| 词条 | Theology of Pope Pius XII |
| 释义 |
The theology of Pope Pius XII comprised forty-one encyclicals, as well as speeches and nearly 1000 messages, during his long pontificate. The encyclicals Mystici corporis and Mediator Dei clarified membership and participation in the Church. The encyclical Divino afflante Spiritu opened the doors for biblical research. But his magisterium was far larger and is difficult to summarize. In numerous speeches Catholic teaching is related to various aspects of life, education, medicine, politics, war and peace, the life of saints, Mary, the mother of God, things eternal and temporal. The Unity of Human Society{{Main|Summi Pontificatus}}Addressing the problems of racism and anti-semitism in 1939, Pius XII said: What a wonderful vision, which makes us contemplate the human race in the unity of its origin in God in the unity of its nature, composed equally in all men of a material body and a spiritual soul; in the unity of its immediate end and its mission in the world; in the unity of its dwelling, the earth, whose benefits all men, by right of nature, may use to sustain and develop life; in the unity of the redemption wrought by Christ for all. (Summi Pontificatus, 3) In this first of his encyclicals, Summi Pontificatus, he developed a main theme of his pontificate. Christianity is universal, and therefore opposed to racial or national hostility and superiority. He continues this theme in other encyclicals, such as Mystici corporis and Mediator Dei, and in numerous speeches and addresses. There are no racial differences because the human race forms a unity, for "from one ancestor [God] made all nations to inhabit the whole earth". Nations, despite a difference of development due to diverse conditions of life and of culture, are not destined to break the unity of the human race, but rather to enrich and embellish it by the sharing of their own peculiar gifts and by a reciprocal interchange.[1] All races, the whole human race, are loved by Christ without exception or exclusion. Differences in nationality and race do not matter. True love means loving all, if they are Catholic, Christian, or not.[2]{{Rquote|right|Oh, the teachings of Pius XII. He understood to adapt the magisterium of the Church to the most modern thinking.|Pope John XXIII|referring to more than 8000 pages of papal teaching.[3]}} The Church as the mystical body of Christ{{Main|Mystici corporis Christi}}
The Church is called body, because she is a living entity, she is called the body of Christ, because Christ is her Head and Founder; she is called mystical body, because she is neither a purely physical nor a purely spiritual unity, but super national.[6] Pius XII builds on a theological development in the 1920s and 1930s in Italy, France, Germany and England, which all re-discovered the ancient Pauline concept of the Mystical Body of Christ.[7] Pius XII utilized these new discoveries and authoritatively added his directions to them, as the Dutch Jesuit Sebastian Tromp documented.[8] The Church has two aspects, a visible and an invisible one. Full membership have those who live under the visible representative of Christ. The relation of the faithful with Christ is mystical, not physical. The faithful, through their faith hope and love, are united with Christ in the Church. Christ loves and lives in the faithful. Christ and the Church as the whole Church, which is alive through the Holy Spirit. Each of the faithful is guided by the Holy Spirit and therefore an equal and important element of the body of Christ. The unification with Christ takes place in the Holy Eucharist. Within the Church, there exist not an active and passive element, leadership and lay people. All members of the Church are called to work on the perfection of the body of Christ.[9]
Liturgy reforms{{Main|Pope Pius XII Liturgy Reforms|Mediator Dei}}In his encyclical Mediator Dei, Pope Pius links liturgy with the last will of Christ. "But it is His will, that the worship He instituted and practiced during His life on earth shall continue ever afterwards without intermission. For he has not left mankind an orphan. He still offers us the support of His powerful, unfailing intercession, acting as our "advocate with the Father." He aids us likewise through His Church, where He is present indefectibly as the ages run their course: through the Church which He constituted "the pillar of truth" and dispenser of grace, and which by His sacrifice on the cross, He founded, consecrated and confirmed forever. "[11] The Church has, therefore, according to Pius XII, a common aim with Christ himself, teaching all men the truth, and, offering to God a pleasing and acceptable sacrifice. This way, the Church re-establishes the unity between the Creator and His creatures, a unity which turns strangers and foreigners; but you are fellow citizens of Christ.[12] The sacrifice of the altar, being Christ's own actions, convey and dispense divine grace from Christ to the members of the Mystical Body.[13] Liturgy requires participation of The faithful. Pius rejects the widespread Catholic practices of private and interior devotions by individuals during Holy Mass as sterile. They separate the faithful "from the sacrifice of the altar, and from the stream of vital energy that flows from Head to members". Catholic worship offers to God a joint profession of Catholic faith and a continuous exercise of hope and charity. The entire liturgy, therefore, has the Catholic faith as its content.[14] The numerous Liturgy reforms of Pius XII show two characteristics. Renewal and the rediscovery of old liturgical traditions, such as the reintroduction of the Easter Vigil, and, a more structured atmosphere within the Church buildings. The use of vernacular language, accepted in certain cases by Pope Pius, was hotly debated at his time. He increased non-Latin services, especially in countries with expanding Catholic mission activities. After the Dogma of the Assumption, a new mass formula was introduced for the festivities 15 August. The Sacred Congregation of Rites had jurisdiction over the Rites and ceremonies of the Latin Church, such as Holy Mass, sacred functions and divine worship. The location of the Blessed Sacrament within the Church, to be always at the main altar in the centre of the Church.[15] The Church should display religious objects, but not be overloaded with secondary objects or even Kitsch. Modern sacred art should be reverential and reflect the spirit of our time.[16] Priests are permitted to officiate marriages without Holy Mass. They may also officiate confirmations in certain instances.[17] Sacred ScripturesIn 1893, Pope Leo XIII issued in Providentissimus Deus instructions for biblical research. Fifty years later, Pius XII recalls the progress made. In his encyclical Divino afflante Spiritu, published in 1943 [18] he encouraged Christian theologians to revisit original versions of the Bible in Greek and Hebrew. Noting improvements in archaeology, the encyclical reversed Pope Leo XIII's encyclical, which had only advocated going back to the original texts to resolve ambiguity in the Latin Vulgate. The encyclical demands a much better understanding of ancient Jewish history and traditions. It requires bishops throughout the Church to initiate biblical studies for lay people. The Pontiff also requests a reorientation of Catholic teaching and education, relying much more on sacred scriptures in sermons and religious instruction.[19] Mariology and the Dogma of the Assumption{{Main|Mariology of Pope Pius XII}}The 1854 dogma of the Immaculate Conception by Pius IX defined the Virgin conceived without sin, as the mother of God and our mother. Pope Pius XII built on this in Mystici corporis, which summarizes his mariology: Maria, whose sinless soul was filled with the divine spirit of Jesus Christ above all other created souls, "in the name of the whole human race" gave her consent "for a spiritual marriage between the Son of God and human nature.",[20] thus elevating human nature beyond the realm of the purely material. She who, according to the flesh, was the mother of our Head, became mother of all His members. Through her powerful prayers, she obtained that the spirit of our Divine Redeemer, should be bestowed on the newly founded Church at Pentecost.[21] She is Most Holy Mother of all the members of Christ, and reigns in heaven with her Son, her body and soul refulgent with heavenly glory.[21] On 1 November 1950, Pope Pius XII defined the dogma of the assumption: "By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory."[22] The dogma of the bodily assumption of the Virgin Mary, is the crowning of the theology of Pope Pius XII. It was preceded by the 1946 encyclical Deiparae Virginis Mariae, which requested all Catholic bishops to express their opinion on a possible dogmatization. In this dogmatic statement, the phrase "having completed the course of her earthly life, " leaves open the question of whether the Virgin Mary died before her Assumption, or, whether she was assumed before death; both possibilities are allowed. Mary's Assumption was a divine gift to Mary as Mother of God. As Mary completed her race as a shining example to the human race, the perspective of the gift of assumption is offered to the whole human race. As a young boy and in later life Eugenio Pacelli was an ardent follower of the Virgin Mary. On 8 September 1953, the encyclical Fulgens corona announced a Marian year for 1954, the centennial of the Dogma of the Immaculate Conception .[23] Pope Pius XII left open the Mediatrix question, the role of the Virgin in the salvation acts of her son Jesus Christ. In the encyclical Ad caeli reginam he promulgated the feast, Queenship of Mary.[24] Pius XII, who was consecrated on 13 May 1917, the very day, Our Lady of Fatima is believed to have first appeared, consecrated the world to the Immaculate Heart of Mary in 1942, in accordance with the second "secret" of Our Lady of Fatima. (His remains were to be buried in the crypt of Saint Peter Basilica on the feast day of Our Lady of Fatima, 13 October 1958) Church and societyMedical theologyPius XII delivered numerous speeches to medical professionals and researchers. Pio XII, Discorsi Ai Medici compiles 700 pages of specific addresses. Pope Pius XII addressed doctors, nurses, midwives, to detail all aspects of rights and dignity of patients, medical responsibilities, moral implications of psychological illnesses and the uses of psycho pharmaca, but also issues of uses of medicine in terminally ill persons, medical lies in face of grave illness, and the rights of family members to make decisions against expert medical advice. Pope Pius XII went often new ways, thus he was first to determine that the use of pain medicine in terminally ill patients is justified, even if this may shorten the life of the patient, as long as life shortening is not the objective itself.[25] Other topics were the behaviour of medical doctors, facing pain and death, sterilisation, genetics, artificial insemination, painless child birth, the multiple moral aspects of developing medical technologies, morality in applied psychology, moral limits to medical research and treatment, and cancer treatment of children, and more. Sexuality and consciencePope Pius XII fully accepted the rhythm method as a moral form of family planning, although only limited circumstances, within the context of family.[26] Some Catholics interpreted the 1930 encyclical Casti connubii by Pope Pius XI to allow moral use of the rhythm method,[27] and internal rulings of the Catholic Church in 1853 and 1880 |archivedate = 2008-01-01}} 3 : Theology of Pope Pius XII|Catholic theology and doctrine|Theological views of individuals |
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