Communionis Notio

INTRODUCTION

• The concept of communion--koinonia (cf Vatican Council II)
• Problem: some do not adequately grasp the Church as a mystery of communion
• Why? Reason 1: Insufficient understanding of relation between communion, People of God and Body of Christ
• Why? Reason 2: Due importance not given to the relationship between Church as communion and Church as sacrament [1]
• These have (i) doctrinal, (ii) pastoral, and (iii) ecumenical repercussions.
• Hence, there is a need to recall and clarify basic elements. [2]

I. THE CHURCH, A MYSTERY OF COMMUNION

Communion and Sacrament [3]

• The concept of communion is at the heart of the Church's understanding of herself.
• We are referring to the personal [underscoring supplied] union of each human being with the Blessed Trinity and with other men.
• This communion begins on earth and is directed to the last things (eschatological fulfillment).
• Communion is NOT a univocal concept.
• Communion has a double dimension:
  1. the vertical: communion with God
  2. the horizontal: communion among men
• Communion has to be understood as GOD'S INITIATIVE, a GIFT OF GOD.
• Communion expresses both the (i) organic unity of the Mystical Body; and (ii) the sacramental nature of that Body.

Church as Sacrament: A Reality Both Visible and Invisible [4]

1. Invisible: communion of each one with Blessed Trinity
2. Visible: communion in the (i) teaching of the Apostles--munus docendi (prophetic function); (ii) sacrament--munus sanctificandi (priestly function); (iii) hierarchical order--munus regendi (kingly function). (Relate this with the doctrine that Jesus is Truth, Life and Way).

• Consequence of the above: Church cannot be closed in on itself.
• Church is always missionary, is always sent out.

Rooted and Centred on the Eucharist [5]

• "Eucharist is the creative force and source of communion"
• Church is Mystical Body of Christ.
• The Eucharist makes us belong more and more to this Body.
• The Eucharist builds the Church by transforming men into Christ.

Communion of Saints [6]

• "Common visible sharing in the goods of salvation" (esp. the Eucharist) the source of invisible communion.
• Brings with it a special solidarity, because they are members of one Body.
• This solidarity extends to those who have died.
• Hence, devotion to the saints is part of the reality of communion.

II. UNIVERSAL CHURCH AND PARTICULAR CHURCHES

Church of Christ is the Universal Church [7-8]

• Particular churches are portions of the People of God entrusted to the guidance of a bishop.
• Universal Church is the Body of the Churches (Lumen Gentium 23b), or a Communion of Churches
• Concept of communion can be applied analogously to communion among particular Churches.

Erroneous Doctrine [8]

• A particular Church is NOT a complete subject in itself.
• The universal Church is NOT a "result of reciprocal recognition on the part of the particular Churches."
• This is called ecclesiological unilateralism.
• It impoverishes both the concept of universal Church and of particular Church.
• History proves that loss of communion with the universal Church and to its "living and visible centre" leads to internal disunity.

Mutual Interiority [9]

• Relationship between particular Church and the universal Church is of mutual interiority (JP2, Address to Roman Curia 20 Dec 1990)
• "The universal Church CANNOT be conceived as the sum of particular Churches, or as a federation of particular Churches." (JP2, Address to the Bishops of the USA, 16 Sept 1987).
• The universal Church is NOT the result of the communion of the particular Churches: it is "ontologically and temporally prior to every individual particular Church."
• On the other hand, (i) the universal Church IS--ontologically--the Mother of the particular Churches; and (ii) was born on Pentecost, speaking all languages, before any particular Church came to be.
• In fact, the particular Churches arise within and out of the universal Church: only in this way are they Churches.
• Nonetheless, it is a mystery. Particular Churches are NOT like parts of a whole, as exists in a purely human society.

Individuals Belong in an Immediate Way to the Universal Church [10]

• Though each one is baptised in a particular Church, nonetheless, his or her relationship with the universal Church is NOT mediate, but immediate.
• The universal communion of the faithful and the communion of the Churches are NOT consequences of one another, but are the same reality taken from different viewpoints.
• Belonging to one particular Church means belonging to all the other particular Churches.

III. COMMUNION OF THE CHURCHES, EUCHARIST AND EPISCOPATE

Roots of Communion between Particular and Universal Church I: Unity from the Eucharist [11]

1. Faith
2. Baptism
3. above all in the Eucharist (Eucharist is never the celebration of a community alone)
4. and in the Episcopate

• Error 1: Wrong understanding of eucharistic ecclesiology--where Eucharist is, there the Church is without any need for a universal Church
• Error 2: Gathering together in Jesus' name = generating the Church
• Error 3: Church arises "from base level"
• "...it is precisely the Eucharist that renders all self-sufficiency on the part of the particular Churches impossible."
• "unicity and indivisibility of Eucharistic Body ... implies the unicity of Mystical Body"
• Petrine ministry: foundation of unity of the Episcopate and of universal Church

Roots of Communion between Particular and Universal Church II: Unity from the Episcopate [12]

• Idea of Body of Churches requires Head of Churches.
• Likewise, unity of Episcopate requires Bishop who heads the Body or College of Bishops (Roman Pontiff)

Primacy of Bishop of Rome is also in Each Particular Church [13]

• Petrine ministry belongs "to the essence of each particular Church from 'within'" (JP2, Address to the Bishops of the USA, 16 Sept 1987).
• Petrine ministry is "a truly episcopal power which is not only supreme, full and universal, but also IMMEDIATE, over everybody...
• Petrine ministry is "INTERIOR to each particular Church", an expression of the fundamental mutual interiority between universal Church and particular Church.

With Peter and Under Peter [14]

• The Episcopate is one, just as the Eucharist is one (one sacrifice of the Cross).
• Every Eucharistic sacrifice is offered with Peter and the whole Church.

IV. UNITY AND DIVERSITY IN ECCLESIAL COMMUNION

Unity and Plurality [15]

• Plurality: ministries, charisms, forms of life and apostolate; traditions in liturgy and culture
• Unity: a task for everyone as well

Institutions for Specific Pastoral Tasks [16]

• Supradiocesan character.
• "These belong as such to the universal Church, though their members are also members of the particular Churches where they live and work."
• Manner of belonging to these is flexible; it "takes different juridical forms"
• Does not erode but helps unity "with the interior diversification which is a feature of communion."
• Institutes of consecrated life and apostolic life, though not part of the hierarchical structure, also "belong to its life and holiness."

V. ECCLESIAL COMMUNION AND ECUMENISM

Wounds to Unity [17-18]

• Eastern Orthodox Churches: united by (i) apostolic succession and (ii) Eucharist. But not in the Petrine ministry.
• Can be called particular Churches.
• Others do not retain either apostolic succession or Eucharist.
• Calls for ecumenical commitment. Prayer, penance, study, dialogue, collaboration.
• Goal: for everyone to see Petrine ministry as a worldwide apostolic service, present in the Churches from within.

CONCLUSION

• With Mary, the Mother of Jesus: model of communion in faith, in charity and union with Christ