The Episcopal Ministry at the Heart of the Missionary Church
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This presentation aims to show that the Second Vatican Council, while rediscovering the nature of the episcopal ministry and its specific mission in the Church, did not intend to diminish the ministry of the pope, and still less that of the laity. The Council, on the contrary, by presenting the Church as mystery of communion, gave a theological basis to the necessity of the participation of the faithful - laity and clergy - in the mission of the Church. The Council underlines the responsibility which falls to the bishop to promote communion within his particular Church and with the universal Church. This communion is a catholic unity involving, on the one hand, a most solid unity, and on the other, the plurality, diversity of the gifts and charisms kindled by the Spirit. The catholicity promotes the self-transcendence of each community and its missionary dynamism for which all are responsible. Fifty years after the Council one might wonder about the reception of the Council in the life of local churches. How is the catholicity of the local churches being lived out? It is, in fact, the postconciliar practice of synodality which has especially actuated the doctrinal principles in the life of the Church. Indeed synodal institutions and various councils give testimony to the Spirit of communion, dialogue, and respect; this testimony -which the Church must give to the world- is the testimony of the Holy Spirit who is communion. In each synodal institution it is the Word of God who is sovereign, not the voice of the people, nor that of the hierarchy. Any participant in any synodal institution is called there by the Word and guided by the Holy Spirit. The various councils are not a matter of bureaucracy but a manifestation of the koinonia, a form of witness to the faith in contemporary society. Contemplation of the Trinity and participation in the dynamism of Trinitarian life need to lead Christians and ecclesial communities into the relational world of God himself, and shape intra-ecclesial relations. Thus, it is necessary to witness to this communion, which comes, moreover, from the Presence of the One who wants to communicate himself to all people and to allow them to participate in his own life.
Abstract
This presentation aims to show that the Second Vatican Council, while rediscovering the nature of the episcopal ministry and its specific mission in the Church, did not intend to diminish the ministry of the pope, and still less that of the laity. The Council, on the contrary, by presenting the Church as mystery of communion, gave a theological basis to the necessity of the participation of the faithful - laity and clergy - in the mission of the Church. The Council underlines the responsibility which falls to the bishop to promote communion within his particular Church and with the universal Church. This communion is a catholic unity involving, on the one hand, a most solid unity, and on the other, the plurality, diversity of the gifts and charisms kindled by the Spirit. The catholicity promotes the self-transcendence of each community and its missionary dynamism for which all are responsible. Fifty years after the Council one might wonder about the reception of the Council in the life of local churches. How is the catholicity of the local churches being lived out? It is, in fact, the postconciliar practice of synodality which has especially actuated the doctrinal principles in the life of the Church. Indeed synodal institutions and various councils give testimony to the Spirit of communion, dialogue, and respect; this testimony -which the Church must give to the world- is the testimony of the Holy Spirit who is communion. In each synodal institution it is the Word of God who is sovereign, not the voice of the people, nor that of the hierarchy. Any participant in any synodal institution is called there by the Word and guided by the Holy Spirit. The various councils are not a matter of bureaucracy but a manifestation of the koinonia, a form of witness to the faith in contemporary society. Contemplation of the Trinity and participation in the dynamism of Trinitarian life need to lead Christians and ecclesial communities into the relational world of God himself, and shape intra-ecclesial relations. Thus, it is necessary to witness to this communion, which comes, moreover, from the Presence of the One who wants to communicate himself to all people and to allow them to participate in his own life.
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