Name:
John Chomba Mubanga - 11067T
“A
Reflection on the Church
at Vatican II: The Decree on Ecumenism (Unitatis Redintegratio)”
______________________________________________________________________________
Introduction:
After the Sacred
Council had declared its teaching on the Church, it shifted its longing for the
re-establishment of unity among all Christians who accept Jesus as Lord and
saviour. However, it was because of this intention that the Sacred Council
discussed and produced a Decree on Ecumenism (Unitatis Redintegratio) in order
to eliminate barriers between Christians and international movement and to move
in the direction of unity that Christ willed for the Church. This Decree came
into effect on 21st November, 1964. In fact, it is during this same
year at Vatican II with its milestone, ‘Unitatis Redintegratio,’ that the Roman
Catholic Church entered the modern ecumenical movement. Since then, the RCC is
a member of the faith and order division of the World Council of Churches
(WCC). Thus, this work is a concise reflection on the topic stated above.
The Decree on Ecumenism is an
extraordinary U-turn of the earlier prevailing manners toward other Christian churches
and society at large. The document has pointed quite a good number of issues and
a few of the sections which I think are worthwhile for the study especially on
this topic deserve mentioning: Firstly,
The restoration of
unity among all Christians is one of the principal concerns of the Second
Vatican Council [...] (The Sacred Council) moved by a desire for restoration
among all the followers of Christ, it wishes to set before all Catholic’s
guidelines, helps, and methods, by which they too can respond to the grace of
this divine call (UR, 1).
This means that in order for us to
understand the rationale of the Council and its ecclesiological hallucination,
we have to see its commitment to ecumenism.
Secondly, the aim
of the ecumenical movement is the unison of one, visible, institutional Church.
This was well elaborated by the Sacred Council that “ [...] almost everyone,
though in different ways, longs for the one visible Church of God, a Church
truly universal and sent forth to the whole world that the world may be
converted to the Gospel and so be saved, to the glory of God” (UR, 1).
Besides, number
two of Unitatis Redintegratio, stressed much on both the charisma of the Spirit
and of the Church’s nature as a visible society well thought-out around the
twelve and St. Peter. In contrast to Papal directives before, the document encourages
all Catholics to take part in the work of ecumenism, to dialogue, cooperate,
and pray with different churches and communities[1] (UR, 4).
Not only did the
document called upon the Catholic Church to renew herself as a requirement for
Christian unanimity but it also showed “concern for restoring Christian unity”
(UR, 5) which is the task of all the
baptised. Furthermore, the true ‘Spiritual ecumenism’ (UR, 7-8) must be at the heart of whole ecumenical tasks. There
should be a desire to hear and act on the words of Christ “that they may all be
one, as you, father, are in me and I in you”.[2]
(Jn 17:21)
Conclusion:
As Christians,
regardless of which Church we belong to, are being invited by the Holy Spirit
to take part in this great chore of rediscovering Christian unity. The Sacred
Council firmly hoped that the Catholic Church, joined with the separated brethren
will go forward without hindering the ways of divine providence[3] (UR, 24). I expect with pleasure that
this document might be helpful to other Christian denominations as well.
BIBLIOGRAPHY
Flannery, A., ed., The
Conciliar and Post Conciliar Documents, II, Bambay:
St. Paul’s Publication 1975.
The African Bible:
Biblical Texts of the New American Bible, Nairobi: Paulines 1999.
[1] Cf.
A. Flannery, ed., The Conciliar and Post Conciliar Documents,
412.
[2] Biblical
citation is from the African Bible.
Name:
John Chomba Mubanga - 11067T
“A Reflection on the Relationship Between the Eucharist and
the Church”
______________________________________________________________________________
Introduction
There is very close and inseparable relationship
between the Eucharist and the Church[1].
Why this acquaintance? I think it is because the Eucharist is received from
Christ living in his Church. Hence, “the Eucharist makes the Church and the
Church makes the Eucharist”.[2] That
is, for the community to be called the Church; the Eucharist is essential and
when the community lacks this, it can be difficult to be termed Church. In this
paper, I would like to give a reflection based on what I learnt in class on 20/03/13
on the topic above.
Personal
Reflection
Many people have written quite a lot
about the Eucharist and its relationship with the Church. Nevertheless, Fr.
Kocholickal pointed out that: “the Encyclical letter of Pope John Paul II Ecclesia de Eucharistia (17th
April, 2003) underlines the following faith convictions regarding the place of
the Eucharist in the life of the Church”.[3]
To begin with, both
the Eucharist and the Church have their origin on the mystery of faith. “When
the Church celebrates the Eucharist, the memorial of her Lord’s death and
resurrection: this central event of salvation becomes really present and ‘the
work of our redemption is carried out’” (EU,
11). So, through this celebration the entire Church benefits by the general
fruit of the Mass. The Eucharist upholds the unanimity with the faithful and
Jesus Christ.
Secondly, as Pope John Paul II mentioned
in his encyclical letter, the Eucharist makes the Church (and by so doing)
creates human communities. The Eucharist is in one hand apostolic since it is
celebrated in conformity with the faith of the apostles and on the other hand,
the Church is also apostolic ‘built on the foundation of the apostles (Eph
2:20)[4] (EU, 24-27). In fact, the Holy Spirit
that was sent by Jesus from the father indwells in both the Church and the
Eucharist. At the same time “both are served by successors of apostles, who act
in ‘persona Christi’ in the Church as well as in the Eucharist”.[5]
Above all, the Eucharist is both a sign and instrument of ecclesial accord. It
is the pinnacle at which all the Church’s activities are directed.
The Church lives by the Eucharist. Hence,
it should not take away from the Eucharistic sacrament its fundamental significance.
It is simultaneously a communion-sacrament. Pope John Paul II wrote: “the Church
is called during her earthly pilgrimage to maintain and promote communion with
Triune God and communion among the faithful” (EU, 34). This Ecclesial communion is visible and is expressed in
the Eucharistic celebration. Actually, it is as well “a communion with its own
Bishop and with the Roman Pontiff” (EU,
39).
Conclusion
In the Eucharist, the Church is wholly unified
to Christ and his sacrifice. Therefore, the Church should always celebrate this
mystery with great respect and reverence. The Eucharist is the body of Christ
and the Church is its body because it is in the Church that God’s mystery for
the salvation of all, which was revealed in Jesus, is further unfolded.
[1] Cf.
G. Kocholickal, “Ecclesiology”,
Class notes.
[2] G.
Kocholickal, “Ecclesiology”, Class
notes.
[3] G. Kocholickal, “Ecclesiology”, Class
notes.
Name:
John Chomba Mubanga - 11067T
“A Reflection on Various Ecclesiologies we find
in the writings of the New Testament”
______________________________________________________________________________
1.0. Introduction
The New Testament (N.T.) writing
provides us with a variety of ways of understanding the Church despite the fact
that it is not mentioned directly. To discern this Church, the different
gospels and letters can be read from the perspective of the authors and the
communities to which they belonged. Each of the N.T. wordings especially on the
books below reflects to some extent a diverse understanding of the mystery of
the Church. This reflection is based on what I learnt in the class on the topic
mentioned above. Below are the different ecclesial emphases working in the ‘sub apostolic’ period:
i)
The Gospel of Mark: In Mark’s Church’s
experience, we find that the cost of discipleship in the cross is the assurance
for one to live up to its harsh demands. And so, the Church is viewed as a
community of disciples in which service defines leadership. The community patterns
on the Son of man who came to serve.
ii)
The Gospel of Matthew: identify Jesus as God’s
beloved, the fulfilment of God’s assurance because the Jewish religion and the
city of Jerusalem had been destroyed. So their traditions were fulfilled in the
Church. Hence the Church was seen as a “community instructed in all righteous,
missionary in nature, empowered to discipline its members as it waits for the
son of man who will separate the bad from the good”.[1] Actually,
in Matthew we find the word Church used twice in chapter 18: 17 as a special
community.
iii)
Luke: In Luke, Jesus is portrayed as a centre
of God’s plan. Luke highlights the power of proclamation as one that influences
the community witness. Thus, in Luke, the Church is presented as a community of
disciples, a ‘little flock’ (12:32) that is missionary in nature and
distinguished by its humble service.[2]
iv)
Acts of the Apostles: In Acts, the Church is
viewed as the re-established Israel. It recounts how the gospel expanded after
the death and resurrection of Jesus through the witness of the apostles and
those who believed in Jesus. Furthermore, the symbol of Pentecost is used in
the spirit of the Church to propose that God still offers all creation a new
covenant in Jesus.
v)
Johannine: In Johannine ecclesiology, the imagery
of branches, sheepfold and the vine are used to suggest Jesus, not as the past initiator
of the Church but as a living presence. One who is alive and is in the church. The
beloved disciple of Jesus is more prominent in this book. The Church “is seen
as a community of disciples personally attached to Jesus and are guided by the
paraclete-Spirit”.[3]
vi)
Pastoral Epistles (1 and 2 Timothy, Titus):
Here, the stress is more on the structure of the Church because the false
teachers were emerging while disciples diminishing in the scene. As an antidote
to this dilemma, a regularized Church order was set up and Presbyter-bishop too
was appointed to assure correct doctrine.
vii)
Colossians and Ephesians: Most powerfully, in
here the Church is understood more universally. The Church is seen as “Christ’s
body to be loved”[4]
and for whom he gave himself. It is as well the kingdom built upon the prophets
and apostles with Jesus as a foundation.
viii)
First Peter: In first Peter, as Fr. George
pointed out: “we find the petrine heritage of the Church seen as the new
covenanted people of God”.[5] In
this letter, members live together and all people are called to be priestly
people.
1.1.
Conclusion
Having reflected upon what I learnt in
class on the topic stated earlier, I might say that the New Testament is full
of symbols and images that identify the Church. However, of the symbols
mentioned above, there are some which have had enduring value for the life of
the Church and ecclesiology. These include: seeing the Church as the body of Christ,
people of God and as a communion or a fellowship of the Holy Spirit.
[5] G. Kocholickal, “Ecclesiology”, Class
notes.
*****
Name: John Chomba Mubanga - 11067T
“A
Reflection on the Relationship Between the Kingdom of God and the Church”
__________________________________________________________________
Introduction
Most people have a tendency to misapprehend
the relationship between the Kingdom of God and the Church. Many of us think
that the kingdom is another name for the Church and at the same time we think is
separated. However, this is not the case, what is necessary is that Jesus came
to set up the kingdom of God as he himself said, “This is the time of fulfilment.
The kingdom of God is at hand. Repent, and believe in the Gospel”[1]
(Mk 1:15). In this paper, I tend to give a reflection on the relationship
between the kingdom of God and the Church as I understood it from the lecture Fr.
George Kocholickal gave in class on 1st of March, 2013.
Fr.
George pointed out that “according to the Gospel Jesus preached the reign of
God. But in Acts and Pauline writings, we see that the early Christian community
preached instead Jesus Christ, crucified and risen”.[2]
Indeed, the good news of the coming reign of God as preached by Jesus was the
clear centre and heart of his mission and ministry. In his message, he did not
make himself the direct object of his proclamation instead; he focused on the
in-breaking of the loving kindness of the Father. The question here is why did the
early Christians preached Jesus? I think it was because Jesus himself was the
‘kingdom’.
Moreover, if his body is the Church
here on earth, then the church is the visible sign and sacrament of the kingdom
of God. “The Church is the kingdom in the ‘interim’, but only as germ and
beginning, not as final and definitive”.[3]
The Church is always looking at and is in pilgrimage towards the kingdom of God.
The Church is made up of finite, sinful and imperfect human beings. So, this
kingdom of God though present in the Church, is the future reality. The Church
is the means and is at the service of the kingdom. It is the foundation of the
kingdom of God already at hand in mystery[4] amongst
his people. So, what is good in the Church is already a visible expression of
God’s reign among us.
Conclusion
Thus, the kingdom of God is free and includes
every human activity that is done according to the will of God. This is clearly
found in the Church since it is the one that preaches the kingdom and is at its
service. Besides, I also agree with Fr. George’s point that “there is no
dissociation or separation between the Church and the kingdom of God”.[5] In
the Church, there is the spirit which is nothing other than the experience of
the saving love of God’s reign.
BIBLIOGRAPGHY
Kocholickal, G., “Ecclesiology”,
Classs notes, Tangaza College, Nairobi 2013, 58-59.
The African Bible:
Biblical Texts of the New American Bible, Nairobi: Paulines 1999.
[1] Biblical
citation is from the African Bible.
[2] G. Kocholickal, “Ecclesiology”, Class
notes.
[3] G. Kocholickal, “Ecclesiology”, Class
notes.
[4] Cf. G.
Kocholickal, “Ecclesiology”, Class
notes.
Name:
John Chomba Mubanga
Tangaza
ID Number: 11067T
A Reflection Based on ‘Africae Munus’ of Pope Benedict XVI
__________________________________________________________________
1.0.
Introduction
It has to be
acknowledged that Blessed Pope John Paul II was a forerunner of the Africa’s
Commitment to Africa on the basis of faith in Jesus Christ and his Gospel. Already
in 2004, he declared his intention to hold a Second Special Assembly. Benedict
XVI, however, confirmed the long-established intention of Pope John Paul II and
convoked the synod that took place in October 2009.[1] Benedict
XVI was inspired by his predecessor’s idea to lead the African continent in the
direction of self-esteem through the power of the Gospel. In doing so, on 19th
November, 2011, Benedict XVI in Benin, signed the Apostolic Exhortation
‘Africae Munus’ (Africa’s Commitment), which was the result of the Second
Special Assembly of the Synod of Bishops for Africa. The Post-Synodal Apostolic
Exhortation ‘Africae Munus’ was written to address matters challenging Africa
and Church’s mission in the contemporary society. In fact, Africae Munus in one
hand concentrates on the nature and the sacramental aspects of the Church’s
mission in the service of reconciliation, justice and peace and on the other
hand it deals with the definite roles of different mediators of this mission. In
this paper, I will give a general reflection based on the above mentioned
document of Pope Benedict XVI.
1.1.
The Nature and Parameters of the Church’s Mission
The ‘Specific Mission’ of the Church,
as Africae Munus clearly endorsed, is “to offer the fruits of Love:
reconciliation, peace and Justice” (AM,
3) to the world. This mission has its root in Jesus Christ. And so, we are
invited to become just and to build a just social order like Jesus, in the Spirit
of the beatitudes. The Church as the family of God, as acknowledged by Synod Fathers,
is by nature appropriate for Africa. This is mainly in matters pertaining to the
African sense of solidarity, “warmth in human relationship, acceptance,
dialogue and trust” (AM, 7).
Pope Benedict insisted also that “the
Church’s mission is not political in nature” (AM, 23). Hence, he exhorted the African Bishops and priests not to
be politicians as elaborated on AM,
102 and 108. This does not mean that Bishops and Priests cannot talk about politics
or being politically engaged while seeing the injustices that are being
inflicted on the poor and many lives of African people. However, as long as the
poor and injustices still exist, the Church cannot cease to talk about it. The
Pope also did encourage the Church to help “create a just society where all
will be able to participate actively, using their particular talents, in social
and economic life” (AM, 26). In fact,
what is extraordinary in the document is its particular interest concerning the
issues of reconciliation: its development of theology into pastoral action as
Magesa pointed out which is so urgent in Africa today.
1.2.
Specific Roles of Different Agents of Church’s Mission
The Second African Synod recognized the
role of women among others in African society and in the Church at large. Women
should be considered and their voice be heard in Church’s decision making. The
Pope suggested that local churches must come up with concrete structures to
ensure genuine participation of women at different levels and of other groups
mentioned in the document. Not only did the Pope talk about areas of apostolate
and different roles of the members of the Church like one of consecrated life
but he also talked about providing the “Church with guidance in gaining a
deeper and more accurate knowledge of the traditions, the culture and the
traditional” (AM, 92) practices of
Africa. Thus, the Church and the groups within, like mission institutes need to
have “a deeper evangelization as a way of effectively” (AM, 90) witness the good news of Christ as one family. Besides,
they need also to be part of the world and create a visible community of love
in order to evangelize fruitfully.
1.3. Conclusion
Africae Munus invites all the local
Churches of Africa to come up with a “detailed pastoral plan (that) contains
goals and methods, formation and enrichment of the people involved, the search
for necessary resources-which will enable the proclamation of Christ to reach
people” (AM, 14). Besides, the Church
must not in any way encourage any situation which can counteract the presence
of the Image of God in Africa. There is no absolute truth for the Christian
faithful except Jesus Christ. It is in obedience to the Spirit, through prayer
and out of love for African people that the Church can respond to the call of
Jesus to go and preach the good news to all People and that societies and
movements in the mission of evangelization are raised.
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