For a Synodal
Church: Communion, Participation and Mission
Problems and
Prospects through the Lenses of Corpus Paulinum
The ‘concept’ of the National Seminar on Synodality: Problems and Prospects, organized by Vijnananilayam, institute of Philosophy and Religion from 12-13 November 2022, in the context of the Synod on Synodality, raised questions regarding the power (over, with, within) and authority in terms of clericalism and the conflict between the charism and institutionalization in the Church. In this paper, I will try to address these problems and prospects from a Pauline perspective.
1. What is Synod?
‘Synod’ means walking / journeying together
along the path. It comes from the Greek word synodos; syn means together and odos means
path. In Latin it is translated as Synodus or Concilium. Christ’s
followers were in the beginning called belonging to the way or the
followers of the Way (Acts. 9:2, 19:9, 23; 22:4; 24:14, 22). Jesus is the way,
the truth and the life (Jn. 14:6). Church as the people of God is ‘walking
together’ with Jesus, headed by him as the Good Shepherd on the path towards our
commonwealth heaven (Phil. 3:19). Pope Francis invites every member of the
Church to pray and reflect about this ‘walking / journeying together of the
whole people of God’ under the three pillars of reflection: communion,
participation and mission. The theme of the synod of 2023 is about what it
means to be a Synodal Church. The Synod is journeying together listening
to one another attentively to listen to the voice of the Holy Spirit (i.e.
the will of God) and through the process of discernment making
decisions for the life, activity and mission of the Church.
Paul’s call and conversion or his Damascus Experience (Acts. 19:1-19; Gal. 1:11-17; Phil. 3:2-11; Rom. 7:13-25) was a journey of transformation of his life; a radical end to the old (spiritually blind) and a radical beginning to the new (light to the Gentiles);[1] it was a journey inward and a journey outward. The aim of the Synod on Synodality is to open ourselves to the Holy Spirit for our renewal and transformation, evaluating the life and mission of the Church. It helps us to go through the conversion experience. It is ‘a new way of being the Church’.
2. Synodal God
First of all, our God is a Synodal God.
He is a God of the communion of love, walking and accompanying his people
throughout the human history through his Person, Word and Spirit. God created
human beings to live in communion with Him (Gen. 1:26-28). God created man and
woman equal. When they disobeyed and thus sinned, He renewed his people through
His covenants (Gen. 9:8-17; 15; 17; Ex. 19-24; 2 Sam. 7:11). God called or
convoked (assembly) Abraham and his descendants (Gen. 12:1-3; 17:1-5;
22:16-18). This assembly (Congregation of Israel) is ratified in the Sinai
Covenant (Ex. 24:6-8; 34:20ff). Prophets reminded the people to journey in
faithfulness to the covenant. They called for conversion and justice.
God’s covenant is fulfilled in Jesus’
life and teaching, in the Paschal Mystery. God embraces the whole humanity in
unity. The Paschal Mystery of Jesus is the new
exodus, which gathers in unity all who by faith believe in Him (cf. Jn. 11:52), whom He conforms to Himself by Baptism
and the Eucharist. The Apostles received the authority from the risen Lord to
proclaim the Good news and baptise. By virtue of baptism, every member of the
People of God is given a share in this authority, having received the
“anointing of the Holy Spirit” (cf. 1 Jn. 2:20, 27),
having been “taught by God” (cf. Jn. 6:45) and
having been guided “to the complete truth” (cf. Jn. 16:13).
A Synodal God is impartial with all peoples (Rom. 3:12; 10:12 Acts. 10:34). He loves everyone with his unconditional love. God has no preference for any person (Acts. 10:39). He is totally impartial (Rom. 2:11; Col. 3:25; Eph. 6:9; 1 Pet. 1:17; Jas. 2:1, 9). God wants the word of God proclaimed to everyone. Today the Church wants us to proclaim the Word of the Gospel again in every country in a process of new evangelization. We need to become gospel persons and households. Thus we need to use the four Gospels in the process of new evangelization. We need to reach out to our neighbours to develop a gospel neighbourhood. The newly evangelized gospel persons will form a gospel neighbourhood. The gospel neighbourhood will bring the gospel community. God has only one desire for each person, namely, our salvation (Acts. 15:11).
3. Synodal Church
The Greek term Ekklēsía (from a verb
meaning ‘to call out’; ecclesia in Latin) means assembly or the Church of God or Christ (1 Tim. 3:15). The members
are called out of the world to become the body of Christ. It is the Lord
who calls (qāhāl in Hebrew is assembly – Deut. 9:10; 1 Kings. 8:65) or assembles the people
for a purpose; hence, it is the Church of God in Christ that consists of
all those who belong to him (Rom. 16:23). It perceives unity of local (1 Cor.
1:12; 1 Thess. 1:1) and the whole Church (1 Cor. 10:32; 1 Tim. 3:15; Col. 1:18)
and suggests a universal aspect. Hence the Church is one (Eph. 4:4) and catholic or universal, that is, constituted from among
all people of all races, places, and ages (Eph. 2:14; Col. 1:6; 3:11). Paul further explains Ekklēsía as the body of Christ, with
Christ himself as head (Col. 1:18, 24; Eph. 1:22; 5:23; 1 Cor. 12:12-13; Rom.
12:5; Eph. 4:4, 12, 16-17). Head does not mean ‘boss’; head and body are one.
The Church is the bride of Christ to be holy and without blemish (Eph.
5:25-27) as a sanctifying work in Christ. It is a holy temple in the Lord
(Eph. 2:20-22). Hence the Church is holy (Gal. 1:4; Eph. 5:26). The church is apostolic, for it rests on the foundation of the apostles and
prophets (Eph. 2:20).[2] The Church is
called to live in Christ and continue its function in Word and Spirit. The
Church is entrusted with the message of reconciliation (2 Cor. 5:19) and
to dispense the mysteries of God (1 Cor. 4:1). The mission of the Church
continues as the apostles were commissioned and they entrusted the mission to
others.
These
reflections present a Synodal Church as Communion, Participation
and Mission. We, the Church have been ‘journeying together’ in this
world in fellowship and communion since its foundations by Jesus Christ. Pope
Francis says that “we must continue along this path. The world in which we live, and
which we are called to love and serve, even with its contradictions, demands
that the Church strengthen cooperation in all areas of her mission. It is
precisely this path of synodality which God expects of the
Church of the third millennium.”[3]
Pope Francis from the very beginning of his papacy has been visualizing ‘a new way of being the Church’. “An evangelizing community gets involved by word and deed in people’s daily lives. It bridges distances. It is willing to abase itself if necessary and it embraces human life, touching the suffering flesh of Christ in others. Evangelizers thus take on the ‘smell of the sheep’ and the sheep are willing to hear their voice. An evangelizing community is also supportive, standing by people at every step of the way, no matter how difficult or lengthy this may prove to be” (Evangelii Gaudium, 24). “I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and which then ends by being caught up in a web of obsessions and procedures” (Evangelii Gaudium, 49). “The Church is a home with open doors, because she is a mother”; “we want to be a Church that serves, that leaves home and goes forth from its places of worship, goes forth from its sacristies, in order to accompany life, to sustain hope, to be the sign of unity… to build bridges, to break down walls, to sow seeds of reconciliation” (Fratelli Tutti, 276).
4.
Four Aspects of the Early Church in reference to Pauline Letters
Let
us view the four important participative and inclusive aspects of the Early
Church:
4.1.
Ekklēsía as Household Churches
We read in Acts 2:46 “And day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts” (cf. 5:42; 12:12). Jews in order to seek and arrest Paul and Silas searched the house of Jason at Thessalonica (Acts. 17:1-9). In the primitive Church, it was people that were important above all else. It is evident from Paul’s letters that the household may have acted as an important model for the formation of ekklēsía. It was household-rooted church life.[4] We have more examples of houses where the “people of God” were gathering for prayer and worship – 1 Cor. 1:16 (Stephanas); 16:19; Rom. 16:3-5 (Aquila and Prisca); Philem. 1:1 (Philemon); Rom. 16:10 (Aristobulus); Rom. 16:11 (Narcissus); Phil. 4:22 (Caesar’s household); Col. 4:15 (Nympha). The house church was the symbol of the community and it was seen as ‘a family of God’ and ‘a house of faith’ (cf. Gal. 4:5-7; Rom. 8:15-16; Eph. 2:29; 5:1; 6:23). It provided a suitable atmosphere to live in communion with God and with one another. The communities living in love and union heard the Word of God together and participated in the ‘Agape’ of the Lord. House churches took the responsibility to provide support and help to the Apostles and Preachers (cf. 1 Cor. 16:10-11; Phil. 2:19-22; Col. 4:7-9; 3 Jn. 1:10).
4.2.
Ekklēsía as the Body of Christ
Paul compared the Church with the image of ‘the Body of Christ’ and explained to show the unity and diversity of the Church apart from the images like ‘God’s people’, ‘Temple of God’, ‘City of God’, ‘Building’, ‘Vineyard’. We read in Rom. 12:4-5: “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another.” We read in 1 Corinthians 12:12-14, 27, “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body – Jews or Greeks, slaves or free – and all were made to drink of one Spirit. For the body does not consist of one member but of many. Now you are the body of Christ and individually members of it (cf. Rom. 12:5; Eph. 1:22-23; 4:4-12). Paul asserts that every member has a function “according to the measure of Christ’s gift” (Eph. 4:7; cf. 1 Cor. 12:7; Rom. 12:3-5). According to the grace given, the members should work for the good of the Church. Every member has equal value, honor and status (cf. 1 Cor. 12:12-13); mutually depend on each other (cf. 1 Cor. 12:21). There must be no discord among the members and have the same care for one another (1 Cor. 12:24-26).
4.3.
Ekklēsía as the Responsible Community
The early Church was a community of total communion and
participation. Every member behaved with total responsibility. They
participated whole-heartedly in the works of the community. Everyone felt that
each was called by Christ to spread the Kingdom of God.
This sense of equality and status is clearly seen in 1 Pet. 2:9, “you are the
chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare
the wonderful deeds of him who called you.” There was no distinction and
difference shown between the priests and the laity. Paul
addressed all the Christians as ‘saints’, ‘disciples’, and ‘brethren’. He
treated them as his equals. Together with the Apostles, the laity participated
actively in the mission and ministries of the Church. Men and women
participated together. Paul appreciated and thanked them for their service,
communion and participation (cf. Rom. 16:1-2; 16:3-5; 16:9; Phil. 2:25; Philem.
1). A study finds that at least 100 people participated in the mission of the
Church actively as examined both in the Acts of the Apostles and the letters
of Paul.
Paul always sought prospective to the problems of the church communities. He exhorted Corinthians when they had divisions among themselves (1 Cor. 1:10-17). He strongly condemned the discriminatory attitude at the ‘Lord’s Supper’ at Corinth (1 Cor. 11:17-22). Paul also rebuked those who boasted that they were richly endowed with the gifts of the Holy Spirit (cf. 1 Cor. 12:1-31; 14:1-40).
4.4.
Ekklēsía as the Believers with equal
Participation
In the early Church, all the believers had equal
participation and co-participation in the affairs of the Church, be it of
faith, administrative, moral and if any problems came, they all worked together
for the possible prospective, for example, in replacing Juda Iscariot, Peter
with the company of about a hundred and twenty persons including women. They
prayed and they cast lots to elect Matthias (Acts. 1:23-26). The people played
an important role in the election of the leaders in the Church, ‘for they were
all one in Christ Jesus’ (Gal. 3:28).
5.
Communion, Participation and Mission
Let us now discuss the three pillars of the Synodal Church,
viz., Communion, Participation and Mission from the Pauline perspective.
5.1. Communion (Koinōnia)
‘Journeying together’ brings about true communion. Communion is the life of faith we share as the Church and what it means to be Catholic. When the Church is a witness in word and deed of God’s unconditional love, of his welcoming embrace, she authentically expresses her catholicity.[5] The Greek term koinōnia means ‘fellowship, participation, sharing and communion’. The life of communion (material help, selfless service) in the early Church is well expressed in Acts. 2:42-47; 4:32-37; 1 Cor. 16:1-3. It applies to participation in a person and in a ‘common’ spirit. Koinōnia is rooted in a depth of fellowship with God the Father (1 Jn. 1:3, 6). We are called into the fellowship of God’s Son Jesus Christ our Lord (1 Cor. 1:9; 10:16). The fellowship of the Holy Spirit is a blessing (2 Cor. 13:14).[6] The Church is in Christ like a sacrament or as a sign and instrument both of a very closely knit union with God and of the unity of the whole human race (Lumen Gentium, 1). Paul speaks of the Lord’s Supper as koinōnia, union in Christ in His body and blood (1 Cor. 11:21-29; cf. Gal. 3:28).
5.2.
Participation, Jerusalem Council as model
Participation is the way in which we
take part in the life of the Church. Participation is by all the members of
the People of God in the mission of the Church. A Synod is a process that
involves every member of the Church of God. True participation takes place when
everyone is given the opportunity… for in Christ Jesus we are all children of
God, through faith… there is neither Jew nor Greek, slave nor free, male or
female; for we are all one in Christ Jesus (Gal. 3:26-28; 1 Cor. 12:13;
11:17-34). The Synodal process calls for an
enhanced role of the laity (the logo of the Synod depicts it) and particularly
of the place of women in the Church. Female participation in the life of the
Church in the Pauline corpus is encouraging. Paul spoke of equality of man and
woman in marriage (1 Cor. 7:2-5; 10-16). “Nevertheless, in the Lord woman is
not independent of man or man independent of woman. For just as woman came from
man, so man comes through woman; but all things come from God” (1 Cor.
11:11-12). There were women who laboured side by side with Paul in the
gospel (Phil. 4:2-3). Prisca (Priscilla) and Aquila, wife and husband were
Paul’s fellow workers in Christ Jesus (Rom. 16:3). They also served as
‘co-pastors’ of the church gathered in their house (Rom. 16:5; 1 Cor. 16:19;
Acts. 18). One-third of the leaders greeted in Rom. 16 are female, for example,
Phoebe, a deaconess of the Church (16:1); Prisca (16:3); Mary (16:6).
Pope Francis
described that the Church in the Acts of the Apostles was a Synodal Church. It
was a journey that reveals how God’s word, and the people who heed
and put their faith in that word, journey together. This shows that the early Church was walking together. Through
service, the Church journeyed together accompanied by discernment in the power
of the Spirit amidst needs and problems for example, widows were being
neglected (Acts 6:1-7), circumcision for pagan converts which was settled
in the Council of Jerusalem (Acts 15).[7]
The episode of the
Jerusalem Council (Acts. 15; Gal 2:1-10) can be divided into seven scenes:[8]
5.2.1. The Conflict (Acts. 15:1-5)
Paul and Barnabas
continued to evangelize more and more Gentiles and the conversions among the
Gentiles continued to increase in different places. In the course of time, a
problem arose about the question of circumcision. This caused division among
Paul and Barnabas but also among the Jewish and Gentile Christians: “Then
certain individuals came down from Judea and were teaching the brothers, ‘Unless
you are circumcised according to the custom of Moses, you cannot be saved’. And
after Paul and Barnabas had no small dissension and debate with them, Paul and
Barnabas and some of the others were appointed to go up to Jerusalem to discuss
this question with the apostles and the elders” (Acts. 15:1-2). We see in Gal.
2:12 that “certain people came from James” to Antioch. These ‘people’ from
Jerusalem taught and asserted that salvation is not possible for Gentiles
unless they are circumcised. Paul, Barnabas and some of the others were
representing not as individual personalities, but the entire church of God.
Those appointed “were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers. When they came to Jerusalem, they were welcomed by the church and the apostles and the elders” (Acts 15:3-4).
5.2.2. Peter, Paul, Barnabas Speak (Acts. 15:6-12)
It focuses on the debate in Jerusalem. The hierarchical church, consisting of the apostles and elders or priests, meets to study and decide whether baptized Gentiles are obliged or not to be circumcised…with the aid of the Holy Spirit, to provide a correct interpretation…[9] Luke states that God gave the Gentiles the Holy Spirit as he did to others… But we believe that we shall be saved through the grace of the Lord Jesus, just as they will (Acts. 15:8, 11).
5.2.3. James Speaks (Acts. 15:13-21)
The whole assembly kept silent and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles (Acts. 15:13). After they finished speaking, James replied saying “Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God” (Acts. 15:19). However, James tells them “we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood” (Acts 15:20). Peter and James both are in agreement with the basic principles of Paul’s preaching indicate that the Holy Spirit is at work. St. James’ suggestions make it clear that the participants at the Council are conscious of being guided in their conclusions by the Holy Spirit and that in the last analysis it is God who has decided the matter.[10]
5.2.4. The Solution (Acts. 15:22-29)
Paul and Barnabas
communicate the solution from the Council to the believers at Antioch. 15:22 is
a good example of a group-oriented mentality or inclusiveness. Paul, Barabbas,
along with Judas called Barsabbas and Silas, chosen by the apostles, the elders
and the “whole Church” will represent the decision of the Council of Jerusalem
to the Gentile communities. This shows the harmonious relationships between the
community in Jerusalem and Gentile areas (Antioch, Syria and Cilicia) of the
Church.
After the letter
was delivered to the community of believers at Antioch, Paul and Barnabas began
a great missionary journey to visit the brethren in every city where they had
proclaimed the word of the Lord. Even though the community of believers was
other-oriented and God-centered, they still had differences among themselves.
God uses our differences to spread the word of God in other communities.[11]
Harrison provides
the summary of the positive results from the Council of Jerusalem: (1). The
Gospel of divine grace was reaffirmed; (2) The unity of the Church was
safeguarded; (3) The evangelization of the Gentiles could proceed without
hindrance; most of Paul’s churches were founded after the Council and they were
Gentile churches; (4) The Gentile churches that had already been established were
given encouragement; (5) The future of the Church as a whole was guaranteed.[12]
Importantly to note that through the Council, it was the Holy Spirt that was the protagonist of the decision-making, “For it has seemed good to the Holy Spirit and to us to impose on you no further burden than these essentials” (Acts 15:28).
5.2.5. The Report Distributed (Acts. 15:30-35)
It narrates some events after the Council of Jerusalem. Judas and Silas delivered the letter to the community in Antioch, which explained to them the decision of the council. When its members read it, they rejoiced at the exhortation. Judas and Silas used the message of the council to exhort the believers to encourage and strengthen them.
5.2.6. Paul and Barnabas Separate (Acts. 15:36-41)
It is the beginning of Paul’s second missionary journey. At this time, Paul and Barnabas had some differences over Mark so they did not travel together. Barnabas went to Cyprus with Mark and Paul went to the Churches in Asia Minor with Silas.[13]
5.2.7. The Report Distributed (Acts. 16:1-5)
Besides Silas, Paul was accompanied by Timothy, whom he had circumcised. “As they went from town to town, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem” (Acts. 16:4). It suggests that all Christians accepted the decisions of the Council of Jerusalem in a spirit of obedience and joy. They saw it as a satisfactory solution to a delicate problem.[14] “So the churches were strengthened in the faith and increased in numbers daily” (Acts. 16:5).
5.3. Mission - Example of Paul
Mission
is the way in which the Church serves the world and brings the Good News to
others. Paul’s mission is twofold: mission to the Jews and mission to the Gentiles
(Rom. 1:5-6; 1:16-17; 11:13; Gal. 1:15-17; 2:2). His mission is based on the incarnation
of Jesus through whom we are made children of God (Gal. 4:5-6; 1 Thess. 1:9-10;
Rom. 3:23-25) and restore the world to communion (Col. 1:20-22). The mission of Paul was proclaiming the
Gospel of Christ (1 Cor. 9:16-17). Paul proclaims the Gospel of salvation,
justification, redemption and reconciliation (2 Cor. 5:18-20; Col. 1:19-20).
Paul
was an itinerant missionary of the Christian movement founding the local
churches. He never stayed anywhere permanently, except in only two cities (Acts.
18:11; 19:10; 20:31). He appointed local Christians as elders of the churches
(Acts. 14:23). Paul visited them and wrote the letters so that they were read
and heard in the assembly (1 Thess. 5:27). Paul was in close contact with the
churches among the Gentiles (Acts. 14:26-28). He journeyed together with
the churches making them to grow through the elders and by the power of the
Holy Spirit. Paul had companion-missionaries like Barnabas (Acts. 13:1-3)
Silas, Timothy and Luke (Acts. 18:22-23), Titus and brethren (2 Cor. 8:16-24)
and many others (Acts. 20:4) were to preach the Gospel and to establish
churches and to follow them up. Paul also followed the contextual method for
his mission; for example, his mission among the Gentiles in Athens (Acts.
17:22-34). It was a constructive approach rather than condemning them (Acts.
17:22). It was a dialogical approach and a call for repentance and believe in the
true God.
The
missionary activity was the heart of Paul’s task. His task is not only to make
converts, but to ensure that they complete the journey toward transformation
into the image of Christ. He also provides for ongoing
transformation of the churches through the guidance of local leaders and the
participation of the whole church in the building of the community.[15]
The
Synodal Church is missionary. It is living, witnessing and bringing the Gospel
to others. It is a journey. We are all called to participate. Mission
is about journeying together for a common home in which justice, liberty,
equality, fraternity, love, joy and peace are the rights of all! The journey
will have difficulties – but one must continue walking it – till our pilgrimage
here on earth has ended!
Pope Francis writing about that the mission of the Church in today’s world said that all the baptized are the agents of evangelization (Evangelii Gaudium, 120).
6. Synodal Church - Power and Authority
In
the world, authority is bossism, but in the Church, it is service, submission
to the will of God. Authority comes from this submission. We need to have the
spiritual power, moral power and the power of love. Power and authority in the
Church is not a ruling enforcement. It is not control. It is the power of love
and truth. We obey the Church means we obey Christ.
Paul
encouraged the congregation to take the responsibility for its own affairs and
expected it to play a part in the recognition and regulation of the ministry. Each
member has a function within the congregation and a responsibility for its
common life and worship. His exhortations to all make this point clear
(cf. Rom. 15:14; 1 Cor. 5:4-5; 2 Cor. 2:7; Col. 3:16; 1 Thess. 5:14). Paul
never addressed a leadership group within a congregation. His instructions and
exhortations were generally addressed to the church as a whole (Ekklēsía,
‘the whole assembly,’ ‘the Church of God/Christ’). The community as a whole was
“taught by God” (1 Thess. 4:9). They all participated in the one Spirit (koinōnia).
As such they had authority to regulate and exercise judgement concerning
charisms (1 Cor. 2:15).[16]
Paul reacts strongly when authority
is seen as belonging only to certain individuals within the community (1 Cor. 3:5).
Paul appeals to the congregation’s own sense of judgement and responsibility taking their freedom very seriously (cf. 1 Cor. 4:14; 5:1-5; 9:12, 18; 2Cor. 12:13; 1 Thess. 2:7). When it becomes necessary to warn, threaten or convict, he does so only with reluctance. Paul is an apostle who attaches little importance to a tidy definition of apostolic authority. He constantly brackets himself with Barnabas, Apollos and various other church members. Hans Von Campenhausen notes that such an attitude fits in with his conception of the apostolate as entirely a matter of proclamation, not of organisation. The Church lives by her awareness of the Christ-message, the Gospel. It is on this, and not on the privileged position of certain individuals whom God has called to his service for this purpose, that all depends. The emphasis on the special character and unique importance of the original apostolic office and testimony for its own sake is completely post-Pauline.[17]
7. Synodal Church - Charismatic beginnings to
institutionalization
The transformation
of the Church from Charismatic beginnings to institutionalization is obvious in
the pastoral letters. It is a question yet to resolve. What is the nature of
the organization of Paul’s communities? A distinction is to be made between the
authentic letters of Paul and non-Pauline letters such as Colossians (80s),
Ephesians (80-100 A.D.) and the Pastoral letters (100-140 A.D.).
Institutionalized or more organized Church is found in the Pastoral letters.
The pastoral
letters “provide us with valuable information about those communities as they
move into the second generation of Christians, especially of the structures of
the Churches and of the qualities needed by Christian ministers.”[18]
Regarding the
common understanding of the nature of the organization of Paul’s communities, H.
Conzelmann concludes that there is no organization of the whole church, but only
minimal beginnings of organization in the individual communities… there is no
hierarchy of ministries, no priestly state with a position of mediating
salvation, no separation of clergy and laity, no firm regulating of the cult,
but only the occasional instruction when the ‘management’ threatens to get out
of control (1 Cor. 14).[19]
H. Koester comments
on the transformation of Pauline theology into ecclesiastical doctrine that the
Pauline concept that all the members of the church have special gifts as part
of their possession of the spirit, thus qualifying them for service in the
church, recedes into the background.[20]
C. Rowland refers to the possibility of some kind of continuity between the patterns of ministry visible in Paul’s writings and those visible in the Pastoral Epistles. He identifies a sharp contrast between the two. So the absence of specific details of ecclesiastical order should not lead us to suppose that Paul was indifferent to such things. He had a clear vision of the equal responsibility before God of all believers, to reflect the heart of discipleship, symbolically represented at baptism in their dying with Christ. How Paul maintained that aim, particularly when there was a possibility that he would be removed from the scene by death, we cannot now answer, unless that is, we consider that the Pastoral Epistles reflect at least in general terms the mind of Paul. If they do, we should have to say that the seeds of order already sown grow into a pattern of ministry which, whatever its suitability for the peculiar needs of the period, inevitably did quench the prophetic spirit at work within the whole body of Christ.[21] Thus, we see a great disparity between the authentic Pauline and non-Pauline letters, especially the Pastoral letters.
8.
Formation of Priests, religious and lay faithful - example of Paul
8.1. Formation of the Priests and Religious
Paul’s priestly and
apostolic zeal is a shining example and source of encouragement and inspiration
for the man and woman in the service of Christ. Paul lived a holy, active, hard
but fruitful life for Christ. His life was a total love for Christ and for
fellow humans; a life of labour and pain, of prayer and sacrifice. He lives up
to the highest ideal of priestly life, and therefore is a model for every
priest to imitate. Paul himself is imitator of Jesus (1 Cor. 4:16). For this
reason the Church continually draws from the example and teachings of Paul in
the formation and guidance of her ministers.
Paul was a “chosen
instrument” of God (Acts. 9:15) to be an apostle and set apart for the service
of the Gospel (Rom. 1:1). Vatican Council II says, “Priests of the New
Testament, by their vocation and ordination, are in a certain sense they are
not to be separated from the people of God or any person; but they are to be
totally dedicated to the work which the Lord has chosen them” (Presbyterorum
Ordinis, 3).
Paul’s exhortation
to Timothy is something every priest should pay heed to: “Take care of all that
has been entrusted to you” (1 Tim. 6:20) and “You must keep steady all the
time; put up with suffering; do the work of preaching the Gospel; fulfil the
service asked of you” (2 Tim. 4:5). Paul’s words are an excellent reminder to
every priest and to every missionary. The ideal of any priest of Christ is to
become one with Christ, to be identified with him in mind, will and heart (cf.
Gal. 2:20).
To be a priest is a
full time responsibility. Paul made many journeys, but they were all made on
account of his mission. He wrote many letters, but they were all apostolic and
pastoral in motivation. A priest is to pray and to lead the community in
prayer. Paul tells the Thessalonians that he and his companions “pray
continually that our Lord will make you worthy of his call” (2 Thess. 1:11; cf.
2 Tim. 1:4; Rom. 1:9). A priest’s prayer life has to reflect his missionary and
pastoral concern (cf. 1 Cor. 3:6; Rom. 1:5; Eph. 3:5).[22]
Leadership of a priest is not to be limited to preaching, celebration of the
sacraments and administration of the Church alone, but must know the
feelings and needs of the people and coordinate the talents and the gifts and
encourage them and give a helping hand in their apostolic service.
8.2. Formation of the Laity
The aim of formation is to establish the Kingdom of God through the process of the internal-conversion of an individual and the Church at large and finally establishing a new society. The importance of formation appears in numerous documents of the Second Vatican Council, e.g. Apostolicam actuositatem, 28-32; and in post conciliar documents, e.g. Christififelis laici 57-63. Formation of the faithful must be placed among the priorities of a diocese’s plan of pastoral action (CL 57). The formation must focus on equipping lay men and women for designated roles of service and leadership in the public ministries of the Church. The aim of the formation is to discover one’s vocation and the ever-greater willingness to live it so as to fulfil one’s mission (CL 58). The total integrated formation (faith and life, gospel and culture) is to develop the capability to do what God wants from each of the faithful. Today the urgency is the doctrinal (theology, ethics and philosophy), pastoral formation and the cultivation of the human values of the lay faithful; this involves a systematic approach to catechesis – Faith, study of the Bible, teachings of the Church, Liturgy. It is not enough to exhort the lay faithful; they must be offered a proper formation, especially in the social teachings of the Church (cf. Instruction of Christian Freedom and Liberation, 72). The apostolate can attain its maximum effectiveness only through formation (AA 28). Therefore, the integral formation of the laity is the need of the hour.
9. Problems and prospects
The spirit of the early Church, communion-church disappeared due to the beginning of the centralization of power, influence of the Roman Empire, spread of Papal governance, counter reforms, priority of priests in the mission of the Church. Vatican II was held from 1963-65 to identify the problems and to reform the Church. The present Synodality is the time to introspect the actualization of the prospects proposed by the Council.
In the light of the
discussion above, I would like to highlight some of the problems the Church
faces today and some prospects for the renewal of the Church:
Problems:
-
Lack of proper (creative, practical) formation of the
faithful and lack of involvement of the laity in the mission and ministries of
the Church
-
Failure to communicate the teachings of the Church to the
people
-
Neglect of Small Christian Communities
-
Failure of contextualizing the Mission
-
Having a condemning approach rather than the dialogical
approach
-
Lack of parish councils and no willingness to share the
responsibilities with the laity
-
Wrong understanding of power and authority in the Church
- Overdependence of the lay on Church leaders in matters of faith and religion
Prospects:
-
Doctrinal, pastoral formation of the faithful is the need
of the hour; importance of catechesis (faith formation to children, youth,
family; Bible classes)
-
Proper pastoral Action Plan in the parish and in the
diocese
-
Active participation of the people in the Liturgy
-
Importance to the direct evangelization than mere
physical structures;
-
Involve more lay people (with proper training) in the
ministries of the Church (we the Church and ours is the Mission):
in evangelization, catechism, helping in the Liturgy, family ministry, healing
ministry, youth education, social service, small Christian communities, Marian
groups, Vincent De Paul society, digital ministry
-
Dare to challenge the evils (iniquity,
corruption) in the society and promote justice, kindness,
human values
-
Good relationships, equality, mutual respect, collaboration and affiliation
between the priests and the lay faithful; respect and encourage the catechists
-
Contextualized formation program for priests and religious
- Women’s representation in Church ministries
A conversion
experience of individuals requires that promises of a change in external
reality at some future time. Pauline Christians have undergone a ‘conversion’
in the modern sense that they have transferred into a community gathered around
Christ. They possess a new life in the Spirit (Rom. 5:6-11; 6:1-11, 20-23;
7:1-6; 8:1-8; 1 Cor. 6:9-11; 2 Cor. 5:17; Gal. 1:3-5; 2:20-21; 1 Thess.
1:9-10). The language of belonging in the Pauline community reflects a feeling
of intimacy that contributes to the familial unity of the group. Let us
remember the words of Jesus, “Those who abide in me and I in them bear much
fruit, because apart from me you can do nothing (Jn. 15:5).
[1] Paul Barnett, Paul:
Missionary of Jesus, Eerdmans, Grand Rapids, MI 2008, p. 30.
[2] Gerhard Kittel (ed.,),
“ekklēsía” in Theological Dictionary of the New Testament,
Abridged in One Volume by Geoffrey W. Bromiley, Eerdmans, Grand Rapids, MI,
1985, pp. 351-356.
[3] Pope Francis, Ceremony Commemorating the 50th Anniversary
of the Institution of the Synod of Bishops, 17
October 2015.
[4] Margaret Y. Macdonald, The
Pauline Churches: A Socio-historical study of Institutionalization in the
Pauline and Deutero-Pauline Writings, Cambridge University Press,
Cambridge, 1988, p. 137.
[5] Address of His Holiness Pope
Francis to the faithful of the Diocese of Rome on 18 September 2021,
Dicastero per la Cominicazione, Libreria Editrice Vaticana.
[6] J. D. Douglas, Merrill C. Tenney, “fellowship” in Zondervan Illustrated
Bible Dictionary, Zondervan 2011.
[7] Address of His Holiness Pope
Francis to the faithful of the Diocese of Rome on 18 September 2021.
[8] Mikeal C. Parsons, Acts,
Baker Academic, Grand Rapids: MI 2008, p. 207.
[9] José María Casciaro (ed.,), Gospels
and Acts of the Apostles, Narrative Bible Series: New Testament, Four
Courts Press, Dublin, 2002, pp. 812-813.
[10] José María Casciaro, Gospels and Acts of the Apostles, pp. 815-816.
[11] Julian L Haas, Luke’s Communal Gospel-Acts: Renewal of Life with the
Jesus Story and the Church Story, Media House, Delhi 2015, p. 738.
[12] Everett F. Harrison, Interpreting Acts: The Expanding Church,
Zondervan Publishing House, Grand Rapids, MI, 1986, p. 254.
[13] William F. Albright, C. S. Mann,
The Acts of the Apostles, Munck Johannes (trans.), Doubleday and
Company, Garden City, N.Y. 1967, p. 148.
[14] José María Casciaro (ed.,), Gospels
and Acts of the Apostles, pp. 819-820.
[15] James W. Thompson, “Paul as
Missionary Pastor” in Paul as Missionary: Identity, Activity, Theology and
Practice, Trevor J. Burke, Brian S. Rosner (eds.), Library of New Testament
Studies 420. T & T Clark, London 2011, pp. 25-36.
[16] James D.G. Dunn, Theology of
Paul the Apostle, Michigan, William B. Eerdmans, 1998, pp. 593-594.
[17] Hans Von Campenhausen, Ecclesiastical
Authority: and Spiritual Power in the Church of the First Three Centuries,
p. 46 as quoted in Margaret Y. Macdonald, The Pauline Churches: A
Socio-historical study of Institutionalization in the Pauline and
Deutero-Pauline Writings, Cambridge University Press, Cambridge, 1988, p.
52.
[18] Sebastian K., Pauline
Epistles: An Exegetical Study, St. Pauls, Mumbai 2011, p. 241.
[19] H. Conzelmann, Outline of
the Theology of the New Testament, SCM Press, London, 1968 as quoted in
Margaret Y. Macdonald, The Pauline Churches, p. 7.
[20] H. Koester, Introduction to
the New Testament (2 vols.), Fortress Press, Philadelphia, 1980, as quoted
in Margaret Y. Macdonald, The Pauline Churches, p. 7.
[21] C. Rowland, Christian
Origins: An Account of the Setting and Character of the most Important
Messianic sect of Judaism, SPCK, London, 1985 as quoted in Margaret Y.
Macdonald, The Pauline Churches, p. 8.
[22] Cf. George Kaitholil, Paul:
Guide to Christian Living, St. Pauls, Bombay, 1995, pp. 173-182.
No comments:
Post a Comment