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Spiritual churches of believers and non-believers are needed
EcoBioHumanism is based on men’s ability to create and achieve spiritual balance. This is why the future of the New Man needs schools where spirituality is taught.A Church where believers and non-believers are allowed to find a way to cultivate their spirituality with no theocratic or monocratic impositions. (Link)
Glocal island churches merged in a mathematical array
The new society, as we well know, will be organized following models of horizontal government.
Therefore, the schools that teach spirituality and the religious Churches will have to adapt to this transformations, otherwise they will be de-structured.
Each and every one of them will have to eliminate hierarchies and substitute them with island-shaped communities in mathematical arrays. The leader, when needed, will have to be just a simple administrator with a high moral code.
Catholic glocal Church
The Catholic Church will have to adapt too by choosing to re-structure itself.
Bishops will be elected by all baptised people, and the Pope will be elected by bishops.
The Pope will be a moderator with a high moral code.
The Catholic Church has in its core the solution for humanity
The new structure of the Catholic Church is possible because a similar model dates back to the First Vatican Council.
The Catholic Church can, by restoring its past structures, adapt to the challenges represented by society.
People as a source of catholic doctrine
Faith has a supernatural meaning and it lies in the universal consent of Faith and Moral (Lumen Gentium 12)
When Faith wil be supported by the Holy Spirit and we’ll follow it, God’s peoples won’t hear human words anymore, but God’s word.
The Spirit gives away its gifts because one day they will be useful to all.
In this case, the Church must not extinguish the Spirit that is in the People of God, but it must examine everything and decide what is good. (Lumen Gentium 12)
The Writings confirm that People are the Church
From the first epistle of John 2,20
“… now you received the Holy Unction and you all possess knowledge …”
From the first epistle of John 2,27
“… and as for you, the unction you received from Him remains in you and you don’t need anyone to teach you anything: just like His unction teaches you everything, is truthful and doesn’t lie, you should trust Him, as his unction tells you to do…”
The Glocal Church has different priesthoods
All baptized people are priests. (First epistle of Peter 2,4-10)
Jesus the Priest turned the new People in a Kingdom of Priests for God and his Father (AP 1,6 e 5,9-10)
However different, the regal, ministerial and hierarchical priesthoods are consequential and all participate in the only priesthood of Jesus. (Lumen Gentium 10)
A life whose aim is santification is led with the aid of the following: the Holy Name, the Holy Heart and the Holy Blood of Jesus. (Lumen Gentium 10)
The ministerial priesthood performs the eucaristic sacrifice and the regal priesthood contributes to the eucaristic offering. (Lumen Gentium 10)
In order to be a Church of the People, the regal, ministerial and episcopal must live the local and the glocal with theological-apostolical creativity in universal communion.
Bishops as an unmistakable doctrinal source
The Church is not run by the bishop, but by Logos itself and by its representative: Jesus. The bishop is the only bearer of the Logos’s inner image. (Eusebius of Cesarea)
If the bishops, by preserving their communion with Peter, make their plan to teach a doctrine that concerns Faith and customs, they will successfully express Christ’s doctrine. (Lumen Gentium 25, inspired by the reading of Saint Roberto Bellarmino’s first Epistle)
This is all the more clear when, gathered in an ecumenic Council, they become doctors and judges of Faith and morals in the Church: then it will be up to us to agree with their doctrines by being faithfully obsequient.
The roman pontifex benefits from this infallibility by presiding the episcopal council when it is gathered to deliberate on a doctrine that concerns Faith and Morals. (Lumen Gentium 25)
The Pope’s infallibility
At the beginning, this infallibility was conceived as a passage from the principle of doubt (that is, seeking the truth) to the principle of authority (dogmatic truth). If we wanted to further strengthen this infallibility, all we had to do was to eliminate early or later consent, or introduce a jurisdictional primacy. But we went beyond that: with the First Vatican Council, we dogmatized it in order to centralize the power of the pontificial teaching.
During the First and Second Vatican Councils, the Pope’s scope of action was increased to the point that exceptional legitimization turned into regular legitimization: only the Pope can make decisions concerning the doctrine of the Church.
For over 1500 years, all the important decisions concering Faith had been taken by the Pope together with Bishops. “Ex cathedra” decisions were taken with the consultation of Bishops, a consultation that was needed in theory, but not in practice.
For a thousand years, the Chrstians were united by “the fraternal communion of Faith and by the sacramental life. The Roman headquarters only intervened when conflict arised regarding Faith and discipline”. (Enc Ut Unum Sint 95)
The Pope’s infallibility, part 2
Over the centuries, Peter’s duty has been performed in different ways, and it will be possible to perform it in many more ways in the future. (Pope John II Encyclical Un Unum Sint, 95)
Ecumenic agreements are made impossible by Rome’s centralism concerning the Pope’s duty. Non-catholic Christians only believe in the dogma as theorized during the First Vatican Council.
We must aim at the Constitutional primacy in the context of an Ecclesiology of Cummunio.
May the Holy Spirit shed its light upon us, and illuminate all the pastors and theologicians in our Churches, so that we may be able to seek together the forms in which this duty can offer a service of mutual love between both parties. (Pope John II Encyclical Un Unum Sint, 95)
The Pope’s infallibility, part 3
The vast majority of people during the sixteenth century was reluctant to put the Pope’s doctrinal and jurisdictional primacy on the same. In the past, people were aware of the relation between the Pontificial Duty and the Church’s witnessing of Faith, and people were informed about how difficult it was to seek truth. People feared that if the doctrinal authority lay in the hands of a single person, that person would use it arbitrarily.
There was the possibility of having an eretical Pope. (Hoffman Pottmeyer)