#churchdocument

[ianspirations]

DOMINUM ET VIVIFICANTEM: On the Holy Spirit in the Life of the Church and the World

The Church believes that the Holy Spirit is ‘the Lord and giver of life’ which is what the title of the document translates into. This belief was properly defined at the two Councils of Nicaea (325 AD) and Constantinople (381 AD).

In the New Testament we are promised the Holy Spirit who will bring us new life. Through the Holy Spirit, God communicates to human beings and leads them to eternal life. (#1)

Over the years, the Church has been reminded of the role of the Holy Spirit through the writings of the Popes: Pope Leo XIII published the encyclical Divinum Illud Munus (1897), Pope Pius XII wrote Mystici Corporis (1943), Vatican II deliberations and declarations led Pope Paul VI to declare that there needed to be “a new study and devotion to the Holy Spirit.” (#2)

The Eastern Church has preserved a more deeper heritage of the Holy Spirit. The Council of Constantinople brought out the role of the Holy Spirit as a mediator of the mystery of the Church and indicator of ways leading to Christian unity (#2).

PART 1: THE SPIRIT OF THE FATHER AND OF THE SON, GIVEN TO THE CHURCH

1.    JESUS’ PROMISE AND REVELATION AT THE LAST SUPPER

Jesus promised his disciples the Paraclete – Greek, parakletos, meaning ‘counselor,’ ‘intercessor,’ or ‘advocate.’ He referred to the Paraclete as ‘another counselor’ because he himself is the first counselor and primary bearer of Good News. The Holy Spirit follows him and continues his work. (#3)

The role of the Holy Spirit as defined by Jesus will be to teach and to remind the apostles of all that Jesus had taught, and in his own way he will continue to inspire the spreading of the Gospel. This means that the Holy Spirit will preserve and ensure the continuity and identity of Christ’s message in the midst of the changing conditions and circumstances. (#4)

Jesus also spoke of the Holy Spirit as a witness. Now, the apostles had first-hand experience of Jesus and were witnesses of his life, teachings and work. Their human testimony is bolstered by the witness and testimony of the Holy Spirit. Jesus is the supreme revelation of God and the Holy Spirit ensures “the faithful transmission of this revelation in the preaching and writing of the Apostles” (#5).

The Holy Spirit is also supposed to guide the apostles ‘into all the truth’ and this connected with Jesus’ self-emptying on the cross as well as with the understanding of Jesus’ teachings and work (#6). The mystery of Christ commands faith and it requires faith in order to be understood. The Holy Spirit is a guide on this journey.

The roles of Jesus and the Holy Spirit with regard to salvation are closely connected. The Holy Spirit carries forward what Jesus began. (#7)

2.    FATHER, SON AND HOLY SPIRIT

The Father, Son and Spirit are persons: distinct from each other. Jesus speaks of the Holy Spirit as a distinct other by referring to it using the pronoun, ‘he’. At other times, he speaks of the intimate unity between the Trinity. (#8)

At the farewell discourse at the Last Supper, the highest point of revelation of the Trinity is reached. This culminates with the missionary mandate of Jesus which contains the Trinitarian formula of baptism. The formula reflects the intimate mystery of God and of divine life. The sacrament of baptism makes a person share in the divine life of God through grace which is a supernatural gift. (#9)

God is love and the Holy Spirit impersonates that love between the Father and Son. In the Holy Spirit, the life of the Trinity becomes a gift – an exchange of mutual love between them. So the Holy Spirit is the expression of God’s love and self-giving. Since the Holy Spirit is the primary gift, he becomes the source of all other gifts including the gift of existence through creation, the gift of grace and the gift of salvation. (#10)

3.    THE SALVIFIC SELF-GIVING OF GOD IN THE HOLY SPIRIT

John’s gospel records that according to Divine Plan, Christ’s departure is an indispensable condition for the sending and coming of the Holy Spirit. (#11) It is a new beginning connected to the first beginning of God’s salvific self-giving – Creation itself. The biblical concept of creation not only includes the call to existence of every being but also the presence of the Spirit of God in creation. (#12)

The coming of the Spirit after Christ’s ascension marks a new beginning: since the first beginning (Creation), sin has intervened and acted in contradiction to the Spirit of God in creation. The results of sin like sickness and death go against the result of the presence of the Spirit, namely, life. (#13)

The departure of Jesus brings sorrow to the disciples, a sorrow that is in keeping with his passion and death. But that sorrow will turn into joy first at the Resurrection and then at Pentecost. (#14)

4.    THE MESSIAH, ANNOINTED WITH THE HOLY SPIRIT

The Chosen One was foretold by Isaiah – sometimes called the Fifth Gospel or the Gospel of the Old Testament. This text has Pneumatological value: it marks a change in the understanding of Spirit from ‘wind’ or ruah to person and gift. The Messiah has the Spirit of God resting on him. (#15)

In the Old Covenant, anointing was a symbol of the gift of the Spirit. Since the Messiah is anointed by God, he possesses the fullness of the Spirit and becomes the mediator of the Spirit. “The fullness of the Spirit of God is accompanied by many different gifts, the treausres of salvation, destined in a particular way for the poor and suffering, for all those who open their hearts to these gifts-sometimes through the painful experience of their own existence-but first of all through that interior availability which comes from faith” (#16).

In the Old Testament, the personality of the Holy Spirit is hidden; it comes to the fore only in the New Testament. (#17) By proclaiming that the prophecy of Isaiah was being fulfilled in himself, Jesus showed himself to be the Messiah (#18).

5.    JESUS OF NAZARETH, “EXALTED” IN THE HOLY SPIRIT

John the Baptist bears witness to Jesus as the Messiah. The theophany or revelation of the Trinity at Jesus’ baptism confirms John’s witness while also revealing something intimate about the Messiah: He is the beloved son of God. (#19)

All of Jesus’ activity was inspired by the Holy Spirit (#20). In Jesus’ teaching, he speaks of the Father and the Son and the relationship between them. He hardly mentions the Holy Spirit. However, whatever is spoken of the Father and the Son is related to the Spirit since the Spirit is the personification of the relationship of the Father and the Son as well as the manifestation of God in His whole being.

6.    THE RISEN CHRIST SAYS: “RECEIVE THE HOLY SPIRIT”

The Holy Spirit was first sent to the Son who became Man, in order to fulfil the prophecies, and upon the departure of the Son, He will continue the work of the Son and bring to fulfilment the work of salvation (#22).

The Paschal events – the Passion, Death and Resurrection, are the time of the new coming of the Holy Spirit and the time for the new beginning of the self-communication of the Trinity. (#23) The most powerful manifestation of the Spirit in the life of Jesus is in his resurrection. The Resurrection fulfils two things: first, God’s promise found in the prophecies of the prophets and second, Jesus’ own promise of sending the Paraclete. (#24)

7.    THE HOLY SPIRIT AND THE ERA OF THE CHURCH

Vatican II indicates the birth of the Church happening on Pentecost. “This event constitutes the definitive manifestation of what had already been accomplished in the same Upper Room on Easter Sunday.” (#25) The Holy Spirit was already working before the advent of the human Christ but on the day of Pentecost, the Spirit manifested himself in a powerful way and the Church was revealed publicly to the multitude. The Church continues to pass on this experience: “the grace of the Holy Spirit which the Apostles gave to their collaborators through the imposition of hands continues to be transmitted in Episcopal Ordination. The bishops in turn by the Sacrament of Orders render the sacred ministers sharers in this spiritual gift and, through the Sacrament of Confirmation, ensure that all who are reborn of water and the Holy Spirit are strengthened by this gift” (#25).

The Holy Spirit dwells in the hearts of believers as in a temple; there he prays and bears witness to their adoptive sonship. He guides the Church into the fullness of truth and encourages unity of fellowship and service. He provides various gifts, both hierarchical and charismatic for the sake of the Gospel.

The teaching of Vatican II is essentially Pneumatological: it contains the truth about the Holy Spirit as the soul of the Church as well as offering the inspiration of the Spirit for the Church in the contemporary world. (#26)

PART 2: THE SPIRIT WHO CONVINCES THE WORLD CONCERNING SIN

1.    SIN, RIGHTEOUSNESS AND JUDGMENT

The Spirit will convince the world about sin and righteousness and judgment. These words of Jesus make sense given the context: Sin because the world does not believe in him, Righteousness because he is returning to the Father and Judgment because he himself is the ruler of the world who will be judged by human beings. Hence we see that these words have a different meaning than their common meaning. The reason why this convincing is important is because it has salvific value. (#27)

2.    THE TESTIMONY OF THE DAY OF PENTECOST

Christ’s prophecy about the Spirit convincing the world about sin is clearly seen on the day of Pentecost when Peter filled with the Holy Spirit preached about Jesus and how the world rejected him and had him killed. (#30) But Jesus did not come to judge and condemn the world but to save it. That is why Peter urges the people to repent from their sins and be saved. The convincing about sin is a twofold gift: gift of the truth of conscience and the gift of the certainty of redemption. (#31) No one but the Spirit can convince a person of this truth. The Spirit does so in relation to the Cross of Christ. Apart from the cross, human beings remain ignorant of sin. They fail to understand the meaning of evil and what it is capable of doing.

3.    THE WITNESS CONCERNING THE BEGINNING: THE ORIGINAL REALITY OF SIN

The failure to recognize and understand evil is seen in the Creation story of Genesis. This sin is what Paul calls the ‘disobedience of the first Adam’. “Sin in its original reality takes place in man’s will-and conscience-first of all as ‘disobedience’”. (#33) This implies a turning away from the Word of God, the same Word through whom all things were made and in whom rests the eternal law that governs the world.

God has made human beings in His own image and likeness and has given them the gift of the Holy Spirit which is a “call to friendship.” (#34) The Spirit is fully aware of all things even sin and therefore constantly guides the world toward righteousness. Human beings are mere creatures even though endowed with freedom and rationality. Therefore, they cannot decide by themselves what is good and evil and cannot know them like God. However, the Holy Spirit gives them the gift of conscience to discern good from evil. The original disobedience results in the rejection of this gift fuelled by the belief that one is capable of making independent moral judgments. (#36)

When God created, he revealed himself as Love and called human beings to participate in His Love but they separated themselves from him while under the influence of the ‘father of lies.’ (#37) Satan tries to pit God against His creation or better creation against God. He does so by beguiling human beings to believe that God opposes their freedom with His demands. This belief leads human beings to see God as a limitation to their freedom and not as the fullness of the Good and the source of their freedom. This gives rise to the ‘death of God’ philosophy; but such a philosophy is not only poor in content but also poor in its representation of human beings. Without God, human beings do not have a foundation. So a ‘death of God’ philosophy naturally leads to the ‘death of humankind.’ (#38)  

4.    THE SPIRIT WHO TRANSFORMS SUFFERING INTO SALVIFIC LOVE

Sin appeared as an act of the will of creatures against the will of God. It is opposed to goodness and truth. The Holy Spirit enters humanity’s and the cosmos’ suffering and through a fresh outpouring of love redeems them. (#39) Jesus Christ, through his Passion, allowed the Holy Spirit to transform his humanity into a perfect sacrifice. (#40)

In the Old Testament, we have several references to the sacrifice being consumed by fire from heaven. The Holy Spirit acts like that fire from heaven consuming the sacrifice of the Son on the cross. (#41) When John the Baptist says that Jesus will come and baptize with the Holy Spirit and with fire, we have to understand it in these terms.

5.    THE BLOOD THAT PURIFIES THE CONSCIENCE

Jesus gives his apostles the power to forgive sins. This power presupposes and includes the saving action of the Holy Spirit. The Holy Spirit convinces persons of sin thus helping them realize their own evil and choose the good over it. In this way, conversion of heart is brought about by the Holy Spirit. This is how we ought to understand the title of this section which is taken from Hebrews 9:14.

Conscience holds the dignity of the person. Since it can lead a person to the good while shunning evil, it becomes the main characteristic of the person. But conscience is not arbitrary, it answers to a law that is not personally constructed but in some way given. This is the divine law or God’s voice and is accessible to all including those who might not acknowledge the existence of God. “It is precisely in reference to this that the conscience always finds its foundation and justification.” (#43)

The battle between good and evil has raged since creation and will continue till the Last Day. Human beings need not become fatalistic about their sinful condition but can claim the hope that Christ offers. (#44) The Holy Spirit makes conversion possible through a deep remorse for sin and this makes a person open to forgiveness. (#45)

6.    THE SIN AGAINST THE HOLY SPIRIT

By rejecting the Holy Spirit one sins against him. Doing so, closes a person to the salvific power of the Cross as well as the Spirit’s ability to inspire repentance. (#46) Such an attitude leads to a hardness of heart. Pope Pius XII said that “the sin of the century is the loss of the sense of sin.” This goes along with the ‘loss of the sense of God’. The Church constantly beseeches God that human consciences may never grow complacent, lull or hard and that they may always remain open to the working of the Spirit. (#47)

Conversion from sin implies a breaking of every chain that binds humanity. Conversion allows the Holy Spirit to lead a person out of judgment and into the righteousness that comes from a life set on God.

PART 3: THE SPIRIT WHO GIVES LIFE

The Church confesses the mystery of the Incarnation by making reference to the Holy Spirit. (#49) “The conception and birth of Jesus Christ are in fact the greatest work accomplished by the Holy Spirit in the history of creation and salvation.” (#50) “Mary entered the history of the salvation of the world through the obedience of faith. And faith, in its deepest essence, is the openness of the human heart to the gift: to God’s self-communication in the Holy Spirit.” (#51)

The resistance to the Holy Spirit takes “concrete form as a content of culture and civilization, as a philosophical system, an ideology, a program for action and for the shaping of human behaviour. It reaches its clearest expression in materialism…” (#56) Materialism, “understood as a theory which explains reality and accepted as the key-principle of personal and social action, is characteristically atheistic.” (#56) Any manifestation of the spirit that it might mention is qualified as mere epiphenomena (derived from matter itself). According to this ideology, religion is pure illusion. Materialism therefore, directly militates against the Holy Spirit and closes the horizon of the spirit to persons. Death becomes “an impassable frontier and limit” (#57) beyond which human life has no meaning or value. This gives rise to practices like euthanasia which militate against life and against the Holy Spirit, who is the giver of life.

“Man’s intimate relationship with God in the Holy Spirit also enables him to understand himself, his own humanity, in a new way.” (#59) In this way, one can realize the image and likeness of God in oneself. In the light of Christ and in the relationship with God, one discovers the intimate truth of oneself, one realizes one’s inviolable dignity.

Through the action of the Holy Spirit humanity can grow and progress. Under the influence of the Holy Spirit, people can discover the divine dimension of their being and life both as individuals and as community, and they are made capable of breaking the shackles of materialistic attitudes. The progress of humankind is hindered by “conditionings and pressures exerted upon him by dominating structures and mechanisms in the various spheres of society.” (#60) Christians, by their obedience to the Holy Spirit can and do contribute to the development of the world in the fields of civilization, culture, science, technology and other areas of thought and activity. They do this as disciples of Christ and empowered by the Spirit.

Sacramentally, the departure of Christ is enshrined in the celebration of the Holy Eucharist. “In every celebration of the Eucharist his coming, his salvific presence, is sacramentally realized: in the Sacrifice and in Communion.” (#62) The Eucharist also helps the believer see and live the intimate relationship among the persons of the Trinity as well as their love for creation. The believer is led to grow in communion with God and with others. For this reason, the early Church kept the ‘breaking of the bread’ at the heart of their fellowship and worship.

Christ’s Eucharistic presence urges the Church to enter deeply into her own mystery, for she herself is a sacrament to the world of the Paschal Mystery and of the Holy Spirit. (#63, 64) The power of the Redemption is displayed in history in two ways: the historical figure of Jesus and the mission of the Holy Spirit. The former revealed the latter and the latter continues to reveal the mystery of the former.

The sacraments of the Church serve as reminders of Christ’s departure on the Cross and the resurrection which brought forth the Spirit. The sacraments are life giving in as much as they invoke the Spirit, the giver of life. “The Church is the visible dispenser of the sacred signs, while the Holy Spirit acts in them as the invisible dispenser of the life which they signify.” (#63)

Wherever people pray, there the Spirit is present (#65). It is the Spirit who breathes prayer in the heart of human beings. Prayer reveals the depths of the human soul – a depth which comes from God and which only He can fill. The strength we receive when we pray is the Spirit himself. There are many things, situations and attitudes that threaten the very humanity of humankind, above all there is a threat to the spiritual dimension of humanity but there is also a rediscovery that is taking place of the power of prayer and spirituality.

[ianspirations]

Dominus Iesus: The Unicity and Salvific Universality of Jesus Christ and the Church

The mission of the Church sprouts from the commission of Jesus (Mt 28:18-20) and is fulfilled “in the proclamation of the mystery of God, Father, Son, and Holy Spirit, and the mystery of the incarnation of the Son, as saving event for all humanity” (#1). Over the centuries, the Church has faithfully preserved and proclaimed the ‘Gospel of Jesus.’ With Vatican II the Church became sensitive to the riches and goodness in non-Christian religions and saw in them “a ray of that truth which enlightens all men” (Nostra Aetate#2). But this sensitivity which is the bedrock of inter-religious dialogue does not replace the call for mission ad gentes from which “it follows that all men and women who are saved share though differently, in the same mystery of salvation in Jesus Christ through his Spirit” (#2).

This document aims at emphasizing indispensable elements of Christian doctrine and does not seek to propose answers to theological questions. It was published in 2000 by the Congregation of the Doctrine of Faith, then headed by Josef Cardinal Ratzinger and approved by Pope John Paul II.

The Church’s mission is challenged by relativism which seeks to justify religious pluralism not only in fact but also in principle. This attitude leads to a watering down of the revelation of Jesus Christ, the inspired nature of the books of the Bible, the unity of the Eternal Word and the historical Jesus, the close connection between the Holy Spirit and the Son of God and the cooperative role of the Church in God’s work of salvation (#4).

At the core of these issues lie certain philosophical and theological presuppositions:

1. The elusiveness and inexpressibility of divine truth even by revelation.

2. Relativistic idea of truth – there is no absolute Truth.

3. Strict dichotomy between the logical inclination of the West and the symbolic inclination of the East.

4. Subjectivism that is centred on oneself and incapable of looking to anything beyond and above.

5. Difficulties in understanding and accepting definitive eschatological events in history

6. Metaphysical emptying of the historical incarnation of the Eternal logos (kenosis)

7. Eclecticism of theological research resulting in lack of consistency, systematic connection and compatibility with Christian truth.

8. The tendency to read and interpret Scripture outside of the Tradition and Magisterium of the Church. (#4)

I. The Fullness and Definitiveness of the Revelation of Jesus Christ

In order to combat relativism it is necessary to assert the truth of Jesus’ revelation. In Jesus, God fully revealed Himself (#5). Jesus through his life and work revealed God: “through his words and deeds, his signs and wonders, but especially through his death and glorious resurrection from the dead and finally with the sending of the Spirit of truth” (#5). Since Jesus revealed the fullness of God, no further revelation is necessary. The incarnation of Jesus is “a universal and ultimate truth” (#5). The idea that all religions including Christianity possess only part of the truth about God because of His incomprehensibility is therefore, false since Christianity clearly believes that it has witnessed the direct revelation of God. The truth about God is not diminished because it is spoken in human language but it is unique since it is spoken by God in human language (#6)!

The proper response to God’s revelation is ‘obedience of faith’ (Rom 16:26) – a total self-surrender. Faith is a gift of grace and in order for one to have faith, they need the grace of God and the help of the Holy Spirit (#7). Obedience implies accepting Christ’s revelation thus making it a double assent to the God who reveals and to the truth which he reveals. It is necessary to distinguish between theological faith and belief. Faith can only apply to Jesus while belief remains open to all since it is made of the “sum of experience and thought that constitutes the human treasure of wisdom and religious aspiration, which man in his search for truth has conceived and acted upon in his relationship to God and the Absolute” (#7). Normally, this distinction is ignored and the two are considered as similar. For this reason, the difference between Christianity and other religions is minimized to the point of non-existence.

With regard to the scriptures of other religions, there are elements in them which foster spiritual growth and a relationship with the Divine (#8). Nevertheless, the Church does not consider them on par with the Bible. The Bible is written under the inspiration of the Holy Spirit and has God for its author. Thus, it communicates faithfully, and without error the truth which God wishes to communicate. Yet, the Church holds that God continues to make himself present and known to people through the spiritual riches of various religious traditions. Other scriptures receive from Christ whatever goodness they possess.

II. The Incarnate Logos and the Holy Spirit in the Work of Salvation

There is a trend of research that holds Jesus to be merely a historical figure without any divine attachments. They situate him as one of the many individuals who reveal God to the world. Another trend proposes that the Eternal Word manifests itself outside of the Church and remains unrelated to her. This view tries to downplay the significance of Jesus even though it states that Jesus reveals God better (#9). Both these ideas are contrary to Christian faith. Faithful to Scripture, the First Council of Nicea developed a creed that we use even today: “Jesus Christ, the Son of God, the only begotten generated from the Father…God from God…” Vatican II affirmed Jesus to be the one who restores human dignity as image and likeness of God and brings about redemption and reconciliation with the Father through His blood. It is erroneous also, to assume that Christ the saviour is other than Jesus, the man. In the incarnation, the salvific work was done “in unity with the human nature that he has assumed” (#10). Jesus is the “mediator and the universal redeemer” (#11).

There is another false teaching that proposes the Holy Spirit’s work as greater than the Incarnational experience. The incarnation was a Trinitarian event. Scripture however, bears witness that Jesus, the Incarnate Word, acts as the locus for the Holy Spirit’s presence and is the mediator of the Spirit’s falling on humanity, not only while he lived on earth but even prior to that (#12). Vatican II emphasized the close connection between Jesus and the Holy Spirit. Christ’s work of building the Church “is seen as an action which he does in communion with his Spirit” (Lumen Gentium #3-4).

The salvific work of Jesus through the Spirit goes beyond the Church; therefore, the use of words like ‘people of goodwill’ – the idea is that all are called by God to share in His divine life but in a way that only He knows. The Holy Spirit enhances and actualizes the salvific work of Jesus in all, both those who preceded his earthly sojourn and those who came later. The Holy Spirit continues Jesus’ work of salvation. He continues sowing seeds in the hearts of people and in cultures and enables them to come to the knowledge of truth. Thus, the action of the Spirit is not outside or parallel to Christ. There is only one salvific action and it is accomplished by the Trinity (#12).

III. Unicity and Universality of the Salvific Mystery of Jesus Christ

Christ died to save all of humanity; this is the firm belief of the Church. The idea that his salvific activity does not extend to all has no biblical foundation. The New Testament affirms that Jesus is the Son of God who came to save. St. Paul writes that there is only one God and one Lord, Jesus Christ, “through whom are all things and for whom we exist” (1 Cor 8:5-6).

It was in this context that the early Christians encountered the Jews, “showing them the fulfilment of salvation that went beyond the Law and, in the same awareness, they confronted the pagan world of their time, which aspired to salvation through a plurality of saviours” (#13). The Church holds that Christ is the centre of human history. “The universal salvific will of God is offered and accomplished once for all in the mystery of the incarnation, death, and resurrection of the Son of God” (#14). With this in the background, theology is invited to explore if, and in what way, other religions fall within the divine plan of salvation. However, they must do this keeping in mind the unique mediation of Christ; anything contrary or beyond this cannot be considered to be in keeping with Christian doctrine.

The Christian faith cannot shy away from using words like ‘unicity’, ‘universality’ and ‘absoluteness’ even though theology among others raise concerns because not doing so would imply inauthenticity with the true significance of the salvific event of Jesus Christ. From the beginning, Christianity held that Jesus alone could offer salvation. “In this sense, one can and must say that Jesus Christ has a significance and a value for the human race and its history, which are unique and singular, proper to him alone, exclusive, universal, and absolute” (#15).

IV. Unicity and Unity of the Church

Jesus did not gather merely a community of disciples but formed them into a Church, which is itself a salvific mystery – Jesus is in the Church and the Church is in him (Jn 15:1). Therefore, the fullness of Jesus’ salvific mystery belongs also to the Church. Jesus continues his presence and work through the Church.

“Just as there is one Christ, so there exists a single body of Christ, a single Bride of Christ: ‘a single Catholic and apostolic Church’” (#16). The Church’s integrity is not dependent on itself but on the promises made by the Lord. There is a historical continuity in the Church which gives it a certain legitimacy over other institutions even though they claim faith in the same Lord Jesus. The true Church is the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him. Having said this, the Church believes that there are many elements of truth and sanctification to be found in those Churches and ecclesial communities not yet in communion with Her. But the Church reiterates that “they derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church” (Unitatis Redintegratio #3).

Those Churches which are not in perfect communion remain united “by apostolic succession and a valid Eucharist” (#17). Those Churches which have not preserved the valid Episcopate and the substance of the Eucharistic mystery are not Churches in the proper sense but their members are still incorporated in Christ by virtue of their baptism. “Baptism in fact tends per se toward the full development of life in Christ, through the integral profession of faith, the Eucharist, and full communion in the Church” (#17). It is a misconception to think that the Church is a mere collection of ecclesial bodies or that it does not exist in fact but only as a concept. The lack of unity among Christians is a ‘wound’ for the Church – it does not mean that she is deprived of unity but that she is not fully capable of exercising her universality in history.

V. The Church: Kingdom of God and Kingdom of Christ

The Church’s mission is to proclaim and establish the Kingdom of God. She herself is a sacrament – “a sign and instrument of intimate union with God and of unity of the entire human race” (LG #1). She is also the seed of the Kingdom. The Kingdom has an eschatological dimension – it is a reality present in time but its full realization will come only with the fulfilment of history.

The terms ‘kingdom of heaven,’ ‘kingdom of God’ and ‘kingdom of Christ’ are not synonymous. There are various theological explanations given, none of which can exhaust the definition. The kingdom cannot be separated from Jesus. Doing so leads to perversion of revelation. Likewise, the kingdom cannot be separated from the Church because she is directed to establish the kingdom.

But the kingdom must not be identified with the Church. It transcends it. In an attempt to describe the relation between the Church and kingdom one must be careful. Stressing certain qualities like calling it ‘kingdom centred’ can be harmful because they are one-sided. Very often, they are silent about Christ and attempt to appeal to the general sensitivity. They are erroneous since they deny the unicity of Christ, the Church and the kingdom of God (#19).

VI. The Church and the Other Religions in Relation to Salvation

The Church is necessary for salvation because it mediates the presence of Christ. Jesus stated the necessity for faith and baptism in order to be saved (Mk 16:16, Jn 3:5) and the Church offers the possibility for both. Those who do not belong to the Church can be saved by the enlightenment offered by the Church and suited to their spiritual and material condition. This enlightenment has its source in Christ and is the result of his sacrifice and is communicated by the Holy Spirit (#20).

It is wrong to hold that the Church is one way of salvation alongside those of other religions. Each religion is directed to God and inspired by the Spirit in varying capacities but they do not have a divine origin nor salvific potential which is present in the Sacraments. Rituals and customs based on superstition become obstacles to salvation.

Other religions are disadvantaged in as much as they are deprived of the fullness of truth and grace that is to be found in the Church but Catholics ought to beware of thinking that it is their merit that has brought them this grace. It is God’s gift and they can find themselves deprived of salvation should they “fail to respond in thought, word, and deed” (#22).

Inter-religious dialogue is an important part of the Church’s mission. It presupposes equality but this equality is of the person’s engaging in dialogue and not of the doctrinal content. The Church has to proclaim the truth revealed by Jesus and encourage people to convert and receive baptism and the other sacraments “in order to participate fully in communion with God, the Father, Son and Holy Spirit” (#22). The Universal Salvific Will does not diminish but increases the duty and urgency of proclaiming salvation and conversion to Jesus.

[ianspirations]

FAITH AND INCULTURATION (1988)

The basis of this document prepared by the International Theological Commission is Vatican II and the synod papers which have carried them forward.

Gaudium et Spes has a section where culture and inculturation is mentioned. It narrates how the Church inculturated itself into the Greco-Roman world. It goes on to describe culture as an effort to deepen human bonds and envision a better world. The synod held to celebrate 20 years of Vatican II in 1985 defined inculturation as “the intimate transformation of authentic cultural values through their integration in Christianity in the various human cultures.” (#3)

Pope John Paul II firmly believed that cultures “may play a positive role of mediation in the expression and extension of the Christian faith” (#4). But the Word of God is not exclusive to any culture nor is its manifestation intrinsically linked to elements of any culture. The Gospel demands a conversion of attitudes and amendment of customs and therefore continually calls on culture to purify itself (#6).

John Paul II based the evangelization of cultures on the anthropological model that has been used since the fathers of the Church. What this means is: since culture, in its purest form, reveals and strengthens the nature of human beings, the gospel cuts through all historical and moral viewpoints appropriated by culture and touches on what it means to be truly and fully human. Therefore, the evangelization of cultures ought to be driven by a love for persons (#7).

NATURE, CULTURE AND GRACE

Nature (not the environment) can be defined as what constitutes a being as it is, with the dynamism tendencies towards ends that are proper to it. Nature is bestowed by God and it is God who directs them to proper ends. At the moment of creation, all beings receive a significance. Among them, human beings stand out because they are made in the image of God and are capable of discerning God’s action (#1).

The tendency of human beings towards their proper ends is embodied in the Natural Law. That is why the Church believes it to be an expression of God’s will (#2). The Church also values human history or in other words, the unfolding of human nature in historical time. What have human beings made of their humanity? We have given rise to immense treasures of wisdom, art and generosity as well as created deviations and perversions. That is why, when speaking about culture we have to be careful.

Culture is a means for human beings to realize their nature. Gaudium et spes #53 points out that culture includes “everything whereby man develops and perfects his many bodily and spiritual qualities.” Through work and knowledge, humans strive to understand and control the world, through customs and institutions, they create social life. Through all this they preserve and communicate great spiritual experiences and desires which can be advantageous to the progress of the whole human family (#4).

Human beings are the primary constituent of culture. The betterment of humankind is the primary goal of culture. This takes place through works of culture and cultural memory (#5). Since human beings are social by nature, they are fully themselves when they live in solidarity with others. Institutions that foster this like the family, society, state etc should be seen as promoters of civilization (#6).

Culture, which does not exist in the abstract but always in the concrete and particular, is open to higher values common to all. So, the originality of culture does not come from its isolation from others but from its contribution to the richness which is the good of all. The phenomenon of reciprocal penetration of cultures, frequent in history, illustrates the fundamental openness of particular cultures to the values common to all (#7).

Human beings are naturally religious. Religion therefore becomes an integral part of culture. All great cultures manifest a religious slant which provided the inspiration for their achievements (#8). At the root of religion, is human beings’ search for the Divine. This search sometimes takes on impure forms and gives rise to impure beliefs. For this reason, even religion needs to undergo purification. Christianity builds on human beings’ desire for God and helps them respond freely to the gratuitous love of God revealed in the person of Jesus (#9).

Since it transcends the natural and cultural order, the Christian faith, on one hand, is compatible with all cultures as long as they conform to right reason and good will, and, on the other hand, promotes and purifies culture. The governing principle here is: “Grace respects nature, healing in it the wounds of sin, comforting and elevating it” (#10). Proximity to the divine is made possible by grace but grace can take effect only once nature is healed and redirected to the perfection that comes from seeking the absolute.

“The process of inculturation may be defined as the Church’s efforts to make the message of Christ penetrate a given sociocultural milieu, calling on the latter to grow according to all its particular values, as long as these are compatible with the Gospel” (#11). The term inculturation includes the notions of growth and mutual enrichment of people and groups that is fostered by the encounter of the Gospel with culture. John Paul II calls it the “incarnation of the Gospel in native cultures and also the introduction of these cultures into the life of the Church.”

THE PRESENCE OF CHRIST TO CULTURE AND CULTURES

The incarnation was cultural: Christ became man in a certain society which followed a particular culture (#12). He was born a Jew in Galilee and spoke Aramaic. He abided by Jewish laws and participated in Jewish religious functions. From his style of ministry, we can associate him with the prophets.

Jesus became incarnate in a culture that prepared him, announced him and prefigured him (#16). For this reason, the whole of Jewish scripture hold an important place in Christianity.

Despite the fact that Jesus was born into the Jewish culture, that wasn’t the first thing he took on. Humanity precedes culture and therefore, Jesus is first human and only then Jewish. Thus, he goes beyond all boundaries and in him there is no distinction of ‘Jew or Greek, male or female…’ But humanity, in and of itself is abstract; it is culture – language, history, philosophy and various institutions that shape our life. In Christ, all cultures—provided they are animated and renewed by grace and faith—are complementary and reveal the potency of the Gospel (#21).

THE HOLY SPIRIT AND THE CHURCH OF THE APOSTLES

The coming of the Holy Spirit on Pentecost day inaugurates the connection between Christian faith and culture: from here on out, the Gospel will be preached to people of every tongue and tribe (#23). “The Holy Spirit does not establish a superculture…The Church…which he fashions is a koinonia of faith and agape, communicating herself in many ways without loss of identity; she is the body of Christ whose members are united but with many faces” (#24). Diversity continues to exist and even at times, threatens conflict but the apostles do not suppress it rather, they concern themselves with defining the character of their unity.

Faith in Christ does not require people to abandon their culture and to adopt Judaism. Every one can claim the salvation and grace of Christ. The apostles learned this the hard way. The Cross is a symbol of humiliation for the Jews and foolishness for the pagans; it is a beautiful symbol of how inculturation of the faith clashes with a culture that has yet to accept Christ (#26).

The Church is the sacrament of the revelation of the Holy Spirit and is tasked with its communication (#28). Every local Church is supposed to manifest Christ in its particular culture (#29). This takes the form of particular cultural expressions seen in liturgical symbolism, models of holiness and doctrinal formulations.  

PRESENT PROBLEMS OF INCULTURATION

Popular piety arises out of the unity of Christian faith and piety with culture or from the evolution of previous religious observances of people. Popular piety is a synthesis and its quality depends on the quality of the evangelization and catechesis as well as on the compatibility of the culture with Christian faith and ideals (#2). Popular piety is rich in values and manifests a thirst of God by the simple people. “It makes people capable of generosity and sacrifice even to the point of heroism, when it is a question of manifesting belief” (#4). It involves an awareness of specific attributes of God and engenders interior attitudes of faith, devotion and humanity within persons.

However, popular piety has certain drawbacks. They often stem from naivete and border on superstition. If not tackled well, it can give rise to divisions and the creation of sects. There is also a risk of politicisation for political or religious purposes (#6). That is why it is imperative that the faithful receive sound catechetical instruction. The liturgy should also be celebrated in a manner that helps people appreciate and value the faith. The Church commends the role of popular piety and encourages it within the specified parameters.

A Church located in a non-Christian milieu “must take seriously into account the religious elements of this milieu” (#9). This is facilitated by dialogue: “Dialogue contributes to a better understanding of the religion of the other and to a growth in piety” (#11). For Christians, Christ ought to be the centre of all things. The Church however, does not condemn other religions, she accepts all that is true and holy in them because they reflect a ray of truth (#12). Dialogue is a must for without it there is only discrimination, jealousy, fanaticism and despotism – all of which use religion as a foundation.

Having said all this, the Gospel is believed to transcend all cultures. Therefore, no matter how good and beautiful elements of a culture are, they cannot be given the same importance as the Gospel. Inculturation cannot become syncretism (#14).

Young churches require to value the history of Churches which are responsible for evangelizing and organizing them. Herein lies the fidelity and honour for Tradition. This does not merely apply to the tradition of the respective Church but to the tradition of faith which they inherit. Nevertheless, they are equal in dignity with the older Churches.

It is important for Christians to understand the characteristic traits of modern culture, and also its expectations and needs in the light of the salvation of Christ (#20).The Industrial Revolution did not only bring about technological changes but also changes in values. Since then many advancements have been wrought but there have also arisen grave dangers to body and soul. World War II is a classical example of the extreme perversion of human will and desire (#22).

Inculturating the gospel in modern society will require a “methodical effort of concerted research and action” (#23). This will need to take the form of: (1) an attitude of openness and a critical eye; (2) the capacity to perceive the spiritual expectations and human aspirations of the new cultures; (3) the aptitude for cultural analysis, having in mind an effective encounter with the modern world. In order to effectively carry this out, we need to develop the capacity to “analyse cultures and to gauge their moral and spiritual indicators” (#26).