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What’s in a Name?
Who are we?
“qahal YHWH” ( – )קהל יהוהthe term for the assembly of God’s Chosen, Israel
• The word referring to the religious assembly of the Jews. The house of Israel is the house of the LORD.
• Deepened by the early followers of Jesus (post- resurrection) seeking to follow their Jewish faith in the
manner and teachings of the Lord Jesus particularly during times of prayer and the reading of Scriptures.
• Not until the inclusion of Gentiles did the distinction of the Jews and the followers of The Way (as the
community was known then) become acute. It was then that the term ekklesia became more widely used
particularly in and starting with the letters of Saint Paul.
Church = ekklesia - ἐκκλησία (New Testament)
• Means a legislative assembly of citizens called for (coming from the word ekkalein
[εκκαλειν] = “to call for”)
• Used by the Septuagint as an equivalent of the Hebrew term “qahal” (kahal Yahweh) –
“The holy assembly of God’s people”
• Used approx. 90 times in the New Testament
Kirche=Church (European usage)
• Assembly or convocation of people particularly for a religious purpose or gathering
(Kyriake=Lord – CCC 752) – “what belongs to the Lord”
• Understanding of the age: limited to the spiritual or “religious” (pious) practices; tended to
be exclusive
• European connotation of the temporal/spiritual mentality (Feudalism) of the Middle Ages
Iglesia/Simbahan = Sambayanan
• Iglesia = ekklesia (gathering or assembly) – Spanish times
• Simbahan = lugar ng pagsamba – Filipino meaning
• Sambayanan – a people (lahi) called to a common purpose and/or identity –
Post-Vatican II reflection
So what do we mean when we say
Church?
Is it a building where people Is it the people who
gather to worship? comprise the assembly?
Church with a small “c” Λειτουργία – leitourgia (the works of
the people)
The structure or house where
people gather to worship The worshipping assembly giving
praise and adoration to the God whose
From οἶκος (oikos – household) – revelation in the Lord enabled them to
simbahan be called together.
Sacred space – house of God Limitation: only the pious prayers and
Limitation: relegated to the liturgical practices are highlighted,
structure alone and tend to be detached from the
actual living of daily life (which they
are actually NOT!)
So what do we mean when we say
Church? Is it a universal gathering of
Is it a structure of people who share their
governance? convictions and act in the
Magisterium – the authoritative same faith in the Lord Jesus?
body of the Church
Κοινωνία – koinonia (communion)
ἐπίσκοπος – Episkopos (overseer,
guardian), functioning as pastor Denotes the level of oneness of all
and administrator of the in all aspects of work, task and
universal and local Churches ways in sharing in the mission which
the Lord Jesus espoused in the
To govern, to teach and to
inauguration of the kingdom of God.
sanctify – three-fold ministry of
the bishops to the laity Participation by all regardless of
Limitation: tends to be triangular whether magisterium or laity.
in style and limits policy-making The vision of Vatican II and PCP II
to the leaders alone.
The Church is also…
Sheepfold
• Alluding to the figure of Christ as the Good Shepherd (ang Pastol
na May Mabuting Kalooban)
• Jn. 10: 1-16; Is. 40: 11; Ez. 34: 11-21
A cultivated field
• The tillage of God
• CCC 755 = “On that land the ancient olive tree grows whose holy
roots were the prophets and in which the reconciliation of Jews
and Gentiles has been brought about and will be brought about
again. That land, like a choice vineyard, has been planted by the
heavenly cultivator. Yet the true vine is Christ who gives life and
fruitfulness to the branches, that is, to us, who through the
Church remain in Christ, without whom we can do nothing.”
The Church is also…
The building of God
• CCC 756 = “Often, too, the Church is called the building of God. The
Lord compared himself to the stone which the builders rejected, but
which was made into the corner-stone. On this foundation the Church
is built by the apostles and from it the Church receives solidity and
unity. This edifice has many names to describe it: the house of God in
which his family dwells; the household of God in the Spirit; the
dwelling-place of God among men; and, especially, the holy temple.
This temple, symbolized in places of worship built out of stone, is
praised by the Fathers and, not without reason, is compared in the
liturgy to the Holy City, the New Jerusalem. As living stones we here on
earth are built into it. It is this holy city that is seen by John as it
comes down out of heaven from God when the world is made anew,
prepared like a bride adorned for her husband.”
The spouse of Christ
• 2 Cor. 11:2 = “I betrothed you to one husband to present you as a
chaste virgin to Christ.”
Despite different understandings,
whether it’s an institution, people or
building, or even other metaphorical
figures, one thing is commonly
understood, we find our origins as a
people called by following Christ
Jesus.
The life of the Church is understood in
terms of an on-going journey and a
sharing of the participation of God’s
work (i.e., mission). There is no other
way we can define ourselves except
The Church is… through this purpose.
• “…the holy people of God Finally, no matter what the
making its way to encounter understanding we have, one thing is
Jesus Christ. Only from this common, our expression of faith
perspective can a (response) is not in terms of what “I”
satisfactory account be can do, but what “we” can do
given of the Church's life (communion=koinonia=ekklesia) as this
and activity.” actualizes every individual call to be a
Christian baptized in water and in the
- Pope Francis Spirit.
Reflection (by pairs):
How did you feel after the video? Name the
feelings that surfaced in you after the video.
Do you agree with Jefferson Bethke’s
assumption on Jesus and institutionalized
religion or church? Cite your reasons.
Whattakeaways can we learn from the
video?
How can we apply them in our own context
and situation right now?
Points for reflection:
Lights: Shadows:
God is the source of our salvation. “Religion is man searching for God;
GOD genuine loves us and has Christianity is God searching for man” –
encountered us in many points over
history and time.
a challenge for greater introspection
for all churches and religions.
Humanity expresses this need for
God. This is the true nature of The poem expresses the actions of
religion. Any other reason or practice
that deviates from it or goes away
false religions as evidenced by the
from this core is likely to become a words, “See, the problem with religion
false religion. is it never gets to the core/It's just
Jesus is the human expression of behavior modification, like a long list
God’s salvation. of chores”
He shows who God is, and how we The idea of the Church is not the same
can truly seek Him, and follow Him.
He brings the presence of God’s reign as religion though church can be
Kingdom to us. associated with the idea of religion
Jesus becomes the face of God as he because of its seeming rigid practices
lives and does his proclamation of and observances.
God’s. His life and conviction sees
this through even unto his death by
his execution on the cross.
Putting things together:
Jesus<Religion:
See, one's the work of God, but one's a man-made invention
See, one is the cure, but the other's the infection
See, because religion says "do"; Jesus says "done“
Religion says "slave"; Jesus says "son“
Religion puts you in bondage, while Jesus sets you free
Religion makes you blind, but Jesus makes you see
And that's why religion and Jesus are two different claims
Religion can be equated to the Church, but certainly the Church is (should be)
a greater idea (community) of what a religion should be.
“Because if grace is water, then the Church should be an ocean/It's not a
museum for good people—it's a hospital for the broken/Which means I don't
have to hide my failure; I don't have to hide my sin/Because it doesn't depend
on me; it depends on Him” – The Church is a moment of grace in history after
the Christ-event.
If the Church (and Christianity in )general is what it claims to be, then this
leads to an improtant question: What then is the relationship between Jesus
and the Church?
So what now?
Did Jesus
institute the
church?
Is this question
really needed to
be asked?
Did Jesus intend to “Found” (Institute) the Church?
This question can be
understood in 4 points:
a) From Jesus’
perspective
b) Understanding of the
word “instituted”
c) From the
understanding of
“who” the Church is
d) Why is there a need
to talk about it?
2 nd Perspective: Purpose
Character - Mission
Before Jesus left them, he often spoke and promised of the coming of the Spirit
that would make them understand the things he taught them, to empower
them and give them courage to proclaim the Kingdom/Reign of God to others,
and to help them to decide what was right and just in becoming his disciples.
The Pentecost: Its Understanding by the early
Christian community
Spirit – from the Hebrew ruach (ַרּוחrúaħ) meaning “breath”; understood as two
aspects in Greek: (1) pneuma [πνεῦμα] – “breath”, breathe; and (2) psykhē [ψυχή],
"soul”
Old Testament Jewish understanding: our breath comes from divine infusion
which makes the human body alive.
New Testament: As Jesus transcends history, physicality and mortality, he
embodies the ruah of God and empowers his disciples with this Spirit as they
continue the mission he inaugurated: the proclamation of the Kingdom of God.
The Pentecost: Its Understanding by the early
Christian community
The Pentecost is heralded as the event that signaled the birth of the Church:
Often many have understood this event as the birthday of the Church, particularly using
only the text from Acts 2.
But recent re-examination of the Scriptures has produced the many events that led the
community of disciples to encounter the Holy Spirit.
The Pentecost: Its Understanding by the early
Christian community
Many different accounts:
Mark – the appearances of the Lord after His
resurrection (Mark 16).
The Spirit of the Lord appears to the
apostles then they were filled with awe
and terror. The story ends there. On the
extended part, however, it proceeds to
the instruction and ascension, and the
commencement of the mission.
Matthew – symbolizes with the Great
Commissioning (Matthew 28)
The Lord appears to them, and
commissions them empowering them (to
make disciples of all nations).
The Pentecost: Its Understanding by the early
Christian community
Luke-Acts – Jesus ascends to the Father,
and the apostles receive the Spirit during
the Pentecost (Luke 24; Acts1-2)
Depicts the Spirit as the ruah of God
who lifts Christ to the heavens, and
then later descends back down to
empower the Apostles
John – breathing the Divine Breath on
them as they receive the Spirit (divine
infusion – John 20:19-23)
Faithful to the Logos theme, Jesus as
the Logos (Word) of God breathes on
them the Spirit (similar to the 2nd
Creation Story, but this time depicting
them as the new creation, new people
of God)
The Pentecost: Its Understanding by the early
Christian community
No matter the difference of accounts, there
is one thing they agree upon: For them, this
is not the end, but the beginning of another
phase in their shared mission with Jesus: the
proclamation of the Kingdom of God. They
now see this as their shared responsibility
(koinonia) following what Jesus had first
done.
After the Pentecost, things will be never the
same for them again as they declared their
confession of faith in Jesus very openly and
shared this faith by proclaiming the
principle of the Kingdom of God which was
Jesus’ message first to the “lost house of
Israel”, and later on, to the Gentiles.
Acts 2: 42-47 – The early Christian Community
They devoted themselves to the
teaching of the apostles and to the
communal life, to the breaking of the
bread and to the prayers. Awe came
upon everyone, and many wonders and
signs were done through the
apostles. All who believed were
together and had all things in
common; they would sell their property
and possessions and divide them among
all according to each one’s need. Every
day they devoted themselves to
meeting together in the temple area
and to breaking bread in their homes.
They ate their meals with exultation
and sincerity of heart, praising God and
enjoying favor with all the people. And
every day the Lord added to their
number those who were being saved.
Acts 4: 32-35 – The early Christian Community
The community of believers was of
one heart and mind, and no one
claimed that any of his possessions
was his own, but they had
everything in common. With great
power the apostles bore witness to
the resurrection of the Lord Jesus,
and great favor was accorded them
all. There was no needy person
among them, for those who owned
property or houses would sell them,
bring the proceeds of the sale, and
put them at the feet of the
apostles, and they were distributed
to each according to need.
Koinonia [κοινωνία] – the lifestyle
reflecting the Kingdom of God
Acts 2:42-47 Acts 4: 32-35
They devoted themselves to the The community of believers was of one
teaching of the apostles and to the
communal life, to the breaking of the heart and mind, and no one claimed
bread and to the prayers. Awe came that any of his possessions was his
upon everyone, and many wonders and own, but they had everything in
signs were done through the apostles. All common. With great power the
who believed were together and had all
things in common; they would sell their apostles bore witness to the
property and possessions and divide resurrection of the Lord Jesus, and
them among all according to each one’s great favor was accorded them all.
need. Every day they devoted There was no needy person among
themselves to meeting together in the
temple area and to breaking bread in
them, for those who owned property
their homes. They ate their meals with or houses would sell them, bring the
exultation and sincerity of heart, praising proceeds of the sale, and put them at
God and enjoying favor with all the the feet of the apostles, and they were
people. And every day the Lord added to
distributed to each according to need.
their number those who were being
saved.
The community of disciples after the
explosion of the Spirit:
The bond of their community come from the
shared confession of faith that Jesus is alive!
(the resurrection experience) – the core of
the faith of the Church.
From this, we can see six dimensions as we
speak of the emergence of a “Church”:
1. A shared confession of faith – “Jesus is
Lord! He is Risen as He said, Alleluia!”
2. A strong sense of fellowship – “All who
believed were together…”
3. Nourished by the Word of God – “They
devoted themselves to the teaching of the
apostles…”
The community of disciples after the
explosion of the Spirit:
From this, we can see six dimensions as we speak
of the emergence of a “Church”:
4. Celebrating communion with God and with
one another in prayer and in the breaking of
the bread – “They devoted themselves…to the
breaking of the bread and to the prayers.”
5. Developed a plurality of ministries including
(but not limited to) leadership – “There are
different forms of service but the same Lord…”
6. Continued the mission of Jesus, i.e.,
proclaiming the Kingdom of God – “They
strengthened the spirits of the disciples and
exhorted them to persevere in the faith,
saying, “It is necessary for us to undergo many
hardships to enter the kingdom of God.”
In summary: The Character of the Church
1st point: The bond of their community in the faith that
Jesus is alive! (the resurrection experience) – the core
of the faith of the Church which comes from Jesus and
His Spirit.
2nd point: From this bond and core of faith, we can speak
of six dimensions to be “Church”:
1. A confession of faith
2. A fellowship
3. The Word of God
4. Celebrating communion with God in the prayers and
sacraments
5. Different forms of ministries as expressions of the
One Spirit
6. Continued sharing in the mission
Therefore, we speak of the incarnated faith of the
Church in its being a communion of discipleship from the
person of the Incarnated God (Jesus) as the purpose of
why the Church exists and continues its life and activity
in mission.
Koinonia: Living The Kingdom of God
3rd point: The dream – bringing the Reign of God by “making
disciples of all nations” (cf. Matthew 16:19) – the real intention
of Jesus in His proclamation (and nothing else!). The community
were the receivers of this particular intention (reception).
They started as a counter-cultural movement embodying the
spirit of koinonia (Acts 2:42-47).
1. “devoted themselves to the teaching of the apostles”
2. “Broke bread together…”
3. “They spoke and discussed the Scriptures…”
4. “shared their goods in common”
Before the stage of expansion of Christianity, this was the life
of the ekklesia: a life shared by faith, by the Word, by the
table, and by the sharing of goods in common.
It is only in re-discovering this original spirit from Jesus’
proclamation of the Kingdom of God that moved the
community of disciples to live the way of koinonia can we
speak of the Church truly becoming faithful to its mission (the
call of Vatican II and PCP II).