augustine says De Trin. But the conciliar church downplays this union resulting from Sanctifying Grace because this Catholic doctrine displeases heretics and is an obstacle to the false ecumenism promoted by the conciliar church.

On the other hand, to the extent that the council believes that its statement regarding attaining fuller union in Christ refers to a spiritual reality, this is the heresy of naturalism, viz. The eternal Father, by a free and hidden plan of His own wisdom and goodness, created the whole world. His plan was to raise men to doctrine that Lumen Gentium gives here. Pope John Paul II teaches that: [E]ach [man] is included in the mystery of the Redemption and with each one Christ has united himself forever through this mystery Thomas Aquinas.

Fallen in Adam, God the Father did not leave men to themselves, but ceaselessly offered helps to salvation, in view of Christ, the Redeemer "who is the image of the invisible God, the firstborn of every creature".

There is only the reference to our Lord as the Image of the Father and the reference to predestination strengthens the idea that sin is not a great obstacle to salvation. This naturalistic dedication to humanity and willingness to sacrifice for social justice, are part of this same de-emphasis on sin being an infinite offense against God. This imprecision and suggestion of universal salvation is a theme continually played throughout Lumen Gentium, throughout other council documents and throughout the post-conciliar church.

Your mission is to bring the portion of the people of God entrusted to your care to recognize this glorious destiny. This statement would be false, if those deceased persons were in hell. The Son, therefore, came, sent by the Father. In the context of the council, this promotes the heresy of universal salvation. For by their office, the popes, more than all other persons, have the duty to explain Church teaching and what the council is saying.

By His obedience He brought about redemption. This inauguration and this growth are both symbolized by the blood and water which flowed from the open side of a crucified Jesus, 5 and are foretold in the words of the Lord referring to His death on the Cross: "And I, if I be lifted up from the earth, will draw all things to myself".

The council never plainly teaches the Catholic dogma of what a Sacrament is. The council uses ecumenical terminology for the Holy Mass, emphasizing the Holy Mass as a meal.

This is a hallmark of the conciliar revolution. Roberts, O. M, Queen of Martyrs Press. They assemble to celebrate the Memorial of the Lord.

Thus, conciliar theology considers the Mass to be both a Last Supper memorial as well as a sacrament, viz. It can be easily taken to mean that all persons who believe in anything, i.

Moreover, for the conciliar church, the truth is not an end but a continual journey, without end. The Trappist or the Carthusian confesses this God by a whole life of silence. The Bedouin wandering in the desert turns toward him when the hour of prayer approaches. And this Buddhist monk absorbed in contemplation, who purifies his spirit in turning it towards Nirvana: but is it only towards Nirvana? Fayard, , pp. Pope John Paul II taught: Intolerant polemics and controversies have made incompatible assertions out of what was really the result of two different ways of looking at the same reality.

Nowadays we need to find the formula which, by capturing the reality in its entirety, will enable us to move beyond partial readings and eliminate false interpretations. According to Vatican II and the post-conciliar hierarchy, both parties are responsible for these divisions, which Vatican II analyzes as a breach of charity, not a lack of the true Faith by those outside the true Catholic Church.

As Vatican II explains: In subsequent centuries much more serious dissensions appeared for which, often enough, men of both sides were to blame. For it is from newness of attitudes of mind, from self-denial and unstinted love, that desires of unity take their rise and develop in a mature way. Thus, heresy is not mentioned and all that a man needs is love, not the true Faith.

The first response is: He who has love has everything. Love is sufficient in itself and nothing else is necessary. In fact, the truth of the particular statements of the Faith is so minimized by the council and the conciliar church, that Faith is claimed to be the same as love.

For example: Transmitting the faith means to create in every place and time the conditions for this personal encounter of individuals with Jesus Christ. Lineamenta, , ch. All men are called15 to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and toward whom our whole life strains.

Vatican I, Session 3, ch. The above conciliar error is reduced to the false assertion that there is good in all religions, and souls are saved in any of them. Pope Pius XI condemned this error: [It is a] false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgement of His rule. Not only are those who hold this opinion in error and deceived, but also in distorting the idea of true religion they reject it, and little by little, turn aside to naturalism and atheism, as it is called; from which it clearly follows that one who supports those who hold these theories and attempt to realize them, is altogether abandoning the divinely revealed religion.

When the work which the Father gave the Son to do on earth 9 was accomplished, the Holy Spirit was sent on the day of Pentecost in order that He might continually sanctify the Church, and thus, all those who believe would have access through Christ in one Spirit16 to the [not all men] are called, but few are chosen.

So, e. The persons in both of these groups do not have Sanctifying Grace. Since God is not moved by their prayers, how can it be said they have access to God? Thomas Aquinas! Pope Pius XI taught that: [I]f we are to avoid the errors which are the source and fountain-head of all the miseries of our time, the teaching of Aquinas must be adhered to more religiously than ever. This is not only false but would mean that there would be salvation outside the Catholic Church, since whoever dies with Sanctifying Grace goes to heaven.

See the annotations on this topic below. Uninterruptedly He renews it and leads it to perfect union with its Spouse. See, Catholic Encyclopedia, vol. III, p. However, that is not how the council uses the phrase elsewhere, e.

Whatever the council meant by this phrase, it is imprecise and was used for evil after the council. Why does the council not mention that this renewal also only comes about through Sanctifying Grace? By contrast, Protestants are not offended by reference to the power of the Gospel. The mystery of the holy Church is manifest in its very foundation.

The Lord Jesus set it on its course by preaching the Good News, that is, the coming of the Kingdom of God, which, for centuries, had been promised in the Scriptures: "The time is fulfilled, and the kingdom of God is at hand" In the word, in the works, and in the presence of Christ, this kingdom was clearly open to the view of men. The Word of the Lord is compared to a seed which is sown in a field; 19 those who hear the Word with faith and become part of the little flock of Christ, 20 have received the Kingdom itself.

This is false. The truth is that grace causes the growth and perfection of supernatural Faith. Thomas Aquinas explains: Grace causes faith not only when faith begins anew to be in a man, but also as long as faith lasts.

For it has been said above Ia, Q. While it slowly grows, the Church strains toward the completed Kingdom and, with all its strength, hopes and desires to be united in glory with its King. In the Old Testament the revelation of the Kingdom is often conveyed by means of metaphors. In the same way the inner nature of the Church is now made known to us in different images taken either from tending sheep or cultivating the land, from building or even from justification, even as the sun is always lighting up the air.

Hence grace is not less effective when it comes to a believer than when it comes to an unbeliever: since it causes faith in both, in the former by confirming and perfecting it, in the latter by creating it anew. The Church is a sheepfold whose one and indispensable door is Christ. This edifice has many names to describe it: the house of God 37 in which dwells His family; the household of God in the Spirit; 38 the dwelling place of God among men; 39 and, especially, the holy temple.

As living stones we here on earth are built into it. It seeks and experiences those things which are above, where Christ is seated at 24 One recurring problem in the council documents and in the post-conciliar church, is the failure to distinguish between the Catholic Church as the Spotless Bride of Christ, and the human element of the Church.

The human element i. Francis Spirago, p. In the human nature united to Himself the Son of God, by overcoming death through His own death and resurrection, redeemed man and re-molded him into a new creation.

Whereas the traditional teaching of the Church is that each man is re-molded beginning during his life when he receives the supernatural life of Sanctifying Grace, the theological virtues, the indwelling of the Holy Ghost, the infused moral virtues and the rest of the full spiritual life. This is the error of the objective and universal redemption which removes the practical roles of free will, supernatural faith, Sanctifying Grace and good works, in obtaining salvation.

See, the discussion below. This is the antiquarian heresy. There is only one Spirit who, according to His own richness and the needs of the ministries, gives His different gifts for the welfare of the Church. Council of Trent Catechism, at Article 9 of the Creed.

As shown in Lumen Gentium and countless other places, the conciliar church no longer insists on this crucial unity. Further, the Catholic Church must always be visible, under one visible head. This is the pneumatological heresy discussed below. He is the image of the invisible God and in Him all things came into being. He is before all creatures and in Him all things hold together. He is the head of the Body which is the Church.

He is the beginning, the firstborn from the dead, that in all things He might have the first place. All the members ought to be molded in the likeness of Him, until Christ be formed in them. This He does in such a way that His work could be compared by the holy Fathers with the function which the principle of life, that is, the soul, fulfills in the human body. This novelty is discussed below. In this way, the council indicates that the Church of Christ i.

For example, Vatican II teaches: Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries 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, and visible elements too.

The differences that exist in varying degrees between them and the Catholic Church — whether in doctrine and sometimes in discipline, or concerning the structure of the Church — do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion.

Similarly, Pope John Paul II taught: Indeed, the elements of sanctification and truth present in the other Christian Communities, in a degree which varies from one to the other, constitute the objective basis of the communion, albeit imperfect, which exists between them and the Catholic Church.

To the extent that these elements are found in other Christian Communities, the one Church of Christ is effectively present in them. In fact, it shows that the Church has been finally recognized and lived as something interior, which does not exist as some sort of institution facing us, but rather living in ourselves.

She was much more than an organization: she was the organism of the Holy Ghost, something vital, in the depths of our conscience. This God is professed in silence by the Trappist or the Carthusian.

It is to him that the desert Bedouin turns at his hour for prayer. And perhaps the Buddhist too, wrapt in contemplation as he purifies his thought, preparing the way to Nirvana. God is his absolute transcendence. The Church of the living God gathers together all men, who in one way or another share this marvelous transcendence of the human spirit.

The Catholic Church traditionally condemned this error, viz. Below, we take just a few examples. Pope Pius XI similarly taught that the true Church is not invisible: Christ our Lord instituted His Church as a perfect society, external of its nature and perceptible to the senses, which should carry on in the future the work of the salvation of the human race, under the leadership of one head, with an authority teaching by word of mouth, and by the ministry of the sacraments, the founts of heavenly grace ….

Pope Pius IX taught the same: None [of these religious societies differing among themselves and separated from the Catholic Church], not even taken as a whole, constitutes in any way and are not that one, Catholic Church founded and made by Our Lord and which He wished to create. Further, one cannot say in any way that these societies are either members or parts of that same Church, because they are visibly separated from Catholic Unity.

Apostolic Letter Jam vos omnes, September 13, emphasis in the original. It can be taken to mean that the Church communicates grace and truth not to everyone but to all to whom it is communicated. Or this statement can be taken to mean that grace and supernatural truth is given to absolutely all men. Because the council and post-conciliar church frequently promote universal salvation, the latter construction seems to be the correct one. It is plainly false to say that everyone receives grace.

This is clearest in the case of unbaptized babies who die and go to Limbo. Further, St. Thomas, quoting and following the Doctor of Grace, St. Augustine, teaches that not all of even those above the age of reason, receive grace. One belongs to justice, and occurs when we give a man his due: in such like givings, [the sin of] respect of persons takes place. In such a giving there is no place for respect of persons, because anyone may, without injustice, give of his own as much as he will, and to whom he will, according to Matt.

When grace is seen as something given to every man because he is a man, then this tends to reduce the supernatural to the natural order. No reputable theologian of any sort had taught this error until approximately the twentieth century, when the influence of modernism began promoting universal salvation and began to influence even very orthodox theologians without their knowledge.

Obviously, the doctrine of universal salvation is advanced a step by asserting that everyone receives grace because this error appears to narrow the gap between the Catholic truth and the heresy of universal salvation. Those orthodox theologians who assert that everyone receives grace, sometimes seek support from a misreading of various Fathers of the Church but a reading of those Fathers in context, makes it clear that they do not teach that everyone receives grace.

As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ35, who vivifies it, in the building up of the body. Our Lord Jesus Christ Himself, in no way needed to be redeemed and was assured of eternal beatitude. In the analogy made here, the Divine Word is to His human body, as the Spirit of Christ is to the corporeal element of the Church on earth.

By contrast, the visible members of the Church themselves do need to be redeemed and are not inexorably going to heaven. This traditional teaching is treated later in this annotation. Id emphasis added. In , Pope Pius XII condemned the error that the Mystical Body of Christ and the Roman Catholic Church are not one and the same thing: Some say they are not bound by the doctrine, explained in Our Encyclical Letter [Mystici Corporis] of a few years ago, and based on the sources of revelation, which teaches that the Mystical Body of Christ and the Roman Catholic Church are one and the same thing.

In , he stated: At this point it becomes necessary to investigate the word subsistit somewhat more carefully. The difference between subsistit and est conceals within itself the whole ecumenical problem. The Council here says that there are means for sanctifying souls outside the Catholic Church. For example: The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community.

These liturgical actions must be regarded as capable of giving access to the community of salvation. It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation …. Below, the council gives specific examples of the sanctification of souls outside the Catholic Church, e.

Because the council asserts that there are means for sanctifying souls outside the Catholic Church, this means that souls can go to heaven outside the Catholic Church, because souls that die while sanctified, go to heaven. Thus, the council is indirectly but clearly denying the dogma of the Faith: Extra ecclesia, non salus i. This dogma will be treated a few annotations from now.

This showed that the conciliar church considers even persons that reject Our Lord Jesus Christ, as valuable authorities regarding truths belonging to the True Faith and that the conciliar church considers such persons as having important theological truths to teach the full Catholic hierarchy.

Heretical faith is purely human and natural. A heretical cult is entirely false, except for any tiny bits of the truth and of the good which are a reflection of sound reason in the natural order or a residue of the original revelation or come from Catholic revelation. This statement could mean but does not mean that Mass can be offered outside a physical Catholic Church building, e. Again, that is not what the council means here. All valid sacraments are Catholic Sacraments and all persons administering those sacraments are empowered by the Catholic Church to administer the Catholic sacrament.

So, if a Protestant administers a baptism validly, it is because the Catholic Church gives the power even to heretics, to administer this Catholic Sacrament although that heretic is entirely unworthy to do so, due to his heresy. Summa, IIIa, Q. On Baptism, against the Donatists, Bk. So this baptism assuming it is valid is a Catholic baptism and a Catholic Sacrament, regardless of the intent of the heretic administering it.

De Baptismo contra Donatistas, Bk. Again, St. Likewise, if a validly-ordained sedevacantist or other schismatic priest were to offer a Catholic Mass, it is because he receives this Catholic power from the Catholic Church.

If the priest is a schismatic, he retains the power of confecting Mass and the Sacraments, although he is entirely unworthy and forbidden to do so, just as a Catholic priest who is in mortal sin retains the power to confect the Sacraments but is forbidden to do so under most circumstances. This is an unchangeable dogma of the Faith, which has been repeatedly taught infallibly. Session Unam Sanctam, , Denz. There is only one See founded in Peter by the word of the Lord, outside of which we cannot find either true faith or eternal salvation.

He who does not have the Church for a mother cannot have God for a father, and whoever abandons the See of Peter on which the Church is established trusts falsely that he is in the Church. This is the font of truth, this is the house of faith, this is the temple of God; if any man enters not here, or if any man goes forth from it, he is a stranger to the hope of life and salvation.

Christ Jesus, "though He was by nature God. Thus, the Church, although it needs human resources to carry out its mission, is not set up to seek earthly glory, but to proclaim, even by its own example, humility and self-sacrifice. Christ was sent by the Father "to bring good news to the poor, to heal the contrite of heart", 79 "to seek and to save what was lost". It does all it can to relieve their need and in them it strives to serve Christ.

While Christ, holy, innocent and undefiled 81 knew nothing of sin, 82 but came to expiate only the sins of the people, 83 the exchange of gifts between the Churches insofar as they complement each other. As in so many other places in the council texts, this statement promotes the pneumatological heresy. It is impossible for our Lord including His Mystical Body, as such to sin or to be impure. The Catholic Church in Herself, is completely holy, with no need of purification. Only individual Catholics including popes sin and need purification and repentance.

Thus, the Church Herself has nothing for which She should apologize. These sinful conciliar apologies have predictably humiliated the Catholic Church and make Her enemies haughty. Before Vatican II, the Church was so far from making false apologies for heretics and schismatics going astray, that the Church was even careful not to over-emphasize any faults of individual Catholics, in this apostasy. Like other revolutions, the conciliar revolution is continual and progressive.

No revolution, including this one, is satisfied with its first victories against the old order which it is overthrowing. Just like a cancer, a revolution does not stay at its initial stage but progressively grows and becomes more virulent. This is true of the conciliar revolution.

This is why Pope Benedict XVI used to be considered a liberal at the time of the council, and by the time he became pope, was considered an arch-conservative, even though he recognized that he himself did not change.

Paulo, July 29, The change in the way Cardinal Ratzinger is viewed is due to the progression of the conciliar revolution around him. Also, as Pope Francis did in the quote above, it is typical of a revolution that the people are told to take matters into their own hands to advance the revolution. Here is Cardinal Kasper, inciting the people: The ecumenical movement is a somewhat complex process, and it would be an error to wait, from the Catholic side, that everything be done by Rome The intuitions, the challenges must also come from local Churches, and much must be done on a local level before the universal Church makes it her own.

Sacrae Disciplinae Leges, At all times and in every race God has given welcome to whosoever fears Him and does what is right. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness. He therefore chose the race of Israel as a people unto Himself.

With it He set up a covenant. Step by step He taught and prepared this people, making known in its history both Himself and the decree of His will and making it holy unto Himself. All these things, however, were done by way of preparation and as a figure of that new and perfect covenant, which was to be ratified in Christ, and of that fuller revelation which was to be given through the 46 This statement is true but is incomplete and very misleading. It promotes the heresies of naturalism, Pelagianism and universal salvation.

John, Thus, we can neither fear God nor do what is right, unless God gives it to us to do so. Summa, Ia IIae, Q.

So God welcomes those who fear Him and who do what is right, but only because God first gave them the grace to fear Him and do what is right. See, St. Augustine, On the Baptism of Infants, Bk.

II, ch. I will give my law in their bowels, and I will write it in their heart, and I will be their God, and they shall be my people. For all of them shall know Me, from the least of them even to the greatest, saith the Lord.

This was to be the new People of God. For those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the word of the living God, 88 not from the flesh but from water and the Holy Spirit,47 89 are finally established as "a chosen race, a royal priesthood, a holy nation, a purchased people. All faith other than the Catholic Faith is purely human and merely natural. Its law is the new commandment to love as Christ loved us.

Lakeland is convinced that Lumen Gentium leaves much unfinished business as any historical document must , that attending to it will take us beyond much of the now sterile ecclesial divisions, and that the ecclesiology of humility it implies marks the way that theology must guide the church in the years ahead. The argument of this doctoral work is based on the Ecclesiology of Vatican II with specific interest on the image of the people of God.

Through the aid of conclusions from the research, the work is able to provide a more accurate understanding of the image as it was adopted in the council. It demonstrates how the image as the second chapter of Lumen Gentium renewed the pre-conciliar understanding of the Church as institution - showing how it modified the overemphasis placed on that aspect of the Church.

The argument delineates other renewals brought about by the image to include: the rediscovery of the common priesthood of the faithful, the renewed assent on the role of the laity, the affirmation of the Carismatic dimension of the whole Church as well as the ecumenical broadening of the Church's understanding of herself.

From that general consideration, the thesis proceeds to the particular situation of the Church in Africa focusing on Igbo Christians of Nigeria. It argues that the image as a theological basis could provide a better ecclesiological tool in analyzing the Church and applying the ecclesiological doctrine of the council to that particular Church. It demonstrates how the image in emphasizing the historicity, missionary dimension and "ontology of grace" over structure in the Church would help to inculturate faith.

It marked a fundamental shift toward the modern Church and its far-reaching innovations replaced or radically changed many of the practices, rules, and attitudes that had dominated Catholic life and culture since the Council of Trent in the sixteenth century.

In this book a distinguished team of historians and theologians offers an impartial investigation of the relationship between Vatican II and Trent by examining such issues as Eucharistic theology, liturgical change, clerical reform, the laity, the role of women, marriage, confession, devotion to Mary, and interfaith understanding.

As the first book to present such a comprehensive study of the connection between the two great Councils, this is an invaluable resource for students, theologians, and church historians, as well as for bishops, clergy, and religious educators. A complete and updated commentary on the Code of Canon Law prepared by the leading canonists of North America and Europe. Contains the full, newly translated text of the Code itself as well as detailed commentaries by thirty-six scholars commissioned by the Canon Law Society of America.

Come la Dei Verbum, la Lumen gentium risulta dotata di valore dogmatico. Fu emessa il 21 novembre del e promulgata da papa Paolo VI il 21 novembre dello stesso anno. This is the second and concluding volume of the work. Here, Jenson considers the works of God, examining such topics as the nature and role of the Church, and God's works of creation. Mystery of the Church presents a global picture of the main themes of current ecclesiology.

Vatikanischen Konzils. This document is "the keystone" of the Councils whole Magisterium. It focuses on the whole Church as a communion of charity. With it, according to John Paul II, the Second Vatican Council wished to shed light on the Churchs reality: a wonderful but complex reality consisting of human and divine elements, visible and invisible.

Rm 8, Al igual que los sacramentos de la Nueva Ley, con los que se alimenta la vida y el apostolado de los fieles, prefiguran el cielo nuevo y la tierra nueva cf. En esta tarea resalta el gran valor de aquel estado de vida santificado por un especial sacramento, a saber, la vida matrimonial y familiar. La familia cristiana proclama en voz muy alta tanto las presentes virtudes del reino de Dios como la esperanza de la vida bienaventurada. De tal manera, con su ejemplo y su testimonio arguye al mundo de pecado e ilumina a los que buscan la verdad.

Rm 6, Los laicos, al igual que todos los fieles cristianos, tienen el derecho de recibir con abundancia [ ] de los sagrados Pastores los auxilios de los bienes espirituales de la Iglesia, en particular la palabra de Dios y les sacramentos. Hb 13, Por su parte, los sagrados Pastores reconozcan y promuevan la dignidad y responsabilidad de los laicos en la Iglesia. Consideren atentamente ante Cristo, con paterno amor, las iniciativas, los ruegos y los deseos provenientes de los laicos [ ].

Mt 5, En una palabra, «lo que el alma es en el cuerpo, esto han de ser los cristianos en el mundo» [ ]. Ef 1, 4. Jn 13,34; 15, Ga 5, 22; Rm 6, Pero como todos caemos en muchas faltas cf. No teman entregar su vida por las ovejas, y, hechos modelo para la grey cf.

Rm 5, 5. Pero, a fin de que la caridad crezca en el alma como una buena semilla y fructifique, todo fiel debe escuchar de buena gana la palabra de Dios y poner por obra su voluntad con la ayuda de la gracia.

Entre ellos destaca el precioso don de la divina gracia, concedido a algunos por el Padre cf. Ef 1, 10; Col 1,20; 2 P 3, Jn 12, 32 gr. Flp 2, La plenitud de los tiempos ha llegado, pues, a nosotros cf. Pero mientras no lleguen los cielos nuevos y la tierra nueva, donde mora la justicia cf. Col 3,4 , en la cual seremos semejantes a Dios, porque lo veremos tal como es cf. Rm 8, 23 y ansiamos estar con Cristo cf.

Flp 1, Hb 9, 27 , merezcamos entrar con El a las bodas y ser contados entre los elegidos cf. Mt 25, , y no se nos mande, como a siervos malos y perezosos cf. Mt 25, 26 , ir al fuego eterno cf. Mt 25, Mt 25, 31 y, destruida la muerte, le sean sometidas todas las cosas cf. Ef 4, Col 1,24 [ ].

Su fraterna solicitud contribuye, pues, mucho a remediar nuestra debilidad. Mirando la vida de quienes siguieron fielmente a Cristo, nuevos motivos nos impulsan a buscar la ciudad futura cf. Hb 12, 1 y con tan gran testimonio de la verdad del Evangelio. Todo genuino testimonio de amor que ofrezcamos a los bienaventurados se dirige, por su propia naturaleza, a Cristo y termina en El, que es «la corona de todos los santos» [ ], y por El va a Dios, que es admirable en sus santos y en ellos es glorificado [ ].

Porque todos los que somos hijos de Dios y constituimos una sola familia en Cristo cf. Ap 21, Gen 3, Is 7,14; comp. Lc 2, Jn 2, Jn 19, [ ]. Ap 19, 16 y vencedor del pecado y de la muerte [ ]. Por eso es nuestra madre en el orden de la gracia. Col 1, y en el que plugo al Padre eterno «que habitase toda la plenitud» Col 1,19 , sea mejor conocido, amado, glorificado, y que, a la vez, sean mejor cumplidos sus mandamientos.

En las expresiones o en las palabras eviten cuidadosamente todo aquello que pueda inducir a error a los hermanos separados o a cualesquiera otras personas acerca de la verdadera doctrina de la Iglesia. Modo En otras palabras: no siempre se halla «en plenitud de ejercicio».

San Cipriano, Epist. San Cirilo Alej. San Gregorio M. San J. Damasceno, Adv. San Ireneo, Adv. Harvey, 2, ed. Sources Chr. Hartel, III A. In Mt. Mystici Corporis , 29 jun.

Divinum illud , 9 mayo AAS 29 , p. Mystici Corporis , l. Marietti, II, n. Sapientiae christianae , 10 jun. Satis cognitum , 29 jun. Humani generis , 12 agosto AAS 42 Satis cognitum , l. Symbolum Apostolicum: Denz. Magnificate Dominum, 2 nov. Mediator Dei, 20 nov. Miserentissimus Redemptor , 8 mayo AAS 20 s. Vous nous avez, 22 sept. San Cirilo Hieros.

PG , Sagnard, Ed. San Ignacio M. Funk, I p. Caritatis studium , 25 jul. Nell'alba , 24 dic. Rerum Orientalium , 8 sept. Orientalis Ecclesiae, 9 abr. Oficio, 20 dic. Oficio al arzobispo de Boston: Denz. Eusebio de Cesar. Benedicto XV, carta apost. Maximum illud : AAS 11 , especialmente p.

Fidei Donum , 21 abr. Funk, I, p.