No CrossRef data available.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
Published online by Cambridge University Press: 30 August 2024
In October 1950, the Holy Father, addressing a Congress of Religious, explained the positions of religious and seculars, especially religious and secular clergy, in the Church. One sentence in the important and far-reaching document is the following: ‘It is of divine institution that clergy should be distinct from lay-people. Between these two grades is the state of the religious life, of ecclesiastical origin.’ ‘Inter’ duos hos grains religiosae vitae status intericitur … ecclesiastica origine dejluens… .’ (A.A.S., 1951, p. 27). Many of us then received a first impression that the Pope was reversing a teaching which we had regarded as traditional, and with some the impression seems to have lingered. The purpose of this article is to enquire whether it is true in any sense that Christ founded the religious life and what Pius XII really said in 1950.
If it were objected that such a translation hardly fitted the second half of the sentence—; qui eccksiastka origine defiuens, ideo est atque ideo valet, quia arete proprio Eccksiae fini cohaeret, qui eo spectat, ut homines ad sanctitatem assequendam perducantur—I would answer that the Latin status embraces the different shades of meaning which we give to status and state in England, and that the former meaning is predominant in the first half of the sentence. To translate the whole satisfactorily would need a skilful paraphrase.
You have
Access