The concept expressed by 'is' (to be) is far broader than that expressed by 'to subsist'. 'To subsist' is a very precise way of being, that is, to be as a subject, which exists in itself. Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church, but within the latter it acquires, in an incomparable way, the character of a true and proper subject. Possibility of salvation outside the Catholic Church [ edit ] the diaconate can in the future be restored as a proper and permanent rank of the hierarchy. It pertains to the competent territorial bodies of bishops, of one kind or another, with the approval of the Supreme Pontiff, to decide whether and where it is opportune for such deacons to be established for the care of souls. With the consent of the Roman Pontiff, this diaconate can, in the future, be conferred upon men of more mature age, even upon those living in the married state. It may also be conferred upon suitable young men, for whom the law of celibacy must remain intact. Chapter 4: The Laity (30-38) [ edit ]

Ad tanta munera explenda, Apostoli speciali effusione supervenientis Spiritus Sancti a Christo ditati sunt (cf. Act 1,8; 2,4; Io 20,22-23), et ipsi adiutoribus suis per impositionem manuum donum spirituale tradiderunt (cf. 1Tim 4,14; 2Tim 1,6-7), quod usque ad nos in episcopali consecratione transmissum est(54). Docet autem Sancta Synodus episcopali consecratione plenitudinem conferri sacramenti Ordinis, quae nimirum et liturgica Ecclesiae consuetudine et voce Sanctorum Patrum summum sacerdotium, sacri ministerii summa nuncupatur(55). Episcopalis autem consecratio, cum munere sanctificandi, munera quoque confert docendi et regendi, quae tamen natura sua nonnisi in hierarchica communione cum Collegii Capite et membris exerceri possunt. Ex traditione enim, quae praesertim liturgicis ritibus et Ecclesiae tum Orientis tum Occidentis usu declaratur, perspicuum est manuum impositione et verbis consecrationis gratiam Spiritus Sancti ita conferri(56) et sacrum characterem ita imprimi(57), ut Episcopi, eminenti ac adspectabili modo, ipsius Christi Magistri, Pastoris et Pontificis partes sustineant et in Eius persona agant(58). Episcoporum est per Sacramentum Ordinis novos electos in corpus episcopale assumere. Tot ac tantis salutaribus mediis muniti, christifideles omnes, cuiusvis conditionis ac status, ad perfectionem sanctitatis qua Pater ipse perfectus est, sua quisque via, a Domino vocantur.Sacerdotium autem commune fidelium et sacerdotium ministeriale seu hierarchicum, licet essentia et non gradu tantum differant, ad invicem tamen ordinantur; unum enim et alterum suo peculiari modo de uno Christi sacerdotio participant(16). Sacerdos quidem ministerialis, potestate sacra qua gaudet, populum sacerdotalem efformat ac regit, sacrificium eucharisticum in persona Christi conficit illudque nomine totius populi Deo offert; fideles vero, vi regalis sui sacerdotii, in oblationem Eucharistiae concurrunt(17), illudque in sacramentis suscipiendis, in oratione et gratiarum actione, testimonio vitae sanctae, abnegatione et actuosa caritate exercent. Omnia membra Ei conformari oportet, donec Christus formetur in eis (cf. Gal 4,19). Quapropter in vitae Eius mysteria adsumimur, cum Eo configurati, commortui et conresuscitati, donec cum Eo conregnemus (cf. Phil 3,21; 2Tim 2,11; Eph 2,6; Col 2,12; etc.). In terris adhuc peregrinantes, Eiusque vestigia in tribulatione et persecutione prementes, Eius passionibus tamquam corpus Capiti consociamur, Ei compatientes, ut cum Eo conglorificemur (cf. Rom 8,17). Est Ecclesia agricultura seu ager Dei (cf. 1Cor 3,9). In illo agro crescit antiqua oliva, cuius radix sancta fuerunt Patriarchae, et in qua Iudaeorum et Gentium reconciliatio facta est et fiet (cf. Rom 11,13-26). Ipsa plantata est a caelesti Agricola tamquam vinea electa (cf. Mt 21,33-43 par.; Is 5,1ss.). Vitis vera Christus est, vitam et fecunditatem tribuens palmitibus, scilicet nobis, qui per Ecclesiam in ipso manemus, et sine quo nihil possumus facere (cf. Io 15,1-5).

This chapter affirms the oneness of the Church on earth with the Church in heaven. It makes an indirect allusion to the future fulfillment of Bible prophecy in history. It continues themes of sanctification and holiness from earlier sections. It affirms the ancient Church practices of remembering the saints and imploring their intercession. It affirms "the sacred Liturgy, wherein the power of the Holy Spirit acts upon us through sacramental signs" and anticipates worship in heaven. Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ. The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.(10) Possibility of salvation outside the Church [ edit ] Certain Traditionalist Catholic groups, particularly Sedevacantists, consider Lumen gentium to be the demarcation of when the Roman Church fell into heresy, [20] pointing to the use of " subsistit in" rather than "est" as an abdication of the Church's historic (and to them compulsory) identification of itself alone as God's church. [ citation needed] In an interview with the Frankfurter Allgemeine Zeitung, Cardinal Joseph Ratzinger responded to this criticism: [21]

Schelkens, Karim (2010). Catholic Theology of Revelation on the Eve of Vatican II: A Redaction History of the Schema De Fontibus Revelationis (1960-1962). BRILL. ISBN 978-90-04-18105-2. Chapter 3: The Hierarchical Structure of the Church and In Particular on the Episcopate (18-29) [ edit ] Dogmatic Constitution on the Church". The Holy See. 21 November 1964 . Retrieved 8 August 2016, chapter III, paragraph 29. The Note achieved its purpose: on the following day, 17 November, the No votes against chapter III dropped to 46, a number that may have included some who opposed it because they felt the Preliminary Note of Explanation had weakened the concept of collegiality. [7] In the final vote on 18 November only five of the 2200+ participants voted against the dogmatic constitution as a whole. [5] [7]

Haec Sacrosancta Synodus, Concilii Vaticani primi vestigia premens, cum eo docet et declarat Iesum Christum Pastorem aeternum sanctam aedificasse Ecclesiam, missis Apostolis sicut Ipse missus erat a Patre (cf. Io 20,21); quorum successores, videlicet Episcopos, in Ecclesia sua usque ad consummationem saeculi pastores esse voluit. Ut vero Episcopatus ipse unus et indivisus esset, beatum Petrum ceteris Apostolis praeposuit in ipsoque instituit perpetuum ac visibile unitatis fidei et communionis principium et fundamentum(37). Quam doctrinam de institutione, perpetuitate, vi ac ratione sacri Primatus Romani Pontificis deque eius infallibili Magisterio, Sacra Synodus cunctis fidelibus firmiter credendam rursus proponit, et in eodem incepto pergens, doctrinam de Episcopis, successoribus Apostolorum, qui cum successore Petri, Christi Vicario(38) ac totius Ecclesiae visibili Capite, domum Dei viventis regunt, coram omnibus profiteri et declarare constituit. Müller, Gerhard L. (Feb 1, 2001). ¿Qué significa María para nosotros, los cristianos?Reflexiones sobre el capítulo mariológico de la Lumen gentium (in Spanish). Palabra [ es]. p.136. ISBN 978-84-8239-503-6.The chapter on Mary was the subject of debate. Original plans had called for a separate document about the role of Mary, keeping the document on the Church " ecumenical," in the sense of "non-offensive" to Protestant Christians, who viewed special veneration of Mary with suspicion. However, the Council Fathers insisted, with the support of the Pope, that, as Mary's place is within the Church, treatment of her should appear within the Constitution on the Church. [15]

All human beings are called to belong to the Church. Not all are fully incorporated into the Church, but "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."(15) In addition, the Church declares the possibility of Salvation for non-Christians and even non-theists: The New Evangelization message in the Catholic Church is rooted in LG 17 and is one of the signs that the Church is seeking to fulfill Lumen Gentium. [3] As the Father sent the Son, so He too sent the Apostles Matthew 28:18–28:20. The laity are gathered together in the People of God and make up the Body of Christ under one Head. Whoever they are they are called upon, as living members, to expend all their energy for the growth of the Church and its continuous sanctification ... Through their baptism and confirmation all are commissioned to that apostolate by the Lord Himself. Moreover, by the sacraments, especially holy Eucharist, that charity toward God and man which is the soul of the apostolate is communicated and nourished. Now the laity are called in a special way to make the Church present and operative in those places and circumstances where only through them can it become the salt of the earth. (33) Conservative bishops in the council were fearful that the idea of the College of Bishops would be interpreted as a new conciliarism, a fifteenth-century idea that an ecumenical council was the supreme authority under Christ in the Catholic Church. Of the members of the council, 322, a substantial minority, voted against any mention whatever in the document of a "college" of bishops), [5] and were now proposing 47 amendments to chapter III. [6] [7] Accordingly, a "Preliminary Note of Explanation" (in Latin, Nota explicativa praevia", often referred to as "the Nota praevia") intended to reconcile them with the text [7] was added on 16 November 1964. The Note reaffirmed that the college of bishops exercises its authority only with the assent of the pope, [7] thus safeguarding the primacy and pastoral independence of the pope. [8] Chapter 7: The Eschatological Nature of the Pilgrim Church and Its Union with the Church in Heaven (48-51) [ edit ]

HIẾN CHẾ TÍN LÝ VỀ GIÁO HỘI – LUMEN GENTIUM

Christus Dominus, ad Populum Dei pascendum semperque augendum, in Ecclesia sua varia ministeria instituit, quae ad bonum totius Corporis tendunt. Ministri enim, qui sacra potestate pollent, fratribus suis inserviunt, ut omnes qui de Populo Dei sunt, ideoque vera dignitate christiana gaudent, ad eumdem finem libere et ordinatim conspirantes, ad salutem perveniant. Dogmatic Constitution on the Church (Lumen Gentium)". www.ourladyswarriors.org . Retrieved 2019-11-24. Populus Dei sanctus de munere quoque prophetico Christi participat, vivum Eius testimonium maxime per vitam fidei ac caritatis diffundendo, et Deo hostiam laudis offerendo, fructum labiorum confitentium nomini Eius (cf. Hebr 13,15). Universitas fidelium, qui unctionem habent a Sancto (cf. 1Io 2,20 et 27), in credendo falli nequit, atque hanc suam peculiarem proprietatem mediante supernaturali sensu fidei totius populi manifestat, cum "ab Episcopis usque ad extremos laicos fideles"(22) universalem suum consensum de rebus fidei et morum exhibet. Illo enim sensu fidei, qui a Spiritu veritatis excitatur et sustentatur, Populus Dei sub ductu sacri magisterii, cui fideliter obsequens, iam non verbum hominum, sed vere accipit verbum Dei (cf. 1Thess 2,13), "semel traditae sanctis fidei" (Iud 1,3), indefectibiliter adhaeret, recto iudicio in eam profundius penetrat eamque in vita plenius applicat. Inter persecutiones mundi et consolationes Dei peregrinando procurrit"(14) ecclesia, crucem et mortem Domini annuntians, donec veniat (cf. 1Cor 11,26). Virtute autem Domini resuscitati roboratur, ut afflictiones et difficultates suas, internas pariter et extrinsecas, patientia et caritate devincat, et mysterium Eius, licet sub umbris, fideliter tamen in mundo revelet, donec in fine lumine pleno manifestabitur.