Communionis Notio

Introduction

I. The Church, A Mystery of Communion

II. Universal Church and Particular Churches

III. Communion of the Churches, Eucharist and Episcopate

IV. Unity and Diversity in Ecclesial Communion

V. Ecclesial Communion and Ecumenism

Conclusion

(This outline retains the original chapter titles, but subtitles have been added under each chapter.)

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:
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]

Invisible: communion of each one with Blessed Trinity
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]

Faith
Baptism
above all in the Eucharist (Eucharist is never the celebration of a community alone)
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