Thesis

                                                                     THESIS NO.14

            The Church is a mystery, the sacrament of intimate union with God  and the unity of all humankind (LG 1).  The Lord Jesus inaugurated his Church by the proclaiming the good news of the coming of the kingdom of God (LG 5) and founding it upon the apostles (LG 19).  To this new people of God all are called to belong (LG 13).

            The college of bishops, successor to the college of the apostles, has full authority over the universal Church (LG 22).  The Roman Pontiff, as the successor of peter and the supreme and infallible teacher of the universal Church (LG 25).  Symbolizes the unity both of the bishops and of the whole company of the faithful.   In their turn the individual bishops symbolize this unity in their local churches, which are constituted after the model of the universal Church.  The one catholic Church which subsists in these local churches (LG 23) strives to bring humanity to christ in the unity of his spirit (LG 13).

0. INTRODUCTION

            This thesis (statement) is about the catholic Church.  It can be divided into two section.  The first section has the following: (i) the Church is a mystery, it is a sacrament of God and unity of human beings; (ii) The Lord Jesus inaugurated the Church by {proclaiming the good news and} founding it on the apostles, and (iii) All are called to belong to this new people of God.

            The second section has [i] The college of bishops are the successors of the apostles (which is founded by Jesus); [ii] the Roman pontiff is {a} the successor of the apostles, {b} infallible teacher of the Church, {c} symbolizes the unity of bishops and the faithful.  [iii] individual bishops symbolize the unity in the local Church and the one catholic Church subsists in the local churches.  (kindly refer LG 1, 5, 13, 22, 23, 25, 26, 32.)

            In this presentation I shall try to deal with, first of all, what is the Church? - its meaning, etymology, its basis in the scripture etc.,  Secondly, did Jesus found the Church? and the theories about it; thirdly, the different models of the Church, fourthly, the Church and the kingdom, then the hierarchy, the magisterium, the infallibility and finally the local churches.

1. WHAT IS THE CHURCH?

            The Church is a community of persons who have radically decided to follow Jesus Christ.  They have committed themselves to Jesus, to Christian faith and praxis.  They take him to be the  decisive in their whole life.  Thus the Church which has a faith aspect is an ek-kaleo:  a community called by God (through Jesus Christ) to share in His life.

            The Church is a mystery does not mean that Church is `mysterious or puzzling'.  Rather it refers to the depth-dimension or to the Spirit filled dimension of the Church, and to its divine origin, maintenance and destiny.

            Church as a mystery means "a reality imbued with the hidden presence of God".  Because God is totally the other than what we are.  God is totally of the spiritual order, not visible to our senses and our experience of God is always mediated.  We experience God through the reality of created things.  Every contact with God is mysterious or sacramental.  The hidden God imbues a visible reality.  [Here it is good to keep in mind the background in which it developed.  They are fideism = denied the possibility of any knowledge of God apart from revelation; and Rationalism = (the claim that) we know everything about God, we know through reason alone!]  Church is a mystery -> mysterious or sacramental in the Augustinian sense: visible sign of the invisible reality.

            The Church is a pilgrim or growing community struggling to translate Jesus' life in her respective life situation. By doing so, the Church in her life situation is a sacrament of salvation to the whole world, i.e., the Church reveals the purpose of God in human existence to the whole world.

            In Gk, the term used for the Church is Ekklesia and it was purely secular in meaning.  It meant the assembly of citizens for legislative, deliberative purposes.  In LXX (Gk O.T) it meant the assembly of Yahweh = local community/ local assembly of Israel.   The Hebrew equivalent to ekklesia is `Qahal Yahweh' which means the whole community of Israel or the local assembly of God.  The original term of the term Ekklesia or Ek+kaleo = to call out, to gather together the congregation of the faithful.  Only free citizens who live in freedom, unity and self-rule are gathered together, not slaves who have no freedom. 

            In NT: Acts: Church refers to the Jerusalem community. The expression often used in that of the `Church of God' referring to the local community and did not have a universal connotation.  (Church = local community not universal).  Ekklesia occurs 114 times in the NT.

            Paul: Paul's writings attribute several meanings to the term Church.  However the term Ekklesia for him also refers to local community.  St. Paul uses the term 65 times.  1 Cor 16:19 -> Church as house community.  Therefore Church as an event  = Church that gathers.  In Paul ekklesia had 4 meanings: (1) Local assembly or community: I Cor 1:12 the Church of God which is at Corinth; I Cor 16:19 the Church in Aquila's house.  Here the Church is sen as a happening, an event , an association or an institution.  Therefore it is an actual gathering.  (2) The whole Church:  Jesus gave himself for the whole Church.  Expressions like body of Christ, refer to the universal Church (Eph 5:24-32; I Cor 12: 12-26, Rom 12: 3-6).  (3) The Cosmic Church:  Eph 1:22-23; Col 1:15; I Cor 8:4-6; Heb 1:1-3.  (4) The Heavenly Church: (= Congregation of faithful) Gal 4:26 speaks of Jerusalem above.

            Evolution of the Church: In the (OT) Septuagint - the term "Qahal Yahwh" is used meaning-convoke, a assembly etc.  It calls for the gathering for the particular purposes for example prophets - I Sam 19:20.

            The scattered Israelites were called together by Yahweh. This is expressed through the covenant with Abraham (Gen 15:8).  This call of gathering is fulfilled in Jesus Christ.  Church is both social and faith reality.  Hence it can not be studied by social sciences alone (Sociology, anthropology) as an objective science.  It calls for the depth dimension of faith reality which is subjective and participative knowledge. This mystery aspect of the Church is explicit when it is seen as a social and faith reality - a human and a divine reality. The mystery of the Church is announced and established by Jesus Christ by his preaching the Kingdom.

            Mt 12:28 - The Kingdom of God has come.  Lk 17:21 - Kingdom has come upon you.  After resurrection, Jesus wanted his community of fellowship to be spread everywhere.  He sent his disciples on their mission saying, "All authority in Heaven .... baptize in the name of the Father, ... (Mt 28:19).  The authority of Jesus is traditionally handed over through the laying of the hands (II Tim.1:6).  Jesus intended to reach the His values of Kingdom to all people. (Mt 25:31-46, Lk 14:21-24).

            The Origin of the Church: According to John the evangelist the Church is born before the feast of the passover.  "When Jesus knew that his hour had come to depart from this world...." (Jn 13:1).  The water and blood from Jesus' wounds are the symbols of the Holy Spirit and the first sacrifice respectively (Jn 19:34).  Thus the Church was given birth.  The Church grew up in this world after Jesus reached the glory of his resurrection.  On the day of his resurrection the Church started its life on the earth (Jn 20:22-23).

            The Church of Christ: The Church is universal.  Church is the people of God in one faith and in one baptism.  It is the living presence of the holy Spirit that makes the Church full.  We are justified because of our faith (Rom 5:1).  Church is the mystical body of Christ with divine and human nature of Christ.  Church of Christ is the new Israel.  It is the pilgrim community aiming at God and His Kingdom (Gal 6:16).   The new Church rests her faith in jesus and his born anew through the imperishable words of God (I Pet 1:23).  Church is the chosen race, holy nation and God's own people (I Pet 2:9).  Church is the assembly of the faithful.  Church is the mystery (Eph 3:4-6).  It is through the Church the mystery of salvation is extended (Eph 3:12, 4:12-16, Col 1:18-23)

            The Problem:- The basic problem of this thesis as becomes clear in the first part  is concerned with the question whether Jesus did found the Hierarchically structured Church?  We may raise a number of questions connected with this problem such as: Does the organized Church make sense as a contemporary expression of God's saving action in the world?  Is it compatible with the thrust of men  women towards human freedom, dignity and equality? Is it not a counter sign - a place where the lordship of Christ is resisted and effectively denied?

2.  DID JESUS FOUND THE CHURCH?

            If yes, then when and where do we find Jesus Christ founding this institutional aspect of the Church-hierarchy and structure, laws and rules, organization set up etc?  If no, then all that we hold collapses: sacraments, scriptures, ministry, faith, etc.

            Ours is a Church, a hierarchical structured one, which seems to be fainted by the worldly marks of craze for power, position and exploitation.   This stands in sharp contrast to what Jesus prophetically announced - a community of love, justice, equality and brotherhood.   An institutionalized Church is one which expresses itself in terms of set structures of leadership with powers, institutions, sacraments, laws etc.  Juridically Jesus did not establish the Church as have it today.

            There is no room for doubt that juridically, Jesus did not found the Church as we have it.   Therefore the question we may raise is: is there continuity between Jesus and the Church?

            There are several theories put forward to examine as to whether Jesus found the Church:

            i) fundamentalist view (non-scholarly conservatives): they hold that jesus founded the Church as a blue-print for new society: seven sacraments with praise, matter and form, the papacy was vested with supreme and universal jurisdiction, the monarchical episcopate, doctrines, liturgies and laws.   This view however has no strong biblical foundation.

            ii) non-scholarly liberals: there is no continuity at all between the Church's evolution of itself and Jesus' evaluation of the Church.   Jesus came to teach us a way of life centered on love and based on freedom from institutional oppression.   They hold that Jesus did not intend to found a Church of any sense.  He only came to preach the kingdom of God.  Church is the creation of human.  This is an exaggerated view for the Church which claims faith and authority coming from God.

            iii) scholarly liberalism: Jesus expected an imminent end of the world.  Hence he did not intend to found the Church.  With the delay of the parousia well beyond the death and resurrection, the post-apostolic Church abandoned this pauline view and assumed organizational form suggesting some historical permanence.  Hence, according to them it is the work of the early Church.

            iv) Bultmannian existentialism: He insisted that jesus linked entrance into the kingdom of God with affiliation with the jewish people, as the eschatological community.  He rejects the liberal view that Jesus' expectation of the Kingdom as imminent led him to expound only an interim ethics, i.e., to say that whatever is present should have a past.  The Church is somehow related to Jesus whether He found it or not.

            v) Scholarly Conservatism (Moderate view): This is the official position of the Church.  According to this view, there is continuity of the Church from Jesus.  Here is at the same time also gradual development.  Hence, a continuity in development.  (Therefore blending of both catholic and protestant views).  At least Jesus showed some deliberate acts  to found the Church.

            These acts are: a) Jesus elected 12 apostles.  b) Role of Peter (Mt 16:18).  c) Eucharistic meal (Mt 26:26; Mk 14:22).  d) Promise of the Holy Spirit (Mt 10:20; Lk 12:12).

            This position is made clear in LG 5:  Jesus is the founder of the Church as he inaugurated it when he started preaching the Kingdom of God.  (Mt 1:14-15; Mt 4:17).  The community of disciples was the seed which sprout into the Church by the power of the Holy Spirit sent by Jesus to dwell in the Church at pentecost.  Therefore the Church derives from Jesus the power and the mission to preach the Kingdom.

            Traditional view, however has several problems: they are:-

(i)                     New interpretation of Mt 16:18 -> the power to Peter is more ecclesiological than handing of power to an individual.

(ii)                    Choice of the 12 is more symbolic to refer to the choice of the 12 tribes of Israel.

(iii)                   There is retrojection of the early Church in Sacred Scripture - Validation of the present by attributing it          to Jesus.

(iv)                   Jesus expected an imminent Parousia - why then the organized Church.

(v)                    We don't find Jesus giving any rule for the structural presentation of the community.

            Reflections: We can say that Jesus' event was the cause for the emergence of a group of His followers.  As he preached the KG in words and deeds, he invited his audience for certain commitments.  First, to realize that God offers all men and women his liberative love; second, to live the kingdom values of love, justice, peace and sharing.

            After the death of Jesus and when the disciples have come to experience the resurrection, they started to search for their identity under the guidance of the Holy Spirit.  This search with the help of the Holy Spirit we may say, gave birth to the Church and there is a gradual process of institution-alization. 

            In  the early Church we have local churches of Ephesus, Antioch, Galatia (Cfr.  Eph 1:1ff; Gal 1:1).  In the early middle ages we have the Pentarchy (Alexandria, Antioch, Rome, Jerusalem, Constantinople), due to the grouping of the Churches.

            The Gregorian reforms are also responsible for the progressive institutionalization of the Church.   There was a move among monks to return to the realm of the spiritual from m the temporal/political concerns in which the Church weighted considerable power in the course of centuries.

            Pope Gregory VII (a.  1085) focused his attack on 3 evils: Simony (the buying and selling of ecclesiastical offices and /or spiritual goods), the alienation of property (the possessing of the Church property into the private hands of the Bishop's or the  priests' offspring) and lay investiture.  Each reform was aimed at freeing the Church  from political control and restoring the authority of the pope over the whole Church.   Gregory VII proclaimed in 1075 that the pope held supreme power over all Christian souls.   He was the supreme judge, under God alone.   All prelates (bishops, superiors) were subject to him and his powers of absolution and excommunication were absolute.

            Because of the systematizing efforts of the monk Gratian (d.  1159), a concordance of ecclesiastical laws appeared about the year 1150.   Theology was systematized.  Legal decrees rather than the Gospel, became the basis for moral judgements.   With the codification of former collections of Papal decisions by 1234 by Gregory IX, the juridical doctrine of the Church was clearly established.   The Church came to be understood as a visible, hierarchically structured organization with supreme power vested in the pope.  Secular titles of power and honour were being taken by the clergy like: lord, your excellency, monsignor ...  Trent and Vat I finalized the hierarchical structures of the Church which was understood pyramidically till the second Vat.  Council.   Hence the Pope at the top and the laity at the bottom.   The Council tried to correct this notion by placing the chapter on the `people of God' prior to the chapter on the hierarchy of the Church in its dogmatic constitution of the Church.  Those who constitute the hierarchy also form the parts of the people of God.

            Thus Jesus found the Church in so far as the Church originates from the event of Jesus Christ.   The form it has is a result of the responsible followers' creativity to live their faith more meaningfully in changed situations.   Hence the Church has continuity on development with Jesus' mind.

            Does the Hierarchically Structured Church contradict the mind of Jesus? Jesus  did not give a blue print of the external structure of the community of his followers.  But he wanted his followers to be a community which lives the values of the KG.  (Cf., Jesus' pragmatic summaries of his ministry.   Mk 1:14-15; Lk 4:16-21; Mt 28:19).

            Jesus wanted his followers to place their faith in the loving and liberator God, to love one another: to care for one another, to accord equal dignity to all persons and to challenge oppressive structures (the law, authorities, etc).

            It is true indeed that the structured hierarchical Church has done many good things like the social documents and social concerns.   However, this Church shows: crave for power among some of her members: the laity has insignificant role in the church's decision making women are still marginalised; spontaneous charism have no much voice, they are overshadowed by the official charism: most local Church's decisions have to be made by the approval of or by Rome: this Church seems to concentrate more on administrative work; on its security than on Pastoral care.

            It will be unwise to do away totally with all kinds of structures.  Because some sort of organization is essential for any community for its identity and common endeavour.   But there is a need to decentralize it, to give more autonomy to local churches, to adopt more the principles of collegiality and subsidiarity.  It should also be charismatic where spontaneous charism do play a vital role.  the laity and women should also be given opportunity in high-level decision-making bodies of the Church.

            A Brief Note of History: In the early Church we have local Churches of Ephesus, Antioch, Galatia, (Eph 1:1 and Gal 1:1).  In the early middle ages we have the Pentarchy (Alexandria, Antioch, Rome, Jerusalem, Constantinople).  The influence of feudalism in this time led the Church to become institutionalized and hierarchical.

            The Gregorian reforms are also responsible for the progressive institutionalization of the Church.  Gregory VII proclaimed in 1075 that the Pope held Supreme Power over all Christian souls.  He was the Supreme Judge under God alone.  All Prelates (Bishops and Superiors) were subject to him and his powers of absolution and excommunication were absolute.

            Because of the efforts of the monk Gratian (Died 1159), a concordance of ecclesiastical laws appeared in 1150.  Theology was systematized.  Legal decrees rather than the Gospels became the basis of moral judgement.  With the codification of former collections of Papal decisions by 1234 by Gregory IX, the juridical doctrine of the Church was clearly established.  The Church came to be understood as a visible, hierarchically structured organization with Supreme Power vested in the Pope.  Secular titles of power and honour were being taken by the clergy like: lord, Your excellency, etc.  Trent and Vat.I finalized the hierarchical structures of the Church which was understood pyramidically till the II Vat.  Hence the Pope at the top and laity at the bottom.   

3.  MODELS (STRUCTURES) OF THE CHURCH:

            There are different Models for the Church.   A model is the image used critically and reflectively to gain deeper knowledge of the Church.

            i) Institution Model:  Most wide spread model of the Church from 16th century onward.   It defines Church primarily in terms of visible structures established with powers and right  of the office.   This made the Church more a powerful organ with hierarchical set up.  "Hierarchy" means literally "sacred Power' or God gives power to them.   It has highly clerical nature, juridical mind, self-centeredness and external organization based on esteemed bonds.

            It gave enough stability, continuity, certainty and security, corporate identity.   The institutionalized Church distanced the ordinary people, especially the youth.   On the weakness side, it had hardly any basis in the scripture.   It leads to unfortunate consequences in christian life - both personal and collective.   Interest of the institution clashes with the values of the Gospel and creative theology, no place for prophetic protest out of tune with modern mentality.

            ii) Church as a Mystical Communion (body):  This model is supported by both catholics and protestants.   This model is based on the sociological concept of society and community.

            - Emil Brumer expressed in his thesis - "Church should not have institution , but a brother-hood - a pure communion of persons.   There is no place for laws, sacraments and priestly office (typically protestant position).

            - D.  Bon Hoeffer described Church as the communion of total forgetfulness of love - that of giving in total surrender to the other.

            - Congar who developed this idea on the catholics side.   According to him, there are two aspects of the Church- 1) The Church as "Community of salvation and 2) Church as "Institution of salvation".

            Community of salvation means the Church is constituted by coming together of its members and its total commitment to God.   In so far as, Church is the fellowship of the people, people constitute the Church.   The institution of salvation would mean the sum total of the means of salvation which Christ gave to the Church.   (Means = word, sacraments and ministers).   Conger says - people is the Church.

            - Jerome Hamer rejects the view of institution says that the Church is primarily a communion.   There is also inner communion and outer communion.   Inner communion of the spiritual life (Faith, Hope and Charity).   This inner communion is signified and expressed by the outer communion of profession of faith, sacrament, life and discipline.   He also makes a distinction between vertical communion (sharing in the life of God manifested in Jesus Christ and communicated to us by the Holy Spirit and Horizontal communion (inner personal relationship with others).   This model had its images in the Bible itself:-

            The body of Christ and the People of God:  The body of Christ calls for the vital union among the faithful.  Eph 2:10,16, Col 1:22, 2:17.   Christ is the head of the body and each one is a member of the same body with functional differences.  I Cor 12:12-37, Rom 12:3-6.

            People of God:  This term was discovered in Vat II.   For centuries, it was an tendency to look upon the Church as "Institution" in LG draft, there is no mention of "people of God' first, later it was revised and came the charter II in LG.  on "People of God".   This term was not a discovery but re-discovery in the tradition and Pauline letters.

            In OT, Israel was deeply aware of themselves as people of God.   Ex 19:3-6, Dt 7:1-2; 6-10.

            In the NT, Jesus during the earthly life concentrated on the people of Israel.   Mt 15:24, exclusive ministry only to the Israel.  The idea of house-hold, sheep (the community concept) is very much stressed.  We see the gradual building of the community through Jesus' preaching and doings.

            In tradition too, we find the "we" prayer of the Liturgy bear the fact the Church being the "people of God".  St. Cyprian- "All Christians took part in Church's Ministry".  This corporal identity remains till 11 the cent.  We had a popes like Innocent III and Boniface VIII who said, "What affects everyone must be corporately decided by all."

            St. Paul wanted the Churches to overcome the juridical approaches of the single Church.

            Vat II in Lumen Gentium art 2 affirms that Church is a fellowship of life, charity and truth.  Salvation is in and through the community repeated in LG 9 and  AG 2.

            - A clear-cut characteristics of this "people of God" is given in LG 9 - Jesus Christ is the head of the Church.  Children of God is her heritage. Commandment of love is it's law.  Kingdom of God is its goal.  Church is purely the people of God consisting community and equality.

            This model is very much based on the scripture and tradition and leads to deeper spiritual life.  But this model stands to divinise the Church.

            iii. Church as Sacrament: Church members as the sign and agent.  It is the visible sign of the invisible grace.  Church is the agent that brings about the grace that signifies.  Sacrament relates God to man and man to God.  Therefore, if has to be changing in its style according to the place and time.

            The Church has at time failed to be the sacrament to God's salvation by her sins and her infidelity to the Holy Spirit.  When ever she has refused to work for christian unity and the transformation of the human society - she has failed in the sacrament of salvation.

            - This model admits the presence of grace and the possibility of salvation outside the Church, without neglecting the importance of the visible Church.

            - This model has hardly any basis in the scripture and can lead to narrow sacrementalism to the neglect of the Church's diakonia.  This ecclesiology of sacrament not easily available for preaching and this is not found much acceptance to the Protestants.

            iv. Church as Herald: In this model, the word is primary and the sacrament is secondary - more of Protestant model.  Herald means that a man or woman send to pass on the message.

            - Karl Barth, protestant and Swiss theologian, for him, the "Church is the kerygmatic community".

            - Hans Küng: "Church is a congregation of the faithful".  Congregation means,`the act of process of congregative the works and the congregated community'.

            - Rudolf Bultmann, E. Fuchs, G. Ebeling - considered the most important event in the Church is "Christ-Event" which really brings out the proclamation of the community more than boast about historical Jesus and the parousia.

            This model has a solid foundation in the scripture and gives a clear sense of identity and mission.  It fosters the spirituality of the sovereignty of God and man's total dependence on God.  It has a rich theology of the word, communicating ideas and the expression of the person.  On the other hand in this model, the incarnational aspect is neglected and the visible - institutional aspect of the Church is neglected and even denied.

            v. Church as Servant: This model presupposes a change in Church's understanding of the world.  World is not a passive reality.  World is very active and dynamic today.  We are living in a world of secularization where a process of human action asserts its values.

            Secularization is a movement by which the religion and society claims independence for autonomous organization.  The world is active and dynamic growth has led many people to leave the Church.  In the beginning, Church condemned the secularization.  Pope Pius IX (1864) in his "Syllabus of Errors" called it as the darkness on the face of the earth.  In 1961, the positive step came form the Church with the Pope John XXIII who called vat II and gave a green signal to the world and found the world in crisis of growth and readiness to dialogue with the world and willingness to learn from it (GS 3,4,44).  A new theological method of secular dialogue with the world is developed.

            - Cardinal Cushing (1966) wrote a Pastoral letter.  "The servant Church" says "Jesus is the servant of God.  Therefore, the Church is also the servant of God, Jesus is the Man for others.  Therefore Church is servant for the world."

            - Bon Hoeffer: "Church is the Church of Christ only when it exists for the world."

            - J. A. T. Robinson : "Church is a servant living in the world.  The house of God is not the Church, but the world.  The Church is the servant, and the first characteristics of a servant is that he lives in some one's house and not his own."

            - Catholic Theologian, Y. Congar - "Church should live in the conscience of the world in the light of the Gospel."

            - R. Mebrien: "Church must be a God's agent which must bring the world to God."

            Liberation Theologians hold this model which has brought the Church more contact with the people.  More concern for the real life problems.  This gives Church a new relevance, clear vision and its necessity to the world.  Gave the foundations for prophetic criticism and enabled to work for social transformation.  This model has its basic in the scripture because it aims at justice, peace and fellowship.  There is also a danger of worldliness and the Church's mission may be reduced to socio-economic and political liberation.

            vi. Church as Community of Disciples: Everyone who belong to this model is considered to be a disciple of Christ.  Disciple is the one who fully committed to the Lord and consider every one as brother and sister.  He lives in the community and for the community.  It is typically of Jesus' way of living in the community.

            This model has a solid basis in the scripture.  The personal response is stressed to be a disciple is to experience God's call and to respond to it.  The community aspect and the ministry aspects are stressed.  There is always a Guru and Sishya.

            On the other hand, there is a problem of relationship to others specially to those outside - feeling of superiority and inferiority.  Mission aspect is not stressed enough.

4. THE CHURCH AND THE KINGDOM OF GOD

            KG is not a place nor a territory. It is the reign of God. It is characterized by new sets of relationships being experienced, lived out by persons in the world. The parameters of the KG are freedom, fellowship, justice, peace, etc.

            (i) Jesus and the Kingdom: KG is central to the ministry of Jesus, the theme of His preaching, sayings and parables. The reality of the KG is already and not yet. It has been inaugurated by Jesus definitively and it is growing towards fulfillment in the eschaton [Lk 11, 20; 7,22].  Lk 6,20 - task, Cf., Mk 1, 14-15: repent and believe in the gospel.  Kingdom of God is both a gift and task (gift Cf., the beatitudes).

            (ii) KG and the Church: there are three positions about this:   a> Traditional (LG 3): Church = KG.

               b> Protestant     : KG is a future gift of God.

               c> Contemporary (LG 5)

            (1) Church on earth is not identical with KG: the reasons:  KG -> Community of relationship & not an organization; No Sinners in KG has members who are not in the Church (cfr. Mt 25, 35-40).  Those who are in the Church, but have not accepted the Kingdom values may not belong to KG.

CHURCH -> is an Organization; There are sinners in the Church

            (2) Church is essentially related to the Kingdom of God

    a) Church exists for the sake of the kingdom.

    b) Church is that part of the human community where

             God's kingdom is consciously accepted and striven after.

            (3) Church is sacrament and agent of the kingdom of God: i.e., the Church is the community  which tries to live the kingdom values consciously,

           - through her faith, love and service.

           - it is the initial budding of the kingdom of God.

           - it's mission is to proclaim the Kingdom of God.

            Kingdom of God - SAVING ACTIVITY

            Kingdom of God =  The saving activity of God = Salvation.

            Mission of Jesus Christ = The bringing of this saving activity of God on earth which has been realized by his very person  (by his works and words, his death and resurrection).  The Church's mission = to bring the saving activity of God (intended by Christ).  Saving activity = the realization of the kingdom values = these values are the means and the results of this activity (Justice, peace, love, equality).

5. MAGISTERIUM

            It refers to the teaching authority of the Church. It comprises of the teaching of the college of Bishops, the Pope and the Councils in matters of faith and morals. The role of this body is to safeguard the faith and the right doctrine; the unity of the Church; to interpret the sacred scripture to our contemporary situation. It is different from the learning Church (laity). It is the herald of the faith which is destined to direct, deepen and clarify the faith of the people assigned to their care. Their function is one of witnessing to the reality and to the challenge of the gospel.

            The decision in matters of faith and morals are made in the name of Christ under the guidance of the Holy spirit. Hence the faithful are obliged to follow it. (Mt 13:52; 2 Tim 4:14).

            Ways of exercising its authority

a> Solemn Way - Ecumenical Council when all bishops gather         together.

b> Ordinary Way - Bishops in different places but in agreement      with other bishops.

c> The Pope when he teaches as Universal leader of the whole        Church. (Ex -Cathedra).

            Infallibility: It means immunity from error of the Church when it teaches authoritatively on matters of faith and morals.  The basis for this is the guidance of the Holy  spirit to the truth. It also refers to the existential non-ability to error in special cases. The infallibility implies God's protection and assistance of Christ and grace.

            a> Absolute infallibility: It belongs  only to God: ascribing the absoluteness to the magisterium is only ignoring or deepening the creaturely condition of the teachers.

            b> Moderate Infallibility: Affirmation that the Pope is infallible at least on certain occasions/ he has a special charism; assertion of limitation and hence subject to certain condition. Papal infallibility is confessional assertion based on testimony.

            Some Conditions:

1.         Pope speaking not as private person but as supreme Pontiff.

2.         Agreement with sacred scripture and Tradition.

3.         Agreement with Universal Episcopate.

4.         Made with sufficient investigation before teaching.

5.         In agreement with the present faith of the Church.

            c> Problems

1. Scripture has to be interpreted according to the signs of   the times. But Magisterium still does not understand             this.

2. Dogmas of the past have changed.

3. Pope's personal outwork. He too can err.

            d> Critique

            Faith and revelation should come from the relationship with God. So infallibility is not a good term. Indefectibility  is a good term - meaning the Church should not fall away from the face of the Holy Spirit.

            e> How to Understand Infallibility?

            The understanding: It is an expression of the Church's commitment to the truth while being under the guidance of the Holy Spirit. It does not exclude research and consultation. Infallible pronouncements require an assent of faith as they are part of revelation.  With Christ's grace, truth and his message can reach us inspite of non-infallible minister (weak human being). This will be more of a reasonable answer than the authoritative magisterium.

6. LOCAL CHURCH (LG 26)

            What is a local Church What is its relationship to the universal Church?

            Today there is a lively discussion about the teaching authority in the Church. What is the place and role of the Magisterium? How do you explain infallibility in the Church (ND 831-840; LG 25) What is the role of the laity?

            In the Church institutional structures may be divided into four categories.

            a>        doctrines and doctrinal formulations which are normative for all the members (creeds, dogmas, canonical writings).

            b)         Forms of public worship (sacraments, rituals, etc).

            c)         Structures of government (offices with powers and duties).

            d)         Laws and customs (regulating the  behaviour of the members).

1. What is Local Church?  (cfr. LG 26,12; AG 19,21, 22).

a> It is a congregation of God's people gathered as body of Christ around Bishop who is the visible principle of unity in the local Church.  It is an eucharistic community where the mystery of the Church is made present, manifested and actualized in the eucharistic celebration.

b> Elements actualized are/Characteristics of Local Church:

            -           faith in the presence of Jesus christ.

            -           the word of God.

            -           ministry of the kingdom.

            -           celebration of the Eucharist and sacraments.

            -           guidance of the Holy spirit.

            -           it lives its christian faith in response to her people's challenges, conceptual models, etc.

Types of the local Church

            i> Individual Church: It is in terms of its own rite, liturgy, cultural background, etc. Though integrated into universal Church but autonomous. (e.g., Malankara, Coptic).

            ii> Particular: A Diocese/an aggregate of Church in terms of region Eg., India, Africa or a group of local Churches having their own hierarchy, law and liturgy. Eg. Indian rite.??

            2) Universal Church: LG. 23: It is a communion of Churches under the Pope. It is in practice incarnate in the local Churches. It is the Body of christ (Col 1,18); Bride of christ (Eph 5,23).

            3. Relationship between the L. Church and U. Church:

            The UC is made concrete in the local Churches (LG 5). The two are united in terms of one faith in Jesus christ, the guidance of the holy spirit, ministry of the word and the kingdom.  The dignity of the local Church is the fact that each local Church is a full pledged Church. Thus the relationship of the UC to the LC is not one of subordination. UC is enriched by LC. .... therefore unity in diversity. Hence we can say that the UC has no existence except in the Lcs. The local Church makes the UC visible in space and time.

            The role of the UC is to promote intercultural dialogue and coordination in such a way that a variety of cultural expression average towards a unity in communion.  The unity aimed must be a unity of  faith, sharing, and fellowship. (Cfr. LG 23, 26; GS 55; AG 22).

IN CONCLUSION, Church is a mystery before all else i.e., a reality imbued with the hidden presence of God (Paul VI).  It is a sacrament, "a visible sign of an invisible grace".  By its relationship with Christ, the church is a kind of sacrament of intimate union with God and humanity.  Church is a sign and instrument of such union and unity.  Church is inaugurated by Jesus preaching the Kingdom of God.  The Church is called to proclaim and embody the Kingdom of God.

            The hierarchical structure of the Church is important for Lumen Gentium and its content.  Authority is given not only to St. Peter but also to those who succeed the apostolic communion.  The collegial union is important in the Council (Vat II).  The Church is legitimately exists in the local congregation.  The Church is at once local and universal.