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fellowship
with the divine Trinity and with one another. Secondly, it is by the gospelthat the Church is the
gathered
people of God. Finally because the gospel creates theChurch, the Church is not an end in itself.
Clearing the ontological air
It is important to recognise that the discussion of the
being
of the Church is adiscussion of the ontology of the Church. Until recently discussions about theontology of the Church have been dominated by two rival ontologies that have lead toan understanding of the Church as a ‘graded hierarchy’ or a ‘political empire’.
9
According to Gunton, an ontology that is informed by ‘the being of God, who is whathe is as the communion of the Father, Son and Spirit’ will give the ‘proper ontologicalbasis for the Church’.
10
Webster concludes that the ontology of the Church must beginwith the doctrine of God, but is firmer in asserting that the relationship between theChurch and God ‘is most properly conceived as a relation-in-distinction, the
communion
between the church and its Lord is best articulated as
fellowship
rather than
participation
.’
11
Webster frames his discussion of ontology in this way because heobserves that ‘communion ecclesiology is heavily invested in a theology of theontological union between Christ and the body of the church,’ and ‘it ischaracteristically insecure (even casual) about identifying Christological boundaries’.This makes it impossible ‘to determine the point at which Jesus stops and the churchbegins’.
12
9
Colin E. Gunton, ‘The Church on Earth: The Roots of Community’, in
On Being the Church: Essays onthe Christian Community
(ed. Colin E. Gunton and Daniel W. Hardy; Edinburgh: T & T Clark, 1989), 53;Robert Doyle, ‘The Church of the Holy Trinity’,
The
Briefing
, 121 (1993): 2; Gunton, ‘The Church onEarth’, 51-53.
10
Gunton, ‘The Church on Earth’, 66.
11
Webster, ‘The Church and the Perfection of God’, 92.
12
Webster, ‘The Church and the Perfection of God’, 85.
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