The new understanding of the Church in the encyclical Mystici Corporis Christi as James O.
McGovern explained it his book[1]
During the
Counter Reformation, the Catholic Church was in an apologetic and polemic
position. The visible and institutional aspect of the Church gained more
attention than the divine grace which enables everybody to be member of the Mystical
Church. Thus, to be member of the Catholic Church was especially reserved to
those who were baptized and accepted the papal authority. The Church took such
position in order to counter the Protestantism’s view of the Church which put
less stress on the visible aspect of it.
We wait until 19th
century that the theology of the Mystical Body was explored. This new theology
was decisive in defining the Church and its membership, although, some
theologians went to the extreme by emphasizing only the interior aspect of the
Church. In other words, by mystical body, they understood as the spiritual union
with Christ and Christians. Also, they said
that the term was too much metaphoric.
To correct the
over-sided views of some theologians in regards to the theology of the mystical
body and also to put an end the ecclesiology of the Counter Reformation, Pope
Pius 12 elaborated in his Encyclical “Mystical
Corporis” the clear understanding of the Church which we find in Vatican II
as well. He started saying that the idea of the Church as body is scriptural (cf MCC 13,
14). To be a body, it has to be visible, undivided and concrete. It is mystical
because the ecclesial ministers are acting the person of Christ who is the head
of the Body, the Church (cf MCC 25).
This is the clear shift from the ecclesiology of the Counter Reformation. Also,
in response to the extremity of some theologians, the pontiff said that both
are to be balanced; In the Eucharist, Christians are in union with Christ
through the Holy Spirit. The pope added that this relationship is fulfilled by
the incarnation whereby man could partake the divine nature through grace.
Among
theologians, another polemic rose on who could get the full membership of the
Church. Would it be only for those who were rightly baptized according to the
Catholic faith? Or also for those of good will and perfect the life of Christ?
The encyclical father answered to these questions saying that there are three
conditions to fulfill the membership of the Church: baptism, faith and
adherence to the ecclesial authority. These are just visible conditions in
order to be member of the visible Church. The pope added that salvation can
reach even those who do not fulfill the above conditions for Christ came for
all people. Therefore, the Church is extended beyond its visible boundary. McGovern
summarizes this encyclical’s position saying “It is not within man’s power to
establish a permanent relationship with God. The grace of God must, therefore,
be the source of this ordination and so constitutive of a membership”[2]
(cf MCC 96). Thus, people outside the
Church belong also to the mystical body of Christ but “they are deprived of the
enjoyment of many privileges and graces proper to the member visibly united
with the Catholic Church”[3].
Bibliography
McGovern,
J. O., The Church in the Churches,
Corpus Instrumentorium, Inc. Washington, 1968.
[1] -
cf J. O. McGovern, The Church in the Churches, p.19 - 38
[2] - J. O. McGovern, The Church in the Churches, p.31
Relationship between the Church and the Eucharist according to the Ecclesia de Eucharistia
The relationship
between Church and Eucharist is explicitly expressed in the Encyclical: “The
Eucharist builds the Church and the Church makes the Eucharist” (EE 26). Both
are centered in Christ, founded by his redemptive acts. This is why we call the
Eucharist as “sacrifice” because through his sacrifice, Christ redeemed the
World and founded the Church. At the same time, we do repeat during our
celebration of the Eucharist that we celebrate the death and resurrection of
Christ when we are celebrating the Eucharist. Thus, the term Eucharist sacrificial derives from the
fact that we commemorate the sacrificial salvation of Christ during the Holy
Mass. We find this in the word of Christ himself during the institution of the
Eucharist; he said “This is my blood of the covenant, which is poured out for
many for the forgiveness of sins” (Mat. 26, 28). Therefore, the Eucharist is
not a mere remembrance of the past events. It does make the salvation present.
Through the
Eucharist – the gift of Christ par excellence- the Church is revitalized and
nourished (cf E.E 11). It brings an “interior growth within the Christian
community” (EE 10). Christians find the real presence of Christ in the
Eucharist and it is his real Body because he said so. “Take, eat; this is my
body." (Mat 26, 26)[1]. Those
who are invited to take and eat the Body of Christ share also his life. “It is
no longer I who live, but Christ who lives in me” (Gal 2, 20). Thus, full
communion is established for those who partake the Eucharist. Moreover, the
Eucharist is a “banquet of communion with Lord’s body and blood” (E.E 12).When
we are receiving the Eucharist, we are in communion with one another, with
Christ, and with the Spirit (E.E17). But above all we are in communion with the
Father because the three persons of the Holy Trinity are involved in the
salvation of human race which is expressed in the Eucharist. (We refer to it as
Economic Trinity).
Jesus instituted
the Eucharist as “sign and instrument of ecclesial communion”[2].
The Eucharist builds the Church (EE 26). The foundations of the Eucharist and
of the Church go back to the last supper of Jesus and his apostles during which
he said “do it in remembrance of him”. Therefore, the gathering of Jesus’
followers (Church) has its raison d’être
by the celebration of the Eucharist. This is why the Eucharist receives also
the qualification of the Church as apostolic (cf EE 27 and 28). However,
Eucharist does not mean Church.
The Holy Father
brought another element in order to understand better the relationship between
Church and the Eucharist. He said that it is to be understood in the same way that
Mary related to the Word, incarnated in her womb. She was listening to God and
obedient to Him. She carried with her the salvation of the World (cf EE,
chapter 6). In the same way, the Church has to be obedient to Christ who said
“Do this in memory of me”. Thus, celebrating the Eucharist is therefore a
divine act through human beings who act in persona
Christi (cf EE 29).
Bibliography
Kocholickal, G., “the concept of
sacrament and the Church as sacrament, Class note, Tangaza College- The Catholic
University of East Africa, Nairobi, 2013
The Church contains what it signifies and communicates what it contains
The Church is
composed of two complementary and inseparable components that are visible and
the invisible. The study of the Church reiterates that to separate the two
leads us to an “eschatological nestorianism or ecclesiological monophysism”[1]. Knowing
the importance of the two mentioned elements above, the Church also is viewed
as an instrument of conferring the grace that it contains. The present
reflection will lead us to discuss two fundamental questions that are: the content
of the Church and the Church as means of communicating what it contains
To begin with,
the Church is visible through its physical activities such as sacramental
celebrations, creed, ecclesial teachings, liturgy, ecclesial organization or
movements, devotional groups or charitable works. In addition to that, we know
that the Church is also visible through its leaders, through all members that
compose it. We refer to this visible aspect as the signum. Briefly, this element is crucial in identifying the Church
of Christ for we cannot talk about Church without its tangible elements. Like the
baptism, it is sacrament because of the matter and form that makes it be so.
Above all, it points out something else which is beyond its physical appearance:
union with Christ, salvation, grace, faith, etc.
The
second element that we associate with the Church is the invisible ones. These
are about grace that we cannot physically prove its existence, although, the Church
transmits it to us. The Holy Spirit that nourishes the Church cannot be
measured nor proved by any materiel thing, but it works and sanctifies us.
Faith is only seen through its activities in the life of the faithful. It is
real and effective even though we cannot weigh it. The assembly of the
faithful, gathered in the Church, is truly related to the Father in Jesus
Christ, through the Holy Spirit. This relationship is not a physical one as we
relate physically with our friends. But it is believed and preached by the Church.
We have all experienced this relationship with God. The celebrations of the
sacraments are at the same time celebration the victory of Christ over death
through which salvation comes to us.
Therefore, it is
worth to say that the activities of the Church offer something deeper than what
is being celebrated. Therefore, the Church
is to communicate this invisible element. In the theological term, we refer to it
as res. The Church is a sacrament and mystery, human
and divine, visible and invisible, earthly and heavenly. The two elements exist
alongside to each other. For this reason, we define the Church as signum et res which is derived from the
definition of the sacrament.
The Church can also
be defined from its missionary character. It exists because of its mission. The
Church, as sacrament, is to transmit what it contains. It is a living organism
in sense that it continues the work entrusted by Christ to the Apostles. The Church
communicates the invisible contents through the visible means. “It is a sign
and instrument, that is of communion with God and unity among all” (LG1).
Bibliography
G.
Kocholickal, “the concept of sacrament and the Church
as sacrament, Class
note, Tangaza College- The Catholic University of East Africa, Nairobi, 2013
What is the origin and the fulfillment of
the Church?[1]
According
to the catechism of the Catholic Church, the Church is born from the fact that
Jesus Christ gave totally his life for our salvation (C.C.C. 766). We celebrate this Christ’s self-giving act, in our
liturgical celebrations, especially in the Holy Eucharist. Salvation of souls is
the final goal of the Church as it is quoted in the last canon law of the Latin
Church (canon 1752). In order to
understand this concept of salvation which is the final act of Christ and of
the Church, we have to know for which purpose we were created and to which
destination the Church, the Body of Christ leads us.
To
begin with, God has created us for a purpose. When we turned away from this
divine plan, he did not leave us perished but, instead, he took us back to the
path that he has prepared for us. The history of Israel testified how God took
care of us. He chose this people among other nations. He gave them commandments,
kings, land and blessings. He initiated covenants with them in spite of their
infidelity to his love. The book of Exodus gives us a clear explanation of
God’s faithfulness. He did not punish the chosen people even if they did turn
against him (Ex. 32, 7-14 (RSV)). He showed them his love and forgiveness.
In
Jesus Christ, nobody is excluded for “he
is all and in all” (Colossians 3, 11). Salvation is fulfilled in his person.
This is the climax of the God’s love for us because he gave us his son in whom
he pleased (Luc 3, 22). The Canticle of Philippians continues to express this
total love saying “Jesus did not count
equality with God a thing to be grasped, but emptied himself, taking the form
of a servant, being born in the likeness of men”. (Phil. 2, 6-8). Christ is the “one Mediator and the unique
way of salvation” that the Church preaches to all mankind (L.G. 14).
Liturgical
celebrations, prayers, scriptural meditation, biblical sharing, devotional
movements etc are offered to us as means of preaching, celebrating and
attending this salvation. In addition to that, we also have the opportunity to
choose our lives as to be religious, married or single. In all these ecclesial activities
and choices, our final aim is salvation. This suggests that salvation is
already there in the Church, daily celebrated in the sacraments but yet, it is to
be fulfilled at the second coming of Christ. It is present but not yet fully
obtained. This is the eschatological character of salvation. In fact, in the
final day, we will attend the eternal plan of God for which we were created. For
this reason, the compendium of the catechism of the Catholic Church says
clearly that “the Church finds her origin and fulfillment the eternal plan of
God” (Compendium- 149).
The
Holy Spirit makes this fulfillment of salvation possible to mankind. Through
Her, we become “adopted children and heirs of his eternal happiness” (Compendium - 1)
In
conclusion, the Church is the sacrament of salvation as we found in Lumen Gentium 48. Without salvation, she
loses her raison d’être. She finds
her essence in Jesus Christ who is the salvation itself. Thus, salvation is the
origin and the fulfillment of the Church.
Bibliography
The Catechism of the Catholic
Church, compendium, Paulines publication, Nairobi, 2006.
According to Africae
Munus, why do reconciliation, peace and justice reflect the African’s
commitment to the Lord Jesus Christ?
Randrianjanakolona Harivola Jose
“Africa’s commitment to the
Lord Jesus Christ is a precious treasure …. Africa is led to explore its
Christian vocation more deeply”[1].
From these first sentences of the post Synodal apostolic exhortation
“Africae Munus”, we can already deduce that Africa has a significant role in
the Universal Church. Above all, the vocation of the Church in African is to
witness its being “salt and light” of the world. (A.M. 3).
As
we have seen in class, one of the definitions of the Church can be drawn from
its missionary character. The Church is to witness in the society where it is
found (A.M... 130) and “to be ready to give a reason
for the hope she bears within her” (A.M.
30). I would add that the Church, especially in Africa has to borrow the
exemplary lives of the prophets, like Amos who dealt with injustice and
corruption in the society. He had no fear to denounce the exploitation of the
poor luxury, corruption and injustice (Am. 2, 6; 8, 4-7).
“Africae Munus” recognizes cultures, religious
experiences, intellectuals, philosophy as treasures of African people. It
continues arguing that these values should help the Church in spreading the
Christ’s message (A.M. 36). In
addition to this, the fathers of the synod emphasized that listening to the
Word of God and having a profound prayer should be part of African Christian
life. This is how Christians can be nourished in fulfilling their mission or
commitment. (A.M. 54). And at the
same time, they can be reconciled with God and with one another (A.M. 169). Consequently, Christians’
exemplary lives will affect the life of the society where they are found.
Reconciling with God and neighbor is the key of building true society as the
Africae Munus affirms “Indeed,
only authentic reconciliation can achieve lasting peace in society” (A.M. 21). This message is not addressed
only to Christians but to all Africans because building an authentic and peaceful
society is a responsibility of each and every one whether he or she is
Christian or not.
Moreover,
the message of Christ is not restricted to the Church members or the
hierarchical authorities. It is a message addressed to all people without
distinction. Therefore, the Christ’s message should reach people’s life. In
this regards, Africae Munus continues successively mentioning the area on which
we are to be committed such as care of life, respect of the environment,
dialogue with other religions, rightly rule in the society, value of the
family, help and strength of the weak and the vulnerable in the society.
In conclusion, the mission of Church should be
identical to Jesus’. Jesus was preaching the inclusiveness of the Kingdom of
God. He was so much committed that he broke all boundaries of race, color,
religion, sex, and so on. In his
messages, Jesus intended a peaceful society. The African Church is to follow
the footsteps of her Master. Also, the Holy Spirit whom Jesus gave to his
disciples should the one who leads the Church in Africa in its mission. This is
why African Christian should be committed towards reconciliation, justice and
peace. This is why Pope Benedict XVI invites us saying “Get up, Church in
Africa…” (A.M. 173).
Bibliography:
Benedict XVI, Post-synodal Apostolic Exhortation “Africae Munus”, on Africa’s commitment (20th
November 2011) Nairobi: Paulines, 2011.
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