Ecclesiological Models: Vatican II and after
Dr George Karakunnel
As a systematic reflection on the Church ecclesiology is comparatively a recent branch of theology. For the Fathers the Church was an experienced reality and it deeply entered into their Christian consciousness. Their works include many ecclesiological aspects. But if we look for a treatise on the Church, we do not find it even during the medieval period. The early works on the Church were the creation of canonists, rather than of theologians. The ecclesiological developments that shaped the present-day self-understanding of the Catholic Church mostly were to come from 19th and 20th century with its crowning point in Vatican II.
- I. The Use of Models in Ecclesiology
The Second Vatican Council has remained as the springboard for all theological reflections for the four decades. In a sense the council was the conclusion to many points of theological discussion and in another sense it was an introduction to many others. Many of the theological discussions that went in the preceding period found clarity and official approval in the council. The theme of Church, which has been the central theme of the council, did find clarity with regard to many aspects. But it still left many things open to further discussion and theological elaboration regarding the Church. The council’s way of looking at the Church using various metaphors or paradigms such as “Mystery”, “Sacrament”, “People of God“, “Body of Christ” set the stage for different ecclesiological elaborations. The post-conciliar ecclesiology is characterized by various points of emphasis. The different trends in .post-conciliar ecclesiology could be assessed by asking the question “What are the models used?”.1
Model here means an idea or a catch-word or phrase taken from tradition or present-day language to explain the reality of the Church. There is the possibility of various models and they need not be opposed to each other. In fact models are mutually complementary. All the models will not be of the same value and nature. Some are very abstract while others are very concrete. Among .the many models, there could be a basic model. In this essay the following models are considered in order to bring out various approaches to the Church: The Church as a Mystery, The Church as the People of God, the Church as the Body of Christ, the Church as Communion, The Church as Servant, the Church as Herald.
- 2. The Church as Mystery
For a long time in the past the Church was seen as an institution and as a society. It was clearly defined and measured by standards derived from the social, political or cultural spheres.5 In the work of Robert Bellarmine the Church is a society “as visible and palpable as the community of the Roman People, or the Kingdom of France, or the Republic of Venice”.3 The institutional view of the Church which reached its climax in the 19th century was nicknamed as “hierarchology” by Yves Congar. The Church was here seen as a “machinary of hierarchical mediation, of the powers and primacy of the Roman See, in a word, hierarchology. On the other hand the two terms between which that mediation comes the Holy Spirit on the one side, the faithful people or the religious subject on the other, were as it were kept out of ecclesiological consideration.
Institution-centred approach to the Church does not present an ideal model. In fact it distorted the image of the Church. In a deliberate way Vatican II wanted to stress the understanding of the Church more according to the Bible and the Fathers using the term “Mystery”.5 Consideration of the Church as mystery in Lumen Gentium is fundamental to the ecclesiology of Vatican II. The invisible, transcendent, supernatural character of the Church is shown by using the term “Mystery”. Because it is a divine reality, it cannot be expressed in human language. The Fathers of the Church used symbols and metaphors to speak about the Church. We cannot objectify the Church and extract scientific knowledge out of it because the Church is a faith-reality. We can have only participative knowledge of the Church.
The term “mystery”,which is used to describe the Church, has the advantage of bringing out the divine dimension of the Church. Rather than indicating something hidden, it shows the salvific plan of God fully unveiled and concretized in history through Jesus Christ. The consideration of the Church as “Mystery” can be linked with “Church as Sacrament”. The term “Sacramentum” was originally used as translation of the Greek “Mysterion” which meant God’s plan of salvation and its visible expression in Christ and the Church. Following this very ancient understanding of the Church, Lumen Gentium calls the Church Sacrament. “By her relationship with Christ the Church is a kind of Sacrament of intimate union with God and of the unity of all mankind, that is, she is a sign and an instrument of that union and unity” (LG 1).
Twentieth century theological reflections have brought out the idea of Christ as the Sacrament of God and Church as the Sacrament of Christ. Lubac, Congar, Rahner, Schillebeeckx, Chenu, Semmelroth and many others agree on this line of explanation of the Church. In fact they have especially followed the Fathers of the Church, especially, Cyprian and Augustine, in speaking about the Church as Sacrament. The theological meaning of mystery and sacrament, which are, used in modern ecclesiology points to the divine offer of salvation in and through Christ to human race. The Church in this way is spoken of as the “Sacrament”. It remains on earth as the visible sign and instrument of the reality of salvation offered by God to human beings.
The notion of the Church as mystery of salvation or as sacrament of salvation for humanity has the great advantage of pointing to the Trinitarian source of the Church. The Church thus viewed is an extension of God’s history into human history. It is the realization of God’s self-communication to people and the world. This model of the Church has not been without criticisms one which is that, though expressed with the help of the rich theological terms, mystery and sacrament, the idea of the Church here seems to be rather abstract. Another criticism raised is its lack of pastoral appeal. While it underlines the divine aspect of the Church, it does not give sufficient consideration to the human side of the Church.
In connection with the sacrament model we can also mention the Church seen in her relationship with the Holy Spirit. This presents Church as the temple or sacrament of the Holy Spirit. The Church is seen in this way as the continuation of the mission of the Holy Spirit. It is through the Spirit that the Church is born and sustained all throughout history. This view looks at the Church with a strong emphasis on Pneumatology. The approach is biblical and has found support in theological works of the present time. K. Rahner’s Dynamic Element in the Church, Moltmann’s Church in the Power of the Spirit, Congar’s I Believe in the Holy Spirit (3 Vols) are works that consider pneumatology as the main constituent element of ecclesiology. Although giving a very important insight about the Church, some expressions of this understanding of the Church, seen as the temple or sacrament of the Holy Spirit have received criticisms for its excessive spiritualistic view of the Church and not sufficiently stressing the temporal and social aspects of the Church.
- 3. The Church as the People of God
The Fathers of the Church in Vatican II created a Copernican revolution in the theological thinking about the Church. Instead of a hierarchy-centred perspective they gave a people-centered perspective. Although Vatican II contains other models its typical ecclesiological model is pointed out as the people of God model which forms the subject of the second chapter of LG. Coming from the Bible as found in both OT and NT, this is the oldest name for the Church. But since the people of God idea regarding the Church was forgotten for a long time and was revived only in the twentieth century this has the claim to be the newest name for the Church.
In the beginning of the fourth decade of the present century an understanding of the Church as the people of God was put forward by the German theologian, M. D. Koster in his work Ekklesiologie im Werden (1940). In the pre-conciliar era this approach was not officially acceptable to the Church. Even Vatican II accepted this model only with hesitation. In the first drafts of LG we do not find this model. When it was finally brought it revolutionized the whole ecclesiological approach of the Council. Put forward as a foundational theme in the Church’s self-understanding, the people of God idea determines the whole outlook of the Dogmatic Constitution. In presenting the people of God concept as an all-comprehensive one, so as to include all categories of members of the Church, before they are differentiated into hierarchy and laity, LGhas resorted to Old and New Testaments. The most celebrated text of 1 Pet. 2:9-10 is quoted at the centre of the first article of the chapter dealing with people of God: “You are a chosen race, a royal priesthood, a holy nation, a purchased people…You who in times past were not a people but are now the people of God”.
The dignity and functions of all the members of the people of God quite in an unprecedented way are placed in clear light by the Council (LG 10-12). Through baptism all believers are called to a fellowship and are dedicated to the love and service of Christ. Vatican II wanted to correct a long-standing misconception that not all people are important in the Church. The vast majority of the people in contrast to members of the hierarchy were just peripheral members having no dignity and function of their own. There is a passage in Karl Rahner’s authobiographical interview published as I Remember. The interviewer Meinold Krauss asked Rahner, “Is the Pope the highest representative of Christianity?” With his characteristic depth and insight Rahner replied: I believe that you have to make a few distinctions. The Pope is the highest representative of the church, and if you like, with respect to certain juridical, ecclesial structures. But I maintain that the most humble, the most loving (to put in this old fashioned way), the most holy, the most apparently obscure person in the Church and not the Pope, is at the top of the hierarchy, the real hierarchy for which the Church is only a means”.11 The vision that lies behind the words of Rahner characterise the LG. In the context of the people of God frame, the Church is a community of brothers. Those in hierarchy are also brothers ordained to serve the community. Thus a new understanding of office is given by people of God ecclesiology.
The people of God concept has several strong points. It expresses the historical and dynamic character of the Church. It emphasizes growth and development of the Church in time and history. The people, as understood here, is a pilgrim people journeying to see the eschatological fulfilment. In fact, this people lives in the time that is between the incarnation and parousia. Through this people, the whole history is assumed to eschatology. The people of God is a messianic people which has received salvation. Being inserted into the large community of the human family, this people has a great task to fulfil. This means that the people of God is a community charged with a mission. The basis of reflection about the Church’s mission in the modern world, as GS has shown, lies in the understanding that the Church is the people of God living in the midst of human race united with it, and fulfilling a ministry of salvation in view of the whole humanity.
The model of ecclesiology based on the people of God expresses the participation and coresponsibility of all the believers. The Church is seen here “from below” rather than from “above”. LG says that the Church is a fellowship of life, charity and truth”. Perhaps this suggests too much people-centered ecclesiology for some. The post-conciliar reflection has shown that the reception of the people of God idea was complete neither in the leaders nor in the other members of the Church. It is also felt that much needs to be done in bringing the concept to practicality. The people-centred approach calls for a new form of Church ministry, government and leadership. It can be suggested that the synodal principle made operative in the Church would be quite in accordance with the people of God model.
Placed within the context of the people of God, the role of bishops and priests could be better understood. The essence of the hierarchical office, from the point of view of the people of God concept is ministry. The advantage of the people of God model is that, in a very positive way, it helps us not to forget the basic realty in the Church, namely, the people. It can also help us to understand a mode of functioning as far as leadership of the Church is concerned. Does the people of God idea suggest a democracy for the Church? Ratzinger points out that although Church may not be a democracy, it is also not a monarchy, or a modern centralized state.12 This suggests practically a people-centred pastoral leadership which does what is good for the people not only from the pastor’s point of view, but also from the community’s point of view. Having the people involved in making decisions and in executing those decisions, are important. This would imply a method of operation “from below”.
The BEC (Basic Ecclesial Communities) or BCC (Basic Christian Communities) model of the Church could be considered in this context. BEC are centred on the people. They attempt to form Christians into communities of faith, worship and love. Their appearance has been hailed as the resurgence of the ideal form of Christian living in the apostolic period. In the BEC the Gospel is accepted seriously. Listening to the Word and reflection on the Word with a view to living and acting feature the BEC. In these communities there is no sharp contrast between “ecclesia docens” and “ecclesia discens”. All are active members of the community. The Spirit of the BEC basically derives from an ecclesial vision which sees every person as important and essential to the formation of a dynamic Christian community.
- 4. The Church as the Body of Christ
The typical theology of the Church in the pre-conciliar period was (Mystical) Body of Christ ecclesiology. This concept of the Church is known from the time of St. Paul.13 Following St. Paul the Fathers spoke of the Church as the Body of Christ. It was in the middle ages that the adjective “mystical” was added to the Pauline use of Body of Christ. There was clear relationship maintained by the Fathers between the Eucharist and the idea of the Church. The Church was nourished, sustained and constituted by the Sacrament of the Eucharist, the body of Christ. The ecclesiology of the Fathers was, in this way Eucharist-centred. But this insight was lost sight of in the medieval period. The Eucharist was called by medieval theologians “Corpus Christi Verum” and Church was named “Corpus Mysticum”. Medieval theology later spoke about “Corpus ecclesiae mysticum” and the reference to Christ’s Eucharistic body became altogether absent.
The development of ecclesiology in the 19th century is connected with the revival of mystical body idea of the Church under the initiative of J. A. Moehler. The idea of the Church as mystical body was proposed by Moehler as a way out of the institutional view of the Church. For Moehler the term “mystical” pointed to a deep spiritual reality. Mystical body as applied to the Church indicated a supernatural organism vivified by the Holy Spirit. The understanding of the Church as Mystical Body gained wide acceptance in the Catholic Church with the publication of the encyclical “Mystici Corporis” by Pope Pius XII in 1943.
In the mystical body theology developed by Moehler and his followers there was no clarification for the visible aspects of the Church. The encyclical clarified these aspects. The mystical body concept was harmonized with the institutional reality of the Church. It was clearly stated that the Catholic Church is the mystical body of Christ. The encyclical pointed to the Pope and bishops as “joints and ligaments of the body” and asserted, “those who exercise sacred power in the Body are its first and chief members”. The lay people were considered helpers to ecclesiastical hierarchy in spreading the Kingdom of the Redeemer.
Much of the theology of the Church found in Mystici Corporis has been changed by LG. First of all it does not say that Mystical Body of Christ is coterminus with the Catholic Church. Secondly, although LG shows the distinction between Church as the hierarchical society and as body of Christ, the two are very closely related to each other, in a way comparable to the divine and human natures of Christ. The structure of the Church is seen as serving the Spirit who through his active presence builds up the body of Christ.
The people of God theme and the body of Christ theme can be seen as complementary themes in ecclesiology. In fact most of the modern theologians ask for a combination of the two themes. Schmaus, Philips, Ratzinger, Congar and Kueng agree in this regard. The people of God theme very well expresses the human elements that go into the making of the Church. But under what form does the people of God exist? To answer this question the body of Christ will show the way.
The specific character of the Christian Church is brought out by the name “Body of Christ”. It establishes strong links between the Church and Christ. It is appreciated by Schnackenburg saying that in the theology of the Body of Christ what is new, specific and unique in the Christian idea of the Church clearly emerges.14[ R.Schnackenburg, The Church in the New Testament p.176] The name “people of God is a common denominator to both OT and NT community of salvation. The NT community is the people of God that forms the body of Christ and exists as the temple of the Holy Spirit.” Some critics of the theme, body of Christ, see it as showing a static image of the Church. But it actually is used in Pauline epistles to point out the active role of every one in the Church. The criticism that it looks looks unreal and vague seems to be also unfounded. It is true that in history one finds sometimes overemphasis of differences in the body of Christ.
The body of Christ ecclesiology has many practical insights. It unequivocably asserts that the identity of the Church, of the Christian, is the identity of Christ. The idea of discipleship and ministry of each Christian comes in here. Realization of the fact that the members of the Church are organs of the body of Christ can inspire people to lend their service to the cause of Christ. The moving lines by Annie Johnson Flint tell us such an inspiration:
Christ has no hands but our hands
To do his work today;
He has no feet but our feet
To lead men his way;
He has no tongue but our tongues
To tell men how he died;
He has no help but our help
To lead men to his side.
We are the only Bible
The careless world will read;
We are the sinner’s gospel,
We are the scoffer’s creed;
We are the Lord’s last message
Given in deed and word—
What if the line is crooked?
What if the type is blurred?
What if our hands are busy
With other work than his?
What if our feet are walking
Where sin’s allurement is?
What if our tongues are speaking
Of things his lips would spurn?
How can we hope to help him
Unless from him we learn?
- 5. The Church as Communion
In the post-conci!iar era together with “the people of God” model, communion (koinonia) model stands as another imposing model for a theology of the Church. According to some theologians, if people of God is the basic ecclesiological idea of the Council, according to some others, “communion” forms the basic ecclesiological idea. Since Vatican II has juxtaposed many models, it is difficult to say which one is more important than the other.15 It is significant that the Extraordinary Synod of Bishops in 1985, although not overlooking the idea of the people of God, showed its preference for the communion model. The reason was not because the idea of “people of God” was wrong but its reception was not in the way that was expected. It seemed to present a one-sided sociological description of the Church undermining the inner reality. The shift from “people of God” to “communio” was intended to effect a return to an integral understanding. For this purpose, “mystery” seemed to be too spiritualistic. Hence it was not used.
What is the meaning of communion as applied to the Church? The Church is basically a gathering of the people who participate in the life of God who is trinitarian. The participation effects a relationship between participants, and this is expressed as communion.16 All relationships and all activities among persons imply Communion. In the Trinity the missions of the Son and the Spirit are expressions of communion. LG, when speaking the Church points to “union with God and unity of the entire human family”. The idea here is communion. Communion ecclesiology is strongly rooted in the Bible and tradition of the Church. Keeping the limits of our enquiry, it is not possible to go into its Biblical sources. The idea of communion is closely related to the Eucharist where the salvific event is represented and remembered in celebration. Ekklesia is most real in Eucharistic fellowship. It is from the Eucharistic fellowship that the Church began to draw the basic elements of its ecclesiology. Each Eucharistic community formed a full-fledged Church according to the NT. We read in Acts about Church in Jerusalem, Church in Antioch and later Churches in Judea, Samaria, spoken of in the plural. Patristic tradition clearly gave expression to this when he said: “The Church consists of communio of the whole world”.17 This would imply that communion includes diversity. But there are common elements that bind together the different Churches. They are: 1. Confession of the same apostolic faith, 2, Participation in the same sacraments; 3. Common Christian life-style, life in the service of the kingdom of God; 4. Mutual recognition of pastoral leadership.
The Synod of Bishops, taking up a communion model ecclesiology showed that salvation begins from Trinitarian unity and it goes on to create the same unity in human sphere through Baptism and Eucharist. There is unity and pluriformity in the Church as in the Trinity. The monarchical and pyramidal structure of the Church is not acceptable because the source of the Church which is the Trinity is “communion” or “fellowship”. Only an unqualified monism or strict monotheism can lend support for a monarchical structure, which does not allow freedom for individual churches. The Synod of Bishops affirmed that the unique catholic Church exists in and through the particular Churches.”
The principle of communion has different levels of application: at the parish level, at the diocesan level, at the regional level and on a global level. It also finds expression in the collegiality of the bishops, body of presbyterate and in the people of God as a whole.
Communion reaches out to most real situations of life. It is no mere spiritualistic idea. The responsibility of ordering the economic and cultural life of the society is part of constructing stronger communion. To be a credible sacrament and true expression of communion there should be concern even for all the material aspects of human life. Serving the brethren who suffer from poverty, hunger, sickness or other reasons form indispensable aspects of full communion. The source of all communion, it should be pointed out is the Eucharist, which should not be understood narrowing down the concept to a liturgy alone. Vatican II cautioned such a danger when it said in SC: “The sacred liturgy does not exhaust the entire activity of the Church”. The Church is Eucharistic communion not only because it stands around the altar for liturgical celebration but also because it loves and serves, once it is dispersed. Eucharist is a privileged moment of communion. But the Church requires a communion under a third species also—that is, not merely in the transformed body and blood of Jesus but also in the species of those things that satisfy the physical and material needs of man.
The Episcopal Council of Latin America in 1979 already long before the Synod of Bishops, took up “communion” as a basic ecclesiological category and from Trinitarian and Eucharistic communion, they came down to concrete, socio-economic programme. Authentic communion should include the personal, social and institutional levels of human living, When Eucharistic communion does not reach up to these levels it falls short of its true dignity and worth. It should be also pointed out that communion expressed merely as interpersonal relationship of human beings and help to satisfy physical and material needs does not make true ecclesial communion. What is needed is integral communion.
“Pluriformity” is a new word found in the final report of Synod of Bishops held in 1985. The word is intended to convey the idea of legitimate differences among Christian communities. This notion has significant bearing in the Indian context. India is a land of diversity. Today and tomorrow, the Christian presence in this country has to be pluriform in nature. There are differences in customs and traditions of our various groups of people, various regions of our country and that will enter into the ecclesial identity also. In this context the plea for communion should find strong expression. The communion understood in all its aspects– Trinitarian, Christological, Pneumatological, Eucharistic, socio-cuJtural aspects– form a right model for ecclesiology. It can serve to highlight both the divine and human aspects of the Church. It shows that the Church is both in the level of its vertical relationship and in the level of horizontal relationship It can bring out the meaning of tradition and traditions, Church and Churches. Communion idea of the Church also can remain open to the world with the characteristic spirit of Vatican II, expressed in Gaudium et Spes.
- 6. The Church as the Servant
Concern for the world was one of the important features of Vat. II. The reflection on the Church was to take place, according to John XXIII on two levels: First, as a reflection on the ”Church ad intra”. Secondly, as a reflection on the “Church ad extra”. If LG was the realization of the first, GS was the realization of the second. The ad extra reflection takes its origin from the openness of the Church to the world. For a long time in the history of the Church official attitude to the world was negative. This is very well pointed out with the example of “syllabus of errors” issued by Pope Pius IX in 1864.
“The Pastoral Constitution on the Church in the Modern World” conceives the role of the Church as service to the world. Here is a positive approach, which is not found very much in the history of the Church. The Pastoral Constitution says: “The Christians cannot yearn for anything more ardently than to serve the men of the modern world even more generously and effectively” (GS 93). Concluding the theological part of GS, Vatican II spoke about the ways the Church renders service to the world, to person, to community, and to human activity. As Christ was the man for others the Church should exist as community for others. This is the spirituality of the servant model Church assumes her humble position as “servant”. As a sign of that the word Church even becomes written with a small “c”.
The present model carries particular application in the context of a Church living in the midst of poverty, misery and injustice. The statement of Bonhoeffer is worth considering in this context: “The Church is the Church only when it exists for others. To make a start, it should give away all its property to those in need. The clergy must live solely on the free-will offerings of their congregations or possibly engage in some secular calling. The Church must share in the secular problems of ordinary human life, not dominating, but helping and serving”.19
The service of the Church is fully conceived only if it takes into consideration all the aspects of the Church’s mission which may be spelled out as: 1. Ministry of the word, 2. Ministry of worship, 3. Ministry of leadership, 4. Ministry of social apostolate, especially to the most needy. GS has pointed out assistance to people in their fundamental questions regarding life, suffering, death, belief as pertaining to the role of the Church (GS 10). Church is shown in GS: as related to various subjects Church and Human Rights, Church and Culture Church and Politics, Church and Liberation, Church and Socio-economic life. In all these related areas, as GS has pointed out, Church should render her service. Being in (a theology of the proposition “in”) the world means that all these things are important concerns of the Church.
The servant model cannot overlook the tension that exists between Church and the world. Therefore Congar would say that the Church is in the world, but it is not of the world. Involvement in the world does not take away the duty of evangelization. Church’s service to the world is ultimately a service to the Kingdom of God. The Church is the servant because it does not ecclesiastify the world, but rather lead the world to the Kingdom. Being in the world the Church has to operate within the structures of the world. The Church in the world should not build up many parallel structures. That means Church should not involve herself excessively in institution building. As Congar says “Christo-finalizing” should happen the world through normal channels of life would be the ideal.20
The “Servant” idea is biblically based. The OT tradition sees Israel as servant of Yahweh. Jesus in the NT is one who serves. But servant idea is placed in the Bible both in the OT and NT in relation to God primarily. In the NT service to the brethren occupies an important place. But this has to be understood in the context of the kingdom of God, rather than taking it in its own category. The Kingdom idea has received strong emphasis in all modern ecclesiolo-gies.21 When the Church is understood as the servant of the Kingdom, the servant-model acquires fuller significance. The servant model of the Church carries with it a spirituality of involvement, which should be accompanied by Christian virtues of humility, simplicity and sacrifice. It would make radical demands on individual Christians as well as on the Church as a whole.
- 7. The Church as the Herald
Earlier we considered the model of the Church as the sacrament. In the place of the “Sacrament” the “Word” occupies a central place of importance in the present-model. God’s Word gathers and forms Ekklesia. The Church is called to proclaim the Word which it has heard and lived. Therefore the herald model could be called the “Kerygmatic model” which arises from an evangelical perspective. McBrien has summarily featured this ecclesiology of proclamation: “This mission of the Church is one of proclamation of the word of God to the whole world. The Church cannot hold itself responsible for the failure of men to accept it as God’s word; it has only to proclaim it with integrity and persistence. All else is secondary. The Church is essentially a Kerygmatic community which holds aloft, through the preached Word, the wonderful deeds of God in past history, particularly his mighty acts in Jesus Christ. The community itself happens wherever the Spirit breathes, wherever the word is proclaimed and accepted in faith. The Church is event, a point of encounter with God”.22
Historically, the herald model has come to be associated with Barth and Protestant tradition. Among all the modern theologians it is Barth who has given the greatest emphasis to the relation between Word and the Church. The Protestant Christianity has accused Catholic Christianity of giving undue insistence on the Church of glory. It makes a strong plea to see the Church under the sign of the cross in its present state, requiring, repentance and renewal. The Church cannot glory in herself because it still needs to listen to the word-The Church’s role is to proclaim as John the Baptist while acknowledging its own unworthiness.
The Church which is the “herald of the good news” is also understood here as one who is called by a herald. Therefore ekklesia here means both the process of congregating and the congregated community’ The herald model also places the Church on earth in clear distinction from the kingdom of God. Though nourished by the Word the Church is never a perfect Word-community. It is a community that is always in the process of becoming. It is faith, in response to the Word that makes this community. According to Barth the role of the Church is primarily religious He did not entertain an unqualified optimism regarding the world and man’s involvement in it. But Barth certainly moved to a positive and down-to-earth approach in his later years. He showed an evangelical spirit which made him say “No” to the “Nazis.2‘
The herald model of the Church carries a missionary thrust, which is to be appreciated. The model also fits into the prophetic tradition of OT and the missionary concern of the NT. This model can show very well the power of the Word as a corrective force to the Church. Not only that, if “Church as the herald” (of the good news) is understood in its broadest sense it can serve as a very practical concept. That means herald idea has to include in it not only announcing the good news, but also living the good news and fashioning a world of justice and peace in accordance with the demands of the Gospel. The social emphasis in the proclamation of the word is relatively new in the official teaching of the Church. Announcement of the Word of God is pointed out as the important duty in the documents of Vatican II. In fact the proclamation of the Word and listening to the Word certainly should become the most important aspect of ecclesial life. SC puts it very clearly: “Christ is present in His Word, since it is He Himself who speaks when the Holy Scriptures are read in the Church” (SC 7). DV speaks about “hearing the Word of God with reverence and proclaiming it confidently” (DV 1). This involves the fulfilment of a duty which will give birth to social order founded on truth built on Justice, and animated by love” (GS 26)
- 8. Beyond Models
The models that we have brought above help us to explore the meaning of the Church. Certainly all models of the Church are not of equal value. Each of them enlightens us more on one or other aspect of the Church. The question that could be further asked is: “What is the basic model of the Church? Can there be basic model? In the post-conciliar theology two dominant models stand out: the people of God model and communion model. This is not to ignore the other models especially the Sacrament model or Body of Christ model, which are also of importance and are given in LG.
The people of God model has the power to inspire the Church to see its most important human constituents, namely, the people themselves. No one is insignificant in the light of this. Every one in the Church has his dignity and function in the Church. The role of the laity is easily brought to light in “the People of God”. Seen in the right perspective, the role of the hierarchy also is placed in clear understanding. Here hierarchy is seen as an organ of serving rather than domineering. “Hierarchy” exists for the people and not that “people exist for hierarchy”. It has been feared that “People of God” concept might cause the “Socialization” of the Church. If the second part of the appellation “People of God” is kept in sight, it can show that this people are a worshipping community, fundamentally related to God. Thus a proper understanding of people of God can forestall any “socialization” of the Church with the detriment to interiority.
The Church seen as “communion” also can serve to comprehend the values that are mentioned above in relation to the people of God.. Participation and fellowship of all the members form essential aspects of communion model. The communion model brings at once the “theological” and “anthroplogical” nature of the Ekklesia. Fellowship of human beings is rooted in the fellowship of the Trinity. The “communion model” has applicability to different levels of the Church. In that way it is also a very flexible and adaptable concept, which can bring diversity and pluriformity into one communion.
Models should come down to concrete pastoral situations. Otherwise they will be mere abstract models. Both the “People of God model” and ‘Communion” model call for changes and renewal in the organizational and structural aspects of the Church. The role of the parish yogam, parish councils, pastoral councils, etc. gains new meaning in the light of these models. Often pastors are not trained to work in the community, with the vision provided by the new models. Models once accepted should be made operative. Often on the ground that democracy is not the form of government in the Church, priests follow an authoritarian model which people know is not the right one, bypassing even the given structure which are there to guarantee an ecclesial style of life that gives participation to people. This way of acting alienates the members of the Church. Instead of playing their active in the Church people indifferent. Sometimes priests meet with violent reactions from parishioners because they have a very authoritarian behaviour or approach in their pastoral ministry. It is true that many conflicts today in parishes also arise from unecclesial values mainly coming from politics, The pastor has to guard the community from such dangerous influences which destroy communion and fellowship.
To conclude, models are important in ecclesiology. Once a basic model is chosen the contents and implications of other models should not be overlooked. A true pastoral approach should try to discover the insights and values given by each model, while at the same time holding on to a basic model which can serve as the guiding light to other models.
1 See A. Dulles, Models of the Church (New York 1974); B. Mondin, Le Nuove ecclesiologie (Rome 1980); R. Kress, The Church: Communion Sacrament, Communication (New York 1985); Rikhof, The Concept of the Chwch; R. Michiels “The Self-Understanding of the Church after Vatican II” Louvain Studies 14 (1989), pp. 83-107.
2 K. McNamara, Vatican II: The Constitution on the Church, (London 1968), p. 76.
3 De Controversiis, 2, lib, 3. cap, 3, vol. 2, (Naples 1857), p. 75.
4 Y. Congar, Lay People in the Church (Westminster 1964), p. 45.
5 A. Grillmeier, “The Mystery of the Church Commentary on the Documents on Vatican II ed by H. Vorgrimler (London 1967), p. 138.
6 H. Rikhof considers it difficult to define the Church because of this particular nature of the Church. See H. Rikhof, The Concept of the Church (London 1981), p. 206.
7. R. Michiels, “The Self-understanding of the Church after Vatican II” Lonvian Studies 14 (1989), p. 89.
8.Cf. Joel 2:28; Ezek 36:27; i Cor 3: 16-17; 1 Cor 12:2-4.
9 K. E. Untener, The Church-World Relationship according to the Writings of Yves Congar (Rome 1976), p 10.
10 A. Dulles, Models of the Church, p. 48.
11. K. Rahner S. J., / Remember. An Autobiographical Interview with Meinold Kraus (New York 19S5), p. 96.
12. J. Ratzinger Das Neues Volk Gottes (Diisseldorf 1970), p. 209.
13. Cf. 1Cor. 6:15-17; 10:17; 12:12-30, 31; Rom 12:4-8; Gal 3:26-28; Col. 1:18,24; 2:19; 3:15; Eph 1:22,23; 2:16; 4:12,16; 5:23; 5:30.
14. R. Kress, The Church: Communion,.., p. *9
15. H. Rikhof, The Concept of the Church, see Chapt. 1.
16. K. Me Donnell, “Vatican II… Koinonia/ Communion as an Integral Ecclesiology” Journal of Ecumenical Studies 25:3 (1988) p. 401 ff. Cf. Ibid., p. 406. Cf. also for an evaluation of communion ecclesiology of “Synod of Bishops 1985”, Concilium (Dec. 1986). Final Report of the Synod.
19 D. Bonhoeffer, Letters and Papers from Prison (New York 1967), pp. 203-204.
20 K. E. Untener, The Church-World Relationship, pp. 18ff.
21 Cf. H. Kueng, “The Coming Reign of God”, in Church (New York 1976) pp. 69ff; also J. Moltmann, “Church of the Kingdom of God” (Part 4 of Church in the Power of the Spirit. (London 1977). also L. Boff, Church, Charism and Power (London 1982); A. Dulles, A Church to Believe in (New York 1985), pp. 8-10.
22 R. P. McBrien, The Continuing Quest (New York 1970), p. 11.
23 H. Kueng, The Church p. 114
24 Cf. Roger L. Shinn, Man: the New Humanism, (New Directions in Theology Series VI), (London 1968), pp. 36-37.