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1
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- St. Michael the Archangel
- Faith Formation
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2
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- Holy Spirit as the
- Person-ization
- of the love
- between
- Father & Son
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3
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- "No one comprehends the thoughts of God except the Spirit of
God."
- (1 Cor 2:11).
- Now God's Spirit, who reveals God, makes known to us Christ, his Word,
his living Utterance, but the Spirit does not speak of himself.
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4
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- The Spirit who "has spoken through the prophets“ (Nicene Creed)
makes us hear the Father's Word, but we do not hear the Spirit himself.
We know him only in the movement by which he reveals the Word to us and
disposes us to welcome him in faith.
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5
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- The Spirit of truth (John 13:16) who "unveils" Christ to us "will
not speak on his own." Such properly divine self-effacement
explains why "the world cannot receive [him], because it neither
sees him nor knows him,” (John 14:17) while those who believe in Christ
know the Spirit because he dwells with them.
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6
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- The Church, a communion living in the faith of the apostles which she
transmits, is the place where we know the Holy Spirit:
- - in the Scriptures he inspired;
- - in the Tradition, to which the Church Fathers are always timely
witnesses;
- - in the Church's Magisterium, which he assists;
- - in the sacramental liturgy, through its words and symbols, in which
the Holy Spirit puts us into communion with Christ.
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7
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- - in prayer, where he intercedes for us;
- - in the charisms and ministries by which the Church is built up;
- - in the signs of apostolic and missionary life;
- - in the witness of saints through whom he manifests his holiness and
continues the work of salvation.
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8
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- From the beginning to the end of time, whenever God sends his Son, he
always sends his Spirit: their mission is conjoined and inseparable.
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9
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- In the fullness of time the Holy Spirit completes in Mary all the
preparations for Christ's coming among the People of God. By the action
of the Holy Spirit in her, the Father gives the world Emmanuel
"God-with-us" (Mt 1:23).
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10
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- The Son of God was consecrated as Christ (Messiah) by the anointing of
the Holy Spirit at his Incarnation.
This action is made public in his Baptism by John.
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11
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- By his Death and his Resurrection, Jesus is constituted in glory as
Lord and Christ. From his
fullness, he poured out the Holy Spirit on the apostles and the Church.
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12
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- The Holy Spirit, whom Christ the head pours out on his members,
builds, animates, and sanctifies the Church. She is the sacrament of the
Holy Trinity's communion with men.
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13
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14
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- Our English word “church” comes from the Greek “kyriakon” through middle
English “kirke” meaning the “Lord’s House.”
- In Latin based languages the Greek work “ecclesia” for those summoned to
or be part of an assembly.
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15
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- Ecclesiology is basically the study of the Church as an organization.
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16
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- The Catholic Church has an almost two thousand year history of
structure, organization and leadership.
This is in part scriptural from our understanding of the mission
given by Jesus Christ to his apostles: to go out to all the world &
make disciples of all nations.
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17
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- Add to this our understanding of Peter as the rock upon which the Church
was founded, and the "power of the keys." Outside of scripture, it is a
tradition of the Church that the mission, authority and power of the
apostles was handed on, through the presence of the Holy Spirit, to
their successors.
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18
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- This model of Church as a hierarchical structure had its greatest
development after the year 1000 AD.
It is a temporal model of governance. The Church through its leader, the Pope,
governed a large part of Italy [the Papal States] until 1870. The shape is pyramidal with the Pope,
and cardinals at the top, then bishops, then the clergy and religious,
with the vast majority of the supporting base being the laity.
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19
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- The Church was identified with the kingdom of God, and considered a
perfect society.
- The Catholic Church is the one true Church.
- Conversion was needed: Outside the Church there is no salvation.
- The Church is rooted in the sacrament of Holy Orders
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20
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- The Church is authoritarian and monarchical, centralized in Rome, with
its focus on the Pope. The Church was a teacher: it is engaged in a
monologue – the Church teaches and the world listens.
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21
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- Laypeople had passive roles; they were expected "to pray, to pay,
and obey".
- The Catholic Church, rooted in Roman legalism, demanded uniformity in
matters. Membership to the Church
was defined in a very precise and legal way.
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22
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- The Second Vatican Council took a revised view, looking back to how the
Church operated prior to the temporal model, and in view of the changed
thinking after the end of the Papal States.
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23
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- Those at the top in the political model were rethought, seeing their
role as servant-leaders, responsible for promoting the interest of the
rest of the Church, that "endowed with true Christian dignity ...
through their free and well-ordered efforts toward a common goal [may]
attain ... salvation." [Lumen
Gentium.]
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24
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- THE BODY OF CHRIST MODEL
- THE SACRAMENTAL MODEL
- THE PILGRIM PEOPLE MODEL
- THE CHURCH AS A SERVANT
- … all of which might be termed organic models as opposed to the rigid
political model.
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25
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- THE BODY OF CHRIST MODEL
- An ancient model resurrected by the Tubingen School in the nineteenth
century. This model stressed all those things obviously missing from the
political society model. It is more democratic model, stressing the
activity/gifts of the Spirit in all members and the dependence of all on
the contributions of each, stressing the visible community as the Body
of Christ.
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26
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- THE SACRAMENTAL MODEL
- Another ancient model seen in the theology of St. Cyprian, St. Augustine
and St. Thomas Aquinas. "The
Church is in Christ as a sacrament or sign and instrument of intimate
union with God and of the unity of all mankind." A sacrament is
both sign and instrument. The visible community in this model was the
visible form of the invisible communion in Christ.
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27
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- THE PILGRIM PEOPLE MODEL
- The Pilgrim People model is a
democratic model, emphasizing the basic unity that underlies the diverse
roles or offices in the Church. This people as a group are on a pilgrim
journey through history with the rest of humanity.
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28
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- THE CHURCH AS A SERVANT
- The final last model is modeled on the ministry of Christ, who came to
serve and not be served. It looks to the Church as carrying on his
mission of service to the whole world.
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29
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- None of these last four models following the Second Vatican Council have
succeeded in effectively replacing the political-hierarchical model, but
exist in a balanced tension.
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30
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- The organic models see the total membership of the Church as an organic
whole; with divisions into particular Churches [dioceses, patriarchies,
etc.] each headed by a bishop, exercising their ministry collegially in
union with the first-among-bishops, the bishop of Rome.
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31
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- These models works well in view of the offices of teaching and
sanctifying, but is less successful in the office of governance, where
the hierarchical model remains rather strong.
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32
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- We are in a time of revolution.
After a thousand years of one model, a new approach will not
occur overnight, nor will any one model ever be wholly adequate in
expressing the mystery of the Church.
Ultimately several models in a balanced tension will make for a
richer ecclesiology.
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33
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- The Bishop of the Diocese/City of Rome, successor of Peter, with primacy
in both honor and jurisdiction.
As bishop of Rome he is the universal bishop of the whole
Church. He is the "perpetual
and visible source and foundation of the unity both of the bishops and
the whole company of the faithful." [LG, 23]
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34
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- He is the Vicar of Christ, pastor of the universal Church with supreme
and universal power over the whole Church. [CCC 882] Also ruler of the
Vatican City State.
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35
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- Defined at the First Vatican Council in 1869-70. "It is a dogma divinely revealed:
that the Roman Pontiff when he speaks ex cathedra [from the Chair of
Peter], that is, when acting in the office of shepherd and teacher of
all Christians, he defines, by virtue of his supreme apostolic
authority, doctrine concerning faith and morals …
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36
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- … to be held by the universal Church, possess through the divine
assistance promised him in the person of St. Peter, the infallibility
with which the divine Redeemer willed his Church to be endowed in
defining doctrine concerning faith and morals; and that such definitions
are therefore irreformable of themselves, and not from the consent of
the Church." [Vatican I, Dogmatic Constitution on the Church in
Christ.]
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37
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- A title of honor/dignity, conferred by the Pope. They may either be
bishops of important dioceses or administration officers in the Roman
Curia. They are chosen to serve
as principle assistants and advisors to the pope. Collectively they form the College of
Cardinals, which since the 11th century has had the responsibility of
electing a new pope.
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38
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- Cardinals are divided into three categories: cardinal-bishops,
cardinal-priests and cardinal-deacons.
In 1918, canon law required that all cardinals be priests, but
since John XXIII canon law has required that they all be bishops. At age 80 they cease to be eligible to
serve as electors of the pope.
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39
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- Under the newest constitution regarding papal election [John-Paul II]
only the 120 most senior, eligible cardinals may serve as electors. There are currently about 114
cardinals from 50 countries or regions.
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40
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- This title began in the Eastern Church, with reference to the leading
bishops of the principle Christian cities of the classical world:
Jerusalem, Alexandria, Antioch, Rome and Constantinople. In modern times many of these have
ceased to exist in the Western or Latin Rite Church, except as regards
titles of honor or in regard to certain leaders of Eastern Rite Churches
in union with Rome.
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41
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- Currently there are the following Latin Rite Patriarchies: Rome,
Alexandria, Antioch [Greek Melkite Rite], Jerusalem, Chaldean Rite,
Armenian Rite, Lisbon, Venice, East Indies.
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42
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- A successor of the Apostles.
Appointed by the Pope after a lengthy process that involves
suggestions from the people and clergy of the region. Archbishops and metropolitans are
titles of honor conferred on bishops assigned to certain major cities or
regions.
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43
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- Since Vatican II bishops have been recognized as being ordained to the
fullness of the priesthood, not merely an appointment for governance.
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44
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- All the Bishops of the Church assembled/united under the presidency of
the pope. A Council like Trent,
Vatican I or II are the clearest exercise of the College of
Bishops. A Council can only be
called by the Pope.
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45
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- The teaching office and authority of the Catholic Church; the hierarchy
of the Church in their role as teachers.
Vatican II described the magisterium as the bishops listening to
the Word of God, guarding it, explaining it to the faithful, by divine
commission and under the guidance of the Holy Spirit.
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46
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- It is the mission of the Magisterium to preserve God's people from
deviation and error. [CCC 890.]
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47
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- Coming from the Latin for a court, the Curia is the governing agency of
the Church with pastoral, governing and administrative responsibilities.
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48
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- An assembly of bishops, either from specific parts of the world or from
a particular nation or region.
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49
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- Representatives, like ambassadors, of the papacy/the Vatican to
governments and organizations
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50
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- Sin & Grace,
- and Last Things
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Notes
