Download A Critical Study of Hans Kung’s Ecclesiology: From by Corneliu C. Simut PDF

By Corneliu C. Simut

ISBN-10: 023061339X

ISBN-13: 9780230613393

ISBN-10: 1349372889

ISBN-13: 9781349372881

The book presents the transition from traditionalism to modernism in connection to 2 of Küng's most crucial books on ecclesiology: constructions of the Church (1962) as representing Küng's conventional theology, and On Being a Christian (1974) as a mirrored image of his glossy method of Christianity.

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Extra info for A Critical Study of Hans Kung’s Ecclesiology: From Traditionalism to Modernism

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Or only a repository of catholicity heavily overplayed by Latinity and Romanity? 78 Despite the fact that this paragraph is made up of questions, it also discloses Küng’s perspective on catholicity and ecumenicity. To sum up, for Küng, true catholicity means that a certain church expresses its desire to listen to other churches and grant them full worth as true Christian churches. 79 Küng is not saying this at this point, but it can certainly be inferred based on his previous remarks about the essentials of true catholicity that reside primarily in the work of the Spirit, which is crucial for the church.

He will remind the church of the Gospel of Jesus Christ. The Spirit of truth whom Christ sends from the Father will bear witness of Christ to the church, so that the church too may bear witness to Him . . The church is and proves herself holy by bearing witness to Christ and his Gospel in word and deed. 69 In this sense, the holiness of the church can and should be confirmed evangelically. 71 If the church wants to be holy, then it must not boast with its rule but show its practical willingness as well as duty to serve.

Obviously, this implies that they should enjoy a large degree of autonomy in all respects from doctrines to practices. True catholicity means that all local churches 81 are equally important and none should be considered as being superior to the rest. 82 This is a huge concession in Küng’s case, because he is willing to admit that the Roman-Catholic Church cannot exercise any claims of primacy over the Eastern Orthodox Church or over Protestant Churches. Küng is not saying this explicitly, but it follows logically from his argument; moreover, another logical inference would be that the Roman claims of papal primacy are equally inadequate 83 within the wider context of true fellowship with Orthodox and Protestant churches.

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A Critical Study of Hans Kung’s Ecclesiology: From Traditionalism to Modernism by Corneliu C. Simut

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