9 — Pag. 33, linn. 17-19 et 24-25. Expungantur verba: «quae superna efficacitate universum hominum convictum redintegravit» et «utque humanae infirmitati carnis medeatur sanctitas Illius ». Rationes sunt quia: a) sic indebite introducitur vel insinuatur theoria Origenista de redintegratione universali; b ) insuper, obscuritate laborat altera phrasis; c) utraque sententia gravat textum, qui stylistice melius sine illis sonaret (1 Pater).
R. — Negatur alteram phrasim Origenismum sapere. Ad primam quod attinet, nihil aliud insinuat nisi sic dictam Redemptionem obiectivam, quae in hominibus per tempora ad effectum
deducitur. Ceterum ad verbum desumpta est ex Litt. Encycl. Pii XI, Ad catholici sacerdotii {A.A.S., 28 [ 1936], p. 10), inclusis
verbis supra vituperatis « mirabilem eius operam». Haec referentia, eaque sola (cf. Modum 14) in nota ponitur. Query (9, Page 33, Lines 17–19 and 24–25):
"Let the words 'which, with supernatural efficacy, restored the entire human community' and 'so that His holiness might heal the weakness of human flesh' be removed. The reasons are: a) because they improperly introduce or suggest the Origenist theory of universal restoration; b) moreover, the second phrase suffers from obscurity; c) both sentences burden the text, which would sound better stylistically without them (1 Father)."
Response: "It is denied that the second phrase implies Origenism. Regarding the first phrase, it suggests nothing other than the so-called objective Redemption, which is brought to effect in humanity over time. Furthermore, the text is taken verbatim from the Encyclical Letter of Pius XI, Ad Catholici Sacerdotii (A.A.S., 28 [1936], p. 10), including the words criticized above, 'His marvelous work.' This reference, and it alone (cf. Modum 14), is included in a footnote."
https://archive.org/stream/ASIV.7/AS%20IV.7_djvu.txt
6 — Pag. 5, lin. 23 sq.: Plures proponuntur Modi relate ad ea quae dicuntur de «hedonismo erotico »: a) 21 Patres petunt ut post verba: «insuper amor nuptialis », addatur : « qui ad totum hominem ditandum ordinatur », ut ita sublineetur id quod textus dicere intendit et ut clarius appareat vera idea amoris coniugalis in oppositione ad omnem spiritualismum Origenisticum. b) 17 alii Patres proponunt ut in lin. 24, post verbum: « profanatur », addatur : « non raro ex eo quod moderna media communicationis persaepe, commercii quidem causa, mentes praesertim iuvenum excitent ad speciem « amoris » passionalis, valorum vere personalium prorsus ieiuni» (ut ita aliquid dicatur de facto « commercialisationis sexus»). c) Unus Pater suggerit ut deleatur verbum: « eroticum », quia « eros » in se aliquid boni habet. d) Tres Patres petunt ut loco « saepius », dicatur: « saepe », [ 10 ] quia « saepius » posset innuere omnem amorem coniugalem egoismo et hedonismo profanari. R. — a) Verba vera sunt sed idea quam exprimunt, exponitur in num. 33, pag. 7, lin. 20. b) Non fit elenchus exhaustivus omnium praesentis temporis malorum; idea de influxu mediorum communicationis socialium ceteroquin iam in lin. 25 («condiciones socio-psychologicae ») continetur. c) Omnibus iterum perpensis melius deletur. d) Non videtur necessarium.
Mirum omnino videtur inter « principales veritates de Novissimis » doc¬ trinam catholicam, a Concilio Lugdunensi II definitam (Denz. 464; cf. etiam 531, 693), de poenis Inferni et aeterna damnatione eorum qui in peccato mortali moriuntur nullum locum obtinuisse. Quae omissio in Conciliari Constitutione gravissimi momenti foret quia a nonnullis in exemplum addu¬ ceretur ne deinceps in praedicatione evangelica ullum verbum de tam gravi materia fiat. Quod iam apud non paucos verbi divini praecones in infaustam consuetudinem ita evenit ut doctrinae christianae elementum, cuius valor practicus ad salutem animarum procurandam neminem fugit, paulatim eva¬ cuetur. Haec recolo, non quod mysterium divinae iustitiae nimis protrahi in evangelica praedicatione oporteat, sed nemo est qui infitiatur illud haud reticendum esse et magnopere ad explanationem Verbi divini christifidelibus faciendam pertinere.
"It seems altogether astonishing that among the 'principal truths concerning the Last Things,' the Catholic doctrine defined by the Second Council of Lyons (Denz. 464; cf. also 531, 693), regarding the punishments of hell and the eternal damnation of those who die in mortal sin, has found no place. Such an omission in a Conciliar Constitution would be of the gravest importance because it could be cited by some as a precedent for no longer making any mention of this serious matter in evangelical preaching. This has already become, among not a few preachers of the divine word, an unfortunate custom, such that an element of Christian doctrine, whose practical value for the salvation of souls is evident to all, is gradually being emptied of significance. I recall this not because the mystery of divine justice ought to be overly emphasized in evangelical preaching, but because no one can deny that it must not be passed over in silence and is greatly relevant to the explanation of the Word of God to be made to the Christian faithful." https://archive.org/stream/ASIII.1/AS%20III.1_djvu.txt
Quarta et brevis ultima animadversio. Philosophus ille et palaeontologus et poeta Teilhard de Chardin S.I. qui hodie in toto orbe terrarum praesertim in iuvenes magnum influxum exercet, certe, ut mihi saltem videtur non satis mentem suam vertit ad mundum peccato vulneratum. Multi ex vobis, venerabiles Patres, canticum eius pulcherrimum in lau- dem materiae cognoscunt, quod comparari potest cantico solis S. Francisci. Quamquam materia consecrata sit per incarnationem Domini tamen et ipsa ingemiscit sub mysterio iniquitatis crucis et mortis. Nescio quomodo mors, peccatum, diabolus et ipsa resurrectio locum habere possint in systemate ...15 Teilhard de Chardin, cuius doctrina ut mihi videtur aliquo modo origenismum sapit, cum ex sua doctrina Apokatastasin ton panton deduci possit. Est optimismus exaggeratus qui vitari debet et vitatur in schemate de Ecclesia in mundo huius temporis quod valde laudandum est. Concludo. Haec terra numquam paradisus erit, sed semper militia est vita hominis super terram. Contra bellum aliasque calamitates sem- per nobis luctandum erit, sed in aevum usque ad finem saeculorum, di- cente Domino, exsurgit gens contra gentem }b « Mors et vita duello conflixere mirando, dux vitae mortuus regnat vivus
Fourth and brief final observation:
"The philosopher, paleontologist, and poet Teilhard de Chardin, S.J., who today exerts a great influence throughout the world, especially on the young, certainly, as it seems to me at least, did not sufficiently turn his mind to the world wounded by sin. Many of you, venerable Fathers, are familiar with his most beautiful hymn in praise of matter, which can be compared to the Canticle of the Sun of St. Francis. Although matter has been consecrated through the Incarnation of the Lord, it still groans under the mystery of the iniquity of the cross and death. I do not know how death, sin, the devil, and even the resurrection can find a place in the system of Teilhard de Chardin, whose doctrine, as it seems to me, somewhat savors of Origenism, since from his doctrine the Apokatastasis ton panton (universal restoration of all things) can be deduced. This is an exaggerated optimism that must be avoided and is avoided in the Schema On the Church in the Modern World, which is greatly to be praised.
Conclusion:
This earth will never be a paradise, but the life of man on earth is always a struggle. Against war and other calamities, we will always have to fight, but into eternity until the end of the ages, as the Lord says, 'Nation will rise against nation.' 'Death and life have contended in a marvelous duel; the leader of life, though dead, reigns alive.'"
https://archive.org/details/ASIII.5
Exc.mus P. D. FREDERICUS MELENDRO Archiepiscopus N ganchimensis Ad prooemium, pag. 5, n. 2, lin. 27. Sermo est de « mundo » quatenus significat « universam familiam humanam », de quo mundo dicitur: « donec in fine et ipse (hic “ mundus ”) per fidem salvetur » (cf. Io. 3, 17-18). Tale assertum est obscurum et ambiguum, ideoque corrigendum. a) Est obscurum, quia videtur significare « universam familiam hu¬ manam in fine tandem, per fidem, salutem obtenturam esse »; quod sapere videtur doctrinam de sola fide causa salutis. b) Est ambiguum, quia posset intelligi, sensu Origenis, de salute tandem in fine ab universo genere humano obtinenda, exclusa aeternitate inferni. In textu autem citato ex Io. 3, 17-18, contrarium prorsus eruitur. Nam in contextu 3, 19, sermo est de causa amissionis salutis: « erant enim eorum mala opera ». Et in eodem contextu (3, 15-16) bis repetitur alios obtenturos « vitam aeternam », alios vero « perituros », i. e., in aeternum.
To the Proemium, Page 5, Number 2, Line 27:
The discussion concerns the "world" insofar as it signifies the "entire human family," about which it is said: "until in the end it (this 'world') is saved through faith" (cf. John 3:17–18). This statement is obscure and ambiguous and therefore must be corrected.
a) It is obscure because it seems to imply that "the entire human family will ultimately, through faith, attain salvation," which appears to suggest the doctrine of salvation by faith alone.
b) It is ambiguous because it could be understood, in the sense of Origen, as implying salvation ultimately attained by the entire human race in the end, excluding the eternity of hell. However, the cited text from John 3:17–18 yields the exact opposite. For in the context of John 3:19, the cause of the loss of salvation is mentioned: "for their works were evil." And in the same context (John 3:15–16), it is twice repeated that some will attain "eternal life," while others will "perish," that is, eternally.
DE LIBERTATE RELIGIOSA
Exc.mus P. D. FREDERICUS MELENDRO Archiepiscopus Nganchimensis....
In linn. 9-11 legitur: qui « arundinem quassatam non confringit et linum fumigans non extinguit » (Mt. 12, 20).
Christus Magister, mitissimus sane, dixit etiam: « Vae autem vobis scri¬ bae et pharisaei hypocritae, quia clauditis regnum caelorum ante homines! Vos autem non intratis nec introeuntes sinitis intrare ». Et alia multa, quae in Mt. 23, 13 et sq. leguntur.
Et quindecim saltem vicibus, ut narrant Evangelia, de igne inferni a reprobis sustinendo locutus est.
lesus, Rex mansuetus; sed, « Cui data est omnis potestas in caelo et in terra »; et qui in iudicii universalis die illam dicet iis qui a sinistris erunt sententiam: « Discedite a me, maledicti, in ignem aeternum ».
Quae in eadem pag. 15, linn. 16-35, ad probandam agendi rationem apo¬ stolorum afferuntur, ex litteris S. Pauli desumptis, simili modo refutari va¬ lent per plures textus ipsius S. Pauli et Sacrae Scripturae; quae contrarium probant.
Ex dictis duae eruuntur conclusiones. 1. lesus in praedicatione sua non solummodo suaviter invitabat ad doctrinam sui Patris credendam praecepta¬ que observanda; sed urgebat etiam et moraliter coercebat.
Coercebat (et nunc coercet) per doctrinam et modum quo eam docebat, tanquam auctoritatem habens (nunquam locutus est homo, sicut hic homo); per beatitudinis aeternae promissionem; per supplicii aeterni damnationem; per miracula plurima; per dilectionis infinitae exempla, maxime suae Passio¬ nis, Mortis et Resurrectionis.
2. Concilium et Christi Ministri, cum caritate, humilitate et prudentia semper, imitari tenentur rationem praedicandi et agendi Divini Magistri, non in mansuetudine tantum, sed etiam in fortitudine, in integritate doctrinae caelestis etc.
Conclusio sit de toto art. 10. Huius articuli doctrina supprimenda aut ratione valde diversa emendanda est. Prout iacet, incompletam, periculo¬ sam, non rectam doctrinam continet.
In lines 9–11, it is read:
"He will not break a bruised reed or quench a smoldering wick" (Matthew 12:20).Christ the Teacher, certainly most gentle, also said: "Woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven against men! For you neither enter yourselves nor allow those who would enter to go in" (Matthew 23:13). And many other things are read in Matthew 23:13 and following.
And at least fifteen times, as the Gospels narrate, He spoke of the fire of hell to be endured by the reprobates.
Jesus, the gentle King; but, "to whom all authority in heaven and on earth has been given" (Matthew 28:18); and who, on the day of universal judgment, will pronounce to those on His left the sentence: "Depart from me, you cursed, into the eternal fire" (Matthew 25:41).
The arguments brought forward on the same page 15, lines 16–35, to prove the apostles’ way of acting, drawn from the letters of St. Paul, can similarly be refuted by numerous texts of St. Paul himself and Sacred Scripture, which prove the contrary.
From these points, two conclusions are drawn:
- Jesus, in His preaching, not only gently invited people to believe in His Father’s teaching and to observe His precepts but also urged and morally compelled them.
He compelled (and still compels) through His teaching and the manner in which He taught it, as one having authority ("Never has anyone spoken like this man," John 7:46); through the promise of eternal beatitude; through the condemnation of eternal punishment; through numerous miracles; through examples of infinite love, especially His Passion, Death, and Resurrection.
- The Council and Christ’s ministers, always with charity, humility, and prudence, are bound to imitate the Divine Teacher’s manner of preaching and acting, not only in gentleness but also in strength, in the integrity of heavenly doctrine, etc.
Conclusion regarding the whole of article 10:
The doctrine of this article should be suppressed or amended in a very different manner. As it stands, it contains incomplete, dangerous, and incorrect doctrine.https://archive.org/details/ASIV.2/page/n75/mode/2up?q=infern
Pag. 5, lin. 14: « finem nonnisi sub umbris clarescentem »: dictio sat obscura. Lin. 26: « sub signo Maligni »: dictio vaga et debilis. Adest certe allusio ad 1 Io. 5, 19. Textus autem latine ita sonat: « mundus totus in maligno positus est »; graece autem: « ...iv t cp JiovrjQCp Kslrai». 744 ACTA CONC. VATICANI II - PERIODUS IV Concilium Trid., sess. VI, cap. 1 (noviss. Denz., 1521) habet: « sub potestate diaboli ». Et quidem recte, nam etiam Malignus est dominus, ha¬ bens potestatem, cum Dominus Iesus dixerit nos non debere duobus dominis servire. His consideratis ergo scribi posset: vel « sub potestate » vel forsan melius « sub servitute Maligni ». Linn. 26-27: « hoc tempore »: est ambiguum, quia intelligi posset de solo praesenti nostrorum annorum tempore. Fortasse scribi posset: « omni tempore » vel quid aptius. Lin. 27: « donec in fine et ipse (mundus) per fidem salvetur ». Ut patet ex notula 2, appellatio seu allusio fit ad Io. 3, 17-18, ubi inspirate dicitur Christum missum fuisse ut salvetur mundus per Ipsum, certe tamen quoad ea familiae humanae membra quae creditura erunt; quae vero credere re¬ nuent, condemnabuntur, ut ex notissimis aliis evangelicis locis patet. Econtra e constitutionis textu ansa interpretationi praebetur iuxta quam « totus » mundus in fine per fidem salvabitur: quod aequivaleret negationi inferni seu duarum mundi categoriarum, quas Dominus iudicabit (cf. Mt. 25, 31-46). Pag. 6, lin. 5: « erga hominum familiam ». Quia populus Dei est et ipse portio, et quidem electa, hominum familiae, fortasse inseri deberet verbumcu- lum et dici: « erga omnium hominum familiam », vel quid simile. Lin. 7: «ex Evangelio ». Fortasse largius accuratiusque dici posset: « ex Divina Revelatione » sicque nihil determinaretur at et nihil excluderetur, sive Antiqui sive Novi Testamenti, sive traditionis divino-apostolicae.Page 5, Line 14:
The phrase "finem nonnisi sub umbris clarescentem" ("an end only faintly discernible under shadows") is quite obscure.Line 26:
The phrase "sub signo Maligni" ("under the sign of the Evil One") is vague and weak. There is certainly an allusion to 1 John 5:19. However, the Latin text reads: "mundus totus in maligno positus est" ("the whole world lies under the power of the Evil One"); in Greek: "...ἐν τῷ πονηρῷ κεῖται" ("...lies in the Evil One"). The Council of Trent, Session VI, Chapter 1 (Denz. 1521) states: "sub potestate diaboli" ("under the power of the devil"). And indeed rightly, for the Evil One is also a lord, having power, since the Lord Jesus said we must not serve two lords. Therefore, considering these points, it could be written: either "sub potestate" ("under the power") or perhaps better "sub servitute Maligni" ("under the servitude of the Evil One").Lines 26–27:
The phrase "hoc tempore" ("in this time") is ambiguous, as it could be understood to refer only to the present time of our years. Perhaps it could be written: "omni tempore" ("in all times") or something more fitting.Line 27:
The phrase "donec in fine et ipse (mundus) per fidem salvetur" ("until in the end it [the world] is saved through faith") refers, as noted in footnote 2, to John 3:17–18, where it is divinely stated that Christ was sent so that the world might be saved through Him, certainly with respect to those members of the human family who will believe; but those who refuse to believe will be condemned, as is clear from other well-known Gospel passages. On the contrary, the text of the constitution provides an opportunity for an interpretation according to which the "entire" world will be saved through faith in the end: this would be equivalent to denying hell or the two categories of the world that the Lord will judge (cf. Matthew 25:31–46).Page 6, Line 5:
The phrase "erga hominum familiam" ("toward the human family")—since the People of God is itself a portion, and indeed a chosen one, of the human family—perhaps a small word should be inserted, and it should be said: "erga omnium hominum familiam" ("toward the entire human family") or something similar.Line 7:
The phrase "ex Evangelio" ("from the Gospel") could perhaps be more broadly and accurately stated as: "ex Divina Revelatione" ("from Divine Revelation"), thus determining nothing specifically and excluding nothing, whether of the Old or New Testament, or of divine-apostolic tradition.
