Reflections - Patrick Wamatu Chege 11070

Patrick Wamatu Chege

A REFLECTION ON THE CHURCH AS A SOCIETY-

Patrick Chege

The Church is a society in a sense that she constitutes an organized group of members who share the same faith, has its code of rules, governed by the successor of the apostle Peter (pope) and by the bishops in union with him, not a mere mystical union of souls. The union is based on faith, hope and charity such that the faithful are ontologically shared with equal dignity in terms of sonship of God, which is obtained only through baptism, where each baptized shares, the common priesthood and prophetic kingly function of Christ.

As society the Church has got juridical dimensions which are essential for her attachment by Christ himself and at the same time cannot be separated from the nature of the Church as far as salvation of the souls is concerned. This society belongs to visible dimension, which is two aspects: the Church as communion and the Church as a mission. As a communion, the Church comprises members who are united by the bond of faith through baptism and share the same dignity as children of God. That is to say, all the faithful belong to the people of God, because all the faithful were baptized and called by God as individuals of a community. As a mission the Church comprises of members who carry out the mission mandate of Christ through different ways according to the different capabilities given to each individual. Such functional diversities are carried out through various ministries and charisms, which Christ offered to the members for the Church.

Two main categories exist in the Church: the category of ordained people that is baptized and ordained members of the Church and the category of non-ordained people, which comprises all the baptized members but who do not have the sacrament of the holy orders. The Church is also charismatic in its hierarchical offices and in lay ministries because the Church as a whole is the creation of spirit. From this point of view of the charismatic structure of the ecclesial community, both particular and universal, there is no room for uniformity among the members but only diversity and variety. Furthermore, due to the dynamic assistance of the Holy Spirit the Church assumes the dynamic categories of her members so that she may give answers to new questions on new challenges and conflicts. Church as society is not in a sense of earthly society but rather, society based on Christ himself who is her head.

Finally, the Christian community must conceive its responsibility in terms of membership in the divine and universal society; it knows that it must give answer to the God who is Lord of heaven and earth for everything with which it deals. Indeed the Church itself must be described in these terms as the society which responds to God-in-Christ and Christ-in-God. A society which does not acknowledge its obligation to render account to this God and this Christ may call itself church but it is difficult to attach specific meaning to the term. Without the sense of moral dependence upon or of obligation to Christ a society lacks the moral reality of the Church. Even in the New Testament the Church appears, as the company of those who answer the call of Jesus and then as the fellowship of those who await his return in a society. The Church communicates the Graces to her members; and those who are outside her fold she bids to enter that they too may participate in them. By these means of grace the light of revealed truth, the sacraments, the perpetual renewal of the Sacrifice of Calvary, the Church carries on the work of sanctifying the elect. Through their instrumentality each individual soul is perfected, and conformed to the likeness of the Son of God.

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MISSIONARY NATURE OF CHURCH IN THE MODERN WORLD AFTER THE VATICAN II COUNCIL IN ACCORDANCE TO DECREE ON THE CHURCH'S MISSIONARY ACTIVITY (AD GENTES), DEC. 7, 1965.

WAMATU, CHEGE PATRICK – 11070T

The Church is fundamentally the community of Jesus’ disciples, a missional community whose life, being, and mission are grounded in the Trinity and thus in the mission of God. She is being sent to the world to teach all nations in the Holy Spirit. As according to Vatican II document Ad Gentes 2, The pilgrim Church, which is also the sacrament of salvation, “is missionary by her very nature, since it is from the mission of the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father”.

Vatican II council has been and is transforming Christian society and has brought more changes to the Church without harm to faith or morals. In the sixteenth century there were Protestant Revolt which necessitated that the Catholic Church, for the protection of her members and to save them from confusion, maintains its long held position on such questions as use of the vernacular and other Tradition. One can sympathize with the faithful who were led astray by some members of the clergy and religious, who themselves rebelled against or misrepresented the truth. Once the gift of the fullness of the true faith has been bestowed by God upon a soul, our good, heavenly Father will not withdraw it, unless the person rejects it.

After Vatican II, life in the Catholic Church became more challenging and more thrilling, more full of joy for those who engaged in the authentic renewal under and together with the magisterium of the Church. Confusion reigned only when educators, clergy, religious, and laity did not work in harmony with the Holy Father in interpreting and implementing the authentic renewal to which each Catholic is called.  

The Church of tomorrow will be the same as the Church of yesterday, of the last century, and of the first century driven and guided by the Holy Spirit. for example, a newly conceived human life in its mother's womb, is a continuum, still the same life when it is born as it is one hour, one day, or fifty or eighty years later. So the Catholic Church, Christ's Mystical Body of today and the future, will always be the same Church Jesus Christ founded twenty centuries ago. The cells of the human body change with the passage of years; still, it is the same human body. Individual members of the laity, religious, priests, bishops, and our Holy Father the pope change with the passage of years. Still, it is the same Church, “one Lord, one faith, one baptism.” As sacred scripture says, “Jesus Christ is the same, yesterday, today, the same forever.”(Heb 13:8).

In conclusion the emphasis should be that, Catholic faithful of today must become strong in the faith not to be weighed down by confusion or misunderstandings like in the recent case of resignation of pope, but look beyond the human failings of individual members of the Church and striving for personal perfection in Christ Jesus that the reality and the sanctity of the Church, its true face, will truly be known and loved by all the world. The Catholic Church is a divine organism. It is of Christ, the God-Man himself. It is human, and also divine. With the eyes of faith, each member must see beyond its human quality and witness the inner divine reality which is Christ's Mystical Body. Satan and the forces of evil will always be there, attempting to destroy the Church through its human quality. As Christ Jesus was tempted in the desert and could not fall, the forces of evil, the spirit of wickedness, will never cease tempting the members of Christ. So, through the indwelling of the Holy Spirit, the human quality will be strengthened and will triumph. The Catholic Church will always retain marks of its oneness, holiness, its catholicity (universality), and always remain apostolic; the only Church built upon the apostles and promised that “the gates of hell shall never prevail against it.”  (Mat 16:18). Christ is the foundation, the rock of the Church made up of Christians.

DULLES, AVERY, Models of the Church, New York: Doubleday 1987.

            Jesus came to preach the kingdom of God. However the apostles preached about the Christ and founded the church though there are major differences concerning the nature and purpose of the church. What kind of church? What should it look like? How should it be structured? Who is part of it? What is its purpose?

            According to Avery Dulles Catholic theologian in his book, The Models of the Church, he gives an overview of the six main models of church: church as institution, “defines the Church primarily in terms of its visible structures, especially the rights and powers of its officers” (34), including a hierarchy of ministries, to continue Christ’s mission, and reflecting a need for order, unity and consistency of teaching. This model lies in its visible manifestation of unity. “The institutional model, by itself, tends to become rigid, doctrinaire, and conformist” (194). This does not imply that there is absolutely no value in institutions. It simply proves that the institution must serve other ends besides its own preservation.

            Mystical communion is common participation of people of faith who are united in God’s Spirit through the body of Christ including our mysterious and intimate spiritual union with God and each other. “The Church, from this point of view is primarily interior but also expressed by external bonds of creed, worship, and ecclesiastical fellowship” (55). It has both a horizontal and vertical dimension.

             The church is sacrament a visible sign of an invisible grace in the world including the responsibility to be, as sacraments are communal realities, the visible presence of God on earth. Dulles states as such, it is an efficacious sign, “a true embodiment of the grace that it signifies” (223). The church truly transmits grace, the favorable presence of God.

            Herald (messenger) model emphasizes faith and proclamation over interpersonal relations and mystical communion” (76). The mission of the People of God, the baptised, to proclaim God’s Word. The Church constantly calls its members to renewal and reformation.

            Servant model includes dialogue with society and assisting persons in a variety of needs. Works for social justice are dominant in the church. Dulles asserts that, “the Church should consider itself as part of the total human family, sharing the same concerns as the rest of men” (91). The suffering servant of God, Jesus provides the template for this model. Christ came into the world not to be served but to serve, so the Church, carrying on the mission of Christ, seeks to serve the world by fostering the brotherhood of all people.

            A Community of Disciples which include Catholics’ sense of always being learners, being formed by the scriptures, acting lovingly, sharing in Jesus’ mission and service, and being co-responsible for the Church’s mission and identity. Follow completely in the foot prints of Jesus.

 Lastly, in my opinion each of these models brings out certain important. It is clear that the Church must be a structured community and that it must remain the kind of community Christ instituted. The community model makes it evident that the Church must be united to God by grace and that in the strength of that grace its members must be lovingly united to one another. The sacramental model brings home the idea that the Church must in its visible aspects especially in its community prayer and worship be a sign of the continuing strength of the grace of Christ and of hope for the redemption that he promises. The herald model emphasizes the necessity for the Church to continue to preach the gospel and to move people to put their faith in Jesus as Lord and Savior. The diaconal model points up the urgency of making the Church contribute to the transformation of the secular life of individuals, and of infusing human society as a whole with the values of the Kingdom of God. Dulles recommends the sacramental model because of its ease in integrating all the best elements of the other four models. He also affirms that every model except the institutional model could also serve as the primary model as long as the positive contributions of the other models were embraced (197-198). In the end, none of the models is sufficient to address the fullness of God’s call to the church. Each model truly highlights and underscores a very important aspect of the church.

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AFRICAE MUNUS - The church in Africa to embark on the road to reconciliation, peace and justice shunning                                            outside influences.

WAMATU, CHEGE PATRICK 11070T

The Post-Synodal Apostolic Exhortation Africae munus was signed at Ouidah, Benin, on 19^th November, 2011 by the Holy Father Benedict XVI. His Holiness is presenting the fruits that came out from the Second Special Assembly for Africa of the Synod of Bishops to the universal Church and in particular to Africa and its islands. The Synod took place in Rome from 4^th to 25^th October, 2009 on the theme “The Church in Africa, at the Service of Reconciliation, Justice and Peace.” ‘You are the salt of the earth… you are the light of the world’. (Mt 5:13-14)” (A.M 3), and the contributions made to the document are of great help to the church in Africa.

Moreover, His Holiness wishes to convey his love and his spiritual closeness to the pilgrim Church on the continent of Africa. Africae munus remarks that Ecclesia in Africa gave great impetus to the growth of the Church in Africa. It also developed the idea of the Church as Family of God, which has been beneficial to the universal Church. Africae munus aims to strengthen this ecclesial dynamism, to outline a programme for pastoral activity and evangelization, particularly for the new evangelization of the continent of Africa over coming decades, underlining the need for reconciliation between individuals and communities, to promote justice and peace in truth for all rendering Africa's commitment to the Lord Jesus Christ thus, the invitation to Christians truly become salt of the earth and light of the world.

Furthermore, Christians are invited to listen to Jesus Christ, Who calls them through His Word, in order to allow themselves to be reconciled with God and neighbour. The strength of reconciliation must be implanted in people's hearts. The Church calls us to the inner purification, for the construction of justice and peace to generate lasting peace in society. Granting and receiving forgiveness heals families’ formerly divided and rediscovered harmony. Consequently, those responsible for crimes must be made to face their responsibilities, also in order that such tragedies never happen again. The Church, however, has the duty to form the consciences of the people and to educate the world to the message announced by Jesus Christ.

The Church is called to make Christ's voice heard in modern Africa helping to forge the new Africa. It must discern the values of individual cultures in order to identify the aspects which promote or hinder the incarnation of the values of the Gospel. Africae munus dedicates considerable space to the family where the culture of forgiveness, peace and reconciliation is practiced, and it must be protected and defended against the many threats it faces, it is the sanctuary of life and the living cell of society and the Church. The Church also has the need of the elderly who are esteemed for their wisdom and experience, particularly to announce the Gospel for they play a positive role for all members of the family, especially stability and social order in Africa and can inspire Western societies in this field.

In conclusion we can say that, the African worldview includes the visible and the invisible world. It opens hearts and spirits to acceptance of the message of Christ. The Church opposes abortion, deplores the disaster wreaked by drugs and the abuses of alcoholism. She is in the front line of the battle against the pandemics such as diseases, illiteracy among others. Good governance is also expressed for the common good not for the profit of the few in any nation. The Church hopes for the globalization of solidarity, something which includes the principle of gratuitousness and the logic of gift as an expression of fraternity. Since inter-religious relations affect peace, the Church promotes dialogue as a spiritual approach to support initiatives of peace and justice. Africae munus reiterates the importance of dialogue in respect for religious freedom, including freedom of conscience. Christians draw nourishment from the authentic font of Jesus Christ, also in inter-religious dialogue, and allow themselves to be transformed by Christ to become salt of the earth and light of the world.

REFLECTION PAPER 1: ECCLESIOLOGY (1) 

The Gospel of Luke and the Acts narratives speak profoundly to the mission and vision of Christian Church. After reading through the Gospel of Luke in accordance with the Church left by the Apostles I discovered that Luke’s Gospel has been expressed as the Gospel of the nations, full of mercy and hope, assured to the world by the love of a suffering Savior; the Gospel of the saintly life; the Gospel for the Greeks and Gentiles; the Gospel of the future; the Gospel of progressive Christianity, of the universality and gratuitousness of the gospel; the historic Gospel; the Gospel of Jesus as the good Physician and the Savior of mankind; the Gospel of the Fatherhood of God and the brotherhood of man; the Gospel of womanhood; the Gospel of the outcast, of the Samaritan, the publican, the harlot, and the prodigal; the Gospel of tolerance and many more others all trying to show  the inclusiveness of this Gospel of Luke.

The Church as community in the Gospel of Luke is expressed by the sense of belonging overcoming loneliness and lack of relationships and discovering the vast diversity amongst a community of faith that lends itself to helping each other become all God intended for us to be carrying on both the tradition and the relevant ministry to the world. Luke is interested in doctrine and teaching, particularly in the communication of the Gospel to the Gentiles and because of this several themes emerges from his whole Gospel such as universalism showing the Gospel is not just for the Jews, but for all the nations, The Holy Spirit is often considered as the main character in Luke-Acts and Christ’s followers expected to continue His work in the power of the Spirit to the ends of the world. Prayer and Praise are also emphasized and the power that come with the prayer.

Just as a human family celebrates its unity and reality with the family; so too does the Church express her identity in the Trinity. The Church finds her invisible head in Christ as expressed by various Gospel and the visible headship in the Pope. As seen in the Gospel, the Church is both a human and spiritual community. As a human community, it suffers from all the imperfections and defects to unity that also plagues other types of communities but this should not deter us from living according to God’s expectations.

In conclusion I can assert that, the Church is always a learning Church led by the Spirit, not yet in full possession of the truth as articulated in the Gospels, but is on the way to full conversion. Therefore, the Church is always in need of purification and improvement to understand its teaching better, to present it more persuasively and to implement it in a pastoral way for the salvation of souls.