Ecclesiology - The church is from Jesus Christ in its sacramental origin

The church is from Jesus Christ in its sacramental origin, in Jesus Christ by its Trinitarian nature, of Jesus Christ with its unique divine dimensions and for Jesus Christ through its threefold ministries.
1. General introduction
God gave a person then a proclamation and then a people. This is the historical and the theological order. God gave first a person, Jesus Christ as the object of faith and the basis of our salvation. The proclamation centers in the person. He is the centre of the message preached. The proclaimed word calls and gathers a people. The people respond to the proclamation of the person. The church is derived from the word o f the gospel and from the Christ who is the word. The oral message about Jesus Christ gathered a people and so created a church.
The church has a mission to the world so far a s it carries on the ministries of Christ. He came to preach and to save the world. From the parable of the sower we know that the seed is the word of god and the field is the whole world. Jesus gave a stroke and the disciples started the harvest at Pentecost. The church has to exercise the same task at the present time of secularism, because man, the object of salvation lives in the world and because the church and the world are ordered to god’s kingdom at the end.
The church is aware of the plan of god and co operates in the establishment of the kingdom through the god given energies that make it an ecclesial institution and causality of grace. While the church knows the purpose of its existence the world strives by itself to achieve truth and justice. It fails though because the absolute good is god himself. The ultimate wisdom is the wisdom of the cross and the salvation of man comes through the divine law of love. Only the church is the animating power that can help the world find its nature and grace. It is by the gospel of Christ and the means of his grace that the church has to renew itself while it leaves in the world and works for the work of Christ till he comes.
1.1 Meaning
The term church come from the Greek word ‘ekklesia’ the called out, the community of believers who experience salvation in Christ. In Hebrew the word for church is ‘qhall yhwh’ the community of the lord. So it’s a community called by god for god and in god. The popular meaning is the people of god ie. The people called out, called together, to be his people, by god himself. The Greek idea of ecclesiology is more Christocentric. Ecclesia appears 114 times in the NT. By St. Paul 46 times it is used.

1.2 Dimensions
Ecclesiology has both divine and human dimensions.
Ecclesiology from above – divine – church is created in the image of the triune community. Also we say church is the body of Christ ie something supernatural. Also we say church is the temple of the Holy Spirit. It is a religious reality.
Ecclesiology from below- human- here we understand church as institution, structure etc. it is a social reality having historical existence and horizontal dimensions. Church is the pilgrim people of god.
1.3 Levels
We can study ecclesiology from different perspectives: looking at from different angles.
1. Subjective- we are the church and we want to study it from within.
Objective – we look it from outside especially the institutional church.
2. Personal - how am I related to the church or what is my role in the church.
Social – I cannot just be personal. Communal dimension. Role of the parish or diocese in a particular situation.
3. Theological- Everything has to be centered on Christ.
Dialogical – about 150 churches. Ecumenical efforts. Need to know the uniqueness of Christianity.
4. universal – all the churches are to continue the mission of Christ.
Contextual – actualize this mission in various contexts by understanding the context.
1.4 Stages
Bellarmine – the first treaty of ecclesiology was written by Bellarmine (1542-1602), a Jesuit. It was in the context of the attack of the Protestants towards the hierarchy and institutional nature of the Catholic Church. According to him church is a perfect society. For him the nature of church is like a pyramid. The climax of his ecclesiology was the time of the end of Vat 1.
Vatican 1
Dogmatic constitution – ‘Pastor Aeternuson,’ the church of Christ 1870. Vat 1 dealt with the role of the church as a guardian and teacher of the revealed word. Vat 1 speaks of the institution and foundation of the church, the power of nature of the primacy of Roman Pontiff, the infallible magisterium of the Roman Pontiff etc. (Christian Faith 818-840).


Vat 11
The context is the Copernican revolution. Biblical, patristic, liturgical, ecumenical studies and missionary consciousness were given importance. There was a shift from ecclesiocentrism to christo-pneumatic centrism i.e. church as an institution to sacrament of Christ, works of the Holy Spirit. From church as a society to church as a communion. Pre Vatican focus on the identity of the church. Vatican 11 and the Post Vatican focus on the mission of the church.
2 Origin - the church from Jesus Christ
Without the raising of Jesus from the dead Christian preaching and Christian faith is futile (1Cor 15, 14-20) more than that without the raising of Jesus fro m the dead the community of believers, the church is meaningless. Only the certainty that the crucified Christ lives on as risen Christ glorified by god gives us the solution to the riddle of Jesus as a person and makes the church possible and real.
2.1 Jesus the founder of the church?
Two opinions – Jewish and catholic
Jewish do not accept Jesus as the founder. Paul is the one who organized the church. Jesus proclaimed only the kingdom of god.
Catholic – a community of salvation was the eternal plan of the triune god. Incarnation is the realization of this plan. Jesus mission was to build up a community of salvation. Church is the outcome of Jesus mission. Theological understanding
Jesus was the founder of the church not like the founder of the congregation. Jesus did not define the boundaries but gave the elements. Church is not institutional but inspirational.
Spiritual understanding.
Congar contributed it. The founder gives life and inspiration to the community.

Founder life
Structure
Gradual growth of the structure and history, life is the primary thing.
Historical understanding
God wanted to save the people of god. God chose Israel as his people to share his divine life with them through different persons, it is also through different events, starts with the call of Abraham, covenant, exile etc. it is also through different stages. One of the characteristics of this ways is already but not yet or there is but not yet realized.
Relationship with Jesus and Israel.
Jesus wanted to continue the same process of the father. He did not want to establish a community that is not like Israel. Eg is the selection of the twelve representing the twelve tribes.
Christ and Church
God wanted to save all humanity so a community of salvation in Jesus Christ, the son of God. This community that is the church is the sacrament of Christ. So church is the sacrament of salvation. Actually Jesus proclaimed the establishment of the kingdom of god. Many responded to it. Church is the historical incarnation of Jesus.
2.1.2 Christ and the Kingdom of God.
Many argue that Jesus is not the founder of the church. Jesus in the gospels always preached the kingdom of god. The signs of this kingdom are
• Miracles and signs
• Forgiveness of sin – by god only
• Table fellowship – Jesus shared meal with the poor
• Parables Mt 13,1-48
• A call for conversion – a radical ‘metanoia’ (Mk 1,15)
• Beatitude.
Jesus himself is the kingdom of god. Jesus wished to found the kingdom of god but there came out the church. Jesus’ mission is continued by the church.
2.1.3 Church and the kingdom of God.
Church and the kingdom of God are not identical, but they are related. There are similarities and dissimilarities between them.
Similarities: Both of them have same nature:
1. Theological: Kingdom of God is the plan of God. Origin and the end of the kingdom is theological. The same is with the church too. Origin, nature and the end of the Church is theological, i.e., God cantered.
2. Christological: kingdom of God is Christ centered. Church is from Jesus Christ, in Christ, with Christ and for Christ.
3. Universal: the kingdom stands for all – for all ages. There is no restriction or limitation for the kingdom. Church also exists for all. Vatican II says that church is the universal sacrament of salvation. But is Church universal today? Church exists for all.
4. Soteriological: Purpose of kingdom: salvation of all – everyone should share the divine life. Church also aims at the salvation of all.
5. Religious: (Religare = to relate). The purpose of kingdom is to relate the humanity with God. Church also has the same mission.
6. Challenging: both are challenging. Radical conversion is a must to experience the kingdom of God. Say ‘no’ to sin and say ‘yes’ to good. The message of the Church also is to live up the gospel value.
7. Eschatological: kingdom is already and not yet.
The founding events and principles of both church and kingdom have similarities. (Christ is not the founder of the Church, but he just laid foundation for the Church.)
1. Incarnation: to establish a community of salvation is the purpose of the kingdom. The message of the incarnation is clear in the nature of the kingdom and of the Church.
2. Election of the twelve: A renewed community. Jesus entrusted the mission to the twelve officially. This is the founding event. The church came out from the life and mission of the twelve.
3. Primacy of Peter. Apostolic succession and primacy of Pope.
4. Church in kingdom parables: parables reveal the mysteries of the kingdom of God. Kingdom parables help to understand the mysteries of the Church too.
5. Sharing juridical authority: at the end Jesus shared his authority with the Apostles.
6. Institution of the Eucharist: To establish a permanent relationship with God and humanity.
7. Paschal mystery: Foundation of the church.
8. Giving of the Holy Spirit: spirit gives energy and it guides the Church.
Differences
Before Vatican II both were identified. So the membership in the church was necessary to attain salvation. According to Vatican II the end of salvation history is not the Church, but the kingdom. Church has a role in the realization of the kingdom. Church is the best instrument for the realization of the kingdom, because it is instituted by Christ.
LG 1, 5: Church is the sign and sacrament of the kingdom of God. Sign is the pointer to something. Church is the pointer to salvation. Sacrament is an efficacious sign. It contains what it means. Christ is the sacrament of God. That means God perfectly manifested God. But Church is the founding sacrament. Church becomes a foundation for the experience of the kingdom of God. It is not a perfect sacrament because of its sinfulness. Church is not the exclusive realization of the kingdom of God. The whole cosmos is the stage for the realization of the kingdom. (The ideal Church includes the whole cosmos. But the present Church is not the exclusive stage for the realization of the kingdom). Church can realize the kingdom 1. Not by its power, but by the power of Christ – through perfect obedience to Christ’s commandment. 2. Not by our institutional structures; but we need the community of faith and love. This is needed for the realization of the kingdom of God. 3. Realize kingdom not with a crusading mind, but with a crucified heart – suffering and sharing. 4. By proclaiming the kingdom by words and deeds 5. Actualize the word of God in liturgy and sacraments 6. Recognize the presence of kingdom and God’s presence outside the Church too.
Church as the Herald and the Servant of the kingdom of God: It shows the difference between Church and the kingdom. Church is not the kingdom; but Church exists only for the kingdom. Church has to proclaim the kingdom through words and deeds.
Proclamation is of three types: Kerygma (by word), Koinonia (by life) and Diakonia (by service). The church serves the kingdom in three ways:
1. By becoming a kenotic Church = self emptying
2. By becoming a serving Church = self giving completely to the others
3. By becoming a suffering Church = self sacrificing.
The Eucharist is the perfect realization of this service. The Eucharist is the best model for the Church to become the herald and servant of the kingdom. The end of the salvation history is not the Church, but the kingdom of God. Church is only a partial realization of the kingdom of God.
2.2 From community to mystery – church of the apostles
2.2.1 Church as a community
Church is the created image of the Trinitarian community. The purpose of Jesus Christ was to establish a community here on earth i.e. kingdom of god. He founded a small community of 12 apostles at first. After the resurrection and Pentecost the followers founded the first messianic community at Jerusalem. It was the church conceived in Calvary born on Easter and manifested on Pentecost.
Members; a limited group of enthusiastic Jews and disciples of Jesus. The community was lead by the twelve, peter as the leader and spokesman of the community. The members of the Jerusalem community went to different places and proclaimed Jesus message.
The church of Jerusalem: the mother church, it was constituted mainly by the disciples. Other members were the first converts from Judaism and Hellenism. The community was lead by peter and others later by the deacons. The members of Jerusalem gathered in the temple for feasts and in the homes for breaking of bread.
The church of Antioch: first community founded outside Palestine by Hellenistic Jewish Christians. Here the believers were called the Christians. Barabass was sent from Jerusalem to the community and Paul of tarsus joined later. They were the leaders. Later the leadership was taken by bishops, deacons etc. one among them was Ignatius of Antioch.
Church of Rome: founded around 40-42 by Jewish Christians Jerusalem. In 1554 AD there was a quarrel between Jews and Christians. Christians were expelled fro m Rome. Later in 61 AD Paul reached the Rome and found a community that had a relationship with Jerusalem community. But in 64-67 there was a persecution by Nero, thus Peter and Paul were martyred.
Characteristics of Christian communities
1. The origin: they originated as the fulfillment of prophetic promises. It also originated as the realization of Jesus’ mission. Also as the anticipation of the eschatological kingdom.
2. Community as organized: there was a move from charismatic nature to an organized nature. In the beginning the activities of the church was depending on the inspiration of the Holy Spirit. Expected parousia. Later they realized that parousia is not happening. This forced them to organize the community. A tension between church from above and church from below or between the action of the spirit and the structure of the church.
3. Nature of worship: they used to go temple for prayers. The new members were initiated to the community through baptism. They gathered together on every first day of the week for the breaking of the bread. They celebrated the faith experience of the risen lord in the liturgical acclamations like Amen, Alleluia, Maranata etc.
4. The community life. Lead life of one heart and one soul (Acts 4, 32-34). The communities were the challenging communities. And ethical movem4nt was there. It did not hand a definitive doctrine, no solid organizational structure but had a communal destiny. Thus they were model communities.
5. Community’s mission. Members of the community continued to proclaim the good news. Also there were tensions because of the cultural and liturgical problems. The apostles faced this struggle by appointing seven deacons. They preached against the temple and Jewish authority and it created tension. Thus persecution is started. Stephen became the first martyr.
Why church h is called a communion of communities.
1. Because they were united in the same way as the risen lord. Had the hope of final community, same bond of charity, there spiritual and material sharing.
2. They had some missions. Apostles shared the mission of Christ with the local leaders. One body and different aim.
3. When one encounters the local church, he encounters the church of Jesus (acts 20,28), Ephesus as gods church. There is only one church, one lord, one spirit etc. but diversity of grace. So church is a communion of communities.
2.2.2 Church as mystery
Community is the visible reality of the church. It also indicates an invisible reality, something hidden within the nature of the church. This invisible reality is explained by the term mystery. St Paul uses it as ‘mysterion,’ the saving plan of god in creation and history. This nature of saving plan is partially hidden but gradually realized (Schillbeckx- already not yet).
This saving plan is fully manifested in Jesus Christ. This saving plan of Christ which is hidden and partially revealed is to be realized in the church today. Thus church is a mystery. Church as the body of Christ is the realization of the mystery. It is with and through the church the triune god realizes the mystery on the salvific plan of god. Thus we say church is the tangible sacrament of god’s mysterion. The means used to realize the saving plan is the koinonia on communion. There are various types of koininia.
1. Theocentric koinonia: communion of god with humanity. Ie triune god gives divine life to humanity.
2. anthropocentric : koinonia among the believers, generosity, giving life to others
3. Ecclesial koinonia: koinonia of the local churches with the universal church.
4. Spiritual communion: of the local leaders of bishops with Rome.
This koinonia is triune in nature. Church is the created image of trinity. The perfect realization of the triune koinonia is realized in the Eucharist.
2.2.3 Basic Christian Ecclesial Communities
(Refer the sheet given by Fr. Puthenveettil)
2.3 From Institution to Sacrament – Church of the Post-Apostolic period
Christ- kingdom
Apostles – community
Post apostles – institution
Church is a historical reality: church is not a myth because it exists in time and space. Its origin goes back to a historical event that is Christ event, and the response given to this Christ event.
Church is a historical reality in its nature and mission. Here the idea of the church is produced and reproduced in the course of history through rites and so on.
This historical reality is a unique reality because there is san encounter between the transhistorical and historical. Church becomes a medium to encounter god with the people and vice versa. This unique reality is expressed in church as an institution.
What is an institution? It has three functions.
• Institution is a group of people
• There will be a permanent authority
• The communication of this authority
2.3.1 Church as a Charismatic Institution
Why church is called an institution?
1. because it is called the community of believers
2. This institution is constituted upon the faith in the risen lord. This authority is communicated to Christ’s representatives. (Mt 28, 20). The speciality of exercising the authority is that it is used in the service to build up the community of salvation.
Where do we see the basic structure of this institution?
At first in the founding of the church. His message of the KG to create a group of believers of salvation. His mission was to proclaim the good news. He gave the save power to the disciple to do the same. The visible authority is seen in the founding events of the church. They are there is a shift from institution to institutionalism. It started with when Christianity became the religion of Rome. Thus clericalism was shifted to hierarchialism. The idea of community was changed to socio political organization of the church.
In the beginning church was a sign of service. Then it became a political organization. It also moved from service and domination. The church defined herself as a perfect society against the reformists. Vat 1 itself defined so. It has all the marks of true society. Christ gave its existence. His will determined the form of its existence and gave its constitution. Church is not part of or member of any other society. It is so perfect in itself because it is distinct from all other society. And it stands above all other societies. So church is defined to be a perfect society.
During enlightenment there was a desire t o go back to the source and origin of the early apostolic life. Church is not a sociological institution why? It has not only a sociological nature because it has a social structure.
Not only sociological mission it has its own social responsibility. But its nature and mission should not be identified with its institution. In fact church exists for true sociological purpose.
Church is not a democratic society.
Church is also charismatic in nature. It is said so because of the Trinitarian foundation i.e. it is created in the image of the trinity. Triune god is the founder of the church.
Because of its Christological nature church is called to continue the life and mission of Christ. Church is the sacrament of Christ.
Pneumatological presence. Holy Spirit is actively present in the community by transforming church into the kingdom of god.
Spiritual governance. Though the church is governed by the laws of sociology it is spiritually governed by the action of the HS.
Because of the eschatological mission. Church is the sign of salvation. Church is both institution and charismatic. Church is a special historical reality because both are from Christ and HS. Both elements are necessary to fulfill its mission here of earth. But charismatic nature has priority over institutional nature.
How to explain these both expressions?
Vat 11 combined it as the sacrament i.e. church as a sacrament, invisible sign. Through natural revelation and supernatural revelation god reveals his sacraments. Both creation and redemption are sacramental. Jesus is the primordial sacrament of the father i.e. permanent sacrament of father.
Why Jesus is primordial?
• In Jesus the love of god is bodily present (Col 2,9)
• Jesus came to reveal fathers love to humanity. This is seen in his public life.
• Jesus is the visible and audible sign to encounter god.
• Jesus is the historical manifestation of the transhistorical logos. He is the efficacious sign of salvation. This salvation is achieved through his death and resurrection. So he is the perfect revelation of the father. He is the primordial sacrament because he is the perfect mediator.
Mediatorship in two ways.
• Descending mediation
• Ascending mediation.
2.3.2 Church as a sacrament of Christ. How?
1. By being an efficacious and visible sign of Christ. This redemption must be concretely realized in the celebration of the Eucharist of the daily life.
2. By actualizing Jesus’ mediation.
Church has two kinds of mission.
• Descending mission – church is the world to reveal the liberating love of god to all. This liberating love must be presented through the prophetic, priestly and kingly functions.
The pre Vatican documents always put the priestly function first but Vatican 11 put the prophetic function.
• Ascending mission – church has to bring all mankind to a life of faith. Church has to lead the people to worship true god. Here the church is also called to establish the kingdom of god.
3. By its historical manifestation. First manifest the spirit of Christ that the spirit of Christ is always alive in the community (acts 2, 33). Second, historically manifest the love of Christ. It should not be by commanding or preaching or by adding love to the structure laws etc. But manifest the love of Christ by our life. Jesus manifested it by his death. So church has to die for the poor and the oppressed.
4. Seven sacraments concretize the historical manifestation of Christ. In it we have the immediate access to salvation, on to the spirit of Christ. Church is the sacrament of the Holy Spirit. Thus church is called the spouse of the Holy Spirit.
What the church has to do to be the sacrament of Christ?
1. It should be a kenotic church i.e. self emptying church. (Mt 5, 3: Lk 4, 18). Church of the poor is clear in the early Christian communities. Now there are a lot of charitable institutions. Therefore now church is for the poor. That is a preferential option for the poor. (LG 8; 42, PO20, GS72).
2. It has to become a servant church. Jesus became a servant to the fellow beings by submitting his will to the father. He showed perfect obedience and become perfect sacrifice through death. Today church is also called to be a servant. First of all service at the world, not by becoming a slave of the world but by being an instrument of peace and justice. Sometimes this service is through a prophetic criticism.
3. By becoming a suffering church. Jesus saw suffering as the means to establish the KG and to redeem the human begins. This suffering took him to the cross. This church has to share in this suffering of Christ.
4. Ecumenical church. Christ is the greatest unifier. He brings the unity of the one god here on earth.
2.3.3. Church is the universal sacrament of salvation.
God had a salvific plan. And Christ came to fulfill this plan through his death and resurrection. Thus Christ is the sacrament of salvation. Now church has to continue the salvific plan of Christ by the early four points i.e. kenotic suffering etc. The members of the church have to experience Christ that church has to become the life, mission and means of salvation. In the history salvation was limited to the church alone.
Cyprian: baptism is necessary to attain salvation. No salvation outside the church.
Justin: activity of the logos is wider than the church. He was more liberal.
Augustine: church alone is the body of Christ. Holy Spirit does not vivify anyone outside the church. Hence those who are outside the church do not have the Holy Spirit.
4th Lateran council: there is one universal church of the faithful outside which no one is saved.
St. Thomas Aquinas: no salvation outside the church.
Boniface 8th: for salvation it is absolutely necessary that every human creature is subjected to the roman pontiff.
Council of Florence: the holy catholic church professes and preaches that no one remaining outside the church not only pagans but also Jews can become partakers of eternal life.
Vat 1: there are people who are ignorant of Christ and church. They should not be condemned. Because Christ’s salvation is for all. At least one should have the baptism of desire. (LG16, 14 SC5 AG1 GS45-48)
Some Christian perception salvation is universal and Trinitarian. Salvation is from god and it is for all.
Is salvation ecclesial? – Church is in god through Christ. Salvation is only possible through Christ.
Whether church is necessary for salvation?
1. Salvation intra ecclesial: God’s salvation in Christ is fully experienced in the church because it is the specific community of the saved. Christ’s himself instituted this saving community. This saving experience is fully manifested in the Eucharist today. Thus church is called medium of salvation. Here we have to be inside the church to be saved.
2. Salvation is extra ecclesial: for them Gods salvation is for all. God’s salvation is not the monopoly of the church. For them the KG is important. People of peace and harmony are people of salvation or KG. They have implicit expression of faith in Jesus.
3. Salvation is tota ecclesia : church is to be sign of salvation for all. Because it is a sign instituted for all. It is also instrument of salvation. Church is the primordial sign of salvation i.e. church receive salvation from the triune god.
3. Nature – the church in Jesus Christ.
3.1 From the father as the people of god
3.1.1 Salvific history of the people of God
It stresses the relationship between Church and God. God created everyone in his image and likeness, because God wanted to have his own people to communicate his love. The purpose of the creation of man is to form a people of God. But there came the fall – the people of God were separated from God. The original purpose of God was broken by the fall of Adam. Then comes the Old Testament. In order to build up the people of God, God again takes initiative. He interfered in the history. Through the people of Israel God wanted to save the whole humanity. Israel literally means God Reigns. This also implies the membership of a nation and of a religion. It is a sacred name of those who are chosen by God. Israel indicates a close relation between God and the people of Israel. Gen 12, 2 – 3: to create a new people of God through Israel – a people chosen by God and for God and to live in God.
Ex 6, 6 – 7: the title ‘people of God’ is well expressed here. By calling Abraham God started creating a new people of God. There was a covenantal relationship between God and Israel. The only demand to the Israel was ‘to be always faithful to the covenant’. But they often failed in remaining faithful to the covenant. Prophets came to remind them to become faithful to the covenant with Yahweh. Gradually the ‘people of God’ concept expanded with the New Testament. All humanity have to be people of God. By choosing the people of Israel God aimed extending salvation to all. But they did not succeed much. But in the New Testament the kingdom extended even to the gentiles. There is an intimate connection between new Israel and Old Israel.
1Pet 2, 9 – 10: People of God Reference is found here.
1Thess 1, 4: God chose the people. The act of choosing is done in the New Testament also. The first people chosen by Jesus are from the members of Israel. Theologically both people have same identity – called by God and having the same end.
New Testament is the renewed people of God. New people of God are not by the law of the flesh. They are the people of God by faith in Christ. Christ becomes the core of the people of God.
The conditions for membership in the new people of God:
1. One has to profess faith in Christ. 2. There must be a radical conversion (Metanoia) through baptism. 3. Prayer life – a religious Koinonia. 4. Social Koinonia – sharing 5. Meal aspect – Eucharistic communion – coming together to celebrate the Eucharist. 6. the aim of the new people of God is the kingdom of God. 7. New relationship.
The people of God in the New Testament is mentioned only once (1Pet 1, 10). But this idea is seen many times in Paul using different images and concepts.
There is both connection and difference with regard to the Old Testament people of God and the New Testament people of God. There is a progress in it.
With the fall of Jerusalem in 66 – 70 AD, the concept of people of God was divided into Christians and Jews. There was a conflict between Jewish Christians and the gentile Christians. This also caused the fall of Jerusalem. The centre of the Church was shifted to Rome. With the Edict of Milan the separation intensified. Church adopted a juridical system and became a state religion. A hierarchy came up in the Church due to the juridical structure. People of God were divided into clergy and laity.
During the age of monasticism there was a more awareness of the role of the laity. Luther came up with the idea of the people of God – there is only one people of God, avoiding the dualism of clergy and laity. Reformation aimed at eradicating this dualism.
Later in Catholic Action (a movement which promoted the sharing of responsibilities of priests and laity) laity was asked to participate in the activities of the clergy.
Before Vatican II we had two types of Ecclesiology: 1. Text book Ecclesiology, which stressed the institutional dimension 2. Progressive Ecclesiology, which stressed the people of God dimension of the Church. This was held by the reformers. Both these types influenced Vatican II.
3.1.2 People of God in Vatican II:
The council taught that
1. All are created to be the people of God. 2. All Catholics are people of God. There is no division between clergy and laity. 3. All other Christians are called to be the people of God. 4. All non Christians also aim at becoming the people of God.
Vatican II gives more importance to the mission of the Church rather than the identity of the individual (such as who is a priest, who is a lay person etc.). Laity also has an important role in the Church. Since Church has a sacramental role Church has to take a special responsibility to create the kingdom of God.
From the concept of the people of God Congar developed a Total Ecclesiology. According to this all are equal. We have to give preference to communion than participation. The preference is for mission than identity. The greatest one is the one who does his mission well. Lay people also are full members of the Church.
Popular Church of liberation theologians: The importance of hierarchy is negated. All are equal. Too much emphasis is given on equality of the faithful. Church is of the people. People of God concept was misunderstood to an extent. Synod of 1985 was convened to discuss this problem. It said that we need not one image (people of God) of Church only, but also the image of Church as the body of Christ. The synod tried to bring back the hierarchical structure of the Church.
Synod of 1987 stressed the importance of the laity.
Synod of 1990 emphasized the importance of both clergy and laity. Priests and laity together are called the people of God.
Evaluating the image of the People of God
Positive Elements
1. The continuity: People of God image is continuing from the Old Testament to the New Testament. They have same mission and nature.
2. This is more God centered. A good relationship with God. There is a special awareness of this.
3. People centered. This image can unite clergy and laity.
4. Equality over diversity. Equality in fulfilling mission.
5. A better relationship. This image helps us to have a better relationship – between laity and clergy, between universal Church and the local Church. This is also good for ecumenism and dialogue.
Negative Elements:
1. Tendency of Pluralism. We avoid the image of God. We need other images also to understand the nature.
2. Pluralistic Tendency: Due to over emphasis of priesthood of clergy.
3. Clericalisation of the Laity: Anybody can be the minister of even sacraments according to this.
We have to compliment the image of people of God with other images, so that we can have a better understanding.

3.1.3 The church and the Jews: One people of God
There is a spiritual link between Jews and Christians: Those who believe in Jesus are the sons of Abraham. The Jews were the medium to get the Old Testament revelation. They have an important role to convey the revelation from the Old Testament to the New Testament. Old Testament is a preparation to the New Testament. Jews must be respected because they are the first privileged group. The physical body of Jesus came from Jewish background. His first disciples are also Jews. So Jews and Christians should have a respect to each other, because we have a common patrimony.
3.2 From the incarnate Son as the Body of Christ
This shows Church’s relation to Christ. It also shows the relationship among the Christians. It is St. Paul who used this image – Christ as the body of Christ. In the Old Testament we do not see any such reference.
Body has two meanings. 1. A kind of organization (General body; body of soldiers etc.) 2. A living organism (human body, animal body).
Body of Christ: 1. Historical body of Jesus
2. Risen body of Jesus
3. Sacramental body of Jesus (Eucharistic body)
4. Mystical body of Christ (Ecclesial body)
Only a few people had access to the historical body because it was limited y time and space. All people have access to the risen body of Jesus. Eucharistic body has a more personal dimension. Ecclesial body has a communitarian dimension.
3.2.1 Biblical concept of the body of christ
The Church originated shares, experience and lives in the body of Christ. 1Cor 1, Rom, Eph, Col etc. speak of Church as the body of Christ.
1Cor 1, 16: the first usage of Church as the body of Christ. Division in the Church: in order to emphasis the need of unity St. Paul uses this image.
St. John also uses this image indirectly: as ‘wine and branches.’
Acts 9, 4: ‘Why do you persecute me?’ this also is an indirect reference to Church as the body of Christ.
The image of the body of Christ was later developed by St. Augustine in 1947 Pope Pius X’s encyclical Mediator Dei presents Church as the body of Christ. LG also calls Church the body.
Paul uses ‘body’ in Jewish and Greek background. Jews understood body as a living person – having relationship with others or who is open to others. In Greek sense body is a living organism – having internal or organic relationship within the members of the body. Paul uses both these meanings to explain the body. Jewish meaning is used to emphasis the relationship between Christ and the Church. The Greek meaning is used to refer to the relationship among the members. (1Cor 12). All members are united in one body and all of us are equal. All receives life from the head (Christ). We share the life of the risen Lord through baptism and Eucharist.

3.2.2 Theological Understanding of the Body of Christ (based on Paul)
1. Personal Communion with Christ: This is an incorporation into Christ. We are sharing the life of the risen Lord. Life in Christ is a gradual process of incorporation – a Christification. We have to make communion with Christ because he is the head of the body. (Col 1, 18; Eph 1, 22; 5, 23). Each Christian is invited to have a communion with Christ the head, from when the Church originated. Church and Christ are intimately related. We take life from the head. He is the source of eternal life. He is the basis of our unity.
How to have a relationship with this body. 1. By faith: An explicit expression of faith is needed. 2. Through baptism 3. Through Eucharist: Participation in the Eucharist to have a growth in this communion.
From personal incorporation to communitarian incorporation: we have an ecclesial union based on union with Christ. It is not sociological or organizational union, but an organic unity – body of Christ. Christian community is the body of Christ. They are one body, not separated bodies. (1 Cor 12, 27; Rom 4, 12). All the members have different gifts and charisms – they are united in Christ. All will have to function fro the growth of the one body: live in Koinonia. Serve the building up of the Church. Sharing for the building up of the Church. The pain of one part of the body should affect me too.
Church as the Mystical Body of Christ
Paul had an understanding of the mystical body; but he never explicitly speaks of the mystical body. Till the Middle Ages the body of Christ was understood as the historical body, the Eucharistic body or the mystical body and the Ecclesial body. From the middle ages there came up a shift. The concept of mystical body was shifted to ecclesial body. Pan Christianism taught that Christ is the extension of the physical body of Christ. In this situation the mystical body was applied to the Church. The reformers considered the Church as a hierarchical body: an organizational body. This also compelled to uphold Church as the mystical body. There is both a divine and human dimension in the church. Mystical body implies both divine and human (Mystical = divine; body = divine even though it cannot be divided).
Bellarmin is the one who first identified the ecclesial body with the mystical body, in the context of reformation. Reformers believed only in invisible Church. Church based on faith alone. They identified this invisible Church with the mystical body. This mystical body is more or less like the physical body of Christ. This invisible Church (of faith alone) alone will be saved.
It is in this background we can better understand the Catholic understanding of Church as the mystical body. When reformers said that there is only invisible Church (mystical body) the counter reformers said that Church is the visible hierarchical society. It is not purely invisible, nor like a physical body, it is deeper.
3.2.3 Magisterial teachings of the mystical body of christ
Pope Pius XII wants to explain the reality of the Church as the mystical body. He incorporated two ideas: 1. Interior reality of grace, 2. Role of the Holy Spirit (in his Mystici Corporis).
In his Mystici Corporis he says 1. Church is a body: hierarchically structured and it is a society. 2. it is not a simple body, it is the body of Christ. Because Church originated form Christ. Christ is the head of the Church; the source of life; unity of other members. Church is a sustained an grown through the sacraments. 3. Christ is the Saviour of the Church.
Human and divine dimensions are combined in the Church. Human = structure etc. Divine = it is Trinitarian.
Church is the Mystical body of chirst. This is to be distinguished from other bodies. It is not purely a natural body. It is not a moral body (not the union of ideals or ideas). It combines both internal and external of Christ. It is natural, moral, spiritual etc. it combines both human and divine dimensions of Christ. The concept ‘mystical’ combines all these realities of the Church. The mywstical union with Christ is through grace. Mystical union among Christians is through charity.
Pope then says that Church as the mystical body of Christ is perfectly manifested in the Roman Catholic Church. No other Churches or communities are identified with the mystical body of Christ. An explicit membership in the Roman Catholic Church is a must to be saved. It is a rigid position. The encyclical gives the principles of the membership. There are actual members and potential members. Actual members or real members have to fulfill three conditions: 1. Unity of faith: Profession of faith in Christ. 2. Valid baptism 3. Hierarchical communion with the Pope. When these conditions are fulfilled we become actual members of the Church. (Vatican II shifted these conditions: The possession of the Holy Spirit also was considered as a condition. According to the former even a sinful catholic can be the member of the mystical body of Christ, but to any non catholic, because they have no communion with the Pope.)
The potential members: All non Catholics and all those who possess grace. These conditions are more strict and juridical.
Vatican II (LG 7): Church as the mystical body of Christ. Vatican considered the understanding of Pope Pius XII as rigid and juridical. Vatican II second rejected the identification of the Roman Catholic Church and the mystical body. Instead of membership incorporation was given importance. (It is more a theological understanding rather than a juridical one). Christ builds up this body and shares life to this body through sacraments. Holy Spirit is the soul of this body of Christ. The intimate relationship between Christ and the Church is the central point of LG 7. Church is founded by Christ. He is the head of this Church. The union of the members to the head is by sharing divine live. Sharing 1. By baptism through which everybody is incorporated into the body of Christ. 2. through Eucharist: building up the Church. In baptism it is individual incorporation. In the Eucharist it is communitarian incorporation.
The unique Church of Christ with Peter as the visible head “subsists in” (LG 8) in the Catholic Church. Most of the elements are found in the Catholic Church. “subsists in” also indicates that other Churches and communities are also in different degree the mystical body of Christ.
The conditions to be the member of the mystical body of Christ are possession of the Holy Spirit, baptism (public expression of one’s faith) and hierarchical communion. The incorporation to the body of Christ can be 1. Perfect- when all three conditions are fulfilled 2. Imperfect – when any of these conditions are not fulfilled. These conditions are I view of ecumenism and these are given explicitly in UR. So they are more in view of Ecumenism. This also gives possibility of inter religious dialogue.
Incorporation
1. Organic incorporation: Everyone who is animated by the Holy Spirit is incorporated into the body. This animation by Spirit is manifested today in the reception of baptism. This is to stress the unity of the members. The people of the Old Testament, having animated by the Spirit are members of the mystical body of Christ. It also includes all those who are in the purgatory and the blessed ones in the heaven. Organic incorporation is more of charismatic nature.
2. Juridical incorporation: it is more institutional or hierarchical.
3. Participatory incorporation: it is the view of Vatican II. It combines both charismatic and institutional dimensions. A valid baptism is a basic requirement to incorporation into the body of Christ. The incorporation becomes full with the acceptance of the Papal office.
Organic incorporation has similarity with the views of Thomas Aquinas. Juridical incorporation is of Pope Pius XII. Participatory incorporation is of Vatican II.
Evaluation
There are positive and negative implications of the Church as the body of Christ. Positive: 1. unity of all the members in difference – all are one body of Christ, but different members. 2. All the members are to be active and members must respect each other. 3. Role of the Holy Spirit: there is only one Spirit and everyone is animated by the same Spirit – it leads to unity and growth. 4. It is more Christological, based on incarnation theology. 5. Mission of the members is emphasized rather than their identity. 6. it speaks about hierarchy. 1 Cor 12, 27 Different types of ministries 7. This image also speaks of life in the Church – having an intimate union with Christ. 8. it speaks about communion of the Church.
Negative: 1. the Christological dimension – it is understood in an organic sense. It is good to explain the relationship between Christ and Christians and among Christians. But it is a block to ecumenism i.e., it says there is only one mystical body and that is Roman Catholic Church. It is a block to the inter religious dialogue too. The people of God image is much broader. 2. This image emphasizes hierarchy mere as an institution. But Church is a charismatic institution. 3. Because of the emphasis on hierarchy there is the passivity of the laity. 4. The role of the Holy Spirit is not well explained. 5. More organic relationship to the body of Christ is emphasized.

3.3 From the holy spirit as the creation of the spirit.
3.3.1 The Holy Spirit and the church: bible and tradition.
In the OT
Holy Spirit was present in the act of creation. Spirit was active in the constitution of the people of Israel and also in the covenant.
In the NT
In the life and mission of Jesus – at birth, at baptism, at preaching, at sacrifice, at resurrection.
Spirit in the ecclesial community.
Here spirit is understood as a creator starting with the Pentecost.
Church and the spirit – Eph 2, 17-22 (the whole universal church is related to spirit) I cor 3,16. Particular churches are related to and created by the Holy Spirit. I Peter 2, 5 each baptized person is created by the Holy Spirit.
In the tradition (church and spirit)
• fathers show different terms to show the relationships
christification, divinization,spiritualization, trinitification all these show dynamic nature of the spirit.
• Fathers also use the word ‘epiclesis’ to explain the invocation of the Holy Spirit in the liturgy.
• The early catholic creed reads like: I believe in the Holy Spirit and the holy Catholic Church.
• Iranaevus refers explicitly to spirit ‘where the church is there is the spirit of god and where the spirit of god is found there is the church and all gods’ graces’.
• St. Augustine sees Holy Spirit as the soul of the body of Christ.
How spirit is related to church according to Vat 11.
HS is spoken of as the sanctifier, guide, unifier, vivifier.
Post conciliar theologians and the HS.
They developed a pneumatological ecclesiology. It is on the basis of the John Paul 11’s document ‘dominicum et vivificatum’.
3.3.2 The Holy Spirit and the church – theological reflection.
Its theological insights are
Identity – creation of the spirit.
Mission – church is charismatic in nature.
Between church and the spirit – they are not identified and opposed rather church is the sacrament of the spirit on the epiphany of the spirit. The spirit precedes the church i.e. spirit exists even before the church.
How spirit builds up the spirit.
• Through the word, through the written, spoken and heard word. Word of god becomes then a sacrament through which we encounter god.
• Spirit acts through liturgy. Through epiclesis the liturgical actions become the actions of the risen Christ. Through all the sacraments spirit sanctifies and transforms each believer.
• Through charity. Spirit enables us to love our neighbor.
3.3.3 The church is charismatic.
Charisms: different charisms are given to us. These can be given permanently for the fulfillment of the ministries. They are given temporally to fulfill a specific mission.
Charisms positively are the free gifts of god and given for the building up of true church. Negatively charisms are not privileges deserved to some members but given to all members.
Charisms are not extra ordinary because they are given in ordinary way, ordinary life to build up the church. They are not uniformed not fixed, but varieties of charisms are given to different persons in different degrees.
ICor 12, 2-14 speaks of different charisms. Rom 12,6ff, Eph 4,11ff, ICor7, 17ff.
Mission to the twelve is the special charisms.
Dimensions – the church of Jesus Christ.
4. Dimensions – the church of JesusChrist There are four qualities of the Church. They reflect the essence of the Church, helps us to understand Church in a better way. They also differentiate Church from other societies. They are the essential qualities of the Church. Church cannot exist without these qualities.

4.1 CHURCH IS ONE - Ecumenism
Jesus Christ only found one church. Then why there are so many churches? Every church claims that they have their origin from Christ. (There are about 30000 churches are there.) . Do these churches have real communion. Is this communion only spiritual or visible? Is it possible to have such a communion?
“Unity’ in Bible: The unity in triune God- immanent trinity. Unity is perfectly seen. Economic trinity- multiplicity is seen- three act specifically. The communication of God is through multiplicity. Oneness is manifested in the relationship between man and God- through different acts. Such as creation, election and liberation. The purpose of this communication is to be create one people of God.
4.1.1 Unity of Christ’s church.
In the New Testament: Jesus Christ is the one mediator who united God and humanity- one person two natures. It is oneness is manifested through two natures.
He is one with the Father, not only in substance, but also in love. In the son there is a unity between human and divine natures. This is more manifested in the unity in his life and mission. There is no dichotomy in his life.
He is also a perfect mediator between God and man. The perfect unity in triune God is perfectly communicated through the person of Jesus Christ. He is the one who can lead the humanity to unity.
Jesus had only one mission- the establishment of the kingdom of God. The ultimate object of this mission is one community, to bring everyone under the same flock.
Church in the New Testament: The term ‘ecclesia’ is used indifferent sense – for the universal Church, local Church, a small community gathered in a family etc. This means that all these belong to the one Church. 1 Cor 1, 10- 13: Division in the Church: Paul says Christ is the only foundation of the Church. 1 Cor 12: There is only one Spirit though there are different gifts. The one Spirit is the source and inspiration of the Church. Gal 3, 27 – 28: all are one in Christ. There is no question of difference in sex, race etc. Rom 12, 3 – 8: One body having different functions: This also indicates that we are called to be one Church. Acts 2, 42: Life of the early Christians: One in life and worship – a spiritual and social koinonia. Eph 4, l1 – 6: We are one body and one spirit. We have only one law, one faith and one baptism.
The early Christian community is the model of this unity of the Church. There are three levels of unity. 1. Unity of Faith: Faith in Jesus Christ. 2. Unity of worship: There was only one baptism and Eucharist. 3. Unity in leadership: The Spirit leads the Church through different persons; there is only one leadership.
The division in faith is heresy. It is the denial of a dogma. Dogma is a part of revelation and hence it cannot be reformulated. The content of the dogma remains the same. Heresy is also a false interpretation believed as truth. In the past most of the heresies were Christological. Now they are more ecclesiological. Theologians say that heresies are not completely wrong; they help the Church to deepen our understanding of the dogma.
The division in faith leads to division in worship and leadership, which is called schism. (Schism means separation). Papacy is the visible leadership of the Church. We can deny the papal authority directly or indirectly. If it is direct then a separation takes place. Also we can deny the papal authority by our actions.
4.1.2 Divisions in the Church
Divisions are due to faith, worship and leadership. Church has to realise the triune communion in the world. So separation in the Church is a scandal to the world.
Catholics say that the unity must be in both levels: in visible and in invisible levels. As Christ and the Father are one, so in the Church also there is an invisible unity. Besides, unity in worship (visible unity) also is needed. The invisible unity is to be manifested in the visible level too. Visible unity means the acceptance of Papacy. The Orthodox stresses on the spiritual union. Be united in love and fellowship. But they do not stress on diversity. The Protestants unity means unity in invisible level only. There can be diversity in visible level.
4.1.3 Restoration of Christian Unity: Ecumenism
Unity does not mean uniformity. We can have different stresses. But the content must be one ad the same.
Levels of Unity: Historically we have to accept Petrine ministry. Theologically also it is said that papacy is divine will, originated from Christ. Those who oppose this say that it is only human in origin. The authority is given to all disciples according to them. Canonically pope has the supreme power. But it is exercised collegially with the Bishops.
Unity in Ecclesiastical level: Unity in the Church.
Ecumenical Unity: Unity with other churches. It has three levels: A. Ecumenism to Rome: by other (Protestant churches), B. Ecumenism in Rome (which began with Vatican II), C. Ecumenism form Rome – a positive attitude towards to WCC etc.
Eschatological Unity.
4.2 CHURCH IS HOLY - Renewal
In Hebrew the term ‘katad’ means to separate. Real holiness means ‘separation from sin’ and separated for God (consecration). (Sin of commission and omission).
Who is a saint or holy person? He is the one who makes goodness attractive. Holiness is perfectly seen in God. Holiness derives from ‘unity’, oneness. Sin- lack of love= selfishness. In triune God there is no selfishness. There is perfect sharing of love or complete self gift. The love in triune God- love within the triune God = immanent; this love also extended love without. –Love of triune God shown to the humanity – through natural and supernatural revelations. Christ is the one who revealed this communion of the triune God.
God is holy (Ex. 19, 5-6). God wants to extend this to the people. That is why he chose them. Christ is the real manifestation of the holiness of God – perfection of holiness= in the perfect self gift to God in obedience and to humanity in service. So Jesus is totally sinless. There is real love in Jesus, to God and humanity. Jesus is the new Adam who related humanity to God in love through his sinless life.
Jesus is the perfection of holiness. He is sinless. He is separated from selfishness and he could give himself completely to God in obedience and love and also to humanity. He could share all what he has and even himself. The old Adam led humanity to sin through disobedience. The new Adam liberated us from sin and enabled us to love God and humanity. He is the manifestation of holiness. He is also the source of holiness, in and through Jesus God can make the whole humanity holy. The best means to experience his holiness is the Eucharist; the Eucharistic life. Basing on this we can say that church is holy.
4.2.1 Holiness of Christ’s church
Church is holy because it originates from the Triune God, who is perfectly holy. By the very origin church is called to be holy. Church is the creation of the Holy Spirit.
Objectively speaking church is holy. But subjectively it is a pilgrim church. All Christians are called to holiness. We have not yet became fully holy, both sinfulness and holiness are there in the church because it ha s both human and divine dimensions.
Pre Vat –holiness is more personal rather communitarian. But the present is different. Communitarian aspect is emphasized. All are called to holiness.
Pre Vatican – for the ordinary people the means to holiness is the observance of the commandments. For the extra ordinary people the means to attain holiness sis the evangelical counsels- poverty, chastity and obedience. Observance of them is the means to holiness. But vat II – through baptism all people are called to holiness. There is only one holiness and one way to holiness – charity: Love of God and of neighbour
Church is called ‘communion of saints’ because it is sacrament of Christ, because it is the sacrament of Christ. All have the ability to become holy. Every member is called to holiness. Church is the temple of Holy Spirit. Through incarnation Christ manifested that the whole world can be sanctified. Now the holy spirit constantly renews and sanctifies the whole world with his gifts and charisms.
Reception of the sacraments is a means of sanctification. Listen to the word of God and do works of charity for renewal. Vat II invites us to become holy and also reminds us of our sinfulness.
4.2.2 A Holy Sinful Church
Sinfulness – within the church – of the members, leaders, in the ministry etc. outside the church in our attitude, in our lack of commitment to justice etc.
A constant renewal of church is needed. The holiness reveals the real nature of the church. The sinfulness hinders the true nature of the church.
4.2.3 Renewal and Reform of the Church
Church is a pilgrim church. It is not fully holy; but in the process of becoming fully holy. It needs a constant conversion. Conversion of elimination of selfishness.
Signs of renewal : simplicity of renewal , commitment of life, self emptying life, persecution and martyrdom.
4.3 CHURCH IS CATHOLIC - Mission
Kathlicos = oriented to the whole, open to the all.
The term Catholic is used by the fathers. It is Ignatius of Antioch who is used this term for the first time. Where ever there is Jesus Christ, there is the “Catholic church”. Ignatius.
Catholic has different understanding:
1.) Catholic means authentic; church is Catholic because it is truly founded by Jesus Christ.
2.) Catholic means universal: church has perfect relation to God; it originated from triune God. Church also has a horizontal relation also.- with the local churches. A church that is oriented to the whole humanity.
3.) Catholic is used as opposed to their heretical and sectarian communities.
4.) Catholicity means communion with all the churches – both sacramental and hierarchical communion- communion with the bishop of Rome also is important to become a Catholic.
5.) Catholic means fullness – church is Catholic because it teaches the fullness of doctrine. Church extends salvation to all. Church is Catholic because it possesses all virtues.
Catholic means ‘that which exists for the whole’ or that exists for all; which exists every where and always.
Church is to be Catholic spatially too. That is why we do missionary activities .church has to spread all over the world. Temporal catholicity also is important = church has to exist for all times.
Church extends salvation to all; it enables all people to have a perfect communion with God.
Theological basis of the catholicity of the church
Salvation history is a mixture of particularities of persons and universality of mission (salvation). The mission and universality is to extend the love of God to whole humanity.
Dimensions of catholicity
1) Catholicity from above. It is something supernatural. It is gift to humanity. It is something transcendental in its nature. But in history the catholicity is manifested through particularities and particular persons and events. But through these particularities God aims at universality. Incarnation is the perfection of particularity and universality.
2) Catholicity from below: When God extends his love the whole humanity has to respond to God. Church as the people of God, body of Christ and temple of the Holy Spirit is the best instrument to help the people to experience the catholicity of God’s love.
3) Catholicity in breadth: We have to extend the universality of the love of God in a geographical sense. Here comes the relevance of missionary work.
4) Catholicity is eschatological: Catholicity is fully realised in the realisation of the kingdom of God. We are still in the way to that.
Means of Catholicity
1. Communion with God in Christ: Here we realise that our ministry is for all; we will not confine our ministry to a few people.
2. Communion with the Church: Local Church must have a communion with the universal Church among the local Church. The local Church is a liberated and liberating community.
3. Communion with non Catholic Churches = Ecumenism. Working together would intensify the catholicity of the Church.
4. Missionary Activity: The sacramental life enables people to attain catholicity. It enables us to extend the love of Christ to all.
Institutional structure is another level of missionary activities. Charitable works through the institutions to all people and thus the catholicity also is expanded. A special communion with the poor and the oppressed is a must now. People of God are oriented to the whole humanity - to improve all.
Catholicity of the Church is not understood as universal organisation.
4.4 CHURCH IS APOSTOLIC - Ministry
Apostolic means “Like Apostles”. The mission of the Church is the mission of the Apostles. Church originated form the Apostles – from the Apostolic experience. The life of the Church is similar to the life of the Apostles. Church is faithful to the Apostolic experience in her teaching. Church has the succession of power from the apostles.
Apostle: According to the Acts an apostle must be a witness to the resurrection, must be accompanying Jesus during his ministry. With regard to a later Christian these conditions cannot be fulfilled. So this is very narrow. According to St. Paul an Apostle must have seen the Lord. He must have received a commission form the Lord. His mission is to be confirmed by signs and wonders (2 Cor 12, 12). These conditions are much broader. According to this it is possible even today. According to this we can say that an apostle is the one who is sent by God for a specific mission.
Jesus Christ is an Apostle
Christ has witnessed the Father. He has received a specific mission from the Father. His mission is confirmed by signs and wonders. Jesus Christ is the perfect apostle. His apostolicity is perfect. His mission also indicates the perfection of his apostolicity. He communicated the mysteries of God to man. His mission was perfectly confirmed by signs especially be his death and resurrection. With regard to the other apostles the wonders and signs are extrinsic (something outside the person). But in Jesus this is intrinsic (the very person himself is the sign). In this sense he is the perfect priest too – the perfect mediator.
Connection between Jesus and the Apostles
Jesus called the apostles ‘to be with him’ or ‘to see him.’ They were given a mission that is uniquely related to the kingdom of God. They were sent out with this mission. He set an apostolic college of the twelve. He trained them in a specific way. Peter was appointed the head of this apostolic college. In the second part the apostles were sent out by the Lord for a specific mission.
Church is Apostolic
Church has an Apostolic Foundation. Church is an apostolic community; it has its origin and continuation from the apostles. There was the direct link with the apostles’ community. The church also has apostolic tradition – the teachings of the apostles are continued in the Church. The apostolic succession is there in the Church. The power communicated to the apostles is handed down to the successors.
There is a difference between pre and post Vatican II. In the pre Vatican period the hierarchy is considered to be apostolic, i.e., there is a direct link with the apostles. With Vatican II the whole Church is considered to be apostolic. Apostolic office is only a sign. The essence of the Church is apostolic. The whole Church is sent out. The full participation in the mission of the Church begins with baptism. Formerly it was thought that it is through Ordination. Through baptism all invariably participate in the ministry of Jesus. So all have the responsibility of continuing the ministry. So lay people also have to be integrated into the mission of the Church. The difference is only in office, but not in essence.
4.4.2 Various ministries in the church
God in the history intervened through different people, through prophets, priests and kings. This three fold ministry is very evident in the Old Testament, Christ event and in the ecclesial life today. Today we have to fulfill our mission through these ministries. Christ is the perfection of these ministries. In him all these ministries are seen. So he is the perfect mediator and perfection of revelation. He is the perfect prophet because all the Old Testament Prophesies were fulfilled in him. Besides Old Testament prophets spoke for Christ. Jesus is both the proclaimer and the proclaimed. Word and deed are completely united in him. He is the perfect king or leader. His is eternal kingdom. His power was for service. He leads the people through the way which is he himself. The end also is he himself. He is a perfect king because he serves both God and man. I the Old Testament priests offered sacrifices. But Jesus himself is the priest – the offered and the Offerer.
The Church also has all these missions: Church has a prophetic vision. Church as the duty of proclamation and evangelisation. Proclamation is within the Church – to understand and interpret the word of God. All the Christians are called to be prophets. Evangelisation means proclaiming the word to the whole world.
What should be the manner of this prophetic life? In Jesus we see he denouncing the evil in the society and announcing the good news. Both denouncing and announcing are parts of this ministry. Both are equally important. But at present we are reluctant to denounce the evil. The source of our prophetic ministry must be scripture and tradition. Holy Spirit teaches us what to speak and what not to speak. He is the source of inspiration for us. The reality of the poor also must inspire as a source for our prophetic, ministry.

5. Functions – the church for Jesus Christ.
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Why church exists for Christ? Since church is from Christ she has to be for Jesus because she is the body of Christ. Her function is to continue Christ’s mission i.e. to serve god and to serve the humanity. Jesus had a complete commitment to fathers will.
Lk 4, 16, to proclaim the good news, a number of ministries. Theologians summarizes his ministries into three namely ‘tria munera’.
5.1 Prophetic ministry – Teaching ministry
Jesus is the perfect word preached by god. He was the proclaimer and the proclaimed. He is the mouth piece of god. Thus his ministry was to preach, preached in word and deed. Unity between word and deed.
Prophetic – church members are to proclaim the word of god. Preaching the word of god must be in the church and outside the church. In the church by proclamation that is understood, interpret and preach the word of god. Outside the church in the form of evangelization. The manner of this is directly preach, read the signs of the time and preach.
The members are prophet in two ways
1. Denounce the evils in the society.
2. Announce the good news positively.
Sources of this prophetic ministry.
Sacred scripture, tradition, Holy Spirit, the signs of the time, the poor.
Who are the agents of this prophetic mission?
1. The magisterium.
Ordinary – pope with the bishops, Episcopal conferences.
Extra ordinary – ecumenical councils, papal definitions
2. The synod of bishops.
3. regional bishops conferences
4. sensus fidelium (reflections of the matured Christians)

5.2 Priestly – Sanctifying ministry.
Sanctifying role. In the OT priest was to sanctify the people of god. Jesus offered himself to father to liberate the humanity and to sanctify. Here in the NT the offerer and the offered are the same. That is the uniqueness of his priestly ministry.
Priestly function – church has the sanctifying role. Church is both sanctified and sanctifying community. Sanctified because specially called by God. Sanctifying because it is through sacraments it sanctifies.

5.3 Kingly ministry – Leading ministry.
Lead. He came to lead all people to lord. He is the only way, the perfect leader. His uniqueness was that he led people by service not by power or authority.
Kingly – church is entrusted to take up leadership both in the church and outside the church. The manner of it should be that of service. Leadership can be in the sacramental level and the pastoral level.

Now the church has to continue these ministries because church is the sacrament of Christ i.e. church has to make visible ministry of Christ.
According to Pre Vat all these ministries were confined to the leading clergies. According to Vat 11 these ministries are to be continued by all baptized. These ministries are to be shared by all. Between clergy and laity there is only a functional difference, others would say there is sacramental difference Ordination and baptism. LG 10 says here is a difference in essence.