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CTU theology defines that the purpose of theology is simply a tool to be used in order to accomplish church mission. With Church Mission being perceived as the accomplishment of sociological ideals within one’s culture, then under Contextual Theology, each community is permitted to create their own doctrinal tools in order to interpret God, Christ and Trinity within the context of its own socio-cultural perspective.


This Theological Relativism occurs because universal Truth is no longer valued. Truth is perceived to be only a relative tool which is utilized to accomplish the perceived Church Mission. If the tools need to be reshaped in order to accomplish the mission in one part of the world, as opposed to another, then so be it. Once these tools have served their immediate purpose, they are perceived by CTU to be no longer needed or valued.

In the larger sense, when our Christ returns, doctrine (as well as the Church) will no longer be needed and will cease to exist. But CTU idealism is not the second coming of Christ. Until that day, every man, woman and child has a right to hear the full expression of Truth and to decide for themselves if and how they will respond to, and live in relation to, this Truth – which is the fullness of God’s love.

John Paul II acknowledged that the Church has no official philosophy of her own, nor does it give preference of one philosophy over another (Fides et Ratio; 49), but that Thomas’ methodology represented the most perfect use of logic and reason in the synthesis of nature and revelation – in the search for truth.

However, this perfect use of reasoning in the search for the fullness of truth is not the personal property of Thomas, but it is man’s communal property representing the consolidation of a global human effort over the period of thousands of years, which happened to be brought together in Europe.

Augustine was influenced by Plato. Thomas was influenced by Aristotle, Augustine, Averroes, Avicenna and Maimonides. The Arab philosophers were directly and indirectly influenced by Hebrew, Patristic and early-Medieval Christianity, Greek and early Roman, Persian, Chinese and Hindu, Ancient Egyptian and Phoenician, and so on.

This is truly the common inheritance of all man as expressed by Bl. John XXIII and the Catholic Church is the faithful guardian of this wealth.

The task given to the Church at Vatican II is to re-express this truth in modern terminology for the benefit of today’s world. To first use this ‘common patrimony’ for the true Mission of the Church - the sanctification of man and for teaching to all people.

CTU’s use of Contextual Theology is an attempt to denounce the fullness of truth and to support the effort to deconstruct (de-Romanize/de-Hellenization) the Catholic Church in order to promote an ideological and sociological agenda.

To accomplish this objective, CTU is prepared to dismiss the doctrine of the Church, a doctrine with a global history, simply because it was synthesized in the West (Europe).

Contextual Theology is not an attempt to heal divisiveness and unite people to a universal Truth, but instead capitalizes on and exploits divisiveness. It encourages communities to remain separated and isolated, in thought and in prayer. And it encourages each community to create their own definitions of Christ and Trinity. This loose, almost non-existent relationship with other communities is not a Universal or Global Church – it is only a loosely constructed network of Relativism under the guise of God, Christ and Trinity.

The person in the pew is only valued as a tool to accomplish these ideological objectives. There is no greater act of evil, than to purposefully deny the fullness of Truth to people. “The only union this brings about is to unite people in their own destruction” (Humani Generis 12).

With Contextual Theology, CTU has moved from: respect of other religions to Relativism to foolishness and deceit.

Steve Bevans (Australian EJournal of Theology; August 2005) “There was a universal theology, conceived in Cambridge or Tubingen or Rome; this is what was taught to anyone who studied theology, whether at St. Mary’s, Baltimore, the Gregorian University in Rome, or the Major Seminary in the provincial town of Vigan in the Philippines. Theology was for pastoring a parish or defending the faith against adversarii, not for reflecting on the church as it crossed its boundaries into an emerging democratic consciousness, into a world turned upside down by the Industrial Revolution, or into new cultural worlds in Africa and Asia”
“… mission, must once more be acknowledged as ‘the mother of theology’—and in our context here, of systematic theology.’


Bl. John XXIII; Opening speech at the Second Vatican Council:
‘That is, the Twenty-first Ecumenical Council … wishes to transmit the doctrine, pure and integral, without any attenuation or distortion … that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.’


John Paul II: ‘Be not afraid’


 


 
 

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