ECCLESIOLOGY AND MISSION: A ROMAN CATHOLIC PERSPECTIVE

Abstract

PETER SAJDA (*) Roman Catholic ecclesiology and missiology have undergone several substantial shifts of emphases during 20th century. The re-evaluation of certain aspects of ecclesiology has had a considerable impact on missiology, since new dimensions of mission were discovered and new approaches towards missionary practice had to be found. Papal promulgations and documents of Second Vatican Council, as well as documents published by Congregation for Doctrine of (the former Sacred Congregation of Holy Office) have dealt with these issues various measures. Therefore it is necessary to examine development of attitudes of popes, Second Vatican Council and Congregation for Doctrine of towards these questions as well as to point out areas which major paradigm shifts have taken place. In this respect it is also worthwhile to examine documents dealing with ecumenism, since these are important both for ecclesiology and mission. Inter-religious dia logue will also be an issue when discussing mission of church among people of other faiths. After all, dialogue - as a very important phenomenon - deserves attention on its own. The concept of subsistit in When we take a look at ecclesiological documents of Roman Catholic Church we find that there are several concepts whose essentials have remained unchanged throughout turbulent history of church. One of these essential ecclesiological concepts present basically all ecclesiological promulgations of popes and councils is concept of fullness of church, which subsists (subsistit in) Catholic Church, governed by Successor of Peter and by Bishops communion with him. (1) This formulation of Second Vatican Council has been quoted also more recent documents such as encyclical Ut Unum Sint (2) or ecclesiological declaration of Congregation for Doctrine of Dominus lesus. (3) If we go deeper into history we find various variations on same theme other papal promulgations. In Mystici Corporis, Pius XII speaks about ...those many heavenly gifts and helps which can only be enjoyed Catholic Church. (4) In Satis Cognitum, Leo XIII quotes Clement of Alexandria (5) and Mortalium Animos, Pius XI urges lost children to hasten to enter Church, Mother and Mistress of all Christ's faithful, since the Catholic Church is alone keeping true worship. She is the fount of truth, the house of Faith and the Temple of God (6) Probably narrowest definition of fullness of church present Roman church can be found bull Unam Sanctam issued by Boniface VIII 1302, where he states, Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to Roman Pontiff. (7) Even though Unam Sanctam was issued a very difficult historical context, viz, a conflict betwee n Boniface VIII and Philip Fair, this view was never completely abandoned, rather it was explained and re-interpreted. The most thorough explanations and most balanced complements of 'subsistit in'- principle were elaborated during and after Vatican II, since emphasis on dialogue required a better clarity of some of its points. In fact, technical term 'subsistit in' was introduced during sessions of Vatican II. The concept of 'subsistit in' represents for many other Christians a stumbling block, since it is often interpreted a way that Roman Catholic Church does not expect to have to learn from other Christian churches and ecclesial communities, since it possesses complete truth about church. How is 'subsistit in' to be understood? It is important to show that introduction of expression 'subsistit in' represented a significant step towards a broadening of Roman Catholic ecciesiology. …