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Book Review: The Physiology of Faith: A Theory of Theological Relativit

extension than the visible, without losing its intimate relationship to the visible. Thus, as G. claims, by insisting that the bishops as a college succeed to the Twelve with Peter as their head (although not under all aspects), and that their muñera sanctificandi, docendi, et gubernandi (and here, neither fully clarifying the distinction between officium, munus, and potestas) are de iure divino and communicated with sacramental ordination, Paul VI and the bishops were induced to say that natura sua, and by the very nature of the Church as a visible-invisible communion, the muñera must be exercised in hierarchical communion with the bishop of Rome. Moreover, with him and by reason of their divine mission and succession to the college of the Twelve, they share a collégial responsibility for the one and only communion of the whole Church. But this hierarchical communion does not form a body of equals which eliminates the analogical proportion between Peter within the Twelve and the pope within the college (Nota explicativa praevia, art. 1). On the whole, G. strikes a happy balance between doctrinal assertions and their canonical implications. But I suspect that the latter preoccupations, lead him to insist on almost a privileged bond between the muñera docendi et gubernandi and their exercise directly or indirectly mediated by the missio canonica (408). Is not the munus sanctificandi also to be exercised in that communion which takes concrete form in the missio canonica? Although the two former muñera are intrinsically distinct from the latter, art. 2 of the Nota considers all three organically related to the hierarchica communio. G.'s detailed analysis and conclusions should influence not only further research in the area but also the Church's life.