ANTHONY EYUK, 11037T

CHURCH AS MYSTERY OF FAITH VERSUS EUCHARIST AS MYSTERY OF FAITH

A mystery for our purpose here is a truth which belongs to the realm of divine revelation, a hidden reality contained in the visible element. Through traditions, the Holy Spirit gives us the meaning of the mysteries signified in the Church.

Vatican II document, LG 8 speaks of the Church as possessing both human and divine components, a community coming together to signify divine love; a society structured with hierarchical organ, the mystical body of Christ, the visible society and the spiritual/heavenly community, the earthly Church and the Church endowed with heavenly riches. The visible realities of the church are the people, structure, institution, sacraments, and liturgy among others; whereas the invisible realities are the invisible faith, sanctifying grace, Charism or gifts of the Holy Spirit. All these two visible and invisible realities form one complex reality of the Church and thus qualify the Church as sacrament. But we can have access to the invisible realities through faith with the aid of the visible elements.

While exploring the Eucharist as mystery, there are many themes from which it can be explained, as a visible symbol signifying a hidden meaning. That is to say, Eucharist as Real Presence of Christ in the sacred species of Bread and Wine, which signify Christ’s presence par excellence totally, wholly Body and Blood, Soul, Divinity and Humanity; Eucharist as Paschal sacrifice, to signify a body broken and life sacrificed; as Passover meal; as New Covenant that God made with his people, sealed in the Blood of Christ; Eucharist as anamnesis, memorial of the entire past life of Christ but crowned at Calvary with the Paschal event; and finally Eucharist with an Eschatological dimension, the prolepsis.

As regards the visible and invisible elements of the Eucharist, there is the chief Eucharistic minister, who celebrates in persona Christi capitis, the Eucharistic sacred species of Bread and Wine, which signify Body and Blood of Christ respectively, the assembly of the faithful which signify the mystical body of Christ, and so forth. Now as mystery of faith, Eucharist is looked at from the above dimensions, which require deep and profound faith so as to grasp to some extent the truth signified and symbolized.

In a nutshell, the Church and the Eucharist as mysteries of faith both are symbolic in nature; both contain invisible realities signified by visible elements, both have earthly and heavenly elements, as well as supernatural and natural truths.

“THE CHURCH AND THE GIFT OF VOCATION”, IN PASOTRES DABO VOBIS

            According to this document, every Christian vocation is based on the gratuitous and prevenient choice made by the Father who blessed us in Christ every spiritual blessing in the heavenly places before the foundation of the world. With this point then we can agree that each Christian vocation comes from God and is God’s gift bestowed on humans according to his own measure. Therefore, Christian vocation can never be bestowed outside of or independently of the Church but comes about in the Church and through the Church (cf LG 9).

            The Church on her part embraces in herself the vocations which God bestows along the path of salvation of mankind, but herself appearing as a mystery of vocation wherefore she appears as a luminous and living reflection of the mystery of the blessed Trinity.

            The Church though a vocation herself, is also a begetter and educator of vocation, because as sacrament – a sign and instrument, it is a place where vocation of every Christian is reflected and lived out. This is well manifested in her ministry of proclaiming the Word, her celebration of sacraments, and in her service and witness to charity.

            Therefore, the essential dimension of Christian vocation is not only in its being derived from or known and fulfilled in the Church, but in fundamental service to God as service to the Church with the sole purpose of building up the Church and increasing the Kingdom of God in the world.

            This is true of every Christian vocation, and more specifically of priestly vocation which is a call to place oneself at the service of the people of God with a particular belonging and configuration to Jesus Christ and with authority of acting in the name and in the person of the Lord who is the Head and Shepherd of the Church. Hence we can understand that every priest receives his vocation from the Lord through the Church as a gracious gift, a grace gratis data (chrisma). However, it is left to the Church authority, that is, the Bishop or competent superior not only to examine the suitability and the vocation of the candidate but also to recognize it. Thus the candidate to priesthood is encouraged to receive his vocation not to impose his own personal conditions but should also accept the criteria put down by the Church in fulfillment of her responsibility (cf. Propositio 5).

 

VATICAN II AND THE ECCLESIOLOGY OF COMMUNION IN “CHRISTIFIDELIS LAICI” No. 19

           

Vatican II makes attempt to bring about a clear understanding of the Church as communion and how it can be applicable to life. In highlighting its meaning, it speaks of the fundamental meaning of communion as union with God brought about by Jesus Christ, in the Holy Spirit. This kind of communion is found through the Word of God, and in the sacraments.

In the Church, Baptism is the door and foundation of communion crowned by the Eucharist which is the source and summit of the whole Christian life. Christ present in his Body in the real sacramental presence in the Holy Eucharist fosters this communion and brings about the intimate bonds of communion among all the faithful in the body of Christ which is the Church.

            On the other hand, ecclesial communion could also be understood as the double life-giving participation, that is, the incorporation of Christians into the life of Christ, and the communication of that life in charity to the entire body of the faithful. In other words, it is union with Christ and in Christ, and union among Christians in the church. This point asserts that the Church with Christ as her head is a kind of sacrament – a sign and instrument of intimate union with God and of unity of all humanity.

            Therefore, it does not suffice to understand the ecclesial communion as the sociological or psychological reality, but a New People, the Messianic People that has Christ for it Head, with dignity and freedom of God’s children as its heritage, for its law the new commandment to love as Christ loved us, for its goal, the kingdom of God established by Christ as a communion of life, love and truth.

            The uniting bond of the members of the New People among themselves and to Christ is not those of flesh and blood but those of the Holy Spirit whom all the baptized have received. This is the same One spirit who from eternity unites the Trinity, who in the fullness of time and forever unites human nature to the Son of God, that same identical Spirit who in the course of Christian generation is the source of communion in the Church.

THE RELATIONSHIP OF THE EUCHARIST TO THE CHURCH AS BRIDE AND BODY OF CHRIST

           

Eucharist is Jesus’ body of Christ in the Church and the Church is Jesus’ body of Christ in the Eucharist. Eucharist in the Church is the heart of the ecclesial communion, because as mystery the Church is primarily the mystical encounter between God and humanity. Thus she is the spouse and body of Christ, mother and the people of God.

            The Eucharist builds the Church and the Church is the place where communion with God and humanity is realized. This is because the Eucharist is the Sacrament of unity, holiness, apostolicity and catholicity, and the sacrament is essential to the Church as Body of Christ and Bride of Christ.

            The Church makes the Eucharist and the Eucharist builds the Church, though both were instituted by Christ from the Paschal event. It can therefore be said that due to the Eucharist which builds the Church because of the presence of the living Christ in the sacrament, Jesus willed ahead of time that the Church should celebrate the Eucharist. At the same time, belonging to the Church is the basis for admittance to the sacraments of which Eucharist is one of the sacraments.

            Eucharist is the expression of ecclesial unity and communion. This point asserts that the celebration of Eucharist is not the starting point for communion, but it presupposes that communion already exists, a communion which Eucharist seeks to consolidate and bring to perfection.

            The Church as sacrament of salvation constitutive of the relationship between visible and invisible realities of ecclesial communion creates an environment for a legitimate celebration and full participation in the Eucharist.

Therefore the Eucharist remains the source and summit of ecclesial life, though not everything in the Church can be drawn from the Eucharist.

(cf “Eucharistic Spirituality”, in L’Osservatore Romano, weekly edition 29, 20 July 2005, p.6

ANTHONY EYUK, 11037T

Eucharist as Font of Christian Morality in the Church   

In the Church the Eucharist is the source and summit of life, (fons et culmen). Eucharist as source of life in the Church has its significance on the moral life of an individual Christian while manifested in the moral behavior. Eucharist is the sacrament of the Real Presence of Christ, and therefore as a sacrament of the Church it is richly laden with sacramental supernatural graces pouring forth from Christ which produce great effects on human life. In the study of Eucharist as sacrament for instance, we learn that participation in the Eucharistic celebration and the reception of Holy Communion brings various efficacious gifts on the soul of an individual as discussed below.

            Through Eucharist, we get access to sacramental union with God, that is, God fills us with his life and makes us lose ourselves in Him; the sanctifying grace and other graces are increased in us; we are also purged of venial sins. But as regards mortal sins, it falls under the sacrament of reconciliation where sin is dealt with at a deeper level, such that as a Christian approaches the table of the Lord, one is already reconciled with God in the sacrament of reconciliation. This is because it is presupposed that the process of healing and communion which has already began is completed with the reception of the Holy Communion in the sacrament of Eucharist.

            Consequently, this nourishment by the Most Blessed Sacrament brings about an interior transformation of an individual. Therefore, renewed, fortified and filled with heavenly gifts, a Christian is born again in spirit and in moral life, because the life of grace and holiness received through this sacrament guarantees authentic moral life, characterized by good works. The Eucharist in the Church is therefore the basis for ecclesial communion and of authentic righteous behavior because one who receives it with a right disposition and faith, has vital union with Christ.

            However, authentic moral life may not readily be the fruit and effect of communion in the life of a Christian despite regular access to it as s\he plies his\her way to the glorious Church. But if Eucharist is the font of moral life in the church, how best could we approach the fons and culmen of life as to imbibe the sacramental efficaciousness of this sacrament? As one reads this reflection let us together try to keep this question running through our heart and mind and see if we could make some viable suggestions to support the move for moral reform in the Church today. (cf “Eucharistic Spirituality”, in L’Osservatore Romano, weekly edition 29, 20 July 2005, 

KAHINDO GIRIKI: 11071T

KAHINDO GIRIKI: 11071T

REFLECTION ON DOMINUS IESUS 

The purpose of this declaration is to remind certain essential doctrinal insight. Here below is given the key ideas of this above document.

In this we can believe that the fullness and definitiveness of the revelation of Jesus Christ is realized in the mystery of Jesus Christ, the incarnate Son of God, who is the way, the truth and life (Jn14:6).the Christian economy being the new covenant and definitive, will never pass and none new public revelation is then to wait before the glorious manifestation of our Lord Jesus Christ.

Therefore the character which maintains the limit, incomplete and imperfect of the revelation of Jesus Christ, who will fulfill the present revelation of other Churches, is contrary to the faith of the Church.

From this then ,faith demand that one should profess that in all Jesus’ministery ,from the incarnation to the glorification , the Verb made flesh is the source ,participated but real ,and the accomplishment of all salvific revelation of God to the humanity.

In this case it can be said that the adequate response to the divine revelation is the obedience of faith. Therefore we can maintain the theological faith and the belief of other religions.

In addition to this can strongly believe that the doctrine of faith proclaims that Jesus is the son and the verb of God. It is contrary to the Christian faith to introduce whichever separation between the verb and Jesus Christ. Jesus is the incarnate word, a person and indivisible. The Christ is no one else rather than Jesus of Nazareth, and this is the verb of God made man for the salvation of all. It is contrary to separate the salvific action of the Logos being that of the verb made flesh .it is better to believe the doctrine of faith on the unicity of the salvific economy willed by one God and Triune. So the spirit works hand in hand with the verb.

Furthermore, concerning the unicity and universality of the salvific mystery of Jesus Christ, as a permanent element of the faith of the Church, the truth on J esus Christ, the Son of God, Lord and unique savior. For this reason it is aid that there is no name under heaven given to any man, by which we were to be saved. As truth of the catholic faith, we are to believe that the universal salvific Will of one God and triune is manifested and accomplished once for all in the mystery of the incarnation, death and resurrection of the Son of God. Therefore the solutions that envisage a salvific action of God out of the unique mediation of Christ will be contrary to the Christian and catholic faith.

Prior to this, we must believe as truth of the catholic faith to the unicity of the Church founded by Christ. as there exist one Christ, there is only one body, one bride :one and unique catholic and apostolic Church . Therefore, Christ himself is the church and the church is in Him.

En fin, it is only through the church that people can obtain their salvation by means of sacraments and faith.. So it can be said that God saves souls through his Son Jesus Christ in the church which is Christ‘s means of salvation. From this is thus concluded that there is no salvation outside e the church. There is one God, one mediator, Jesus Christ and one Catholic Church.

REFLECTION PAPER ON AFRICAE MUNUS     kahindo Giriki :11071T

Africa munus being the continuation of Ecclesia in Africa, it is divided in two parts. The first part which comprises no 14-96 is all about the discernment of the fundamental structures of the continental ecclesia mission. In fact, this is a mission that stresses more the issue of reconciliation, peace and justice not only in Africa but also in other parts of the world.

Christ being the source of this document, all Christians are called upon personal reconciliation, with God so that they may keep a just social order by living according to the beatitudes. So fraternal service for love of others is a point of focus for Christians to continue living an authentic atmosphere of reconciliation, peace and justice. For this to occur, conversion and celebration of the sacrament of penance are to be undergone.

In addition to this, inter religious dialogue with traditional religions and Islam should be held .furthermore the aspect of the spirituality of communion is to be emphasized. by this aspect , I means that that the implication of seeing the ability of what is positive in others , to welcome it and prize it as a gift from God. It could finally mean to know how to make room for our brothers and sisters, bearing each other’s burdens and resisting the selfish temptation s which constantly beset us and provoke competition, careerism, distrust and jealousy.

In part two of the document, contribution to communion and peace in the church and society is a requirement for each member of the church .Christ being identified by the church, to proclaim his words all over the world; means such as education, communication media, protection and care are central to facilitate apostolate.

For justice, peace and reconciliation to have taken place, the church as a sacrament in her and being the body of Christ, has a great mission of re enforcing the ecclesial dynamism, outlining the program for pastoral activity for the African evangelization.

 This evangelization of the gospel therefore, is to be spread by different particular churches for fostering reconciliation, peace and justice. This kind of evangelization is first of all to be supported by clergy and consecrated persons in the secular nations.

Thereafter could follow all small Christian communities to promote peace and reconciliation among themselves and outside their specific communities.

It is also said that for priest to be true catalyst of peace, justice and reconciliation, in other words to be agents of integral development, they urged to live a concrete saintly life in order to lead people to their destination. Priests by not being catalyst of social, spiritual and political transformation, what could then be their task.

It is only peace that comes from God that can lead people to true reconciliation.

AM put a stress on Jesus Christ as the true physician of Africans. Africans should partake in the Eucharist and daily meditation on the word of God without forgetting the sharing of the same Word of God in the small Christian communities and associations. As Africans it is good to be aware that the sacrament of reconciliation washes and heals the wounded hearts.

KAHINDO GIRIKI :11071T

REFLECTION ON THE LECTURE: CHURH AS FAMILY OF GOD  

This is the first aspect I would like to speak about. Because the church is a family, the member takes care of each other. Normally in the natural family, hoping that it is staining the parent does take care of their children. It would embarrass if parents do not assume their responsibilities towards their children. It would even even be worse if parents abuse their children. 

The church being a family it has to grow. Each family constituted that tendency of growth. Do you still remember of the first creation of the human family in Genesis? In which way did it grow? God told Adam: “be fertile and multiply” so families multiply. They give birth to children.

They take care of them. They instruct them. And then they send them. Families multiply and enlarge themselves. Similar to the church it is very interesting to notice that there are also two ways of which the church grows. One of these ways is the division. By division I mean the multiplicity of the couch in numbers i.e if a community becomes very big, it forms two communities. Isn’t so?

The second way, for sure, is to raise birth to spiritual children. I.e. to bring some one in the Kingdom of God by the new birth and to add them to the family of God.

If you don’t understand the Church through the metaphor of the body, you may have difficulties to understand the concept of division I talked about here above. Why? Because the body grows vertically and when it attains a certain height it stops to grow. Then it starts becoming fat. That is the horizontal dimension of the body.

 So since the church is a family, every member has d responsibilities to play distinct from those of others. And every member exercises his responsibilities for the benefice of the entire family. So to take the case of human family, every person has a role to play. a child can not go for a job , isn’t? Each on with his precise role in such family.

This is the same in God’s family. Let us look together 1jn 2:2 12, 13 “I am writing to you children because your sins have been forgiven for his name’s sake. I am writing to you fathers, because you know him who is from the beginning. I am writing to you, young because you have conquered the evil one” well in God’s family, there are those who act as fathers. These are the elders who know the Lord from long times. It is their duty to advise the young and be example for them.they brings to others the wisdom of the church. I tell you such kind of responsabilies flow not from positions but from life. It is all organic, vital, it flows from vital relation.

REFLECTION ON ORDINATIO SACERDOTALIS      KAHINDO GIRIKI:11071T

This document written by Pope John Paul II, raise a discussion about the the sacrament of Order. The main issue is to found out if this sacrament can be conferred to women.

If we look back in the life of the Church, we are going to find out that as history has already shown us, women did really play a decisive role and that they did accomplish certain tasks of great value.  Even today in our society the role of women is to be underlined in each dimension of life. In the sector of the apostolate of the church still women are very active. Today women are even called to take part in councils set up for the reflection of pastoral issues.

Going back to the matter, should women be ordained? On the human level, the answer can yes as it can be no it depends on how this can be proved.

Women and men as it is well known are equal in the eyes of God and both of them are called to holiness.

Since the beginning, the Catholic Church including the Churches in East exclusively reserved the ordination of priesthood to only men. Today if the Church denies the ordination of priest to women it has some reasons for that kind of denial.

The church always believes in the scriptures and in the living community of people of God of all time.

The tradition of the Catholic Church has always recognized in the choice of the twelve, the act of Jesus which gave birth to the priesthood in the New Testament, seeing in the twelve and in the apostolic ministry of the twelve the normative origin of the priesthood.

It is clear that Jesus did call no woman to become part of the twelve .this being so , becoming a priest in the mind of Jesus is not a matter of men and women being equal . Therefore it is quite impossible to propose the admission of women to the priesthood in virtue of equality of rights of the human person, an equality which is good to every Christian. The catechism of the Catholic Church takes up the same doctrine that the church has called men in forming the college of the twelve apostles and the apostles did the same when they chose their successors and collaborators. It is according to the will of God for the church to do so because she is bound to that.

In addition to this it can be said that the priesthood according to the catholic faith is a sacrament that is, not something invented for just pragmatic reason, but something coming from the Lord, which the Church is bound to.

 I would reject what the text in Galatians 3:28 which seem to be defense text for the majority of people who stress the priestly ordination of women. This text says that there is no longer any distinction between men and women. I think that this text does not concern ministries, it only give the affirmation of the universal calling to divine filiation, which is the same for all.

Following the Tradition, the essential reason that moves the church to call only men to this sacrament of Order is the intention of the church to remain faithful to the type of ordained ministry willed by the Lord Jesus Christ and carefully maintained by the apostles up to now.

Lastly, to consider the ministerial priesthood as human right would be to misjudge its nature completely.

KAHINDO GIRIKI 11O71T

REFLECTION ON UT UNUM SINT

This is a written encyclical of Pope John Paul II in which he does emphasize the unity of Christians and the ecumenical dialogue. He goes on saying that all Christians are called to unity by Christ .for this to reach it realization, any kind of judgmental discrimination is to be minimized. Ecumenism being the focal point, it helps Christians communities to discover the hidden richness of truth. Here the work of the Holy Spirit and that of others will always help for the edification of diverse communities, and in this sense, to instruct them on the mystery of Christ. Authentic ecumenism is a grace of truth.

 Prayer plays a big role for the success of ecumenism. Being private or public no matter.

This conversion of heart and of holiness of life , including both private and public prayers  for the Christians ‘unity , are to regarded as the soul of the ecumenical movement and can be a good right to be called  a spiritual ecumenism.

It is said that when we pray together, among Christians, the priority comes back to the common prayer.

Our conception towards the truth that concerning the church that comes the scripture, leads us to the conception of the church or of the body of Christ, who incarnates in a unique way in function of the word of God and the obedience manifested in the cult worthy of God and the conformed sacraments of the Gospel.

Due to this comprehension of the church , it can be  confirmed  that the people of God is composed of the faithful , elected by God , in whichever visible structures on the human level.

These Christians do meet, help each other and pray together, with or without the encouragement of their pastors. Ecumenism is of great importance by the fact that due to our comprehension, man can not fulfill himself anole without the assistance and the presence of the other. It is not because of  the dialogue but because of the obedience to the word of God  , that man , et , a fortiori , the communities , accomplish the will of God , and thus their mission .

The ecumenical dialogue is of great primordial importance. by this dialogue , all receive a knowledge very conform to the truth and an esteem that is just of the doctrine and of the life of each of the communities ; these communities are for the profit and benefit of each other  in looking at the common good and the well being of all. In fact all should examine their fidelity to the will of Christ on the subject of the church, and undertake with impressments, as it should be, the action of renovation and reform

It is only that the understanding of the truth will take place in the dialogue among Christians and among communities. 

Because of the ecumenical dialogue, we can speak of a greater maturity of our common ecumenical prayer among our selves. This is possible only in the measure where dialogue fill at the same time the role of conscious examination.

The call to ecumenical dialogue for the unity of Christians is also radical for us to be aware of our of being sinners.

In conclusion, love of the truth is the profound dimension to search for authentic communion among Christians. Without this love it will be impossible to approach the objective difficulties we meet in the divergences’ examination.

Kasereka kagheni Pascal - number, 11008T

                                  The Church is Sacrament     

                    The conviction and understanding that it is through the Church that we may encounter Christ in our world today is rooted in Scripture. In the Gospel of Matthew, Jesus promises his disciples and, by extension, each of us that he would be with us, “always, to the end of the age” (Mt 28: 20). In John’s Gospel (14:15-16) and in the Acts of the Apostles (1:4-5) Jesus promises us that he would send the Holy Spirit to help build up the Church, and Saint Paul in his letter to the Christian community at Colossae proclaims that Christ “is the head of the body, the Church” (Col 1:18).   

                    First Corinthians states strongly that just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body – Jews or Greeks, slaves or free – and we were all made to drink of one Spirit (1Cor 12: 12-13).

                    The Church, which is the Body of Christ, demonstrates that it is filled with the Holy Spirit of God, just as Jesus was filled with the Spirit. So, if we come to understand appreciate that Jesus was a sign of the presence of God in the world, we can also come to understand that the community of believers, the Church, is also the sign of the presence of God in the world. Hence whenever the Church, or any individual member of the Body Christ, acts in the Spirit of Christ, they continue the saving ministry of the Lord in the World[1].

                    The Second Vatican Council in Lumen Gentium, §48, recognized that Jesus in sending his life-giving Spirit upon his disciples and through him set up his Body which is the Church as the universal Sacrament of salvation. The council perceived that whenever the saving message of Jesus was proclaimed, whenever people experienced the Truth and love of God in the myriad number of ways that this has been manifested in our lives and in our choices, the Church is a Sacrament for them. The Church is a Sacrament because it is a sign and instrument of the presence of God in the lives of the Faithful and a sign of the Kingdom that has been promised (CCC 774-776).  

           

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[1] Cf. The Essential Catholic Handbook f the Sacraments, A Summary of Beliefs, Rites, and Prayers, Bangalore: Asian  

         Trading Corporation, 2010, p.4.

THE CHURCH AS MYSTERY

What then is the mystery of the Church? The word must be understood in the original sense of Musterion as explained on several occasions by St Paul (1Cor.2. 7-8; Rom.16. 25-27; Col.1. 24-28; 2. 2-4; Ephes.3.3-12).

Hence mystery must not be watered down until it becomes only a hidden truth which the mind finds obscure. Mystery is an event produced by God’s power and revealed by God in the very act of bringing it about.[1]

The Church as mystery is almost identical to the theological term “sacrament”, a visible sign of invisible grace by her relationship with Christ. The church is a kind of sacrament of intimate union with God and of the unity of all mankind, that is a sign and an instrument of such union and unity. “The saving work of his holy and sanctifying humanity is the sacrament of salvation, which is revealed and active in the Church’s sacraments. The seven sacraments are the sign and instruments by which the Holy Spirit spreads the grace of Christ the head throughout the Church which is his Body. The Church then both contains and communicates the invisible grace she signifies. It is in this analogical sense, that the Church is called a sacrament.”(CCC, 774)            

In the Eucharistic mystery the foundation of the Church becomes our mystery and our duty. The building of the Church continues throughout time and presents itself as a task which is always contemporary, as the work proper to each generation of Christians. Thus the Church, like a stranger in a foreign land, presses forward amid the persecutions of the world and the consolations of God, announcing the cross and death of the Lord until he comes(cf.1Cor.11:26).

The church is the visible manifestation of the Triune God. She is called by the Father to the unity with Christ, through the power of the Holy Spirit (Lumen Gentium, 8). Yes, the Church is in history, but at the same time she transcends it. It is only with the eyes of faith that one can see her in her visible reality and at the same time in her spiritual reality as bearer of divine life.

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[1] De BOVIS, A., What is the Church? New York: Hawthorn Books, 1961, p.13.

The Help that the Church Offers to Modern World

The Church is both divine and human; hence, it exists, lives and acts in the world. Coming, of course, forth from the eternal Father’s love, founded in time by Christ the Redeemer and made one in the Holy Spirit, the Church has a saving and an eschatological purpose which can be fully attained only in the future world. But she is already present in this world and is composed of human beings, that is, of members of the earthly city who have a call to form the family of God’s children during the present history of the human race, and to keep increasing it until the Lord returns.

Thus, the Church, at once a visible association and a spiritual community, goes forward together with humanity and experiences the same earthly lot which the world does.  She serves as a leaven and as a kind of soul for human society as it is to be renewed in Christ and transformed into God’s family. And through her individual matters and her whole community, the Church believes she can contribute greatly toward making the family of humanity and its history more human.[1]

That is why in a manner or in another she tries to respond to the basic questions about the meaning and purpose of human life, about the meaning and purpose of daily activities and death in the proclamation of the Gospel of Christ, which liberates the dignity of the person from changing opinions and ensures the freedom of men and woman as no human law can do. Hence the mission of the Church in the contemporary world consists in helping every human being to discover in God the ultimate meaning of his existence.

Through the Gospel, in fact, the Church announces and proclaims the freedom of the sons of God, it rejects all bondage resulting from sin; it scrupulously respects the dignity of conscience and its freedom of choice; it never cease to encourage the employment of human talents in the service of God and of man, and finally, it commends everyone to the charitable love of all.[2]

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[1] Cf. JOHN PAUL,  Pastoral Constitution on the Church in the Modern World, De Ecclesia in Mundo Huius Temporis, Nairobi:  Paulines, 1965

[2] Cf. Pontifical Council for Justice and Peace, Compedium of the Social doctrine of the Church, Nairobi: Paulines publications, 2008

Tradition as the Basis of the Church’s Teaching

            In the Catholic Church we believe that there are two main sources of sacred teachings, Sacred Scripture and Sacred Tradition. The teaching authority of the Catholic Church, called the Magisterium, teaches only from Tradition and Scripture. And both are believed to be entirely infallible in all that they teach on matters of faith and morals. [1] What Christ entrusted to the apostles, they in turn handed on by their preaching and writing, under the inspiration of the Holy Spirit, to all generations, until Christ returns in glory (CCC. n. 96)   

Hence, Second Vatican Council states in Dei Verbum n. 10 that:  “Sacred Tradition and Sacred Scripture make up a single sacred deposit of the word of God, which is entrusted to the Church. By adhering to it the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers (cf. Acts 2:42). So, in maintaining, practicing and professing the faith that has been handed on there should be a remarkable harmony between the bishops and the faithful.

But the task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ. Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith.

It is clear, therefore, that, in the supremely wise arrangement of God, sacred Tradition, sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls”.

 Thus the two sources, Tradition and Scripture are viewed and treated as one source of Divine Revelation, which includes both the deeds and words of God.[2]

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[1] Cf. L. CALLISTO, Fundamental Theology: Revelation and Faith, Nairobi: CUEA Press,p.414 2011

[2] Cf. L. CALLISTO, Fundamental Theology: Revelation and Faith, Nairobi: CUEA Press, p. 415 2011

The place of the Laity in the Church

The term laity can be understood in signifying all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church. That is the faithful who by Baptism are incorporated into Christ, are placed in the people of God, and in their own way share the priestly, prophetic and kingly office of Christ, and to the best of their ability carry on the mission of the whole Christian people in the Church and in the world. 

Hence, the pastors indeed, know well how much the laity contribute to the welfare of the whole Church. For they know that they themselves were not established by Christ to undertake alone the whole salvific mission of the Church to the world, but that it is their exalted office so to be shepherds of the faithful and also recognize the latter’s contribution and charism that everyone in his own way will, with one mind, cooperate in the common task (Lumen Gentium, 30).

Gathered together in the people of God and established in the one Body of Christ under one head, the laity – no matter who they are – have, as living members, the vocation of applying to the building up of the Church and to its continual sanctification all the powers which they have received from the goodness of the Creator. The laity, however, are given this special vocation: to make the Church present and fruitful in those places and circumstances where it is only through them that she can become the salt of the Earth (Cf. Lumen Gentium, 33). Thus, every lay person, through his own gifts, is at once the witness and the living instrument of the mission of the Church itself “according to the measure of Christ’s bestowal” (Eph.4:7).     

Lay men and women, in fact, are “ambassadors of Christ” (2Cor 5:20) in the public sphere, in the heart of the world. Their Christian witness will be credible only if they are competent and honest professional people. In a word, it means bearing witness to Christ in the world by showing, through example, that work can be a very positive setting for personal development and not primarily a means of making profit; and to show that work enables somebody to participate in the work of creation and to serve his brothers and sisters.[1]

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[1] Cf. JOHN PAUL, Post-Synodal Apostolic Exhortation “Africae Munus” on Africa’s Commitment (2011), Nairobi: Paulines. 

My Reflections - Dennis Omukonyi Aura 11110T

Dennis Omukonyi Aura 11110T

The church based on Small Christian community

The church as a community is a church which comprises of individuals who come together with a purpose of worship. In as much as it is faith that is binding them, the very individuals are faced with some difficulties and challenges that they have to counter. This is possible in as much as the individuals are close to each other and they share among themselves. It is in this aspect that we have small Christian community that will come in place.

The origin of small Christian communities can be historically traced to be a leaven for world evangelization and Church renewal. Individuals used to come together and share issues affecting them. Some of the activities can also be evident from the scriptures. "They devoted themselves to the apostles' instruction and the communal life, to the breaking of bread and the prayers." —Acts 2:42. 

Life in a small Christian community is simply our baptismal brotherhood and sisterhood lived out practically with a few people. In the small Christian communities individuals come together in the sharing of the God's word,  Eucharist, prayer,  possessions, gifts, time, and meals. It is in the small Christian community that a wholistic human person can be addressed in the guidance of the faith they believe in. in it individuals share their daily life.

In approval of the small Christians communities by the universal church, it has enabled a lot of collaboration between both lay and the clergy. The laity have really got time to share the word rather than listening to the homilies by priests. They share the word based on their own experience.

The mission of the church which is also the mission of Christ himself is to bring the kingdom here on earth. We cannot experience the kingdom if we are living in a condition which will not fever it. Thus, in the small Christian communities the Christians come together to ensure that they as Christians also looks in the economic and social uplift of the brothers and sisters. This is a mission of Christ that in love he had to bring salvation to the suffering. This is not against the mission of the church it gives to the small Christian community a pastoral perspective. The church is called both to look into all aspects that entail a human person.

Dennis Omukonyi Aura 11110T

 Visible and charismatic structure of the church

For a number of years the church has been seen in the institutions that it has given rise to. For most of the Missionaries who came in Africa did not only dwell with the spiritual part of a human person but also in other developments. Whenever there is an old church, it is more likely to get either a school, hospital, or even both. In some instances one can really fail to see the difference between the church and other non-governmental organizations since the church also is involved in the betterment of a human person. This are part of the visible fruits of the

The church having been filled with the Holy Spirit, it is from the same spirit that the Church has been given the different gift to enable the manifestation in different angles. These are the different charisms that the church has. Charisms are particular types of spiritual gifts which enable individuals and also the church as a community to be able to perform its functions. This can also be traced from the scriptures in the letters of St. Paul i.e. rom 12, 1^st Corinthians 12, and Ephesians 4.

In the same angle of the charisms, it is now clear and certain that the existence of the different congregations and movements in the Church is also a God granted gift. In the religious movements, the charismatic gift is evident in the continuity and stability of the founders’ intention. Due to this the church has been able to have a diversity of deeds thus breaking the aspect of uniformity. The diverse gifts given to the church have helped in the scope as to where the church can extend to. In order to enable the constancy in the congregations, it is a call to continuous reflects on its original purpose, values of the founder, and all this has to be in line with the call to Christian living which is a call of the Church.

In the hierarchical offices of the church, we also come across a charismatic nature. It is clearly seen that the Church works in collaboration with both the clergy and the laity in its ministries. The different individuals are also bringing their uniqueness in the service of the church and all this is done to show that the spirit is within the whole Church not only on specific individuals. This helps in the bringing into the church a variety of ideas which is contained in the church community.

Dennis Omukonyi Aura 11110T

Baptism and membership in the body of Christ

To be a member of a certain entity there is a need for an individual to know, understand, believe and be able to explain where he belongs. In the membership of the church, one of the most essential things that could make one a member is baptism. The sacrament of baptism is a baptism into Christ Jesus himself. Once we are baptized we are joined in the one body of Christ and thus we become part of the body of which he is the head. As it is in the letters of St. Paul, it was until Easter that members were now being baptized into this body.( 1cor 12:13, Rom 6:3)

After baptism, individuals are expected to ape Christ who is their model and the head of the Church. A baptism requires an individual to transcend all the human boundaries and join the bigger body of Christ. In baptism an individual receives a mark which becomes permanent and it will never fade off. The reception of this mark calls for a life that will show fruits which will correspond to it. In cases where by an individual has willingly chosen to go astray, the mark does not fade away. One can be out of the body of Christ either through excommunication of which this does not rub off the mark. Excommunication is only from a juridical body thus it does not invalidate the sacrament of baptism which was validly received.

In the reception of the sacrament of baptism, there exist a two way of receptions. First a member by himself or herself should consciously and with free will accept to receive the sacrament. In as far as an individual has accepted, the community of believers is to accept and receive this member into this body. Once an individual has become part of this Body, the whole community has a task of nurturing this faith that has been received. The whole community becomes one body and takes responsibility over each part of the bigger body.

Belonging to this body of Christ, it makes individual able to relate with each other without seeing other boundaries. It is on this perspective that the Christians communities are able to come together but only those with valid baptism. Communities outside are considered to be ecclesial communities for the lack of valid baptism which makes them members of the Body of Christ which is the Church.

Dennis Omukonyi Aura  11110T

Reflection on the chapter on the spirituality of ecclesiology in the book holy Longing by Ronald Rolheiser

The chapter tries to link between the kingdom of God and the Church. The Church is before all a community of hearts and souls, of all people very different from each other, coming together for the sake of Christ who is at the centre. In the Church, all human types of solidarities loose there importance. These types of solidarities include clan, tribe, nationality, race, ethnic affiliations, etc.

Unlike this other affiliations, the foundation of the church lies on the gathering of people around the person of Christ who want to live and share his spirit. These gatherings find their summit in the Eucharist and in the celebration of the word. In such a community, the members come together in the sharing and each member is accountable for the other.

In the membership of the Church one receives baptism and conscription mark that requires of him to change from the normal agenda and transform the daily choices. Once an individual has consciously accepted the membership, it is expected of him to be completely different both in his deeds, words, etc.

If the church is a flesh of Christ it means that we can only meet her in the community as we and Her associate not only with saints but also with sinners. The church is also an open and inclusive community where the members anoint each other with love and affection during their life time and support each other. It has

The church finally answers the call of human beings to be social, as they associate with others in their quest for God. The Church makes us part of a group which will give us a realistic view of ourselves, and links us as much as with the people of the past than those of the future. We support each other in carrying our daily burdens and joy and we can also dream together about our future. In the church we come across both the clergy, laity, religious and individuals from different categories of professions coming together in order to see unto it that the mission of Christ is achieved.

The church as a community, seem to be the natural response – according to the social nature of human being – to their quest to find and worship God together and as a group they become Christ’s body through listening to his word and sharing in the Eucharist. This community is bound together by faith which is expressed by love

My Reflections on the Church - Damien Bagumira Bamenya, 11007T

 Damien Bagumira Bamenya, 11007T

REFLECTION ON AFRICAE MUNUS

This document intends to encourage proposals from the synod of regarding Reconciliation, Peace and Justice in Africa. The Pope recalls the mission of the Church in Africa to be “salt of the earth” and “light of the world” (cf. Mt 5:13-14). Here the Pope fosters the content of Lineamenta and Instrumentum Laboris.  From these preliminary documents, indeed, the Pope had benefited to urge synod Fathers that their task is that of “transforming theology into pastoral care, namely into a very concrete pastoral ministry in which the great perspectives found in Sacred Scripture and Tradition find application in the activity of bishops and priests in specific times and places.” (AM, 10) The key message of Africae Munus can be centered on the appeal of the Pope to review the ‘‘Paths towards Reconciliation, Justice and Peace’’(AM, 31-39). Here, the Synod Fathers identified some paths for the Church’s mission today in her concern to help Africa be freed from the forces that are paralyzing her. These paths are to be traced through four pastoral fields: care for the human person, living in harmony, the African Vision of life, dialogue and communion among believers. In this sense the Church is God’s family. Moreover, The principle concern of the Synod members, as they looked to the situation of the Continent was to seek ways of inspiring in Christ’s disciples the will to become effectively committed to living out the Gospel in their daily life by calling them to conversion as Christ calls constantly for metanoia. It is calling the faithful to experience the truth of the sacrament of penance and reconciliation that reconciliation becomes at once a way of life and of mission.

About the members of the Church, the Pope includes everybody. He reminds us that justice and peace born from reconciliation of the human being with himself and with God. It is only Christ who is the true and unique prince of peace. Thus, peace does not come from men but from God because it is the messianic gift par excellence and it should lead us to the Kingdom of God. Africae Munus presents four main fields of apostolate: the Church as the presence of Christ; the world of education; the world of health care; and the world of information technology and communications. Everyone is called to exercise his mission within these areas relying on the help of the Holy Spirit who helps us to build one body in Christ; due to the same Spirit we become salt and light of the world. The Church should be present in these areas especially coordinating the medias in order to promote justice, peace and contribute to the evangelization.

Damien BAGUMIRA BAMENYA: 11007T

THE CHURCH IS HOLY

In this paper we are going to see how the Church is holy though formed by the members who are still struggling to acquire salvation and holiness. In which sense the Church is holy?

Following the idea of the Catechism of the Catholic Church we can say that ‘‘the Church… is held, as a matter of faith, to be unfailingly holy. This is because Christ, the Son of God, who with the Father and the Spirit is hailed as alone holy, loved the Church as his Bride, giving himself up for her so as to sanctify her; he joined her to himself as his body and endowed her with the gift of the Holy Spirit for the glory of God. The Church, then, is the holy people of God, and her members are called saints.’’(CCC,823)

In this sense the Church is united with Christ and sanctified by him. All the activities of the Church are directed to the sanctification of men in Christ and the glorification of God. And all the fullness of the means of salvation are found in the Church and through the Church by the grace of God we acquire holiness.(CCC, 824).

            However, while Vatican II acknowledges the holiness of the Church it also stresses that the Church is imperfect and in need of purification (LG,8) The Church is still in need of purification especially in its members. The members of the Church are not yet perfect; the perfect holiness of the Church’s members is something yet to be acquired. (CCC 825). This is to say that, ‘‘all those christians who form the Church are invited to a conversion of personal and ecclesial life, so that the holiness of the Church might more clearly shine forth.’’[1]

            Let us conclude saying that the Church on earth is endowed already with a sanctity that is real though imperfect.(CCC825); the Church is holy, though having sinners in her midst, because she herself has no other life but the life of grace. She had the power to free her children through the Blood of Christ and the gift of the Holy Spirit.(CCC 827) in order to attain the fullness of perfection the members must put charity at the centre of their lives through Charity we are called to live a life of holiness.

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[1] Cf. T.P. RAUSCH, Towards a Truly Catholic Church, 138.

Damien BAGUMIRA BAMENYA: 11007T

REFLECTION ON THE CATHOLICITY OF THE CHURCH

Nowadays the understanding of the Church as catholic has become an object of discussion. Some people argue that the Bible does not provide the meaning of the word catholicity. Basing ourselves to the doctrinal documents of the Church we can try to give an answer to this fact.

First of all we have to know that the word ‘‘catholic’’ means ‘‘universal’’, that is, according to the totality or in the keeping with the whole. In the ordinary sense, we can say that, the catholicity of the Church means its universal diffusion which belongs rightfully to the Church because the Church is itself the message of salvation addressed to every man; universal diffusion is also a fact, for the Church is established everywhere or almost everywhere.[1]

However taking into account the position of the Catechism of the Catholic Church we can say that the ‘‘Church is catholic in a double sense: First, the Church is catholic because Christ is present in her. ‘’Where there is Christ Jesus, there is the Catholic Church’’. In her subsists the fullness of Christ’s Body united with its head; this implies that she receives from him the fullness of the means of salvation which he has willed: correct and complete confession of faith, full sacramental life, and ordained ministry in apostolic succession(CCC,830). Secondly, the Church is catholic because she has been sent out by Christ on a mission to the whole of the human race (CCC, 831).

The church is always considered as an instrument of salvation. She has the mission to the whole human race everywhere,’’ make disciples of all nations’’(Mt 28: 19). The Church welcomes all people and cultures. In this sense the Church is open to everyone, and everyone is welcome in her (A Catholic Catechism,144). It is catholic because it continues to proclaim faith, she is the deposit of all the meanings of salvation and she is opened to all peoples without difference of religions or race. All peoples are called to enter into this Church.

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[1]Cf. E. Mersh,  Theology of the Mystical Body,512.

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BAGUMIRA BAMENYA Damien: 11007T

 REFLECTION ON THE APOSTOLICITY OF THE CHURCH

When we pray the Creed we always say that I believe in the apostolic Church. What do we understand by apostolic Church? We have to keep in mind that during Jesus’ life on earth he chose a group of people who followed him; these people are called apostles because they lived with Jesus and he gave them the mission to preach the Gospel and Jesus’ purpose to choose them was that they may continue his mission after his passion, death and resurrection. Following the idea that Jesus called the apostles, is it allowable to say that the Church belongs to the apostles? Even though the Church is qualified as apostolic it does not mean that the Church belongs to the Apostles.

However, we can say that the Church is apostolic because she is built upon the apostles from whom she received the divine truth revealed by and in Christ and she continues to preserve and guard the apostolic tradition as her sacred deposit.[1] Trying to analyse this idea one can discover that the Church draws its origin from the apostles. This Church is seen as immersed in the apostolic community and what we do today in the Church is the heritage of the apostles.

Basing ourselves on the teaching of the Catechism of the Catholic Church ,we can conclude saying that the Church is apostolic because she is founded on the Apostles, in three ways. First, she was and remains built on ‘the foundation of the Apostles (Eph 2:20), the witnesses chosen and sent on mission by Christ himself (Ecclesia de Eucharistia,27). The second way in which the Church is apostolic, is that ‘‘with the help of the Spirit dwelling in her, the Church keeps and hands on the teaching, the ‘good deposit’, the salutary words she has heard from the Apostles. (Ecclesia de Eucharistia,27)  The third way, the Church is apostolic in the sense that she continues to be taught, sanctified and guided by the apostles until Christ’s return, through their successors in pastoral office: the college of bishops, ‘‘as assisted by priests, in union with the successor of Peter, the Church’s supreme pastor(Ecclesia de Eucharistia,28).

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[1] Cf.  John Paul II, The Church: Mystery, Sacrament, Community,27

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Damien BAGUMIRA BAMENYA: 11007T/

THE CHURCH  AS SACRAMENT

When Rev. Dr. George Lecturer of Ecclesiology in Tangaza College was teaching about the Church as a sacrament he told us that when we talk of Church as sacrament we have to keep in mind how sacramental theology link the Father, Son and Spirit economy with the Church, the Liturgical assembly, the individual sacraments, and the mission of the Church. When he was teaching he told us that the Father is both the initiator and goal of the economy of salvation; the Son is the sacrament of the Father and the community of the risen Lord is the sacrament of Christ. If Christ is the sacrament of God, the Church for us is the sacrament of Christ.

            However, the Church is made up of two elements: divine and human. In this sense it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in building up of the body. In other words we can say that the Church receives life and power from the Spirit of Christ so that its proclamation and liturgy become signs of Christ that bear witness and accomplish his efficacious presence in the world. In this way, the Church should be understood as sacrament or a sign and instrument both of a very close knit union with God and of unity of the whole human race.[1] Moreover, the Church is seen as a sacramental reality because it draws its sources and origin Christ with the whole entire life of Christ especially the whole pascal and the foundation an eschatological community as his own bride.

To sum up we can say that ‘‘the Church is sacrament because of the special ‘‘signs’’ by which it shows its sacramentality. All the actions of the Church are some how sacramental because they manifest God’s salvation in a visible way. We cannot forget the Word and Sacraments as signs by which the Church reveals and associates its sacramentality in a special way. In fact, the Church proclaims salvation, actualizes and makes it real and effective. The sacramentality of the Church is also expressed in the seven sacraments, which are considered as special ways for the Church to accomplish salvation for humans and also as privileged ways and means for the encounter between God and humans in the Church through ‘‘signs perceptible to the senses’’ .[2]

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[1] Cf. E. Joseph, Liturgy and Sacramental Theology,232.

[2] Cf. E. JOSEPH, Liturgy and Sacramental Theology,232.