By Corneliu C. Simut
The book presents the transition from traditionalism to modernism in connection to 2 of Küng's most crucial books on ecclesiology: buildings of the Church (1962) as representing Küng's conventional theology, and On Being a Christian (1974) as a mirrored image of his smooth method of Christianity.
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Extra resources for A Critical Study of Hans Kung’s Ecclesiology: From Traditionalism to Modernism
Such an interpretation would obviously support what Küng has already said about the other signs of the church because, taken on its own, each sign is strongly connected to the person and work of Christ. 20 In this respect, the only way for the church of Christ, 21 which lived in history after Christ, to hear about Christ is by means of the teachings of the apostles that, as mentioned before, do presuppose the examples of their moral lives. 22 So, apostolicity can indeed make reference at least to apostolic teachings and morality.
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.
At this point, Küng clearly lists two fundamental issues that are indeed the very morrow of the separation of Protestants from Catholics. The first is the Catholic belief that good works must be performed in order to obtain salvation, while the second is idolatry. Küng does not offer any details on the second aspect but, based on what he had said about Luther’s claims, it is very likely that idolatry is a reference to the veneration of saints. One could easily argue that Küng is a genuine Protestant if he holds to these two convictions but, to his credit, it is important to see that he lists them as part of what a Catholic theologian should do in order to assess the apostolicity of his church.
A Critical Study of Hans Kung’s Ecclesiology: From Traditionalism to Modernism by Corneliu C. Simut