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A RENEWED CHURCH:

VATICAN II, PCP II AND


BEC TOO (AND DON’T Unit 02 –
Topic no. 2

FORGET THE NEW


EVANGELIZATION, TOO!)
VATICAN II: THE THIRD
EPOCH OF THE Part 1

UNIVERSAL CHURCH
RECAP:
KARL
RAHNER
ON
VATICAN II
Rahner: “Vatican II
was the Catholic
Church’s first
official assembly
as a world church.
The council
initiated a shift
that has occurred
only once before:
when the church
transitioned from
the world of
Jewish Christianity
to take its place in
the larger
Mediterranean
world.”
RAHNER: THREE EPOCHS OF
CHRISTIANIT Y
 There are three epochs in the life of the
c h urc h :
1 . T h e f i r s t a n d s h o r te s t p e r i o d o f c h u rc h
h i s to r y w a s t h a t o f J ew i s h C h r is t i a n it y,
a t i m e d u r in g w h i c h t h e d e a t h a n d
r e s ur r ec t i o n o f J e s u s o f N a z a r et h w a s
p r o c l a im e d i n I s r a e l a n d t o i t s
p e o p l e.
2 . T h e c h u rc h ’ s s e c o n d g r e a t e p o c h w a s
i n i t i a te d b y t h e C o u nc i l o f
J e r us a l em w h e n t h ey e l i m i n a te d
c i rc um c is io n f o r G e n t i le C h r i s t ia n s ,
t h e r e by g i v i n g b i r t h t o a C h r i s t ia n i t y
t h a t b e g a n t o g r ow i n t h e s o i l o f
G r e c o - Ro m a n c i v i li z a t i o n .
 C o n s id e r f o r a m o m e n t t h e m a ny o t h e r
e n d i n g s t h a t a l s o to o k p l ac e
w h e n c o nve r t s w e r e n o l o n g e r r e q u ir e d t o
p r a c t ic e c i rc um c i s io n : t h e
J e w i s h S a b b a t h w a s a b o li s h e d, n e w
c a n o n ic a l w r i t in g s w e r e a c c e p te d , t h e
c h urc h ’ s c e n te r m o ve d f r o m J e r u s a l e m t o
Ro m e a n d m o d i fi c a t io n s w e r e m a d e i n
m o r a l d o c t r in e . T h e s e d ev e lo p m e n t s
r e p r e s e n t a d e c is i ve b r e a k ( c a e s ur a ) w i t h
t h e p a s t , a n e w b e g in n i n g f o r C h r i s t ia n i t y
w i t h P a u l a t t h e f o r e f ro n t o f c h a n g e .
RAHNER:
VATICAN II
AS THE
THIRD
EPOCH
• T h e c a e s ura
( b rea k) t h a t
l e a ds to o u r
( t h ird) a g e: T h e
S e c o n d Va t ica n
C o u n c il
( Vat ic an I I )
• C o nvo ked by
J o h n X X III i n
1959, and
c l o s e d Va t ica n I
( w h ic h
w a s n ever
fo rm ally c l o s ed
by P i us I X ) i n
1960
• I n a ug urate d by
J o h n X X III i n
1962 and
e n de d i n by
P a ul V I i n 1 9 6 5
( a s t h e fo rm er
pope died in
1963)
THE POPES OF VATICAN II

Pope John XXIII (1958 – 1963) Pope Paul VI (1963 – 1978)


THE GOALS OF VATICAN II:

Renewal and Openness to the modern


modernization of the Modernization of Church world – especially in
Sacraments, especially institutions and practices areas of science and
the Liturgy/Mass technology

Allowing for
Looking at the Church’s
Updating of Catholic modernization of
relationship to the world
educational institutions, religious orders, so long
around it, especially with
especially universities as they did not move
members of other
and seminaries away from the charism
religions
of their founders

Pope John XXIII said it was time for the Church to open
the windows and let the Holy Spirit blow through!
VATICAN II: RENEWAL AND UPDATING

 Purpose: spiritual renewal of


the church and reconsideration
of the position of the church in
the modern world.
 Led to many innovations in the
practice of the life of the
Church using the rediscoveries
in line with the advances of
study in its traditions (liturgy,
scriptures and other forms of
traditions), and strengthened
the drive of the Church in terms
of the pastoral and internal life
and the missionary activity and
impetus of the Church in
relation to the world and its
diverse faiths, traditions and
cultures
VATICAN II: INTERESTING FACTS

Vatican Council II included


2,450 voting delegates from
around the world.
Nonvoting attendees
included a broad range of
advisers and observers,
such as:
 Protestant church leaders
 Orthodox church leaders
 Lay theologians, including
women (periti – experts)
THE LAYOUT
OF THE
COUNCIL:
DOCUMENTS
ALIGNED
WITH THE
RESPONSES
IN THE
MODERN
WORLD
THE DOCUMENTS OF THE COUNCIL:

Vatican Council II produced three


types of of ficial documents:
 Constitutions—concerned
doctrine and dogma; restated
teachings in modern language
 Decrees—concerned renewal
of some aspect of Church life;
required fur ther action
 Declarations—provided general
instruction on vital topics in
the Church and the world, with
implementation lef t up to
local bishops
The constitutions provided the
foundation for the decrees and
declarations .
THE FOUR CONSTITUTIONS OF VATICAN II

The Council produced four


constitutions to restate Image in public domain
Church teachings in modern
language:
1. Constitution on the Sacred
Liturgy (Sacramentum
Concilium)—Reaf firms the
liturgy as the source and
summit of Christian life
and calls for changes to
encourage the full and
active
participation of the
faithful.
2. Dogmatic Constitution on
the
Church (Lumen Gentium)—
Defines the Church as the
People of God.
THE FOUR CONSTITUTIONS OF VATICAN
II (CONTINUED)

3. Dogmatic Constitution on Divine Revelation (Dei


Verbum)—Recalls that God has revealed himself to
grant us a share in divine life. Encourages all
people to study Scripture, and af firms the role of
the Magisterium in its authentic interpretation.
4. Pastoral Constitution on the Church in the Modern
World (Gaudium et Spes)—Expresses pastoral
concern for the joys, hopes, grief, and anguish of
the modern world. Reiterates the dignity of the
human person and the need for social justice and
service.
The Council also issued nine decrees
to promote renewal of some aspect
of Church life. THE NINE
DECREES
1. Decree on the Mass Media
OF VATICAN
(Inter Mirifica)—Explains that
II
journalism has a responsibility to
lead people down the path of good,
not evil.
2. Decree on the Catholic Churches of
the Eastern Rite (Orientalium
Ecclesiarum)—Recognizes the
autonomy and liturgical practices of
the Eastern Catholic Churches.
3. Decree on Ecumenism (Unitatis
Redintegratio)—Calls Catholics to
appreciate Christian values found in
other faiths as well as the Catholic
Church.
4. Decree Concerning the Pastoral
Office of Bishops in the Church
(Christus Dominus)—Describes a
THE NINE
bishop’s role in the universal Church, DECREES OF
in his local churches, and in VATICAN II
cooperation for the common good. (CONTINUED)
5. Decree on the Up-to-Date Renewal of
Religious Life (Perfectae Caritatis)—
Calls religious men and women to
base their lives on the Gospel while
adapting to serve modern needs.
6. Decree on Priestly Training (Optatam
Totius)—Encourages priestly vocations
and suggests updated seminary
structures and ongoing formation
programs for priests.
7. Decree on the Apostolate of the
Laity (Apostolicam
Actuositatem)—Encourages THE NINE
DECREES OF
laypeople to renew the world VATICAN II
as ambassadors of Christ. (CONTINUED)

8. Decree on the Missionary


Activity of the Church (Ad
Gentes)—Provides guidance to
those engaged in missionary
work throughout the world.
9. Decree on the Ministry and Life
of Priests (Presbyterorum
Ordinis)—Provides guidance for
priests to adapt to modern
challenges and opportunities.
The Council issued three declarations, or
instructions, about important issues in
the Church and the world.
1. Declaration on Christian Education THE THREE
(Gravissimum Educationis)— D E C L A RAT I ON S
O F VAT I C A N I I
Reaffirms the universal right to an
Image in public
education and describes Catholic domain
schools for all ages.
2. Declaration on the Relation of the
Church to Non-Christian Religions
(Nostra Aetate)—Expresses high
regard for non-Christian religions,
with special attention to Hinduism,
Islam, and Judaism.
3. Declaration on Religious Freedom
(Dignitatis Humanae)—Asserts that
each human person is and must be
free to make decisions of conscience.
EMERGING TRENDS FROM VATICAN II:

 A ggiornamento &
Ressourcement – a
return and appreciation
to the sources and its
use the re-
appropriation and
updating of Church life
particularly in the
following areas:
 Systematic Theology
 Biblical studies,
interpretation and
theology
 Liturgical life and
worship (theology)
 Moral Theology
EMERGING TRENDS FROM VATICAN II:

Collegiality – an explosive issue which became the tone of the council. It defined for years to
come the relationship of the Pope and/with the bishops
•The Pope, regarded as the Successor of Peter, and together with the bishops, govern the Church. (Apostolic succession –
LG 18)
•The bishops are in communion with the Pope and with its people, hence creating a communion of local Churches.
(Universality through communion – LG 23). From this statement would form the idea of synodality, where matters of faith
and morals are discussed in synods
•The bishops should form a college where they would practice co-responsibility. (Collegiality – LG 19, 22 and 23) It is in
this that later on local episcopal conferences are empowered (eg. CBCP, USCCB). This would also pave the way for
regional conferences and federations of bishops to be formed (eg. FABC, CELAM, CCEE)
•Seen through synods and councils
EMERGING TRENDS FROM VATICAN II:

 E c c l e s io l o g ic a l i d e n t i t y a n d n a t ur e –
W h o a n d w h a t i s t h e C h u rc h i n t h e
m o d er n w o r l d :
1. T h e D o g m a t i c C o n s t i t ut io n o f
t h e C h u rc h ( L u m e n G e n t i um ) –
f o c us e d o n i d e n t i f y i n g t h e
n a t ur e o f t h e C h u rc h f r o m i t s
b e g in n in g s u n t i l n o w u s i n g t h e
t w o - fo l d s o urc e s o f t h e J u d a e o -
C h r i s t ia n Tr a dit i o n ( S a c r e d
S c r ip t ur es a n d S a c r e d
Tr a d i t io n )
2. T h e P a s to r a l C o n s t i t ut i o n o f
t h e C h u rc h i n t h e M o d e r n Wo r ld
( G a ud i um e t S p e s ) – f o c us e d
o n t h e c h a ll e n g e s o f t h e
C h u rc h a s i t s e e k s t o g o b a c k
to its activity of the
p r o c l a m a t i o n o f t h e Wo r d b u t
d o i n g i t w i t h a n d w i t h in t h e
c o n tex t o f t h e w o r l d a s i t r e a d s
“the signs of the times” and in
d i a lo g ue w i t h o t h e r c u lt ur e s
a n d t r a d it i o n s
EMERGING TRENDS FROM VATICAN II:

 The relationships of the


Church with the world:
 Ecumenism – the
defining of our
relationship with our non -
Catholic fellows
especially in
understanding Christian
life
 Inter-religious Dialogue –
the assessment and
concrete steps to build
bridges with non-
Christian communities
 Religious liberty and
freedom especially in the
role of the Church with
its relationship with the
State
EMERGING TRENDS FROM VATICAN II:

 Re - a s sessment o f t h e pa s to ral
m i nist ries i n t h e Ch urc h :
1. The restoration of the dignity of
the episcopate and the
diaconate as sacred offices of
the Church’s priesthood.
2. The updating of the life and
ministry of priests.
3. The renewal and further
updating of life of those in
consecrated life and apostolic
societies
4. The revival of the idea of the
common idea of the priesthood
by all members of the Church
including the laity (leading to
their restoration of their dignity
and participation in the mission
of the Church through
empowerment).
EMERGING TRENDS FROM VATICAN II:

 Re-assessment of the
understanding of its
missionary nature and
activity:
1. The role of the Church in
the education of its
members
2. The updating of the
formation and training of
priests.
3. The potential of the tool
of social communications
in the missionary activity
of the Church
4. The re-discovery of the life
of the church as
missionary in nature (Ad
Gentes 2)
IMAGES OF THE CHURCH (VATICAN II)

The Church as The Church as The Church as


the New People the Body of the Temple of
of God Christ the Holy Spirit

The Church as
The Church as Mystery- The Church as
an Institution Sacrament- Servant
Communion
THE CHURCH AS THE PEOPLE OF GOD

 O r ig in s: I n t a k ing t h e J e w is h i d e a
o f I s ra el a s t h e p e o ple o f G o d , S t .
P a ul s e e s t h e fo l lower s o f C h r is t
( t h e e m erging C h r is t ia n c o m mun it y
a t t h a t t i m e) a s t h e “ n ew p e o ple”
b u t p ro fo un dly l i n ked w i t h t h e O l d
( Jew is h) Te s t ament . ( Ro m. 9 - 1 1)
 “ Yo u a re my p e o ple, a n d I a m yo u r
G o d . ” ( D e ut . 6 : 6 ) – t h e c oven ant
G o d m a de w i t h t h e I s ra elites n o w
fi n ds i t s f u l fillment o f t h e P a s c hal
M y s ter y o f t h e C h r is t a s C h r is t
s h e ds h i s b l o o d fo r r e dempt io n o f
h um an kind ( h igh C h ris to lo gy o r
c o n fes s io n o f f a it h i n C h ris t J e s us ).
 H e n c e t h e a n c ient w o r d q a h al ( a
p e o ple G o d h a s c a lled u n to h im se lf
– “ Th e g r a c e o f G o d a n d Fa t h er o f
o u r L o r d J e s us C h ris t w h o c a lle d u s
u n to h im s elf”) a p plies h e re.
THE CHURCH AS THE PEOPLE OF GOD

CCC 782 – explaining the


characteristics of the People of
God in the Church:
By virtue of baptism – not
The status of this people
People of God – hence God by physical birth is one
lies in its dignity and
calls us as His own just like born again, but being born
freedom as sons and
Israel (which never lost its anew “by water and Spirit”
daughters of God in whose
election), but now being so in Christ who is the Head of
hearts God’s Spirit dwells
in the Spirit and the Church. We become a
as His temple (the common
communion with Christ messianic people by virtue
basis of prophetic action --
Jesus, His Son of this (common priesthood
CST)
and call to discipleship)
THE CHURCH AS THE PEOPLE OF GOD

CCC 782 – explaining the


characteristics of the People of
God in the Church:
Mission: (1) salt and light,
leaven in other
The law is the Law of the Its destiny: the eschatological
words transforming the world
Spirit: Christ’s community that would
by living its call to be a
commandment of love of bring forth the Kingdom
prophetic, priestly and kingly
God and neighbor (ethical (Reign) of God (in the future)
people; (2) on a continued
living as a response to the as it is “already here, but not
pilgrimage in the world and
Gospel) yet”
in history until the fullness of
the Kingdom of God
THE CHURCH AS THE BODY OF CHRIST

 Origins: An ancient biblical


image that compliments the
image of the Church as the
New People in that it gives
emphasis to the corporate
personality of the Church (St.
Paul – 1 Cor. 12 and given
emphasis in Col. 1:18) in that
in all the Church does in
ministr y and in mission, it is
done in the direction, vision
and Spirit of the Lord Jesus
who is its Head, and in which
the Church is in communion
with
 Holy Communion – the
outward sign that
expresses Christ is in
communion with all the
faithful (Body of Christ =
Amen)
 CFC 1 385-86 – fur ther explains the Church as
the Mystical Body of Christ:
 “Mystical” to be under stood in the light of THE
God’s plan – seen in the eyes of faith CHURCH AS
 Therefore in faith, we understand Christ’s THE BODY
body in the following ways:
OF CHRIST
1. The physical body of the historical
assumed at the Incarnation
2. The Eucharistic body in which the
sacramental presence of the Risen
Christ in his saving sacrifice; and
3. The Mystical Body, the Church the
faithful united to Christ as their head
and vivified (given life and power) by
the Spirit.
 CFC 1 387 – This unity, however is not
understood as uniformity, but a unity
respecting diversity. Therefore, all can
proclaim God’s Reign in lieu of their
gif tedness, but working collectively as one
(unity in diver sity).
THE CHURCH AS THE TEMPLE OF THE
HOLY SPIRIT
 Origins: An image born from the
idea in the New Testament
having its roots in the
Pentecost event:
 Acts 2: 1 -1 3 – the outpouring
of the Spirit (Luke - Acts
Tradition of the Pentecost) as
empowering the community
of disciples who were until
that time, still hiding in
retreat as they were making
sense of the death of Jesus.
It liberated them from their
faith and doubt as they
continued the work of the
Lord Jesus.
 CCC 797: “ What the soul is to
the human body, the Holy
Spirit is to the Body of Christ,
which is the Church."
THE CHURCH AS THE TEMPLE OF THE
HOLY SPIRIT
 T h e H o ly S p i rit a s t h e D o m in u m e t V i v i f i can te m
( t h e L o rd a n d G i ve r o f L i fe – N i c e n e C r e e d) :
1 . 1 C o r. 3 : 16 - 17 – “ D o yo u n o t k n ow t h a t yo u
a re t h e te m ple o f G o d, a n d t h a t t h e S p i rit
o f G o d d w e lls i n yo u? I f a nyo ne d e s t roy s
G o d ’ s te m ple, G o d w i ll d e s t roy t h a t p e r s o n ;
fo r t h e te m ple o f G o d , w h ic h yo u a r e , i s
h o ly. ” – s p e a king c o llec t ively o f t h e
C h u rc h’ s h o lines s i s a c o lle ct ive c o m ing
f ro m e a c h m e mber i n w h o s e b o d y t h e S pirit
d w e lls .
2 . J o h n Z iz o ulas – “ C h ris t i n s t it u tes t h e
C h u rc h, a n d t h e H o ly S p i rit c o n s t it ute s i t . ”
– a s C h ris t l a id t h e fo un da t io ns o f t h e
C h u rc h, t h e H o ly S p i rit i s p r e s en t i n t h e
C h u rc h a s i t e m powe r s e a c h o n e a n d
d i re c t s t h e m i n i t s m is s io n a n d a c t ivit y.
3 . G e n nadio s L i m o uris – A s ide f ro m t h e
e a rlier i d e as b ro ug ht a b o ut by t h e
u n de r s t a nding o f t h e C h u rc h a s t h e B o dy o f
C h ris t , h e a l s o ex pres s es t h a t t h is u n it y
a l low s to e n te r i n to a g r e ate r i n t imac y
w h ic h w e c a n not ex p res s i n w o r d s , b u t
a l low s u s to u n de r s t an d t h ro ug h t h e H o ly
S p i rit .
 C F C 1 3 8 9 o f fe r s a p r a c t ic al a n a lo gy – “ T h e F i lip in o
va lue o f c l o s e f a m ily u n it y a n d t i e s s h o u ld h e lp THE
C a t h o lic F i lip ino s to a p p r e c ia te t h e C h u rc h a s t h e CHURCH AS
B o d y o f C h r is t . “ B o d y o f C h r ist ” a c t u ally s t r e s s e s
f i r s t , t h e l iv ing u n it y o f a l l t h e f a it hf u l a m o ng THE TEMPLE
t h e ms e lve s t h r o u gh t h e ir u n i o n w i t h C h r is t . S e c o nd , OF THE
u n d e r C h r is t t h e H e a d , t h e o r g a nic r e lat io n sh ip s HOLY
b e t we e n t h e m e mb e r s t h r o u gh t h e g r a ce a n d SPIRIT
c h a r isms o f t h e S p i r it . T h ir d , t h e C h u rc h a s S p o u s e o f
C h r is t . A l l t h r e e a s p e c t s a r e a c t u a liz e d t h r o u gh
B a p t ism a n d t h e E u c har is t . “ T h e b o d y i s o n e a n d h a s
m a ny m e mb e r s , b u t a l l t h e m e mb e r s , m a ny t h o u gh
t h ey a r e , a r e o n e b o d y ; a n d s o i t i s w i t h C h r is t . I t w a s
i n o n e S p i r it t h a t a l l o f u s . . . w e r e b a p t ize d i n to o n e
b o d y ” ( 1 C o r 1 2 : 1 2 -1 3 ) . M o r e ove r, “ by r e a lly s h a r ing
i n t h e b o d y o f t h e L o r d i n t h e b r e a k ing o f t h e
e u c haris t ic b r e a d , w e a r e t a ke n u p i n to c o m mu nio n
w i t h h im a n d w i t h o n e a n o t he r ” .
 A s t h e C h u rc h i s i m b u e d by t h e H o ly S p i r it m a k ing
H im d w e ll i n u s , i t f o r b id s u s f r o m w i t h d r awal f r o m
t h e w o r ld . T h e c a ll i s to g o o u t a s i t i s s e n t i n to t h e
w o r ld to p r o c laim a n d w i t n e s s G o d ’ s Re ign. I t i s n o t
a n e m p owe r me nt f o r t h e i n d iv id u al, b u t f o r t h e
c o m munit y c a lled to m is s io n.
 “ T h e w o r k o f t h e S p i r it i s to m a ke u s a wa r e o f o u r
s o lid a r it y w i t h t h e w o r ld . ” [ E d war d S c h we iz e r]
THE CHURCH AS MYSTERY-SACRAMENT-
COMMUNION
 Origins: These are ancient ideas
c o m i n g f r o m b o t h t h e A p o s to lic a n d
t h e C h u rc h Fa t h e r s . I t t e l ls o f t h e
o r i g in o f t h e C h u rc h , h e r b e i n g t h e
v i s ib l e s i g n o f G o d ’s l o ve i n t h e w o r ld
f r o m t h e n u n t i l n o w.
 M y s te r i o n ( μ υ σ τή ρ ι ο ν ) – s o m et h i n g
t h a t i s h i d d e n ; i n t h e c o n tex t o f t h e
C h u rc h , s h e i s t h e r e a l it y a n d t h e
s i g n “ i m b ue d w i t h t h e h i d d e n
p r e s e nc e o f G o d ”
 S a c r a m en t um – a “ s a c r e d o a t h ”
d o n e b y t h e Ro m a n s o l d ie r s
t owa r d s t h e E m p e ro r ; t h e C h u rc h
Fa t h e r s ( p a r t ic ul a r ly Te r t ul l ia n )
b e g a n to u s e t h i s L a t i n w o r d a s a
t r a n s la t i o n o f t h e G r e e k m y s te r i o n
i n r e l a t i o n t o h o w G o d r ev e a l s
h i m s e lf i n t h e l i f e o f t h e f a i t h f ul
t h r o ug h t h e r i te s o f C h r is t i a n
initiation.
 C o m m un i o – t h e L a t i n t r a n s l a t io n
o f ko i n o n i a [ κ ο ιν ω νί α ] d e n ot i n g t h e
e x p r e s s e d o n e n e s s o f t h e C h r i s t ia n
i n t h e i r p r ac t i c e o f t h e l o ve o f G o d
( v e r t ic a l d i m e n s i o n ) a n d l o v e o f
neighbor (horizontal dimension)
THE CHURCH AS MYSTERY

 G i v e n t h i s e m p h a s is , w e s e e 3 d i f fe r e n t i m a g e s t h a t a r e i n te r r e la te d i n t h e i d e a o f
t h e C h u rc h a s t h e v i s i b le s i g n o f t h e i n v i s i b l e G o d i n t h i s w o r ld :
 M y s te r y – t h e r e a l i t y t h a t G o d w h o i s n o t s e e n h a s c h o s e n a n a g e n t t o b e t h e s i g n
o f Tr i un e G o d ’ s e f f ec t i ve s i g n o f s a l v a t i o n ( C C C 7 97 ) . T h i s i s e x p l a in e d f u r t h e r i n
CFC 1364:
1 . B y h e r o r i g in – t h e C h u rc h p r o c e e d e d f r o m t h e s a v i n g p l a n o f t h e Fa t h er, t h e
r e d e m pt iv e m i s s io n o f t h e S o n , a n d t h e s a n c t if y in g w o rk o f t h e S p i r i t ;
2 . B y h e r s t r uc t ur e – t h e c o m m un io n o f t h e Tr i un e G o d i s t o b e s e e n i n t h e
C h u rc h a s a c o m m un it y, a c o m m un i o n o f b e l iev e r s d r aw n t o g et h e r b y C h r is t b y
t h e p o we r o f t h e H o l y S p i r it ;
3 . B y h e r m i s s io n – o r i g in a t i n g f r o m t h e S o n to p r o c l a im t h e g r a c e a n d l o v e o f
t h e Fa t h e r f o r a l l , a n d i s s h a r e d b y t h e C h u rc h a s i t i s e m p owe r e d b y t h e H o l y
S p i r it t o p r o c la i m G o d ’s Wo r d ; a n d
4 . B y h e r d e s t iny – t h e f u l l r e a l i z a t i o n o f t h e G o d ’ s R e i g n i n t h i s w o r ld .
THE CHURCH AS SACRAMENT

 S a c r a m en t – Va t i c a n I I e x p o un d ed t h e
i d e a o f t h i s i m a g e i n to t h e f o l low i n g :
1 . J e s u s i s t h e P r i m o r di a l S a c r a m e n t ,
t h e a u t h e n t ic s i g n o f t h e Fa t h e r
( C o l . 1 : 1 5 ) . I n h i s h u m a n it y, w e
d i s c ov e r t h e t r ue n a t ur e o f t h e
d i v i n e G o d w h o i s a Fa t h e r ( A b b a ) ,
l o v in g a n d m e rc i f ul .
2 . A f te r C h r is t w e n t b a c k t o t h e
Fa t h er, t h e C h u rc h w a s e m p ow er ed
b y t h e S p i r i t to c o n t in ue t h e w o rk
of the Son. Hence, we become the
B a s ic S a c r a m e n t o f t h e Tr i un e G o d
a s w e s t r iv e t o b e t h e a u t h e n t i c
s i g n o f G o d to wa r d s t h e f u l fi ll m e n t
of God’s Reign.
3 . Fr o m t h e m a n d a te o f h e r m i s s i o n
f l o w s G o d ’ s c o n t i n ue d w o r k o f
s a l va t i o n a n d s a n c t i fic a t i o n o f t h e
w o r l d . I n t h i s , w e s e e t h e p u rpo s e
o f t h e S ev e n S a c r a m e n t s ( B a p t i s m ,
C o n fi r m a t io n , E uc h a r i s t [ I n i t i a t i o n ];
R e c o nc i l ia t i o n a n d A n o in t i n g o f t h e
S i c k a n d t h e D y i n g [ H e a l in g a n d
Fo r g i v e n e s s ] ; a n d M a r r i a g e a n d
H o l y O r d e r s [ S er v ic e a n d M i s s io n ] ) .
THE CHURCH AS SACRAMENT
 Sacrament – Vatican II expounded the idea of this
image into the following:
4. In all of what is mentioned, the Church
becomes a sign in the world in the following
aspects (CFC 1368-69):
a. It unites inseparable the visible from the
invisible, meaning while the Church is a
human community, it source and destiny
is divine: the invisible God who calls to
Himself
b. It relates the Church to other Christian
communities in that Christ is the sign of
salvation and how this extends beyond
the institutional Church. While we believe
that this is so, we so more the meaning of
our purpose towards mission: we proclaim
Christ by being light to the world and salt
to the earth, and hopefully draw all
peoples in full communion with the Triune
God.
c. It unites the Church together as one
community in the sacraments particularly
the Eucharist. Just as the Eucharist
sacramentally makes present Christ to
the worshipping community, so we also
that the Church is the sign of the Risen
Christ in His Spirit.
5. Challenge: “The first means of evangelization
is the witness of an authentically Christian
life.“ Pope Paul VI, Evangelii Nuntiandi, 1975
THE CHURCH AS COMMUNION

 Communion – from the


community the community of the
Triune God, we are called to
communion reflecting the loving
communion of the Triune God.
 The product of the union
between God and humanity
and should be seen in the life
of faith in the Churc h
1. Rather than monarc hical,
the governance of the
Churc h is collegial (the
Pope with the bishops)
2. From a central base, we
now strive for a
communion of local
Churc hes (From the
univer sal to the regional
then to the local and the
base Churc hes)
THE CHURCH AS COMMUNION

The vertical and


horizontal dimension (love
of God and love and
neighbor) – ethical
principle of the
missionary activity of the
Church
As a visible sign of
communion, the Church is
One in the communion of
the faithful in the
following:
1. In the teaching of the
Apostles;
2. In the sacraments; and
3. In the collegiality of
the hierarchy.
THE CHURCH AS SERVANT

 Origins: Presented by
Gaudium et Spes, it sets
forth the underlying culture
and attitude the Church has
to adopt in doing its
missionary work in different
contexts, cultures and
traditions.
This gives meaning and
link to dif ferent images
presented by Lumen
Gentium as it defines the
Church in her relationship
with the modern world.
Locus of mission and
activity: The world as this
is also the locus where
God is at work.
THE CHURCH AS SERVANT

It cannot impose its


vision, but must share it
in the following ways (GS
4):
1. Enter into dialogue
with the world
2. Read “the signs of the
times”
3. Show its willingness to
serve the world, which
is also encompassed
by God’s grace, and is
also in search of the
values of the Kingdom,
such as peace,
community and
solidarity among
others.
THE CHURCH AS SERVANT

 The Church is not just a


teacher, but also a learner in
the world as she is helped by
it in preparing to proclaim the
Gospel to it. Therefore, the
right attitude between her and
the world is one of “mutual
exchange and assistance” (GS
40). These can be ac hieved in
the following ways:
1. The Church should be a
ser vant not only to the
faithful, but to all peoples.
2. The Church should be a
community of dialogue as
she opens her self to the
world seeking constant
dialogue in ”mutual
exchange and assistance”.
THE CHURCH AS SERVANT

 The Churc h is not just a teac her,


but also a learner in the world as
she is helped by it in preparing to
proclaim the Gospel to it.
Therefore, the right attitude
between her and the world is one
of “mutual exc hange and
assistance” (GS 40). These can
be ac hieved in the following ways:
3. The Churc h should learn to
adjust and adapt constantly to
the rapid c hanges of the world
yet seeking the authentic
practice and the principle of
the Gospel values as it re -
appropriates it s message in
the light of the c hanges.
4. The Churc h should be future -
oriented, and must realiz e
that she is not the center of
histor y. Rather, she is on a
pilgrimage with other people
of goodwill towards the
fullness of God’s Reign.
PCP II AND THE BEC’S:
THE RESPONSE OF THE
CHURCH IN THE Part 2

PHILIPPINES TOWARDS
RENEWAL
PCP II: THE SECOND PLENARY COUNCIL
OF THE PHILIPPINES
 Origins: In an ef for t to revitaliz e the
local Churc h in the Philippines, and
seeking to address its local
Churc hes in the light of many
historical context since Vatican II
(30 year s hence – 1992) and the
experience of both M ar tial Law
whic h led to the People Power
Revolution, and the gains of the
People Power, the bishops together
with the other sector s within the
Churc h, held a Plenar y Council, the
second of its kind (the fir st one
being in 1953 – PCP I) to determine
the direction of the Churc h in the
Philippines.
 Plenar y Council - A legislative and
judicial assembly of bishops and
c hurc h leader s of the same
episcopal conference to deliberate
on matter s of faith and discipline
PCP II: WHAT MOTIVATED IT?

 There were many changes that


have taken place in the
Church, as a result of the
Second Vatican Council,
together with the promulgation
of the New Code of Canon Law
 Changes in the Church in the
Philippines and in our
Philippine Society in general
since our first Plenary Council
(about 40 years).
PCP II: WHAT MOTIVATED IT?

Context and vision:


Situate the Church in the
living reality of the
Philippines of 1991, with
all its complexity, its
indifference, even its
hostility even to prove
relevance of the Church,
especially of a Church
that has entered the
path of renewal.
COMMUNION IN VATICAN II

The dominant
ecclesiology of
Vatican II
Linked with the
Church as
People of God
PCP II: WHAT MOTIVATED IT?
 The growth of the Philippine
Church (1953-1990):
1. Population increased from
27 to 60 millions
2. Number of Bishops from 21
to 119
3. Dioceses from 27 to 77
4. Parishes from 1301 to
2192
5. Religious Priests from 1204
to 1397
6. Religious Women from 28
congregations to 200
7. Diocesan Priests from 1280
to 3407
PCP II: THE PREPARATIONS

 Ante-PCP II (Before):
 Preparations began in 1988 in
the 56 th Plenar y Assembly of
the CBCP with the late Arch.
Leonardo Legazpi, OP as its
President at that time. The
sessions star ted in 1991 from
Januar y 20 and ended on
Februar y 17.
 Par ticipants were the
following:
 94 Bishops
 69 Vicars General
 180 Vicars Forane
 24 Rectors and Catholic
School Presidents
 21 Major Superiors
 156 Lay Leaders
PCP II: THE PREPARATIONS
 Ante-PCP II (Before):
Deliberated on three questions:
1. In our situation of lights and
shadows, how do we live as
Christians, as Filipino
Catholics?
2. What kind of a Church must
we be to meet that
challenges of our society as
we enter the third
millennium?
3. How can the Church be a
more ef fective and credible
evangelizer, given the
present pastoral situation of
the Philippines?
PCP II: COMPOSITION OF ACTS AND
DECREES

Part I: Our World – The Philippines: Light and Shadows

Part II: Envisioning a Church Renewed

Part III: A Renewed Integral Evangelization

Part IV: The Community of Disciples: Workers of Renewal

Part V: Agenda towards Renewal(Resolutions)


PCP II: THE FRUITS

 D u r ing P C P I I , t h e c o u n c il s a w t h e
fo llo w ing a s t h e d i re c t io n o f t h e
C h u rc h:
 T h e v is io n o f P C P I I : O u r v is io n
o f t h e C h u rc h a s c o mmun io n,
p a r t ic ipa t io n a n d m i s sio n, a b o u t
t h e C h u rc h a s p r ie s t ly, p ro ph et ic
a n d k in g ly p e o ple, a n d a C h u rc h
o f t h e p o o r, t h a t i s a r e n ewed
C h u rc h, i s to day fi n ding
ex pre s sio n i n o n e e c c les ial
m ovement , t h a t i s t h e m ovement
to fo s ter B a s ic E c c le sial
C o m mun it ies . T h ey a r e s m a ll
c o m munit ies o f C h r is t ia ns ,
u s ua lly o f f a m ilies, w h o g a t h er
a ro und t h e Wo r d o f G o d a n d t h e
E u c haris t . T h e s e c o m mun it ies
a re u n ite d to t h e ir p a s to r s b u t
a re m in iste red to r e g ula rly by lay
l e a der s . T h e m e mber s k n ow
e a c h o t h e r by n a me a n d s h a re
n o t o n ly t h e Wo r d o f G o d a n d t h e
E u c haris t b u t a l s o t h e ir c o n c erns
b o t h m a terial a n d s p i rit ual. T h ey
h ave a s t ro n g s e n s e o f
b e lo ngingn es s a n d o f
r e s po n sibilit y fo r o n e a n ot h er.
( P CP 1 37 -3 8)
PCP II: THE FRUITS
 I n s p i r i n g i d e a : T h e B a s ic E c c l e s i a l
C o m m un i t i e s ( B E C ’ s ) – “ U s ua l ly
e m e r g i n g a t t h e g r a s sr o ot s a m o n g p o o r
f a r m e r s a n d w o rke r s , B a s i c E c c le s ia l
C o m m un i t i e s c o n s c io us l y s t r iv e t o
i n te g r a te t h e i r f a i t h a n d t h e i r d a i l y l i f e .
T h ey a r e g u i d e d a n d e n c o ur a g e d b y
r e g ul a r c a te c h e s i s . P o ve r t y a n d t h e ir
f a i t h u r g e t h e i r m e m b e r s t o wa r d s
s o l i d a r i t y w i t h o n e a n o t h e r, a c t io n f o r
j u s t i c e, a n d to wa r ds a v i b r a n t
c e l e b r a t i o n o f l i f e i n t h e l i t ur g y.” ( P C P
139)
 G o a l : “ B a s ic E c c l e s i a l C o m m un i t i e s
u n d e r v a r i o us n a m e s a n d f o r m s – B C C s ,
s m a l l C h r i s t ia n c o m m un i t ie s , c o v e n a n t
c o m m un it i e s – m u s t b e v i g o ro us ly
p r o m ote d f o r t h e f u l l l i v i n g o f t h e
C h r i s t ia n v o c a t io n i n b o t h u r b a n a n d
r u r a l a r e a s . ” ( P C P I I a t r t ic l e 1 0 9 )
 A n e x a m p l e o f a C h u rc h t h a t c o m e s f r o m
t h e g r a s s ro o t s w h e r e t h e l a i t y a r e
e m p ow er ed , a n d w h e r e a l i s te n i ng C h u rc h
b e c o m e s t h e m o d e l.
ECCLESIOLOGY OF PCP II

The Church as Community of


Disciples
Living in Communion

Participating in the Mission of


Christ
as Priestly, Prophetic and
Kingly People
And as Church of the Poor.

This finds expression in BECs


PCP II: IN SUMMARY

A new way of being


Church through BEC's

The vision of the Church


according to PCP II
SYNTHESIS AND FUTURE
IN THE “NOW” CHURCH:
THE NINE YEAR-ERA OF Part 3

THE NEW
EVANGELIZATION
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE
 N a t io n a l P a s to r a l C o n s ult a t i o n s f o r
C h u rc h R e n ewa l ( N P C C R - 2 0 0 2 ) – l e d b y
t h e n o w O r l a n d o C a r di n a l Q u ev e do i n
1 9 91 , i t e v a l ua te d t h e a c c o m p l is h m e n t s ,
g a i n s a n d f u r t h e r w o rk o f P C P I I a s
i l l us t r a te d i n N i n e ( 9 ) P a s to r a l P r io r i t i e s :
1 . I n te g r a l Fa i t h Fo r m a t io n . A t t h e
h e a r t o f p a s to r a l r e n ewa l i s f a i t h
f o r m a t i o n . T h e r e m u s t b e a n i n te g r a l
f a i t h t o f u lf il l o u r v o c a t io n a n d
mission. It has to be a faith that
d o e s j u s t i c e a n d l i b e r a te s . I t h a s t o
be a discerning faith that sees the
a c t io n o f G o d i n o u r l i v es a n d i n o u r
c o m m un it i e s .
2 . E m p ow e r m e n t o f t h e L a i t y t owa r d
S o c ia l Tr a n s fo r m a t io n . T h e e x e rc i s e
o f t h e G o d - g i ve n g i f t s a n d c h a r i s m s
o f l ay p e o p l e m u s t b e p r o m ote d a n d
s u p p o r te d . L ay p e o ple m u s t t a ke t h e
l e a d i n s o c ia l t r a n s fo r m a t i o n . I n
p a r t i c ula r, C o n s ul t a t io n s w i t h
w o m e n o n t h e ir e x p e r i e n c e s i n
d i f fe r e n t l i f e s i t ua t io n s a n d
e x p l o r a t io n s f o r n e w p o s s ib l e r o l e s
o f w o m e n i n C h u rc h a n d s o c iet y a r e
to be done.
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE

3. Active Presence and Par ticipation of the Poor in the Church. If we are to become a
C h u r c h o f t h e p o o r, w e m u s t b e e v a n g e l i c a l l y p o o r. We m u s t l e a r n f r o m t h e p o o r a n d
seek to liberate ourselves from values, behavior and lifestyles that discriminate against
t h e p o o r. A s p o o r a m o n g t h e p o o r, s t r u g g l i n g w i t h t h e m t o w a r d i n t e g r a l l i b e r a t i o n , w e
shall live, celebrate and share our common faith in Jesus, crucified and risen.
4. The family as focal point of evangelization. Because the family is the basic cell of the
C h u r c h a n d s o c i e t y, t h e G o s p e l h a s f i r s t t o b e s h a r e d i n t h e f a m i l y. M a ny c u l t u r a l
d i s t o r t i o n s o r i g i n a t e i n t h e f a m i l y. I n t e g r a l f a i t h f o r m a t i o n m u s t , t h e r e f o r e , t a k e p l a c e i n
the family for all members. Through a more intensive evangelization focused on the
f a m i l y, t h e f a m i l y h a s t o b e c o m e a k e y a g e n t o f p r o c l a i m i n g t h e G o s p e l .
5. Building and Strengthening of Par ticipator y Communities that make up the Parish as a
Community of Communities. There must be suppor t on the growth and strengthening of
Basic Ecclesial Communities and other forms of faith communities as a vehicles of
renewal. The Phlippine Church must strive to integrate them in parish life and activities
and develop structures of coordination and par ticipator y decision -making.
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE
6 . I n te g r a l R e n ewa l o f t h e C l e r g y. To
address the lack of witnessing by
s o m e o f t h e c l e r g y, t h e C h u rc h m u s t
e n s u r e d e e p e r d i a lo g ue o f l i f e
b et we e n t h e c l e r g y a n d t h e p o o r s o
t h a t l i f e s t y l e s m ay c o n fo r m to t h a t o f
t h e p o o r C h r is t . Fo r g e n ui n e s e r va n t -
l e a d e r s h ip , t h e C h u rc h m u s t p r ov i d e
e f fe c t i ve c l e r g y f o r m a t io n i n h u m a n
d ev e l o p m e n t , s p i r it ua l i t y, s c r ip t ur e ,
t h e o l o gy, p a s to r a l c a r e a n d m i s s io n .
7 . J o u r n ey in g w i t h t h e Yo ut h . T h e y o u t h
a r e t h e m o s t n u m e ro us i n o u r
p o p ul a t io n . T h ey a r e s o m e o f t h e
m o s t a c t iv e w o r ke r s o f r e n ewa l i n
t h e C h u rc h a n d i n s o c iet y. B u t t h ey
a r e a l s o m o s t v u l n e r a b le t o t h e
n e g a t i ve d ev e lo p m e n t s i n o u r r i s in g
t e c h n o lo g ic a l s o c i et y. T h e C h u rc h
a f f ir m s t h e i r g i f t s a n d i m m e n s e
c a p ac i t y t o p u r s ue t h e C h r i s t ia n i d e a l
i n t h e i r l i v e s a n d i n s o c i et y. D i a l o gue
m u s t c o m m e nc e w i t h t h e m a s t h e
C h u rc h e n te r s t h e ir w o r l d , a n d
j o u r n ey w i t h t h e m t o wa r d t h e
m a t ur it y o f C h r i s t t o w h i c h w e a l l
a s p ir e .
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE

8. Ecumenism and Inter -religious Dialogue. To ac hieve the unity that Christ
willed, the Churc h must strive to eradicate prejudices, grow in deeper
under standing and appreciation of other faiths, and religious traditions,
especially Islam. As a way of healing, reconciliation and national unity,
the Churc h should encourage dialogue among all sector s of society.
9. Animation and Formation for M ission “ad Gentes ”. The local Churc hes
must respond to the Holy Father’s c hallenge that F ilipinos become “the
foremost missionaries for all of Asia”. Therefore, we shall ensure that
mission animation and formation will be integral to religious formation in
the family, sc hools, and other institutes of formation.
500 YEARS OF
CHRISTIANIT Y IN
THE
PHILIPPINES:
T H E N I N E -Y E A R
ERA OF
E VA N G E L I Z AT I O N
This is now the
thrust of the
N i n e -Ye a r E r a o f
the New
Evangelization
spurred by the
Evangelii
Gaudium and
coinciding with
t h e 5 0 0 th ye a r
commemoration
of
evangelization
in the
Philippines.
SYNTHESIS: QUO VADIS EKKLESIA/ SAAN KA PATUNGO
SIMABAHAN/SAMBYANAN? (TOWARDS THE FUTURE)

 For now, the future is uncer tain, but the c hallenges are there for us as
Ecclesia ad intra (the Churc h from within) and Ecclesia ad extra (The
Churc h in the world). There are so many issues coming from all sides.
How do we direct our mission and activity to the world today?
 Fr. Ric hard M cBrien: “No one can hold bac k the future -- or the
irrepressible work of the Holy Spirit. For it is the Holy Spirit, not the
hierarc hy, not even the pope, who governs the c hurc h and leads it
through all of human histor y to its final destiny in the Kingdom of God.”
SYNTHESIS: QUO VADIS EKKLESIA/SAAN KA PATUNGO
SIMABAHAN/SAMBYANAN? (TOWARDS THE FUTURE)

 P o p e Fr a n c i s : “ T h e C h u r c h i s t h e h o l y p e o p l e o f G o d m a k i n g i t s w ay t o e n c o u n t e r J e s u s
Christ. Only from this perspective can a satisfactor y account be given of the Church's life
a n d a c t i v i t y. ”
 T h e r e i s n o o t h e r w ay i n w h i c h w e c a n u n d e r s t a n d o u r n a t u r e a n d i d e n t i t y. We m u s t n o t
f o r g e t o u r r o o t s ( J e s u s ) , o u r s o u r c e ( t h e Tr i u n e G o d ) a n d o u r t r a d i t i o n ( J C T ) . B u t , i n t h e
practice of our faith, we must seek to dialogue with other cultures, contexts, faith -
traditions and ideas holding the Gospel values and message as our primar y principle.
 W h i l e w e m ay g o f o r a n o p e n C h u r c h , w e m u s t a l s o l e a r n t o d i a l o g u e w i t h l e a d e r s
whether within the Church (the magisterium) or from without (other leaders), and
uphold the values and principles in consonance with the Gospel while looking for a
common humanity in them. And even if we shun their resistance to live the Gospel, we
must become witnesses to the Gospel
 “Modern men and women listen more willingly to witnesses than to teachers, and if
they do listen to teachers, it is because they are witnesses...It is therefore by its
conduct and by its life that the Church will evangelize the world, in other words, by
its living witness of fidelity to the Lord Jesus –the witness of pover ty and
detachment, of freedom in the face of the powers of this world, in short, the
w i t n e s s o f s a n c t i t y. ” ( E N 41 )

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