PART ONE
The Church as Ekklesia, an assembly
1. The Bible would use the word ekklesia to designate the Church. The Bible's Old Testament would use the word qahal. Bible experts say that the word ekklesia, which is a Greek word, is the Greek translation of the Hebrew word qahal. There was a time when many of the Jews were more familiar with the Greek language than with the Hebrew language. Some scribes decided then to translate the Hebrew Bible into Greek and they used the word ekklesia for qahal.
2. Both ekklesia and qahal have similar meaning. They mean "assembly". The assembly is called by someone--of course by the Lord God. In the Old Testament we read about the "day of the Assembly" at Mount Horeb. (See for example Dt.9/10; 10/4; 18/16). It is an assembly initiated by the Lord God--so it is an assembly "of the Lord".
3. Remember that at Mount Horeb--or Sinai--the covenant with the Lord was established. So the assembly at Horeb became representative of all assemblies of the people of Israel. For the people of Israel, the assembly--qahal--would always be "of the Lord". It is the Lord who calls people to assemble. In that assembly the Lord is present. That presence of the Lord God is recognized by the people and the people also recognize that the Lord assembles them. In the assembly at Horeb the Law was promulgated. At the end, when the covenant was made, a ritual confirmed it. We can read a lot about this in the books of Exodus and Deuteronomy. (See Ex.19-24 and Dt.4).
4. Again, the assembly at Horeb was to be representative of other assemblies. So in the other parts of the Old Testament, for example in Jos.8, 1Kg.8, the same idea of assembly can be seen.
5. The assembly is so central to the people of Israel. It has marked their identity...they have become "people of the Lord God". A new life opened up during the assembly at Horeb.
6. The New Testament re-takes this notion of assembly--the ekklesia--and it also talks about new horizons and a new life. There is a "new exodus" (see Jn.3/14; 6/32; 7/37). The followers of Jesus are a "new people of God", a spouse, a new flock of God (see Jn.10/1-16).
7. The community in Jerusalem is identified as assembly--ekklesia--in the Acts (see 5/11 and 8/1). In fact in the Acts the notion of assembly would include the place where the community is gathered, like in 9/31. Different communities would be in different places, so there is an ekklesia in each of those places. (See for example 11/26; 15/41; 16/5).
8. In Acts we note that the assembly is rooted in the blood of Christ. (See Act.20/28). In other words the assembly sees itself originating from the Paschal sacrifice of Jesus. St. Paul re-takes the same theme. (See 1Cor.1/2; 2Cor.1/1; 1Th.2/14; 2Th.1/4, etc.) The sacrifice of Jesus has destroyed walls of separation and discrimination. All humanity is now one in Christ (see Act.2/14; Eph 1/22-23).
9. Over time the communities grew in number. The idea of assembly took an added meaning. The assembly would be "on the move", "in pilgrimage" on this earth. Hence a community would be "on the move". The assembly would have no permanent place to stay. So the assembly would be, at the same time, a "passing through" assembly. Today we use the word "parish". It is from the Greek word paroikein which is "to be on the move" or "passing by".
10. Over time new ideas were added. One would be the idea of the assembly as "fellowship" or "fraternity". In the very early times of Church history, indeed, the communities did not have permanent settlements. The assembly would be often in someone's house. But as centuries moved, the assemblies experienced more stability. So added to the notion of assembly would be "edifice". There were many edifices constructed over centuries--and today we call them "churches" too.
11. Yet, in the heart of it all, an assembly is basically an assembly of the Lord originating from the Paschal sacrifice of Jesus.
12. The members of the assembly--ekklesia--see themselves as people called together. Recall what we read in Mtt.18/20: where two or three are gathered in the name of Jesus, Jesus is with them too. Vatican II retakes the same theme. See Lumen Gentium 9 and 26. The Church is a people called by God together in the Spirit. People belong to God.
13. Why did God assemble people? In the Old Testament we read that the nation of Israel was a small and insignificant nation compared to the other nations. The people of Israel did not always stay faithful to the Lord God. Yet, God continued to assemble them. Why? The Old Testament tells us that the people of Israel are the beloved of God. Out of love God has chosen the people (see Dt.7/6). The prophets have given a more emotional angle to this (see Ez.16 and 34/15; Is.5/7; Is.54 and 62; Hos.1-3; Jer.31, etc.)
14. The New Testament retakes the theme (see 1Pet.2/9; 2Cor.6/16; Tit 2/14). The people belong to God. They have been called together. They have been taken into communion with God in Christ (see 1Th.1/1 and 2/14).
15. So the people of the Church are identified as people called by God. In the Old Testament this was an important theme for the prophets because the calling would implicate the people--they werer to show to the other nations the love of God (see for example Is. 49/6; 56/6-7; 60/3). The people called by God would be a sign for the other nations, showing to those nations the Love of God.
16. With Jesus all this became clear. The sacrifice of Jesus was a sacrifice for all (see Eph.2/15-16). All humanity will be reconciled with God. All humanity will be renewed (see Eph.3/6 and Col.1/27). To be identified as a "people called" is to assume also the identity of a people who are to tell the whole world about God's love. The Church is composed of people whose identity is to belong to Christ and to be engaged in the mission of Christ to proclaim the good news to all nations.
17. This assembly has to be visible. The Church is an assembly that the world can see. The world is to see people together. This visibility will be a sign to the nations. Yes, the Church is an assembly on pilgrimage in this world but it is still an assembly that the world can see. We will look at this topic later.
18. The Church has been so marked by Christ and the sacrifice of Christ so much so that the Church has been keeping memory of the good things Christ did. The Church has become a memorial of Christ. Yet this memory of Christ has not only been a looking back at the past but also a looking for ward to the fulfillment of time as promised by the Lord.
The birth of the Church
1. We have the habit of looking for exact dates in history--like we want to know the exact date when the Church was founded. Well, it cannot be so simple in the case of the Church. In fact we can think of three stages in the birth of the Church: the stage of the preaching of Christ, the stage of the crucifixion and the stage of the Pentecost. Let us look at each of these.
2. When Jesus was preaching, he was a "wow" to the disciples. Not only did he say wonderful things about the Kingdom he also live according to what he preached. His message about the Kingdom was not apart from the way he lived. His own personal life was witnessing to his message. This impressed his disciples so much. We can say that Jesus was "attractive".
3. In his message about the Kingdom Jesus called his disciples to follow him. So his message included discipleship. No, Jesus did not call his disciples to study in a classroom about the Jewish tradition. He called them so that they follow him. We understand this to mean to conform to Christ and to conform to his mission.
4. In his message about the Kingdom Jesus also spoke of the Kingdom for all. His message was for all humanity. Jesus mixed with the sinners and tax collectors. He touched the ill. Society might marginalize these people, but Jesus did not. Jesus mixed with the Samaritan woman, he mixed with the Syro-Pheonician woman, he mixed with the Roman Centurion--all outside the borders of Judaism. So we see in the message and life of Jesus this opening up without borders to others. The Kingdom is "universal".
5. We look at the Church, she also is universal. In the footsteps of the preaching Jesus, the Church also extends her life to all humanity. She preaches and announces for all.
6. Jesus took his mission so seriously that he was willing to face the threat of the cross. The Church has traditionally viewed the water and blood flowing from the side of Jesus while up the cross as symbolically the Church. (See Jn.19/31-37). As Jesus was raised up the cross, all would be attracted to him and assemble around him.
7. The sacrifice of Christ was life giving. Jesus gave up his life and in doing that he brought life to the world. The Resurrection confirmed this definitively. So his sacrifice was life-giving. His mission has given us life. (See Lumen gentium 3).
8. In the sacrifice of Jesus the Church was "excreted", to speak symbolically. The Church is that blood and water from the side of Christ. The sacrifice of Christ gave life and the Church takes on that life-giving act. The Church takes root in the life-giving act of Christ and she sees herself also as life-giving. She sees in the Paschal sacrifice her own identity as life-giving.
9. The "birthday" of the Church is in the feast of the Pentecost. At the Pentecost the Church has officially manifested. She has become the visible community of the disciples of Christ. Starting with the speech of St. Peter, the Church has begun her mission.
10. The Pentecost time was a time of feasting, for the Jews. It recalled the feats of harvest (see Ex.23/16 and 34/22). It was a feast of harvest and abundance. The Church at Pentecost was, herself, a harvest. If we look closely at the text in Acts 2, we will notice how the Pentecost was a recapitulation of the Sinai event. Just like in Sinai there was "noise" (Act.2/2), there was a "voice" (Act.2/6). Then there was the image of the tongue of fire (Act.2/3). The images recapitulated the assembly of Sinai where the Covenant was sealed. So the Pentecost, as "birthday" of the Church, can be seen too as an assembly sealing the Covenant with God--and this time with a new meaning.
11. The covenant now is an achievement in Christ and the salvation brought about by Christ. Now there is the assembly--the Church--that will proclaim visibly and officially the salvation in Christ.
12. Let us not forget the role of the Holy Spirit here. The Holy Spirit animates the Church as she moves in her mission for all. Let us not forget also the place of the Twelve Apostles. They were witnesses to the Risen Lord (see Act.1/22). They will then proclaim that Jesus is risen and the redemption is clearly for all, In fact, the impact of the resurrection was so strong that the Apostles themselves felt they had to preach and announce (see Act.4/20).
13. The early Christian, themselves, also felt the importance of sharing the message. They saw themselves as "assembly"--as ekklesia--under the leadership of the Apostles. So right after the Pentecost many things happened and a series of choices and decisions were made. Yes, we might say that the "birthday" of the Church was witnessed by the Apostles, but really, a lot of many other things happened consequently. The Church started to grow.
The Church, at the start, was already institutional
1. During the time of Peter and Paul the communities were already having difficulties. It was necessary to make institutional decisions. One major event was the Jerusalem council--a council that had to discern the place of Gentiles.
2. The birth of the Church was also the birth of her visibility. In other words, she was alreay institutional. Today we see this clearly and Vatican II has re-affirmed it (see for example Lumen gentium 8). Yes, the Church is also a human-earthly institution.
3. Some people make an issue out of this. The issue is the "institutionality" of the Church. Why is she so structured and characterized by a heirarchy? Why does she have to be filled with rules and dogmas and all that? Well, let us face it: she was institutional from the start. The issue is not in being an institution. The issue is how being institutional is faithful to her mission. Is the institutional Church faithful to what Jesus called her for? Is the institution faithful to Christ and his mission? Does she make herself as institution available to servicing the Kingdom?
4. So we need to check the issue. The Church is institutional, ok, and she is institutional in service. She is visible--yes--with all the colors and dogmas and sorts of people. Her being institutional is in service.
5. Jesus Christ with the Holy Spirit can indeed act outside the institutional-visible Church. Still, we need to admit one thing: Jesus is made visible to the world through the visible-institutional Church. The world will know about him through the visible-institutional actions of the Church. It will be sad if we are stuck with the "institutionality" part and set aside the service part. The challenge is this: can Jesus and his message be seen through the Church? Does the visible and institutional Church witness to Christ?
The "choy" Church
2. We need to be careful about becoming a "choy" Church. Yes, there is the desire for many to be "invisible" rather than be "visible" in Church life. Many do not want to appear too "churchy". One reason is that to be "invisible" is to avoid being associated with a status of power and authority that alienate people, especially the poor, from the message of humility and kenosis. Yes, the Church herself has been so associated with power and authority--a fact that we can see in history. So instead of looking so "churchy", try to look "choy". Appear as "choy" in front of others; appear to be "in", "cool", "hip". This will make others see how much the Christian is "close to people".
3. But there is a possible danger in trying to be "choy". Hopefully to be "choy" is not to compromise the "radicality" of the gospel. A person might want to be "choy" and give up the solid values that the Church has treasured always. In fact, a person might want to be "choy" so as not to look corny and killjoy. And so this "choy" Christian might want to accept anything, including living values that contradict the gospel. Today we see the big risk of sexual promiscuity and the "choy" Christian will readily accept this "to be cool" and "hip" in front of others.
4. We can be as "choy" as we want to appear but hopefully never in violation of the gospel. There is no need to give up Christian "radicality" to be "choy".
And now, what about Judaism?
1. We share a common patrimony with the Jews (see the Vatican II document entitled Noatra aetate # 4, 5 and 7). We even treat the Bible as a whole text, from Genesis to Revelation (or Apocalypse). We associate with the election of Israel during the time of Moses. The Bible, for us, includes all we find in the Hebrew Bible.
2. The Old Testament has a permanent value and St. Paul himself affirmed this. "God has not rejected the people whom he foreknew" (Rom.11/2). Yes, we use the term "Old Testament". (Some prefer to say "Second Testament" which is a correct term too. But we continue with saying "Old Testament"...sticking to what has become habitual.) St. Paul coined it (see 2Cor. 3/14). But the word "old" does not mean "outdated"and must be deleted. The word "old" is an invitation to deepen our understanding of God's revelation.
3. In the history of the early Church--and in the history of the bile--there was a time when a certain Marcion made an "edition" of the Scriptures and he excluded books of the the Hebrew Bible. The Church did not approve of this gesture. For the Church, even in the early times, texts of Judaism were respected and recognized as valid.
4. In St. Paul's epistle to the Galatians he used the word "Israel" to refer to all who have become disciples of Christ. To be precise, St. Paul used the term "Israel of God. (See Gal.6/16.) Today, Vatican II follows the same line. We see the addition of "new" Israel of God (see Lumen gentium 9). So the idea of "people of God" in continuity with people of Israel is realized in Christ prefigured on the Old Testament. The New Testament and our Christian life is not cut off from Israel and the people of Israel. Christianity is a continuity and a renewal of Judaism.
5. This should not scandalize us. Remember that God revealed in history, beginning with the people of Israel. God sealed only one covenant but the revelation was gradual. The definite revelation is in Christ. Yet, God is the same God in the Old Testament as in the New Testament.
6. The early Church did not have an issue with this. The early Christians saw themselves as inheritors of the Jewish tradition. Many New Testament texts prove this. (See for example 2Cor.6/16, taking from Lv.26/12 and Ez.37/27. See Heb.8/10 taking from Jer.37/27. See 1Pet.2/9-10 taking from Ex.19/5-6 and Is.43/20-21. See Rev.21/3 taking from Ez.37/27; etc.)
7. Where else can we turn to to verify our Jewish roots, if not from the Incarnation...the Word became flesh. That happened in Palestine in the first century. When we say Incarnation we cannot deny the social-cultural implications. Remember the desire of docetism to deny the human dimension of Christ? For docetism Jesus Christ only "seemed" to be human (and Jewish). The Church never accepted this line.
8. We say that we, as ekklesia, are the assembly of Christ. Yes, this Jesus Christ was a Jew. He was even considered a Rabbi. He taught in synagogues. Remember that he, for example, announced his "preaching the good news to the poor" in the synagogue (see Lk.4/16-21). We went to the Temple. He also observed Jewish practices (see Lk.7/36-50). And yes, he was even clothed just as a Jew of his time (see Mt.9/20).
9. In other words, we are so rooted in Judaism. Today in the mass we have Bible readings...first reading, second reading and Gospel reading. Our Liturgy of the Word is so Biblical and so marked by the Old Testament too. (See the CCC 1096).
10. Jesus did not delete the Jewish roots. He "fulfilled" what was in Judaism. "Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill" (Mt.5/17).
11. Ok, fine. But let us also be clear with the differences. One basic difference between us and the Jews is the fact that our God is Trinitarian. The Jews have considered their liberation from the slavery of Egypt and the slavery "from within", as denounced by the prophets in terms of injustice. We also say we have been liberated, but our definite liberation is in Jesus Christ, the Son of the Father who, together with the Holy Spirit is glorified.
12. The Church continues to proclaim the redemption definitely accomplished in Christ who will bring us all into communion with the Trinity. Yes, both Jews and Christians await for the Messiah. But for the Christian the Messiah has come and will return. For us the "eschatology" has entered the definite stage in Christ.
13. Still, we never say that the Jews have lost their status as elected people of God. Their election is permanent, never deleted. Their witnessing to the reality of God remains valid. God revealed in history and the history of the people of Israel witness to this revelation. If we refuse this we reject the Incarnation of Jesus Christ.
A note on the notion of "covenant"
1. We read the word “testament” in the Bible. So we read “Old Testament” and “New Testament”. This word is from the Latin which is used to refer to “Covenant”. So the Bible is composed of “two covenants”, the “old” and the “new”.
2. The original sense of “covenant” was “between-two”. If a covenant is concluded, it is concluded “between two” persons or groups. In the Bible we see that a covenant is sealed with the sacrifice of animal(s). The animal is chopped into two. In Genesis 15 we read about the covenant between the Lord God and Abraham. Animals are cut into two and “there appeared a smoking fire pot and a flaming torch, which passed between those pieces” (Gen.15/17). The ritual indicates that the covenant is a relationship—a solidarity—between two partners, and in this case between God and Abraham.
3. We see covenants happening even in our world. Covenants are sealed between friends, between families and clans. Business people form covenants. Each side of a covenant is assumed to respect the stipulations of the covenant and respect rights and duties in the covenant. The assumption of fidelity to the covenant is also present.
4. Many Bible scholars note that in the Old Testament, the covenant between God and the people of Israel reflect the treaties between one nation and another. Treaties were often that of the vassal nation and the conquering nation. The stronger nation vowed to protect the weaker nation and the weaker nation must show loyalty to the conqueror nation. If a covenant was concluded, there should be no covenant concluded with other nations. So there is a kind of “exclusivity” here.
5. Notice how this is a characteristic of the covenant between God and the people of Israel. It is a kind of “exclusive” covenant. Israel is to show fidelity—exclusive fidelity—to the Lord God.
6. The covenant covers also the social aspect of the nation. The people of Israel must show inside their daily lives behavior of fidelity to God. We read about prophets furious with the covenants the Israel made with other nations. The Lord God is the exclusive one—the unique protector of the people of Israel. Yet, pacts were sealed with other nations, notably with the empires. To enter into covenant with other nations is to return to slavery—and slavery (in Egypt) had been such a painful experience already. So do not return to slavery.
7. In the time of the prophets something “emotional” was expressed regarding the covenant with the Lord God. The prophets emphasized that the covenant is not just a legal relationship with God, it is also affective and loving. We might say that the covenant is like a “marriage agreement”. The covenant is a pact of love.
8. Now this love-aspect is clear in Jesus. Jesus gave his life—his life was a gift. It was a gift of love. In the resurrection Jesus confirmed the undeniable loving union between God and humanity.
9. God made a promise to Abraham and this was not deleted in Moses. And so too down the line. The descendant of Abraham carries too the promise. The descendant is anyone who believes and is disciple of Christ.
10. Jesus is summit of God’s revelation. The people of Israel have not been so faithful to their covenant with God. The prophets showed the frustration. But God never deleted the covenant even with the long history of infidelity. God just deepened the covenant and renewed it by promising a new heart for the people—not a heart of stone but a true heart of true flesh. Jesus fulfilled this.
11. During the Last Supper he said that the cup is the cup “of the New Covenant” which will be shed for all. (See Mt. 26/17-30, Mk. 14/12-26, Lk. 22/7-39 and Jn. 13/1-17/26). So the “new covenant” is sealed with Jesus. It is not exactly “new” versus “old”, as if the “old” is finished and deleted. The sense of “new” here means a renewal and a deepening of the covenant. With the renewal, we now can say that we have been established a having a share in the life of God. The Holy Sacrifice of the Mass is where we constantly remind ourselves—as “memorial” of Christ’s sacrifice—that we are renewed in God thanks to the solidarity of Christ with us.
PART TWO
Communion Church
1. Let us face it, the Church has been so institutionalized and strongly hierarchy based. We already said, above, that the "institutionality" of the Church must be service based. There has been a strong emphasis on the hierarchy feature of the Church. In fact, it was believed that the Church is the Kingdom on earth and that the Church has structures independent of that of civil society. Let us not be too quick in badly criticizing this. History will tell us that for so long the Papacy had wide tracks of land (in Italy) called "Papal States". Slowly, however, towards the end of the 1800's, these properties were taken away from the Pope. The politics in Italy allowed the Pope to continue holding on in Vatican--which until today has its own structures and politics. In other words, for so long the Church experienced a link--shaky at times--with political power. Inevitably, Church leadership took in language of politics and power. By the late 1800's the Church had to situate herself in front of the politics of Italy. By taking a more independent stand, the Church used political language to affirm that the Church herself has her own politics. With that, the Church then had to emphasize hierarchy and structure. Today we still feel the cultural climate.
2. Let us approach this theologically. For so long the Church has emphasized a Christological ecclesiology. Christ has been "all" for the Church, so much so that the Church risked fusing Christ and Church together. Remember what we said, above, that we should not confuse Christ and Church as one nor should we separate them both altogether. It was not always clear how distinct Church and Christ would be.
3. So the ecclesiology for a long time was to say that Christ was all--both head and body. The tendency was to put Church and Christ as one. Christ is the head and body of the Church. Meanwhile the Church is body. The body receives from the head.
4. With this theological thinking, we see how a hierarchical emphasis can result. The Church--being united completely with Christ--has to be structured according to head-body way. The head has the fullness of grace and shares it "down" to the body. Some members of the Church are then "closer to the head".
5. After some time the Church came out with a new way of thinking that "softened" up a bit from a too hierarchical view. There came the encyclical by Pope Pius XII, the Mystici corporis (1943). Yes, the idea was that the Church was hierarchical but a new dimension was being added--a "mystical" dimension. The Church is the mystical body of Christ (so it is still Christ-centered) and members are incorporated in that body. Christ is the "efficient cause" of the Church--he made the Church exist. He constituted the Church which is his body. Fine. But there came a new exploration of the role of the Holy Spirit. So if the Church is "body", the Holy Spirit can be "soul" of the Church.
6. Vatican II seems to have picked up from this notion of the "mystical body" of Christ. By communicating his Spirit, Christ called together the Church and had members of the Church who become "mystically components of His own Body" (Lumen gentium 7). A problem, however, arises. Is the Church established prior to the guidance and inspiration of the Holy Spirit? Did Christ found his Church first and then did the Holy Spirit come next?
7. Vatican II did try its best to give a developed ecclesiology with emphasis on the Trinity--and with the role of the Holy Spirit. We must understand that intuitions and ideas need time to grow and maybe the habitual "institutional" emphasis was still a strong tendency in the minds of the Fathers of the Council. Maybe.
8. But doors have been open to a more Trinitarian ecclesiology. Remember that our God is a Trinitarian God. So if the Church is linked with Christ, then the Church is linked with the Father and the Holy Spirit. The Church is founded by the Trinity. The Holy Spirit works to make us incorporated in the Body. Of course we are not incorporated into the Holy Spirit--we are incorporated into the Body of Christ. But the Holy Spirit is in us, animating us, inspiring us so that we become more and more incorporated into the Body of Christ. The Holy Spirit inspires us so that we become more and more brothers and sisters to each other with Christ as our Brother and the Father as Our Father. "In Spirit we were all baptized into one body" (1Cor.12/13). By the Holy Spirit we enter deeper into the ecclesial body of Christ.
9.This actually would shift our focus from a very structured Church to a more "interpersonal" and "communion" Church. We can see the Church as composed of persons. We members are persons and not structures. We are animated and inspired by the Holy Spirit to participate more in the Body--to be in communion with the Body.
10. Our God is Trinitarian and there a Community of Persons. The Church reflects that community. Actually Vatican II has this "community based" view. The Church is in union with the Father thanks to Christ and the Spirit; the Church is in union with members and the world (see Lumen gentium 1). Our union with the Trinity makes us a community with each other.
11. We are more of a "community Church". Yes, let us accept that we have a hierarchy and structures. But, not only are they of service to the Kingdom they are also characterized by communion and not by status and power.
12. We might ask: is this communion Church happening? The answer is yes. One area to look at is the attempt to unify all Churches--the ecumenical move. Another area to look at is the link between local and universal Church. This is a matter of "community". Another area to look at is the "collegiality" of our leaders--as seen in synods, association of Bishops, and other groups, for example. Another area to look at is the unity of our different charisms and gifts and pastoral work in different activities. These are just some examples of how communion is really happening. We will look at these later.
13. The idea of Trinity and Church is so deep, we will need a whole semester just to discuss this. Well, we do not have all the time. What we can do is try to see briefly the link between us—Church—and the “community” of Jesus, His Father and the Holy Spirit.
This idea of Trinity and Church has been expounded by the Italian theologian, Bruno Forte. He asked: from where does the Church come? How is the Church established? Where is the Church going? B. Forte reflected and said that the Church is ikona of the Trinity. She is “icon” of the Trinity. As “icon” the Church represents the Trinity and is the expression of the Trinity.
14. We said that the Church is ekklesia—an assembly called by God. She is assembled by God through the work of Jesus and the Spirit. The Church is not just a meeting of interests. She is not just a mixing of very nice interests of people. As ekklesia, the Church is from God. The origin of the Church is from God. She is within history and within society on mission.
15. The Church is the Church of the Father who had a plan for all of humanity. The Father sent Jesus, the Son. The Church is the Church of the Son Jesus Christ whose incarnation and Paschal life inaugurated the Kingdom. Jesus Christ then established the Church. The Church is Church of the Spirit who lives and dwells in our hearts—the Spirit animates us, leads us to fullness of life and unifies us. (See Lumen Gentium 2-4).
From where:
1. The Church comes from the Father through the Son in the Spirit. The Church is the assembly in which heaven and earth meet. In the Church the economy of the Trinity is made visible and incarnated within history and society.
2. The work of The Trinity is realized concretely in history. Vatican II really wanted to present the Church this way. The council really wanted to show that the Church is a “gift” to receive welcomingly. The Church is a on mission—continuing the work of Jesus in the Spirit for the accomplishment of the plan of the Father.
How the Church is established:
1. See how she is in the image of the Trinity. The Church is one—a unity in diversity. The Church has so many aspects—charisms, ministries, apostolates, etc. There is like a “circulation of life” in the Church and this life is reflective of the communion of Persons in God. Look closely at the relationship within the Trinity, we notice that there is unity and there is distinction. So too is the Church.
2. Part of this unity and distinction is the place of the Church “between” heaven and earth. She maintains an infinite distance from heaven—the Church is nonetheless composed of “earthly” humans. Yet, the Church is also communicating with heaven. It is a communion established by Revelation thanks to the mission of Jesus and the Spirit.
3. In the Church we see the variety of services and charisms. We see local churches of each diocese and region. Yet all form a unity and form a convergence of communion. Yes, it is convergence but not of strict uniformity.
Where is the Church going:
1. The Trinity is the “end point” of the Church. The goal is there to be in communion with the Trinity. We return to the Father, Son and Spirit. That God—the Trinitarian God—will “be all in all” (1 Cor 15/28). As we said the other day, the Church is a community of reconciliation—we are all on pilgrimage of healing and of servicing each other. We are on the move to reconciliation. We are always “on reform”. So we would aim to be a communion—a community in the Trinity.
2. Our final destination is in the glory of the Trinity. Yes, we are still on pilgrimage but we live in the hope of the fulfillment. This, in a sense, makes us see why the Church is also a necessity. We need an unceasing renewal and purification—and we need the Church for this. We need to live in ecclesial community until our definite fulfillment.
3. We need a healthy criticism from time to time. This is to show that we do not relativize our faith. We are vigilant about our being in communion. We need that vigilance to the fidelity to the Trinitarian dimension of our communion. If, at certain moments, we are deviating from our being “con of the Trinity”, we need to correct ourselves. In the course of time, the Church will move—with her cross, of course, but always enriched by the hope sealed in Jesus. The Church is lucky to have people like you—serious religious people studying hard to deepen your service. The Church is lucky to have people like you—learning insights about how to help the Church herself.
The "economy" of the Trinity and the Church
1. The word "economy" does not exactly mean the same as "economy" in the social science. When we apply the word to the Trinity we can think of the role each plays in saving us. Over time each Person of the Trinity has manifested a specific way of leading humanity to redemption. It is very--very--difficult to say who exactly is "Father", "Son" and "Holy Spirit". It is very-very hard--to describe, for example, how the Son and Holy Spirit "proceed". In dealing with "economy", however, we have a clearer idea of what each of the Persons have been doing. In this section we look at what they have been doing with respect to the Church.
2. So what have each Person been doing? We can say that the Father initiated a plan to save humanity and starting the Church. The Son realized that plan historically and eventually he instituted the Church. Now, the Holy Spirit inspired and animated persons and then he constituted the Church. Briefly then we see three major activities: plan-initiation, institution-making and constituting. Let us discuss each.
3. All--and we mean all since creation--began with the Father. All with then end with the Father. The Father is the starting point and the end, goal of all things. For Church Theology, we say that the Father had a plan to save all humanity and had the plan to assemble the ekklesia. This ekklesia is composed of members who pray, "Our Father". So the Father is the initiator of founding the Church for it is within the plan of the Father to bring together in community all humanity facilitated by the Church. Yes, the Church draws her origin from the mission of Christ and the Holy Spirit but "in accordance with the decree of the Father" (Ad gentes 2).
4. What about the Son? Jesus Christ instituted the Church. Christ founded the visible body of the Church, taking cue, so to speak, from the "decree of the Father". How did Jesus Christ do this? Well, just look at the Twelve Apostles. He himself called them and assembled them to be the "core" group. This is one clear institutional element that Jesus founded. Then there is baptism. There is the Eucharist. Then of course there is the mandate to preach the good news to all ends of the earth. These are all institutions--visible dimensions of the Church. Then in a way we also see Jesus as foundation of the Church, not just "founder". Remember what we said, above, that although we have roots in Judaism there is a point when we specify something uniquely different from Judaism. We are a "new Israel" (see Lumen gentium 9). We keep memory of Jesus Christ himself who is the Incarnation of the Kingdom--the autobasileia. The Church no longer just continues the Covenant with the people of Israel, she also continues her historical community with Jesus and his disciples.
5. So we say that Christ is our "head". (See Col.1/18). All authority is still in him and we still take nourishment from him. (Think of a King who cares for his people, using authority and sharing resources.) The authority and nourishment are manifested in the institutional aspect of the Church.
6. Finally, the Holy Spirit constitutes the Church. How? Well, the Holy Spirit makes sure that the Church stays sacred and Holy, he "sanctifies" the Church. The Holy Spirit also animates the Church so that she maintains her communion of members. Then, of course, the Holy Spirit guides the Church, helping her in her ministry to the world and leading her to the eschatology.
7. Our holiness--as Church--depends a lot on the Holy Spirit. We live the life in the Spirit. On the day of Pentecost the Holy Spirit was sent "in order that He might continually sanctify the Church" (Lumen gentium 4). Our community--unity together--also depends a lot on the Holy Spirit. The Holy Spirit makes us all united in Christ (see Ga.3/28). We discussed the important feature of the Church as communion. Here we see the Holy Spirit animating the Church and making sure she stays one and united. Then the Holy Spirit guides the Church to the end of time--to the eschatology. The realities of that final fulfillment is somehow made available even today--thanks to the Holy Spirit's role. This is why we say that in the Church herself are elements of the eschatology. [This should challenge the people of religious life for they are characterized by their vows as citizens of the Kingdom. By looking at the religious we get a glimpse of the end of time when all will be fulfilled.] Thanks to the inspiration and animation of the Holy Spirit the Church is a kind of "eschatological reality"; even with the 'not yet' of the Kingdom, the 'already here' hints on the 'not yet'.
The Trinitarian Structure of the Church
1. If we are to characterize Church structures we can do it from a Trinity-perspective. The Church is "people of God" (the Father's angle); the Church is "Body of Christ" (the Son's angle) and the Church is "Temple of the Holy Spirit" (the penumatological angle).
2. "People of God" is an assembly of...people. As people--persons--it is an assembly where everyone is equal in dignity. (See Lumen gentiun 32). Everyone is in the whole assembly of people. Nobody is on top or below. Everyone is in.
3. In the assembly of "People of God" everyone says "we". There is no such thing as "us" and "them". We do not say, for example, "we, the laity and they the priests", as if there were different types of people with separate statuses and dignity. "People of God" comprises a whole subject. All are called by God in reciprocity on mission.
4. Everyone as "people" participate in the priesthood of Christ. So we can say that, in fact, everyone is a priest. No, not everyone is "ordained" priest, but by virtue of our baptism we are all participants in the priesthood of Christ. Hence we are all "priests". How can we say this? Well, just like Christ we all announce the Good News, just like Christ we all offer sacrifices, just like Christ we all serve the world with the Gospel. It may look like the ordained do these. Yes, but they are not exclusive in these. We all as baptized members of the Church participate in what Christ has been doing. The ordained priests do these in a more "pointed" way so that everybody else live according to their own priesthood. The "People of God" are served by the ordained priests so that all People of God excercise more fully their participation in the priesthood of Christ.
5. What about the "Body of Christ"? Christ is our head--he is in charge. He is our leader, our main authority to listen to and to follow. Fine. But as head, Christ is our "elder brother", the "first born" among all of us. Thus we are all brothers and sisters to each other. Our community--the Church--is where we are brothers and sisters.
6. Christ promised his intimate presence with us always. He is to be with us to the end of time (see Mt.28/20). He is our "elder brother" always with us. So as "Body of Christ" we turn out to be fraternal in our relationships.
7. But let us be careful--there are two errors to be avoided. Yes, we form the "Body of Christ" but the Church is not absolutely same with Christ nor absolutely different from Christ.
Two Errors to Avoid
No confusion...
1. We feel proud about the Church but we must remember that what we say about the Church is not always the same about Christ. We might fall into the confusion that Christ and Church are one and the same. This error might look strange but notice how some Catholics make a stand about people outside the Church. Some Catholics will say that the non-baptised will not be saved. This reveals a mentality. Christ is the unique saviour—and the Church too!
2. Remember what Jesus said—tax collectors and prostitutes have been in the Kingdom long before us baptised people (see Mt 21/28-32). In the eyes of Jesus those “sinners” have been accepted in the love of God…in the Kingdom…even if they have not been incorporated into the community of disciples.
3. Ok, but did we not hear it said once: “Outside the Church, no salvation”? Well, the statement was given in the 3rd century during a conflict inside the Church. The Church was threatened by a division. Cyprian of Carthage made the declaration when he saw that there were people abandoning the Church. Today the sentence is taken out of context. The Church says that it is Christ the head of the Church who saves. Note it is Christ—as head of the Church. But no, it is not the Church that saves. Among all men and women of good will, grace is at work in them. Christ came for all and so all are called to being part of the Paschal mystery of salvation (see Gaudium et spes, 22).
4. Christ united himself with all humanity because humanity was in darkness. Note that he united with all…not just with a few “Church members”. Remember the parable of the Good Samaritan (see Lk10/25-37) and the “last judgement” (see Mt 25/31-46). These tell us about anyone who is in the truth of Christ. In fact, some would say they are “near Christ” but are actually not in his truth (see Lk8/19-21; Mt7/21-23).
5. For us, baptised Catholics, we need to keep this in mind and stay vigilant in remaining in the truth of Christ—especially because we have heard of him.
No separation
1. So if we are to be careful that we do not confuse Christ with Church, let us be careful that we do not set aside the Church. Remember that we get to know Christ through the Church. Christ came into our lives—personally and socially—through the Church. Remember the missionaries who came to our shores. They were with the Church and they introduced Christ in and through the Church. We cannot create our own gospel stories. The gospels were written by the community! Sure there were authors of the gospel accounts. But they wrote it taking information from the Church and they wrote it for the Church. The gospels are community texts—texts of the Church. The transmission about Christ and his message happens in and through the Church. Commentaries, reflections, meditations about Christ cannot be without the Church. No! Our access to Christ is through the Church.
2. So we cannot separate Church and Christ. Remember our Christology. There is the faith confession of the Church regarding the historical Jesus. That confession was done by the early Church and we receive that confession and we internalize it. We cannot create another Christ. We cannot “retrospect” another Christ.
3. This is important because we also have to admit that many of what we do in the Church come from Christ himself. A lot of practices in the Church are not just inventions of people. Take the case of the sacraments.
4. The Church has many ways of living—she has sacraments for example that have evolved over time. We can see this in the ways of confessing and even the different gestures during mass. The Church, however, is clear about the fact that she is rooted in Christ—in the words and gestures of Christ. Even with many new styles of the sacrament, the sacraments are all from Christ. (See for example Jn 20/22 and following; Mt16/19; Mt18/18).
5. Take also the case of moral values and practices. Many too are rooted in Christ. Look at Matthew 19, for example. There we read about the union of the husband and wife. (19/10). Maybe some people today may think that the Church is conservative while Jesus is so “understanding”. But wait…the rules of the Church about marriage is from Christ.
6. So again, we cannot separate Jesus from Church. Jesus, as we will see later on in more detail, wanted to gather around a Church. He started with the Twelve Apostles (see Mk3/13-19). Remember also the name Jesus gave to Simon—Peter. There Jesus made clear the role of Peter in the community which is the Church (see Mt 16/18-19; Lk 22/32; Jn 21/15-17).
7. The Church is not just an invention of individuals. The Church is the community founded by Jesus and wanted by Jesus to continue his own work (see Jn20/21-23).
Continuing the Trinitarian Structure of the Church
1. This notion of "Body of Christ" is heavily Paulinian. (See 1Cor.12). St. Paul struggled with a community wherein some members were obsessed with power and status. Hence, the idea of "body" would correct this. In "body" none is superior over the other (In medical language the notions of superior and inferior refer to the locality of body parts, like the head is superior to or above the foot while the heart is inferior to or below the throat.) So the Church as "body" cannot be simply a cultural thing. St. Paul's idea of "Body" reminds us of our Church is not just of our own making. .
2. In the Body, members who seem to appear weakest stay nonetheless as necessary. Now, they are not important, they are necessary. They are integral to the whole body. (See 1Cor.12/22). "Body" also tells us of our differences within the whole assembly. Members have roles. Members have places and functions to observe (see 1Cor.12/27).
3. The ordained priests are signs that say that we all are rooted in the Apostolic tradition. The whole Church is linked with the Apostles and consequently with the historical Jesus Christ. The ordained priest is in link with the specific role of the Apostolic mission given by Christ himself (see Lumen gentium 28 and Presbyterorum ordinis 2).
4. All of us, members of the Church, are responsible for making sure we secure ourselves to the Apostolic witnessing. This is why we all pray "I believe in the Holy Catholic and Apostolic Church". The ordained priest has the specific function to make us faithful to our being Apostolic in roots. (Meanwhile, we tell our ordained priests to remind us always--and that they stay faithful to their functions. This is something we tend to neglect. We say that priests can take care of themselves since "they studied in seminaries anyway". But no, they also need our reminders and even corrections whenever we see them "deviate". Remember we are "Body of Christ" with members who have roles to do.)
5. Finally we mention the "Temple of the Holy Spirit". The Holy Spirit is in the Church; he animates us; he inspires us. Yes, Christ instituted the Church and the Holy Spirit makes sure we stay "in shape" in our faith and participation. The Holy Spirit introduces us constantly to the Truth; the Holy Spirit makes us united; and the Holy Spirit guides us in our gifts and charism (see Lumen gentium 4).
6. As we are a "Temple" then there are wonderful gifts inside. Each one has a gift. Nobody is zero. This tells us to be vigilant in our relationships--nobody has a monopoly of gift. We listen then to each other--we "communicate" or stay in communion--with each other. We live out our differences in communion. (See 1Cor.12/11). We can discuss, we can even debate and argue with each other (including our parish priest or even Bishop.) Look at the early Church. She knew how to debate and discuss.
The Church is composed of Sinners but the Church is Holy
1. In Vatican II we see that there is not denying that there are sinners in the Church (see Lumen gentium 8). If we, members of the Church, say that we do not sin, we are fooling ourselves. We are not true (see 1Jn.1/8).
2. There have been people who tried to "cleanse" the Church and rid her of sinners. Sinners must be excluded. This is ridiculous. If we remove sinners from the Church then...there will be nobody left inside. The Church is not the place where sinners are absent. It is the place where sin is recognized and confessed. In the Church we find a "mixture" of all sorts of people--and all form one body. Christ did not want the exclusion of anyone from the Church--not even sinners. Christ came for all--no matter who we are. Sinner or saint, "bad guy" or "good guy", all have received the redemption of Christ.
3. It is a problem then to consider membership in the Church in terms of performance and achievement. Here is an important point: the Church is holy, saint, no matter how members perform. This holiness is not from us and certainly not from any achievement we do. Holiness is from God.
4. By virtue of being assembled (as ekklesia) by God and having been sent on mission, the Church is holy. Ok, sure, there are so many sinners in the Church. Everyone is on the path to better lives. The Church has no permanent status; so too are members of the Church. Each one strives to do his or her best. A constant conversion is called for in the Church.
5. The Church is marked by the presence of sinners, yes. Sin wounds the Church, yes. Do we not pray the Our Father and say, "forgive us our sins"? Yet the Church is holy because of God's holiness. Yes, the Church is sinful. Yet, she is holy. Holiness is an "adventure". Everyone is called to be "saint", to "bloom". But the Church is holy even if members are sinners. The Church is both sinner and holy.
6. Here we need to mention the important role of the consecrated life. The consecrated life is a way of life that is radical in following the Gospel. A consecrated person has taken the choice to witness to the credibility of the gospel. This is why the consecrated life must also be in the heart of the Church just as it is in the margins of the Church. In other words, the consecrated life must be in areas where the world and the Church need them.
The Church as sacrament
1. The word "sacrament" is originally associated with "oath" or "vow" taking. A Roman soldier, during the Roman empire period, would make an oath saying that the soldier will remain faithful to the Emperor "no matter what". The Church picked this word up to speak of fidelity to the faith. And then, is not God faithful too? And so the word came to be used for speaking of God's fidelity. This fidelity would express in a plan of God to save us. In a way, therefore, the very plan of God would be "sacrament".
2. The summit of this plan is Jesus Christ. Hence Jesus would then be "sacrament" of God. The highest manifestation of God--in communicating his plan--is Jesus (see 1Tim.3/16). The Church Fathers continued this line of thinking and they included, more than the peron of Christ, also the mystery of Christ's life--his words, gestures, his suffering and rising again.
3. Later an evolution would then happen again. This time the whole scripture would be manifestation of God and Christ. Hence scripture would also be "sacrament". Together with scripture would be the elements let manifest Christ. The Church saw this in Baptism, the Eucharist, etc. Hence we now have what is commonly called as the "sacraments". Included here were different Church rituals.
4. Notice then an evolution in the meaning of "sacrament". But one point became clear too. The whole Church would be sacrament too. If Christ is sacrament of the Father, the Church is sacrament of Christ. Vatican II emphasized this, see Lumen Gentium1 9, 48, 59, Gaudium et spes 45, Ad gentes 1, 5. Christ is the light of the world; the Church, being in Christ would then be light of the world too. Light means manifestation; it means letting appear and revealing. The Church is a visible manifestation of Christ in the world. The Church is "in continuity" with Christ (and not "in same substance"!).
5. As sacrament the Church is similar to Christ. But this similarity has its limit. It is still Christ who saves...Christ and not the Church. Christ is the source of salvation and the Church is "sign" or sacrament of that salvation. Christ remains the original and primal sacrament. The Church is manifestation and communication of Christ. The Church shows the love of God in Christ to the world.
6. Ok, so Church is sacrament of Christ. The Church continues the ministry of Christ. Hence the Church is also sacrament of the Kingdom preached by Christ (see lumen gentium 5). The Kingdom is beyond the Church, this is clear. Yet the Church is "seed" of the Kingdom. This was already hinted in the Old Testament. The nation of Israel was to be light for the nations. God wanted a covenant too with other nations. In line with this, the Church herself would be the "new" Israel also bringing light to the nations (see Heb13/14).
7. We can also see the different ways by which the Church is sacrament through her witnessing. The Church has opposed violations of human rights; she has denounced the inequality found in societies. The Church has worked for the "fraternity" among us (see Ad gentes 4)
8. The Church as sacrament is also evident in her celebrations, notably the Eucharist. In the Eucharist we keep memory of the sacrifice of Christ and we celebrate it among ourselves brothers and sisters to one another. This fraternity is a sign of how we love according to the love of God.
9. The Church as sacrament is also evident in her proclamation of the Good News. The Church connects people to the Gospel; she encourages the seeds of Gospel values among people (see Lumen gentium 17). By proclaiming the Gospel the Church gives meaning to all the work for justice and peace, putting them in a kind of "ultimate sense",linking them in the light of God's plan.
10. The Church is not a sacrament to herself. We did not assemble ourselves. We were assembled by Christ. Hence we are sacrament of Christ. Yes we rely on Christ and the spirit; we are dependent. We are icon of the Trinity. Our history i marked by many blunders; we cannot congratulate ourselves excessively. We do not own the plan for salvation. The Church does not exist for herself. The Church simply announces. The Church simply serves. Yet, the fact that we are sacrament gives us force and vitality. Just think about it: we tell the world about the love of God. Is this not wonderful? Our work of announcing makes u in touch with the questions and pains of people.We defend human dignity. We defend humanity--God's image. By being united with God we unite with others in solidarity. No, we do not hold the key to salvation but we are glad to serve and announce salvation.
The Local Church
1. Let us lump together the whole local Church to include "diocese" and "particular" Church. The local Church is the Church within a locality and culture. Now there is also the "universal Church". All members of the Church form the "universal Church". This is the global reality of the Church. I may be in the diocese of Antipolo or in the diocese of Port Moresby, I am always in the Church. Thus we say "universal". It is the same Church anywhere, in any locality and culture (see Lumen gentium 13).
2. We pray during mass that we believe in the "Catholic" (universal) Church. What do we mean by this catholicity? Well, it can mean something geographical--that is, all Churches everywhere having the same faith. All Churches--dioceses--everywhere are in communion with each other. Catholicity can mean that we all announce the faith to all humanity. Our service is universal--for all. Our Catholicity implies, at the same time, our capacity to announce. We have the competence to lead all humanity to Christ. Today, Catholicity includes ecumenism. The Church is wounded by splits happening in history, such as the Oriental split and the Reform split. By admitting the wound we also admit our union--hence our universality. We would really like to be one with all Churches.
3. The word "local" gives us the idea of "place" or "territory". But this has a theological meaning. The local Church is the whole Church--the universal Church--in a specific place. The universal Church welcomes people in a locality. The universal Church is visible in a place. Remember that the Church is ekklesia, the assembly established by God. The call to assemble is not exclusive of a people in a locality. The call to gather is for all and not just for the people of, say, Antipolo. The baptized are not together because they have the same culture and live in the same territory. They are gathered as Church and not as cultural entities. Thus, in principle, when we say "diocese" we do not mean the Church of Antipolo. We mean, rather, the Church in Antipolo. We say that she is the Church in a place. The Church, in her entirely, takes roots in this place.
4. Recall what happened during Pentecost. At that point the members were gathered even as each had his/her own specific cultural-linguistic features. Yes, each is called without having to give up his/her culture and language. Each is disciple of Christ in his/her proper tongue (see Ad gentes 19). This, by the way, is an illustration of "inculturation".
5. The "particularity" of the Church--the diocese--is her relationship to the world; it is in her dialogue with concrete culture. Yet she is the universal Church within a culture. The diocese is Catholic in a place, universal in a place. The diocese is not part of the universal. Again we repeat, the universal is in the particular. Just look at how st. Paul describes the Church, say, in Corinth. The Church is in Corinth, the Church of God in Corinth (see 1 Cor. 1/2).
6. Each local Church is already full Church. Each diocese is already full Church--with full sacraments, full ministries, etc. It will be absurd to say that there is an "Antipolo Eucharist". The Eucharist celebrated in Antipolo is the Eucharist of all local Churches (see Lumen gentium 26). Each diocese is animated by the same Holy spirit (and it will be absurd to say that Antipolo has its own Holy spirit). Each diocese believes in the same Word of God. Each diocese has the same Eucharist and same sacraments. Each has the same ministries--priests, bishop, etc.
The Universal Church
1. We have said it above that the Church is a communion Church. The Church is one and not of parts. Each diocese is in communion with all other dioceses (see Lumen gentium 13). Each local Church recognizes the other dioceses: same faith, same Word of God, same sacraments, same ministries. No local Church is in isolation. If I go to another diocese and hear mass there I am not in another Church. I will be in the same Church.
2. What then is the job of the Pope? Ok, fine, we say that the Pope is "head" as we read in Matthew 16/18-19. But the Pope is not a solitary figure with a solitary authority. The Pope is Bishop of Rome. Hence the Pope is also a head of a diocese. The Pope is Bishop with other Bishops. The Pope as head serves the unity of all Churches.
3. To appreciate the role of the Pope is to look at the notion of "collegiality". (There are other aspects of "communion" which we shall publish in another post). All dioceses form a "fraternity". This is not just a nice idea; it is also juridical. We see collegiality in an ecumenical council. We see collegiality in synods of Bishops. We see collegiality in regional conferences of Bishops such as the FABC. We see collegiality in the local unity of local Bishops such as the CBCP. Note then that Bishops, representing their local Churches, are united fraternally. Each diocese does not form a "ghetto". Each is concerned too with the life and faith of other dioceses. This is what "college" is all about.
4. All the fraternity of Bishops--their "college"--form to serve the universal Church. They are all in communion with each other and with the Bishop of Rome.
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