A Critical Study of Hans Küng's Ecclesiology: From by Corneliu C. Simut

By Corneliu C. Simut

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

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Additional resources for A Critical Study of Hans Küng's Ecclesiology: From Traditionalism to Modernism

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Thus, the Spirit of God acts upon the church so the church is holy, the Spirit of God sanctifies the church so the church is holy, and the Spirit of God guides the church so the church is holy. Transcendent holiness is always the source of immanent holiness. The holiness of God is always the origin of our own holiness. In Küng’s words: The saints of the church, and all her members should be saints, are not self-made saints. They are called to be saints . . 33 Küng advocates here a theology of the presence of God and of the personal relationship to God 34 due to the personhood of our God 35 and through the work of the Holy Spirit, 36 which strengthens the pneumatological dimension of both immanent and transcendent dimensions of the holiness of the church.

62 The church is essentially a community of people who share the same faith, and this reality should push the church toward being constantly open and receptive to the problems of the world. Actually, the church does not exist only to support the world in trying to solve its problems, so the duty of the church to be open to the world should not be restricted to social assistance or anything similar. On the contrary, the church exists in the world 63 because it has to take the message of Christ to the world in view of the salvation of the entire humanity.

Or as a “Fifth Column” of the Latin Church within the Church of the East under the guise of Oriental rites? . ) 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.

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