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: constructions of the Church (1962) as representing Küng's conventional theology, and On Being a Christian (1974) as a mirrored image of his glossy method of Christianity.
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Additional resources for A Critical Study of Hans Kung’s Ecclesiology: From Traditionalism to Modernism
Thus, the church is holy if it is a witness to Christ and his Gospel; in other words, the church is holy if it is mission-minded. To be sure, a church is holy if it is a missionary church in the power of the Holy Spirit of Christ: The Holy Spirit is not just any kind of spirit imprisoned within the church, in one way or another identical with her and of whom the church can dispose at will . . Neither is the Holy Spirit some “absolute” freef loating world-spirit which develops his own dialectic.
45 The church is holy because it must take the message of Christ, which is fundamentally soteriological, to the entire world. 47 In order to be able to carry the message of salvation to the whole world, the church must be holy but its holiness does not reside in its historical and natural capacities but in its transcendent and supernatural grace 48 of the being of God. 50 Küng points out to another problem of authority that is linked directly to holiness as a sign of the church. The only authority for the church is the Holy Spirit, so there is absolutely no other person who has authority over the church.
Obviously, this implies that they should enjoy a large degree of autonomy in all respects from doctrines to practices. True catholicity means that all local churches 81 are equally important and none should be considered as being superior to the rest. 82 This is a huge concession in Küng’s case, because he is willing to admit that the Roman-Catholic Church cannot exercise any claims of primacy over the Eastern Orthodox Church or over Protestant Churches. Küng is not saying this explicitly, but it follows logically from his argument; moreover, another logical inference would be that the Roman claims of papal primacy are equally inadequate 83 within the wider context of true fellowship with Orthodox and Protestant churches.