!
7,26 THE SECOND VATICAN COUNCIL ON THE NATURE OF THE
Often, too, the Church is called the building
of God (1 Corinthians 3: 9). The Lord compared
orld War II. a. himself to the stone which the builders rejected,
;er." Althougi: but which was made into the corner stone
;hurch, he di; (Matthew 21l. 42: cf. Acts 4: ll: I Peter 2: 7;
rring a distinc- Psalm ll7:22]r. On this foundation the Church
ructure of th. is built by the apostles (cf. 1 Corinthians 3: 11)
h possible. and from it the Church receives solidity and
unity. This edifice has many names to describe
it: the house of God in which his family dwells -
the household of God in the Spirit (Ephesians 2:
\9,22): the dwelling-place of God among men
(Revelation 27: 3); and, especially, the holy
rgress? Hor,t, temple, This temple, symbolized in places of
worship built out of stone. is praised by the
rnd as it will
Fathers and, not without reason, is compared
in the liturgy to the Holy City, the New
ferusalem. As living stones we here on earth
are built into it (1 Peter 2: 5).It is this holy city
that is seen by ]ohn as it comes down out of
heaven from God when the world is made anew
prepared like a bride adorned for her husband
(Revelation 2l: l-2).
tr the Romar: The Church, further, lr,hich is called "that
\c-r'ember 21.
ferusalem which i.s above" and "our mother"
The resulting (Galatians 4: 26; cf. Revelation 12: 17), is
."r11 r'l\ lig[1 11,
described as the spotless spouse of the spotless
rnls of recenl lamb (Revelation 19: 7;21: 2 and 9; 22:77').Itis
she whom Christ "loved and for r,vhom he deliv-
ered himself up that he might sanctify her"
(Ephesians 5: 26).It is she vuhom he unites to
,<ii. the Gooc himself by an unbreakable alliance, and whom
c[. John 1t]: he constantly "nourishes and cherishes"
r his sheep (cf. (Ephesians 5:29).It is she rvhom, once purified,
he willed to be joined to himself, subject in love
ihe tillage of and fidelity (cf. Ephesians 5: 24), and whom,
:d the ancient finally, he filled with heavenly gifts for all eternity,
:re the proph- in order that we may hnow the love of God and of
r .rf Jeu,s and Christ for us, a love which surpasses all under-
and n'iil be standing (cf. Ephesians 3: 19). While on earth she
1l-16). That journeys in a foreign land an ay from the Lord (cf.
en planted b1' 2 Corinthians 5: 6), the Church sees herself as an
li: l3-43: cf. exile. She seeks and is concerned about those
:nst lrho gives things which are above, where Christ is seated at
. that ls, to us. the right hand of God, where the life of the Church
r Christ n,ith- is hidden with Christ in God until she appears in
1r: i-l). glory with her Spouse (cf. Colossians 3: 1-4).
439
CHURCH
7. In the human nature united to himself,
the son of God, by overcoming death through his
own death and resurrection, redeemed man and
changed him into a new creation (cf. Galatians 6:
15; 2 Corinthians 5: 17). For by communicating
his Spirit, Christ mystically constitutes as his body
those brothers of his who are called together from
every nation.
In that body the life of Christ is communicated
to those who believe and who, through the sacra-
ments, are united in a hidden and real way to
Christ in his passion and glorification. Through
baptism we are formed in the likeness of Christ:
"For in one Spirit !r-e vvere all baptized into one
body" (1 Corinthians 12: 13). In this sacred rite
fellowship in Christ's death and resurrection is
symbolized and is brought about: "For we were
buried with him bt, means of baptism into death";
and if "we have been united lvith him in the like-
ness of his death. n'e shall be so in the likeness of
his resurrection also" (Romans 6: 4-5). Really
sharing in the bod1, of the Lord in the breaking of
the eucharistic bread. we are taken up into com-
munion rirrith him and with one another. "Because
the bread is one. u,e. though many, are one body,
all of us who partake of the one bread" (1
Corinthians 10: 17). In this way all of us are
made members of his body (cf. 1 Corinthians 12:
27), "b:ut severally members one of another"'
(Romans 12:4).
As all the members of the human body, though
they are man1,, form one body, so also are the
faithful in Christ (cf. 1 Corinthians 12: 12). Also,
in the building up of Christ's body there is engaged
a diversity of members and functions. There is
only one Spirit rvho, according to his own rich-
ness and the needs of the ministries, gives his dif-
ferent gifts for the n elfare of the Church (cf. 1
Corinthians 12: l-11). Among these gifts the pri-
macy belongs to the grace of the apostles to whose
authority the Spirit himself subjects even those
who are endowed with charisms (cf. 1 Corinthians
14). Giving the bod5z unity through himsell both
by his or,t n power and by the interior union of the
members, this same Spirit produces and stimu-
Iates love among the faithful. From this it follows
that if one member suffers anything, all the
 THE CHURCH

Comment
The hierarchical structure of the church was frequently criticized in the period after World War II. a,
shifting social attitudes led to a growing suspicion of the idea of "authority" and "power." Althoug:
Congar believed that the laity had a vitally important role to play in a renewed Catholic church, he d-:
not see this as entailing the abolition of its hierarchy of priests, bishops, and the Pope. Drawing a distin:-
tion between the "structure" and the "life" of the church, Congar argued that the structure of th.
church was bestowed upon it by Christ as a means of grace, to mahe the life of the church possible.

OUESTIONS FOR STUDY

What point does Congar want to make through his image of the church as a workin progrels? Hon'
persuasive do you find this to be?
What is the purpose of Congar's contrast between the church as it now exists on earth, and as it r,r,'i-ll

exist in heaven? Whv should not the heavenlv form of the church exist now on earth?

7,26 THE SECOND VATICAN COUNCIT ON THE NATURE

OF THE CHURCH

The Second Vatican Council (1962-5) set out to address issues of major concern to the Ron.i"'
Catholic Church in the modern world. The third session of the council (September 14-November I -
1964) dealt with a series of matters, including the nature and mission of the church, The resulti:-,-
"Dogmatic Constitution on the Church" - often known by its Latin title of Lumen Gentiurn ('A lighi :
the nations") - is widely regarded as one of the most important ecclesiological documents of rec-:.
times. See also 7.8. 7.10.

6. In the Old Testament the revelation of the brought to pasture by Christ himself, the G. ,

kingdom is often made under the forms of sym- Shepherd and prince of shepherds (cf. |ohn ,

bols. In similar fashion the inner nature of the 1 1; 1 Peter 5: 4), who gave his life for his sheep

Church is now made known to us in various John 10: 11-16).

images. Taken either from the life ol the shepherd
or from cultivation of the land, from the art of
building or from family life and marriage, these
images have their preparation in the books of the
prophets.
The Church is, accordingly, a sheepfold, the
sole and necessary gateway to which is Christ
fohn 10: 1-10). It is also a flock, of which God
foretold that he would himself be the shepherd
(cf, Isaiah 40: 1 1 ; Exodus 34: 1l-12), and whose
sheep, although watched over by human shep-
herds. are nevertheless at all times led and
The Church is a cultivated field, the tillage
God (1 Corinthians 3: 9). On that land the ancic
olive tree grows whose holy roots were the pro::'
ets and in which the reconciliation of Jevt's a.:'.
Gentiles has been brought about and rrill :
brought about again (Romans 11: 13-26). T:-.
land, like a choice vineyard, has been plantei :
the heavenly cultivator (Matthew 27:33.4J.
Isaiah 5: 1-2),Yet the true vine is Christ who 9., .
life and fruitfulness to the branches, that is. tc, .-
who through the Church remain in Christ n'-:
out whom we can do nothing (Iohn 15: 1-5 ,

438
 THE CHURCH
members suffer with him. and if one member is
honored, all the members together rejoice (cf. 1
Corinthians 12:26).
The head of this body is Christ. He is the
image of the invisible God and in him all things
came into being. He is before all creatures and in
him all things hold together. He is the head of
the body which is the Church. He is the begin_
ning, the firstborn from the dead, that in all
things he might hold the primacy (cf. Colossians
1: 1 5-18). By the greatness of his powerhe rules
heaven and earth, and with his all-surpassing
perfection and activity he fills the whole body
with the riches of his glory (cf. Ephesians 1:
18-23).
All the members must be formed in his like_
ness, until Christ be formed in them (cf. Galatians
4: 19). For this reason lve, who have been made
like to him, who have died with him and risen
with him, are tahen up into the mysteries of his
Iife, until we reign together with him (cf.
Philippians 3:21:2 Timothy 2: 11;Ephesians 2:
6; Colossians 2: 72, etc.). On earth, still as pil_
grims in a strange land, following in trial and in
oppression the paths he trod, we are associated
with his sufferings as the body with its head, suf_
fering with him. that r,r,ith him we may be glori_
fied (cf. Romans 8: 17).
F'rom him "the whole body, supplied and built
up by joints and ligaments, attains a growth that
is of God" (Colossians 2: 19). He continually pro_
vides in his body, that is, in the Church, for gifts of
ministries through which, by his power, we serve
each other unto salvation so that, carrying out
the truth in love. u/e may through all things grow
unto himwho is ourhead (cf. Ephesians 4: 1 1_1 6,
original Greek text).
In order that r,t e might be unceasingly renewed
in him (cf. Ephesians 4:23), he has shared with
us his Spirit who. being one and the same in head
and members. gives life to, unifies and moves the
whole body. Consequently, his work could be
compared by the Fathers to the function that the
principle of life, the soul, fulfills in the human
body.
Christ loves the Church as his bride, having
been established as the model of a man loving
440
his wife as his own body (cf. Ephesians :
25-28'); the Church, in her turn, is subject t
her head (Ephesians 5: 23-24).,,Because r:-
him dwells all the fullness of the Godhead bo.:_
ily" (Colossians 2: 9), he fills the Church. nhic:
is his body and his fullness, with his divine git:,
(cf. Ephesians 1:22-23) so that it may increa:,
and attain to all the fullness of God rc
Ephesians 3: 19).
8. The one mediator, Christ, establishr-
and ever sustains here on earth his holy Churc:
the community of faith, hope and charity, as ,
visible organization through which he comm.--
nicates truth and grace to all men. But, r:-_,
society structured with hierarchical organs at: _
the mystical body of Christ, the visible socir
and the spiritual community, the earth,
Church and the Church endowed with heavcr:.
riches, are not to be thought of as two realiri.,
On the contrary, they form one complete reai..
which comes together from a human anc ,
divine element. For this reason the Church
compared, not without significance, to the nt,, ,,
tery of the incarnate Word. As the ?sSUm: .
nature. inseparably united to him, SerVeS ir.,
divine Word as a living organ of salvation. .
in a somewhat similar way, does the soc..
structure of the Church serve the Spirit
Christ who vivifies it, in the building up of l: ,
body (cf. Ephesians 4: 15).
This is the sole Church of Christ which in ::
Creed we profess to be one, holy, catholic i : ,
apostolic, which our Savior, after his reSUrr;..
tion, entrusted to Peter's pastoral care (|ohn _
_
17), commissioning him and the other opoS..:
to extend and rule it (cf. Matthew 2g: 1g. er-
and which he raised up for all ages as ,,the pi_ .-
and mainstay of the truth" (1 Timothy 3: 1:
This Church, constituted and organized as a s. - ,
ety in the present world. subsists in the Catlr
Church, urhich is governed by the successo:
Peter and by the bishops in communion \,,. .
him. Nevertheless, many elements of sanclir:-.,
tion and of truth are found outside its visiblc c _
fines. Since these are gifts belonging to the Chu:_ -
of Christ, they are forces impelling tou,a:-
Catholic unity.
 rI

7.27 JOHN D, ZIZIOULAS ON LOCAL AND UNIVERSAL CHURCHES

r rcf. Ephesians :
rr lurn, is subject r
l-14). "Because ::
rf the Godhead boc-
s the Church, lt hic.-.
u-ith his divine gii:,
that it may increas.
ilness of God rc.
Christ, establishc-:
rth his holy Churci:
oe and charity, as .
l rt'hich he comml;-
all rnen. But, th.
irchical organs au:
the visible sociei:
nitl'. the earrh--,
,r,,-ed lt ith heaven-,
.ri as two realities
re complete realn-,
l a human and .
son the Church -.
l;ance, to the mr.s-
. -ls the assumci
r him, Serves th:
i.t of salvation,
sr.
'. does the socit,.
:i'e the Spirit c,-
'uilding up of th.
Comment
This section ol LumenGentiwtt brings together a number of biblical ideas and images, as it sets out a
catholic understanding of the nature and task of the church. The extensive appeal to Scripture is char-
acteristic of Vatican II, and indicates a new concern to ensure that the catholic teaching on this matter
is rigorously grounded in the New'Iestament. The extract is taken from the first chapter of Ltonen
Gentium, entitled "The Mystery of the Church."
QUESTTOI{S FOR STUDY
"While on earth she journeys in a foreign land away irom the Lord (cf. 2 Corinthians 5: 6). the
Church sees herself as an exile." Locate this passage. This is a reaffirmation of the notion of the
ecclesia in via ("the church in transit"), which aflirms that the church, though located in the world,
has a goal and destiny which lie beyond this world. Summarize this aspeclo[ the doclrine o[ the
church. based on the texl.
"The society structu-red with hierarchical organs and the mystical body of Christ, the visible society and
the spiritual community the earthly Church and the Church endowed with heavenly riches, a-re not to
be thought of as two realities." Locate this passage within the telt. What point is being made here?
\{hat possible criticisms or misunderstandings of the doctrine of the church are being countered?
7.27 IOHN D. ZTZTOATAS ON rOCAr AND UNTVERSAI CHURCHES
|ohn D. Zizioulas (born 1931), a leading contemporary Orthodox theologian, here sets out an under-
standing of "catholicity" and explores its relevance for local churches. In the course of his discussion he
ldentifies a number of characteristics which determine whether a iocal congregation can be said to be a
part of the catholic church as a r,r,hole. See also 7.28.

l'.rist which in thc-
roht catholic anc
,iter his resurrec-
ral care (John 2 1
he other apostle.
lerr 28: 18. etc.,
ises as "the piilar
Timothy 3: l5
ganized as a soci-
t-sin the Catholic
the successor oi
rrmmunion \ rith
rts of sanctifica-
de its visible con-
n5l to the Church
pelling towards
From what has just been said it lbllows that the
"catholicity" o[ the Church is not to be juxtaposed
to locality: it is rather an indispensable aspect o/
the lot'al Chw cl'r, the ultimate criterion of ecclesi-
ality for any local body. Universalitl,, [616,"u".. ir u
different notion and can certainly be contrasted
with locality. Hor,l, does the concept of universal-
ity affect our understanding of the local Church?
It is in the nature of the euchalist to transcend
not only divisions occurring within a local situation
but also the very division which is inherent in the
concept of geography: the division of the vr,orld into
Iocal places. ]ust as a eucharist which is not a tran-
scendence of divisions within a certain locality is a
lalse eucharist, equally a eucharist which takes
place in conscious and intentional isolation and
separation from other local communities in the
world is not a true eucharist. From that it follows
inevitably that a locai Church, in order to be not just
local but also Church, must be in full communion
with the rest of the local Churches in the world.
For a local Church to be in full communion
vt ith the rest of local Churches the following
elements are involved:
(a) That the problems and concerns of all
Iocal Churches should be the objects of prayer
and active care by a particular local Church. If a
Iocal Church falls into indifference as to what is
going on in the rest of the world, it is certainly not
a Church.
(b) That a certain common basis of the vision
and understanding of the Gospel and the escha-
tological nature of the Church exist between a

441