Acta Benedicti Pp. XVI 697

cannot be purely and simply applied to the Church" and goes on to state: "I am

making it absolutely clear that when it comes to the protection of the children of

this State, the standards of conduct which the Church deems appropriate to itself,

cannot and will not, be applied to the workings of democracy and civil society in

this republic. Not purely, or simply or otherwise."

The quotation in question is taken from the Instruction on the Ecclesial

Vocation of the Theologian, otherwise known as Donum Veritatis (The Gift of the

Truth), published by the Congregation for the Doctrine of the Faith on 24

May 1990, and signed by the then Prefect and Secretary of the Congregation.

It is not a private text of the then Cardinal Ratzinger but an official docu-

ment of the Congregation. This document is concerned with the theologian's

service to the Church community, a service which can also be of help to

society at large, and not with the manner in which the Church should behave

within a democratic society nor with issues of child protection, as Mr Kenny's

use of the quotation would seem to imply.

As a basic methodological principle, a quotation extracted from a given

text can be correctly understood only when it is interpreted in the light of its

context. The quotation used by Mr Kenny is taken from paragraph 39 of the

Instruction, which reads: "The Church, which has her origin in the unity of the

Father, Son, and Holy Spirit, is a mystery of communion. In accordance with the

will of her founder, she is organized around a hierarchy established for the service

of the Gospel and the People of God who live by it. After the pattern of the members

of the first community, all the baptized with their own proper charisms are to

strive with sincere hearts for a harmonious unity in doctrine, life, and worship

(cfr. Acts 2: 42). This is a rule which flows from the very being of the Church. For

this reason, standards of conduct, appropriate to civil society or the workings of a

democracy, cannot be purely and simply applied to the Church. Even less can

relationships within the Church be inspired by the mentality of the world around

it (cfr. Rom 12: 2). Polling public opinion to determine the proper thing to think

or do, opposing the Magisterium by exerting the pressure of public opinion,

making the excuse of a 'consensus' among theologians, maintaining that the

theologian is the prophetical spokesman of a 'base' or autonomous community

which would be the source of all truth, all this indicates a grave loss of the sense of

truth and of the sense of the Church."

This text rejects a trend among some contemporary theologians to treat

the Church's teaching as though it were the product of public debate, to

dissent from "official teaching" and to impose their opinions on the faithful