259. Why does the Roman Church refuse to take part in the World Congresses of other Churches for the securing of unity?
Because she can never sanction by her participation Congresses which admit that the unity of the Church has been lost, and that it must be found again; and which hope to attain unity by a compromising policy of give and take. The unity promised by Christ has been retained by the Catholic Church. That Church believes that she is but the custodian of the religion of Christ, and she has not the right to make any compromises, to pare down and whittle away His doctrines in order to placate those who refuse to accept them in all their fullness. It would be useless to attend a Congress working on the idea that “we are all wrong, and must put our heads together to see how we can put ourselves right.” The acceptance of such a principle would mean that the Catholic Church must unsay her infallibility. Did she do so, she would no longer be the Catholic Church at all. Yet Congresses of non-Catholic denominations would welcome her participation only on the understanding that she admits herself to be as fallible as themselves. It cannot be done.
https://novusordowatch.org/2018/03/catholic-church-world-council-of-churches/
Gregory Baum, OC (born June 20, 1923[1]) is a Roman Catholic Canadian theologian. He became known in North America and Europe in the 1960s for his work on ecumenism, interfaith dialogue, and the relationship between the Catholic Church and Jews. In the later 1960s, he went to the New School for Social Theory in New York and became a sociologist, which led to his work on creating a dialogue between classical sociology (Marx, Tocqueville, Durkheim, Toennies, Weber, etc.) and Christian theology.[2]
In the 1970s, he welcomed the insights of the Theology of Liberation that came from Latin America and other societies. He also became interested in the work of Karl Mannheim and developed an program of ideology critique that he hoped would eliminate the ideological elements in religion, especially those elements that preached contempt for others and allowed Christians to remain unmoved by the suffering of the victims of social injustice and structural violence.
In the 1980s and 1990s, Baum continued his study into ideology critique by integrating the work of the Frankfurt School of Critical Theory. He connected the Frankfurt School's concept of "the end of innocent critique" with the Catholic Church's "preferential option for the poor." Both concepts extended his interest in ideology critique. Since Baum has always been interested in social ethics, he also studied the work of Karl Polanyi, with whom he sympathized greatly.[3] It was also in the late 1980s that Baum moved to Quebec and developed an interest in Quebec Catholicism, which he saw as more progressive and contextual than its English Canadian and American counterparts.
During the church council Vatican II he was a peritus, or theological advisor, at the Ecumenical Secretariat, the commission responsible for three conciliar documents, On Religious Liberty, On Ecumenism, and On the Church's Relation to Non-Christian Religions.
In particular, he advocated the position, as a response to the Holocaust, of the rabbi and philosopher Emil Fackenheim regarding the cessation of efforts to convert the Jews, famously stating: "After Auschwitz the Christian churches no longer wish to convert the Jews. While they may not be sure of the theological grounds that dispense them from this mission, the churches have become aware that asking the Jews to become Christians is a spiritual way of blotting them out of existence and thus only reinforces the effects of the Holocaust."[5] He composed the first draft of the conciliar document Nostra aetate, the Declaration on the Relation of the Church with Non-Christian Religions, that was later expanded to address all the world religions. It was promulgated by Pope Paul VI on October 28, 1965.
TORONTO, 22 October, 2012 (LifeSiteNews.com) - Liberal Catholic press-people have recently touted a man some call Canada’s leading dissenter since the 1960s - former Catholic priest Gregory Baum - because of his role as an expert, or peritus, to the Canadian bishops at Vatican II. Baum, an advocate of homosexual ‘marriage’ and sex outside of marriage and contraception
It turns out that Gregory Baum, a Jew, turned Catholic, Augustinian Priest, Vatican II Periti, Apostate, who abandoned the Bride of Christ for a woman and became a Presbyterian, now admits to abandoning all to declare himself a sodomite!
http://voxcantor.blogspot.jp/2017/02/gregory-baum-is-sodomite-what-surprise.html
『ノストラ・エターテ』 欺瞞のレトリック Part 1
聖書では、カトリックとプロテスタントの連帯、統合の禁止が暗示されているのですが。今のキリスト教会は神の御心に反することを推し進めているようですよ！
福音書のルーテル教徒は、圧倒的にローマのカトリックとの調和の宣言を承認することを票決します
The Chair of Unity Octave Prayer
Ant. That they all may be one, as Thou, Father, in me and I in Thee, that they also may be one in us; that the world may believe that Thou has sent me.
℣. I say to thee, that thou art Peter,
℟. And upon this rock I will build my Church.
Let us pray
Lord Jesus Christ, Who didst say to Thine Apostles: peace I leave with you, my peace I give unto you, look not upon my sins, but upon the faith of Thy Church; and vouchsafe unto Her that peace and unity which is agreeable to Thy will: Who livest and reignest God forever and ever. Amen.
Intentions of the Octave:
18 January, The Feast of Saint Peter's Chair at Rome: The union of all Christians in the one true faith and in the Church
19 January: The return of separated Eastern Christians to communion with the Holy See
20 January: The reconciliation of Anglicans with the Holy See
21 January: The reconciliation of European Protestants with the Holy See
22 January: That American Christians become one in union with the Chair of Peter
23 January: The restoration of lapsed Catholics to the sacramental life of the Church
24 January: That the Jewish people come into their inheritance in Jesus Christ
25 January, The Feast of the Conversion of Saint Paul: The missionary extension of Christ's kingdom throughout the world
A plenary indulgence on the usual conditions at the end of the octave of prayers for the unity of the Church from the Feast of the Chair of Saint Peter in Rome (Jan. 18) to the Feast of the Conversion of Saint Paul (Jan. 25). (Apostolic Brief, Feb. 25, 1916; S. P. Ap., Nov. 15, 1927 and Dec. 10, 1946).
http://acatholiclife.blogspot.jp/2016/01/chair-of-octave-of-christian-unity.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed:+blogspot/myST+(A+Catholic+Life)&utm_content=livedoor
Ant. That they all may be one, as Thou, Father, in me and I in Thee, that they also may be one in us; that the world may believe that Thou has sent me.
℣. I say to thee, that thou art Peter,
℟. And upon this rock I will build my Church.
Let us pray
Lord Jesus Christ, Who didst say to Thine Apostles: peace I leave with you, my peace I give unto you, look not upon my sins, but upon the faith of Thy Church; and vouchsafe unto Her that peace and unity which is agreeable to Thy will: Who livest and reignest God forever and ever. Amen.
Intentions of the Octave:
18 January, The Feast of Saint Peter's Chair at Rome: The union of all Christians in the one true faith and in the Church
19 January: The return of separated Eastern Christians to communion with the Holy See
20 January: The reconciliation of Anglicans with the Holy See
21 January: The reconciliation of European Protestants with the Holy See
22 January: That American Christians become one in union with the Chair of Peter
23 January: The restoration of lapsed Catholics to the sacramental life of the Church
24 January: That the Jewish people come into their inheritance in Jesus Christ
25 January, The Feast of the Conversion of Saint Paul: The missionary extension of Christ's kingdom throughout the world
A plenary indulgence on the usual conditions at the end of the octave of prayers for the unity of the Church from the Feast of the Chair of Saint Peter in Rome (Jan. 18) to the Feast of the Conversion of Saint Paul (Jan. 25). (Apostolic Brief, Feb. 25, 1916; S. P. Ap., Nov. 15, 1927 and Dec. 10, 1946).
http://acatholiclife.blogspot.jp/2016/01/chair-of-octave-of-christian-unity.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed:+blogspot/myST+(A+Catholic+Life)&utm_content=livedoor
信徒でもある多井一雄武蔵工大教授（倫理学）は、旧約聖書「レビ記」18章の《女と寝るように男と寝てはならない。それはいとうべきことである》といった記述や、新約聖書「ローマの信徒への手紙」1章の《女は自然の関係を自然にもとるものに変え、同じく男も、女との自然の関係を捨てて、互いに情欲を燃やし、男どうしで恥ずべきことを行い、その迷った行いの当然の報いを身に受けています》というパウロの言葉を挙げて、「同性愛は自然に反し、罪だ」とする。
「新訳『コリントの信徒への手紙』6章でも、男色をする者は決して神の国を受け継ぐことができないとあり、新訳『テモテへの手紙』1章では、健全な教えに反することとして、誘拐や殺人などと並んで、男色が挙げられている」
「聖書は、男女の結婚関係を神の創造の秩序としている。いつの時代も変わらぬ倫理規範として聖書を受け止めるなら、同性愛を道徳的に正当化できないはず」と指摘する。
一方、森本あんり国際基督教大凖教授（キリスト教倫理）は、こう反論する。
「『レビ記』には、同性愛と並んで、食物や衣服などに関する多くの禁止事項があるのに、なぜ同性愛だけをことさら取り上げるのか。『ローマの信徒への手紙』でも、同じ文脈でどん欲、不誠実、親への反逆、無慈悲なども非難されている。同性愛を非難しながら、これらの罪を無視するのは、矛盾している」
「聖書は、自然に反する行いを批判しており、元々同性愛指向のある人は、それが自然なのであって、問題とするに当たらない」
さらに「批判者は、聖書の都合のよいところだけを取り上げている。奴隷制や女性差別などに関することも書かれているが、聖書の時代的制約としてそうしたことは乗り越えられてきた。聖書には、どんな人でも、神の前で平等であり、神に愛されるという、より根源的な洞察が含まれている。同性愛者同士の結婚にしても、それが1対1の誠実な人格的関係なら教会は認めてもいい」と主張する。
同性愛者が牧師にふさわしいかどうかについて、多井氏は「信徒ならまだ容認の余地はあるが、罪である以上、教えを説く牧師となると問題外」という。これに対し、森本氏は一般論とことわりつつも、「信徒と牧師で倫理規範が異なるいわれはない。神の前で平等である以上、牧師にもなれる」とする。
http://eharagen.sun.macserver.jp/homosexuality2.html
「新訳『コリントの信徒への手紙』6章でも、男色をする者は決して神の国を受け継ぐことができないとあり、新訳『テモテへの手紙』1章では、健全な教えに反することとして、誘拐や殺人などと並んで、男色が挙げられている」
「聖書は、男女の結婚関係を神の創造の秩序としている。いつの時代も変わらぬ倫理規範として聖書を受け止めるなら、同性愛を道徳的に正当化できないはず」と指摘する。
一方、森本あんり国際基督教大凖教授（キリスト教倫理）は、こう反論する。
「『レビ記』には、同性愛と並んで、食物や衣服などに関する多くの禁止事項があるのに、なぜ同性愛だけをことさら取り上げるのか。『ローマの信徒への手紙』でも、同じ文脈でどん欲、不誠実、親への反逆、無慈悲なども非難されている。同性愛を非難しながら、これらの罪を無視するのは、矛盾している」
「聖書は、自然に反する行いを批判しており、元々同性愛指向のある人は、それが自然なのであって、問題とするに当たらない」
さらに「批判者は、聖書の都合のよいところだけを取り上げている。奴隷制や女性差別などに関することも書かれているが、聖書の時代的制約としてそうしたことは乗り越えられてきた。聖書には、どんな人でも、神の前で平等であり、神に愛されるという、より根源的な洞察が含まれている。同性愛者同士の結婚にしても、それが1対1の誠実な人格的関係なら教会は認めてもいい」と主張する。
同性愛者が牧師にふさわしいかどうかについて、多井氏は「信徒ならまだ容認の余地はあるが、罪である以上、教えを説く牧師となると問題外」という。これに対し、森本氏は一般論とことわりつつも、「信徒と牧師で倫理規範が異なるいわれはない。神の前で平等である以上、牧師にもなれる」とする。
http://eharagen.sun.macserver.jp/homosexuality2.html
http://chiesa.espresso.repubblica.it/articolo/1335859?eng=y
Diotallevi focuses on the problem created by the "movements": Opus Dei, the Sant´Egidio community, Communion and Liberation, the Legionaries of Christ, Renewal in the Spirit, the Neocatechumenal Way, Focolare, etc. They see their respective founders, rather than their local bishops, as heads and supreme rulers. They refer directly to the pope as their one connection to the Church. To different degrees they bear the distinctive features of a sect. The risk is that they will transform the Catholic Church into a body of memberships in juxtaposed groups that don´t communicate with each other: each movement with its own liturgy, its own discipline, its own system of authority and beliefs.
http://chiesa.espresso.repubblica.it/articolo/6954?eng=y
Diotallevi focuses on the problem created by the "movements": Opus Dei, the Sant´Egidio community, Communion and Liberation, the Legionaries of Christ, Renewal in the Spirit, the Neocatechumenal Way, Focolare, etc. They see their respective founders, rather than their local bishops, as heads and supreme rulers. They refer directly to the pope as their one connection to the Church. To different degrees they bear the distinctive features of a sect. The risk is that they will transform the Catholic Church into a body of memberships in juxtaposed groups that don´t communicate with each other: each movement with its own liturgy, its own discipline, its own system of authority and beliefs.
http://chiesa.espresso.repubblica.it/articolo/6954?eng=y