Communion Ecclesiology Research Articles

Procedimento come principio inespresso. Proceeding as an Unexpressed Principle

This paper discusses the possibility pertaining to the field of a new principle of law theorised, according to the communion ecclesiology issued by the Second Vatican Council. By considering the accurate proceeding disposition, the author accepts that a new principle constitutes necessary rules for the correct functioning of the canon law system and, as such, are inducted from the legal reasoning of those entitled to take legal decisions in the process of applying the law, especially the judiciary. Furthermore, it could constitute an integrative tool of the entire legal system. Such a new principle is understood to be of great value, because of the significant role assigned to principles in the theory of law in general. In every case, a new principle evokes by, and alludes to, values that govern the entire canon law science.

Participation in the Triune God and Communion Ecclesiology

Participation in the Triune God and Communion Ecclesiology

From gadgets towards community

South Africa is a divided racially, religiously, economically, politically and digitally country. Gadgets become personal and humans gravitate towards them instead of towards each other where botho can be experienced. Technology has negative and positive impacts on the community. This article provides some practical steps from theological perspective for citizens to cross the digital divides. It is here recommended that botho be interpreted through communion ecclesiology lenses. To do this communion ecclesiology and botho will be elaborated, compared, and contrasted. Through the literature review and social media, these two tools are presented as a solution towards divided communities of faith. The findings are that the digital divides can be overcome through theological reflections, self-offering, and robust engagement with communities. The contribution made by this article is that communality cannot be bought. Becoming a spiritual community comes through self-denial and crossing the digital divides – being incarnationally present on the cutting edges of communities.

Letsema: Communion ecclesiology in action

This article compares a Setswana philosophy of community self-upliftment and self-reliance, known as letsema, with communion ecclesiology. The intention is to contribute towards the decolonisation of theology project. The objectives are to enlighten theologians that African philosophies are vital in decolonising theology and that these philosophies of botho or ubuntu enhance understanding of ecclesiology from the African perspective. A literature review, starts with a philosophical definition of letsema and make a comparison of letsema and communion ecclesiology, showing how the two are complementary and can work symbiotically to decolonise theology in Africa. Letsema, like communion ecclesiology is voluntary, non-hierarchical, goal-oriented, and purposeful. Communion ecclesiology is the perichoretic mutuality of the triune God with those who are called out to be a koinonia of participants in the Kingdom of God. Acts 2:42–47 express the essence of communion ecclesiology. African communities are religious; therefore, using any epistemology to enhance religion is accepted and appreciated. Religion runs deep in the veins of Africans. Letsema is indeed a communion ecclesiology in action (Ac 2:42–47) (the togetherness [homothumadon] of the church) - the community that coherently lives together with the trinitarian God, expressing its identity through doctrine, prayer, eucharist, sharing, and embracing each other indiscriminately.Contribution: Through the interdisciplinary approach, this article engages socio-history, philosophy, anthropology, theology, and psychology to express the importance of African philosophies in the processes of decolonising theology. The Letsema concept is communion ecclesiology in action and the two can work symbiotically to decolonise theology.

The decolonising of theology through African proverbs

The decolonisation of theology has been a subject in academia for almost 60 years. In this article, although referring to African proverbs as a way of decolonising theology all the proverbs are in the Setswana language, which the author is knowledgeable of and is conversant with; however, most of these proverbs cut across tribal, ethnic, and geographical boundaries. The objectives are, among others, to demonstrate the richness of African philosophy and wisdom expressed through proverbs, idioms, and folklore. These proverbs are sapient and capable of articulating theology, therefore making theology contextual and relevant for Africans. Definitions of proverbs start the discussions. A literature review and common knowledge are used to validate the facts stated. Three areas are chosen where and how the proverbs can be used to formulate and validate theological truth. Firstly, the area of ethics where proverbs are used in ethical instructions regarding morality and values, community and cooperation, leadership, family life, as well as respect and integrity. The second area is theologising through proverbs by which dogmatisation can be achieved highlighting the view of theology, a database in theologising, an authority base, and hermeneutical principle. Thirdly, proverbs can be used to strengthen communion ecclesiology. The conclusion is drawn that theology can unshackle itself from the clutches of colonialism, if African philosophy and wisdom expressed through proverbs can be engaged in hermeneutical processes and the contextualisation of theology in the African context.Contribution: The article engages the Setswana language, African philosophy, and theology to strengthen the theme of decolonising theology. It is both interdisciplinary and intradisciplinary as it engages anthropology, linguistics, human philosophy, theological ethics, dogmatics, and ecclesiology.

A Listening Church on the Synodal Pathway: Discernment and Decision-Making in Communion

AbstractPope Francis's has described his vision for a synodal Church, not simply as a once off programme of renewal, but as God's desire for the Church of the third millennium. As such, it aims to concretise the ecclesiology of the Second Vatican Council, making the Church today more manifestly one of communion, participation, and mission. It differs from previous synods and Councils in history in that it more directly invites and involves all the baptised in a direct process of listening and discernment to the voice of the Holy Spirit. This paper aims to understand from a theological perspective how listening will work in a synodal Church, by exploring firstly what we mean by the ecclesiology of communion from the Council. Such an ecclesiology, manifesting the equal dignity of the faithful in Christ, will ground listening at the level of participation in God as well as acknowledging the gift of infallibility given to the whole Church. It means calling on the Holy Spirit to help discern how and where, the apostolic deposit of faith has been received by members of the body. It also explores what we mean by listening to the sensus fidei of the whole body and how the authority of laity and hierarchy operate both in united but distinct ways within a synodal process grounded in communion ecclesiology. Overall, such listening is to be done carefully for the sake of the Church's mission as the sacrament of salvation to the world.

Communion Ecclesiology and Social Transformation in African Catholicism: Between Vatican II and African Synod II, written by Idara Otu

Communion Ecclesiology and Social Transformation in African Catholicism: Between Vatican II and African Synod II, written by Idara Otu

Toward a New Vision of Catholicity for the Chinese Catholic Church: With Insights from Dumitru Stăniloae’s ‘Sobornicity’

Abstract The Vatican-China agreement has brought all the Chinese bishops into communion with the pope, but the Chinese church remains substantially divided. To overcome the present antagonism, I propose that the Chinese church explore more closely, through the resources of communion ecclesiology, the spiritual dimension of catholicity which privileges the life of the local church rooted in the trinitarian communion of God. In particular, Dumitru Stăniloae’s theology of ‘sobornicity’ as a spiritual unity in communion can help the Chinese church overcome its present political difficulties by clarifying the foundation and source of Christian communion, by accentuating the special role of the Holy Spirit in the unity of the church, and by encouraging a cosmic and eschatological openness in the church’s attitude to the world.

Ecumenical discussion about deacons

This article assesses the concrete contemporary ecumenical situation in the discussion of the place of deacons in the ordained ministry. This will lead us to an analysis of its relation to deep ecclesiological and even Christological aspects. The analysis begins with Vatican II and its accompanying theological renewal. This shapes the necessary background for an examination of the Lima Document and the Porvoo Declaration. The threefold ministry can be seen as instrumental in these key areas of mission, which are rooted in the Church’s Trinitarian and Christological nature. If the more narrow sense of diaconia is not also present, the nature of the Eucharist as a sacrifice of love is diminished, and without the sacramental dimension, its spiritual content is thin. The ecumenical discussion of the place of deacons in the ordained ministry seems to concern how theologically and practically to embed the ministry within a sacramental communion ecclesiology. The key question is, in what way to reveal its significance as a sign and instrument of faith, hope, and love. It is therefore necessary, firstly, to come to a deeper understanding of Trinitarian communion ecclesiology and the place of diaconal ministry within it. Secondly, an understanding is needed of the practical consequences of the interplay between leitourgia, diaconia, and martyria in the mission of the church facing the suffering world today.

Communion Ecclesiology in a racially polarized South Africa.

Communion Ecclesiology in a racially polarized South Africa.

Beyond Unity in Diversity: Race, Culture, and Communion Ecclesiology in U.S. Catholicism

U.S. Catholic parishes are steadily becoming more diverse. Seeking a theological basis for ecclesial unity in diversity, U.S. theologians and bishops have, over the past two decades, drawn heavily on post-Vatican II communion ecclesiology. The purpose of this article is to examine how the ecclesiology of communion has shaped contemporary pastoral approaches to diversity in the Roman Catholic Church in the United States. I contend that the failure of mainstream communion ecclesiology to confront structures of racism in church life has limited its adequacy as a model of ecclesial community in the contemporary U.S. context. Yet the ubiquitous ecclesiological model also contains the resources for its more critical retrieval by U.S. womanist and feminist theologians, who have done so by emphasizing difference over diversity and transposing the language of unity into the praxic key of solidarity.

About This Issue

About This Issue Nicholas Rademacher, Co-editor In this issue’s cover essay, Margaret M. McGuinness (La Salle University) commemorates the 300th anniversary of the death of St. John Baptist de la Salle by reflecting on the legacy and contemporary significance of Lasallian higher education in the United States. Michael A. Skaggs (University of Notre Dame) presents the interlocking history of Catholics’ response to the Second Vatican Council and the Civil Rights Movement through a study of developments in the Archdiocese of Cincinnati. He argues that the two must be read together. He illustrates the tension between a desire to maintain the status quo and progressive efforts to promote racial justice in both church and state. Susan Bigelow Reynolds (Emory University) brings to our attention the implications of contemporary communion ecclesiology for racial justice in the church. She argues that the current, dominant paradigm of communion ecclesiology fails to account for diversity in twenty-first parish communities because it posits a unity that does not actually exist. As a counterpoint, drawing on the work of Jamie T. Phelps, Elizabeth A. Johnson, and M. Shawn Copeland, Reynolds offers the retrieval of a feminist and womanist communion ecclesiology that emphasizes liberation and solidarity across difference. Their vision of communion, she holds, can serve as a valuable resource in responding to the lived diversity of Catholic parish life in the United States today. In the second installment of our ongoing “Forgotten Classics” feature, Anthony E. Clark (Whitworth University) reintroduces readers to the longstanding cultural influence and contemporary significance of John Wu’s Beyond East and West; Philip Gleason (University of Notre Dame) revisits three items with historiographical significance and invites further investigation into the way mid-century U.S. church historians understood their task; and Joseph Romano (Cabrini University) reflects on his unexpected reappraisal of Myles Connolly’s Mr. Blue some six decades removed from his initial reading of the novel. American Catholic Studies closes its 130th volume with this issue. We are grateful to our authors, reviewers, and readers for their support of the journal this year and over the more than a century that the journal has been in print. [End Page i] Copyright © 2019 American Catholic Historical Society

DEVELOPMENT OF THE CATHOLIC DOCTRINE OF PAPAL PRIMACY IN THE SECOND HALF OF THE 20TH CENTURY AND ITS EVALUATION IN THE WORKS OF RUSSIAN ORTHODOX THEOLOGIANS

Since the second half of the XIX century, the Roman Catholic Church began to look for ways to unite all Christian traditions under the universal power of the Bishop of Rome, while recognizing that the main subject of disagreement of the Roman Church with other churches - is the doctrine of the primacy of the Roman Pontiff. A serious attempt to reform the traditional Catholic doctrine of papal primacy in order to make it acceptable to Christians separated from communion with the See of Rome, was made by the Roman Catholic Church in the second half of the twentieth century. Vatican II (1962‒1965) has undertaken an unprecedented attempt to combine the traditional Catholic doctrine of papal primacy with elements of Orthodox ecclesiology ‒ such as the doctrine of collegiality of the episcopate, eucharistic ecclesiology and communion ecclesiology. The article considers the criticism of new Catholic doctrine in the works of Russian Orthodox theologians of different ecclesiastical jurisdictions. The author considers the development of the doctrine of papal primacy in the Catholic ecclesiology in the post-conciliar period of the 20th century, and notes that it contains new steps toward Orthodox ecclesiology, which, however, was replaced by «reverse» at the end of the century. The author notes the coincidence of the Russian Orthodox and Roman Catholic theological thought on some issues, but concludes that in the 20th century, the Roman Catholic Church has failed to organically combine the doctrine of papal primacy to the principle of conciliarity and other elements of Orthodox ecclesiology. This is confirmed today, including some Roman Catholic writers. The point of view of a number of Russian theologians about the fundamental impossibility of such a synthesis had historically confirmed.

The ‘Stranger’ as a Challenge for Communion Ecclesiology

In this paper, the author deals with the question of communion ecclesiology in the context of the current migration crisis in Europe. Contextual theology based on the correlation method tries to develop the understanding of the Church’s essence and mission by using the ecclesiological model called communion and putting it in the contemporary social context. The notion of the ‘stranger’ introduced by the sociologists into the public discourse seems to be very operative and useful category for ecclesiology as well. The first part of the article presents the phenomenon of the stranger in sociological perspective. The second part discusses Jesus as Sacrament of God in the encounter with strangers. The author analyses Jesus’ words and his attitude to strangers and socially alienated people. The third part describes the Church as the sacrament of responsibility and open home for strangers and poor people. The Church can be also understood as the mother with a heart open especially to those who suffer from war and misery. In the final part of this paper the author presents some pastoral implications. He draws attention to the necessity to enhance the social aspect of Eucharist and to encourage the believers to create the ‘culture of solidarity’ with refugees and strangers in need.

„Obcy” jako wyzwanie dla eklezjologii communio

In this paper, the author deals with the question of communion ecclesiology in the context of the current migration crisis in Europe. Contextual theology based on the correlation method tries to develop the understanding of the Church's essence and mission by using the ecclesiological model called communion and putting it in the contemporary social context. The notion of the `stranger' introduced by the sociologists into the public discourse seems to be very operative and useful category for ecclesiology as well. The first part of the article presents the phenomenon of the stranger in sociological perspective. The second part discusses Jesus as Sacrament of God in the encounter with strangers. The author analyses Jesus' words and his attitude to strangers and socially alienated people. The third part describes the Church as the sacrament of responsibility and open home for strangers and poor people. The Church can be also understood as the mother with a heart open especially to those who suffer from war and misery. In the final part of this paper the author presents some pastoral implications. He draws attention to the necessity to enhance the social aspect of Eucharist and to encourage the believers to create the `culture of solidarity' with refugees and strangers in need.

Communio und Eucharistie. Ekklesiologische Parallelen bei Dumitru Stăniloae und Joseph Ratzinger

Abstract This article is a critical engagement with D. Stăniloae’s and J. Ratzinger’s ecclesiological thought as shaped by the description of church as the body of Christ and the Trinitarian roots of this ecclesiology. Starting from practical problems of prayer and living a Christian life, the authors argue that God’s relationship to the Christian community has primacy over God’s relationship to individual believers. When one conceives of the Christian community as being the body of Christ, one can uphold the elevated Christian ideal of Eucharist Communio without making it unattainable. The authors show that the being of the church is given to the Christian community not as a possession or property, but as a task to be fulfilled through the power of Christ and of the Holy Spirit. One can discover that in becoming the church, the Christian community is elevated to the Trinitarian life in communion. Communion ecclesiology has the potential to bridge the divide between the Orthodox and Catholic churches.

Communion Ecclesiologies as Contextual Theologies

This article argues that the predominance of communion language in ecclesiology in the past fifty years frequently functions as another instance of the universalization of a theological position rooted in a particular, dominant context—the fragmented, post-traditional world of the late twentieth-century West. First, it briefly discusses the concept of a contextual theology. It then traces three of the major contexts in which communion ecclesiology developed: the ecumenical movement and its desire for a new language of Christian unity, the Roman Catholic community's desire for language pointing to the spiritual/theological reality of the Christian church, and the broader cultural context of fragmentation and real or perceived disintegration of community found in late-modern Western societies. Finally, the article looks at some examples of ecclesiological reflection occurring outside of the dominant consensus of communion ecclesiology: the work of José Comblin in Latin America, and that of Elochukwu Uzukwu and other theologians of the church in African contexts.

Toward a Methodist Communion Ecclesiology

The International Methodist-Catholic Dialogue Commission’s Seoul Report (2006) reflects an emerging Methodist communion ecclesiology arising from the Dialogue Commission. One benefit of such an ecclesiology to Methodism is considered: its potential for resolving tensions created by two competing ecclesiologies (Anglican and evangelical) internal to Methodism. Against Albert Outler’s proposal that the aforementioned tensions can be resolved by Methodism’s return to its original role as a movement within a church, as well as Russell Richey’s contention that contemporary Methodism holds the tensions in balance, a Methodist communion ecclesiology offers promising means to resolving the tensions by schematizing the two poles of Methodist ecclesiological tension according to communion. Critical questions are posed for developing distinctively Methodist communion ecclesiologies.

The Reception of Vatican II in Latin America

Since Vatican II the Latin American church has come of age to become an autochthonous and distinctive expression of the universal church. The article enlists the postconciliar general conferences of Latin American bishops to explore the creative reception of the council and how it has shaped the identity and mission of this church. Three theological elements reflect the renewal that Vatican II made possible in the Latin American church: reading the signs of the times, the preferential option for the poor, and the communion ecclesiology expressed in the Christian Base Communities.

The Church: A Guide for the Perplexed (review)

Reviewed by: The Church: A Guide for the Perplexed Ellen M. Leonard CSJ Matt Jensonand David Wilhite. The Church: A Guide for the Perplexed. London: T&T Clark, 2010. Pp. 251, $24.95. ISBN 9780567033369. This book by Matt Jenson and David Wilhite offers an excellent introduction to ecclesiology. Written from the authors’ free-church tradition, it is addressed to the whole Church. Their aim is to teach and model thinking theologically about the Church (2). The authors begin by drawing on historical Jesus studies in their response to the question “Did Jesus establish the Church?” Their conclusion, based on scholarly studies is clear: “Jesus established a transformative community better known as the church” (11). The authors recognize the significance of Vatican ii and its view of communion ecclesiology. Drawing on Dulles’s five models of the Church (institution, mystical communion, sacrament, herald, servant), the authors update them by engaging in conversation with contemporary theologians. The discussion about the institutional model includes an excursus on the necessity of bishops. The authors insist that the episcopate be placed within the larger framework of the priesthood of all believers. Special attention is given to the [End Page 336] model “herald” as defining the Church. The model “servant” is used to present a mission or diaconal ecclesiology. Acknowledging that no model is adequate, the authors apply the four marks of the Church to each model. The church is one, holy, catholic, and apostolic. The section on the marks of the Church begins with an interesting excursus on Donatism, and points to errors that they see as continuing to challenge the Church. With the Donatists we ask, “Where is the Church? Is it visible or invisible?” In a section on mediation the authors consider baptism, prayer, searching the Scriptures, and the Lord’s Supper. They struggle to present an ecclesiology from below, one that emphasizes ways in which the Church shares in the missio Dei. The final chapter is entitled “Mission: A Dirty Word.” While admitting that much harm has been done in the name of the Church’s mission, they assure the reader that the Church has a mission. Drawing on Scripture and Vatican ii, they argue that the pilgrim Church is missionary since it shares in the mission of God. Attention to the mission of God suggests a shift from a ecclesiocentric to a theocentric model of mission. Rather than speaking of the mission of the Church, the authors speak of the Church’s participation in the mission of God. “Christ and his kingdom are proclaimed in the ministry of reconciliation. They are prefigured in a community of reconciliation” (170). In a section on “The Scope of Mission” the authors struggle with how free churches ought to think about ecumenism. In addition to suggestions for ecumenical dialogue with other Christian Churches they include reflection on Jewish–Christian relations and on dialogue with other religions. This material would be very helpful for anyone engaged in dialogue with Pentecostal churches and other free churches. While insisting on the importance of mission, the authors emphasize the greater importance of worship. The book includes excellent notes, suggested readings for each chapter, an author index, a scripture index, and a subject index. An excursus on “Women in Ministry” presents a sympathetic state of the question. The authors have presented rich historical background as well as critical systematic reflection. The book is presented as a guide for “the perplexed,” but it is also suitable for college students as well as for serious Christians. The book offers a response to those who say, “We still like Jesus, but not the Church.” Ellen M. Leonard CSJ University of St. Michael’s College Copyright © 2012 Toronto School of Theology