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How can a Council be truly Ecumenical when the Church of the future is not
present? Should the decisions of Councils be subject to the tradition which
is yet to develop? If not, why not? |
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questions open up fresh views on familiar subjects! In what way is the ‘Church of the future’ not present, with say an Ecumenical Council meeting in the 4th century? We first need to clarify what an ‘Ecumenical Council’ is. In the Final Statement by the Anglican Roman Catholic International Commission speaking of authority in the Church, the statement reads: ‘The Church is a community which consciously seeks to submit to Jesus Christ. By sharing in the life of the Spirit all find within the koinonia (community of faith – my explanation) the means to be faithful to the revelation of the their Lord… The Holy Spirit gives to some individuals and communities special gifts for the benefit of the Church which entitle them to speak and be heeded (eg Ephesians 4:11-12 and I Corinthians 12:4-11) Among these gifts for the edification of the Church is the episcope (overseer - my explanation) of the ordained ministry. There are some whom the Holy Spirit commissions through ordination for the service of the whole community… the koinonia is realised not only in the local Christian communities, but also in the communion of these communities with one another.’ [Ibid 4,5-8) While the local Church (koinonia) identified with the assembly in faith and in communion with the bishop, priests, deacons and baptised faithful, the local church is also rooted in the witness of the apostles and entrusted with the apostolic mission, faithful to the Gospel, celebrating the one Eucharist and dedicated to the service of the same Lord, it is the Church of Christ. But when the bishops assemble, and thus witness to their apostolic mission and communion with each other in Christ, they witness to the Gospel, and teach the Church in accord with their ordained ministry as pastors and teachers of the faith community. They are entitled to speak and to be heeded. The assembly of the bishops, from the various local church communities when they meet, it is called a Council and when the bishops assembled represent the world-wide Christian Church, such a Council is called Ecumenical. (Latin oecumenicus Greek oikoumenikos meaning world-wide). There have been a number of Ecumenical Councils in the centuries since Jesus lived, died and rose again. The most recent Ecumenical Council was held in Rome at the Vatican in the years 1962 – 1965 and named the Second Council of the Vatican. For my part, I am content that Jesus promised that where two or three are gathered in his name, that he is with them. With the living risen Lord present with the bishops assembled in Ecumenical Council then the Lord of yesterday, today and tomorrow is present in the Council to guide the assembly in truth. So in a sense the future Church is present at each of the historical Ecumenical Councils, and as has been shown, as we ponder and treasure the words of the various councils of the past, and reflect upon them over the centuries, and consider the comments made by patristic theologians and the experts of our own day, we can see that the Church is hardly limited by our concept of time and future. However, there is a second part to the question: ‘Should the decisions of Councils be subject to the tradition which is yet to develop? If not, why not?’ That raises another issue. The Christian Church has firmly taught that Jesus revealed all that was necessary for faith and entrusted this faith teaching to the apostles enlightened by the Holy Spirit. Much of this was then set down in the writings of the New Testament — the gospels and the other letters and writings. Along with this the early faith communities held a living oral tradition which they handed on (traditio) as part of their apostolic witness to succeeding generations. But as Saint Peter observed in one of his own letters, not everything that his colleague Saint Paul wrote was easy to understand. Indeed, we, even today, need the experts in language, linguistic style and many other disciplines, to help us better understand the content of the gospels and the other New Testament writings. For this reason our understanding of the original ‘deposit of faith’ is enriched, deepened. It would be a mistake, I believe, to think of this growing understanding as necessarily being something essentially new. In any case, I believe the Church continues to be guided by the Holy Spirit. For example, we now know a great deal about the DNA structures, but the information was always there, it was merely our understanding or appreciation that was lacking. ( a warning here, my personal example, like any other example is imperfect so I hope readers will not attempt to pick holes it is not meant to be an ‘argument’). So in short, I see the decisions of past Ecumenical Councils — imbedded as they were in the styles, cultures and events of their time — as being part of the edifice of our faith community today. The early ‘fathers of the Church’ were much closer to the time of Jesus, and closer to the written and oral witness about his life and teaching. In one way they and their witness is very important for us if we today are to grow in truth and faith, and in submission to Jesus Christ. Peregrinator Ignotus Bristol UK - historic maritime City E-mail : fisherpeteruk@yahoo.co.uk |