J
jam070406
Guest
I don’t think it’s so black and white.The passage you quote in post 55 is specifically talking about being obedient in matters outside the purview of infallibility, but on which the Church (and specifically, the Pope individually) still has authority to bind.
For example, no specific version or translation of the Mass is (or could be) proclaimed infallibly as the one and only allowable variation, but it would still be disobedient for an English-speaking priest to refuse to offer the Ordinary Form liturgy in the most recently approved translation.
That teaching (obedience to those whom God has placed in legitimate authority over us even when we are not guaranteed that they will always make the best decisions, so long as they don’t command anything actually sinful) is hardly new or unique with LG, though. We find it even in Scripture (doesn’t Paul say to obey those who are above us in the Lord?). The issue for an Anglican looking at Catholicism would be one of who may rightfully exercise legitimate authority in religious matters, surely, and not whether such authority exists.
Usagi
Michael Davies states in his book Liturgical Time Bombs that some documents written by liberal progressives were written in such a way that can be read orthodox but ambiguous enough that they could be twisted later. Such as the Mass. There are Bishops that have said had they foreseen the damage that would be done to the Liturgy and the Faith in general they would not have signed those documents.
An example. The document says something about the greatest concern being participation by the Faithful in the Mass. The conservative Bishops took that as inner participation, joining themselves in prayer with the Priest, the responses, etc.
But liberals, who wanted to be more ecumenical to Protestants, used it to introduce novelties that the Church had always objected. Folk music, vernacular, Priest facing people, CITH, etc. under the guise of greater participation.