Christian Living Reviewer

The Church: One, Holy, Catholic, Apostolic

Why the Church is One?

 “CHURCH SHINES FORTH AS A PEOPLE MADE ONE WITH THE UNITY OF THE FATHER, THE SON, AND THE HOLY
SPIRIT.”

- (Lumen Gentium #4)

 This means that the source of the church:

 First – Trinity

 Second – Jesus Christ (founder or head)

 Jesus Christ, “the word made flesh, who restored the unity of all in one people and one body.” (Catechism of
the Catholic Church #813)

 Third – the church is one “because of her soul. (Holy Spirit)

Unity and oneness is a mark of the church because of its source, founder and soul.

Because “Amidst diversity of people and cultures, there is oneness because of the one faith proclaimed by each member
of the church.

Gifts, talents, and conditions

 Ordained ministers – maintain and protect and celebrate the sacraments with the people.
 Lay faithful – who support and constantly help in the propagation of the word of God.
 Religious/consecrated life – sustains and preserves the gifts and charisms endowed by the spirit.
 Basic ecclesial communities – propagating and evangelizing through catechism and constantly help the poor and
marginalized.

Disunity in the Church:

 Heresy – the obstinate denial or denial by baptized person of a truth which must be delivered by divine and
catholic faith.

 Apostasy – the total repudiation of Christian faith.

 Schism – the withdrawal of submission to the supreme pontiff or from communion with the members of the
church subject to him.

 Gnostic heresy – it denied the deity of Christ.

 Arianism – Christ being a son of god was not fully divine as god the father.
 Nestorianism – there is no real unity in the divine and human nature of Christ and Mary was the mother of the
human person of Christ, but she is not the mother of god.
 Monophysitism - asserted that Christ has only divine nature.

Inspired by the spirit of wisdom and love, the church fathers defended the church by clarifying and

As members of the one body of Christ, the church, we are called to help maintaining unity within the church.

We will be guided by the spirit to do our task – to love our brothers and sisters.

Using our talents and gifts, we will be able to use these and help the members of the church to be more faithful to its
source, founder, and soul who is the living God, the blessed trinity.

Collaboration among members of the family, community, and the church.

Constant prayer and celebration of the sacraments

Dialogue and respect for one another

Why the Church is Holy?

St. Paul teaches the early Christians to be holy by imitating God is holy.

In his letter to the Ephesians, “God gave himself out of love for us in order for us to have a model in living a life in
light and truth.

Sometimes we fail to do the things God wants us to do.

But St. Paul gave us advice and urged as to become witness of Christ by welcoming goodness and rejecting evil.

We can be holy by being pure with our thoughts, words, and actions; by being more sensible and responsible in our
lives; and by allowing the Holy Spirit to live in our Heart.

CCC 1397

Christ loved the Church as His bride and gave himself up for her, to make her holy. Uniting her to himself as his body,
he endowed her with the gift of the Holy Spirit. -(LG 39)

The Holy Spirit graces her with the fullness of the means of salvation and holiness. Such are the preaching of the
Gospel, the sacraments, the moral virtues, self-sacrificing service to neighbor, and charismatic gifts.(LG48)

The sanctity of the Church is manifested in the lives of canonized and uncanonized men and women, ordinary
faithful and religious, who through the ages have led holy lives.

In the sacraments, we obtain the graces we need in order to preach the Gospel, we find strength in serving its
members and we receive gifts which we use to be holy and pure in the sight of God.

Through the grace of God, many men and women have proved that can be holy by living a life inspired by Christ.

JESUS -PREMORDIAL SACRAMENT OF GOD THE FATHER

1. Sacrament of Baptism

2. Sacrament of the Eucharist

3. Sacrament of Confirmation

-Sacraments of Initiation

4. Sacrament of Reconcilliation

5. Sacrament of Anointing of the Sick

-Sacraments of Healing

6. Sacrament of Matrimony

7. Sacrament of Holy Orders

- bishops

- priests

- deacons

-Sacraments of Commitment

However, the Church is holy, we can still say that she is imperfect because of the existence of Sin.

Christ is the only one who knew nothing of sin.

He came to the world in order to save man from the death of sin.

Ways to become Holy:

 Acknowledge One’s Sinfulness

 Pray, Repent, and Be renewed

 Imitate Jesus

Why is the Church Catholic?

It means that the Church is called to spread the Word of God

Each member is tasked to be a missionary in order to speak of one’s faith in the living God, the Blessed Trinity.

It means that the Church is called to spread the Word of God

Each member is tasked to be a missionary in order to speak of one’s faith in the living God, the Blessed Trinity.

The word “Catholic” is derived from the Greek term “katholikos” which means universal or general.

The Church being catholic or universal lovingly understands and accepts everyone who comes to her and thus,
shares with men the communion of love between the Father and the Son in their Spirit.

In the past, the term catholic as external was used because in apologetics in order to distinguish the Church from the
other Christian sects and groups that arose during the Reformation.
Today, catholicity of the Church is expressed as the “Church’s interior capacity of exercising universal ministry of
Reconciliation.

The Church’s Catholicity is a task:

 Respect for Local Churches and culture.

 Being faithful to the Church
 Promoting harmony and peace within THE CHURCH

Church is Apostolic

All Baptized Christians:

o Each of us has a mission to do in the World.
o A special message to our family, school, community, and the Church.
o “To make Jesus known and loved.
o We are tasked to bring the love of Christ to everyone, and every person we meet in our daily life.
o Like the Apostles, our task is to continue the mission.

After the resurrection of Jesus, he appeared and ate with his apostles to instruct them about their mission in forming
his Church.

Jesus asked Peter thrice with the question, “Do you love me?

Peter answered Jesus, “Yes Lord, you know that I love you.”

Jesus is giving Peter the responsibility to be the shepherd of the Church.

What is the duty of a shepherd? (Feeding and Looking)

To take care of the Church.

Today, it is the pope who is the successor of peter. The pope received the same mission from God, to take care of his
church. This is one of the characteristics of the Church as apostolic. Let us further study the other basic ways how the
Church is apostolic.

THE THREE BASIC WAYS HOW THE CHURCH IS APOSTOLIC

(CCC 1407)

JESUS - is grounded the Church permanently “on the foundation of the Apostles.”

- The Church guards and transmits their teaching and witness. (Go therefore to make disciples…) Matthew 28:19-20

- The Church continues to be instructed, sanctified, and guided by the apostles through their successors. CCC 857-
860

Christ founded the Church on the apostles in order to proclaim the saving plan of the Father. Through the Holy Spirit
who is constantly present in the Church, she guards the teachings of the Apostles, which forms the rich deposit of
Faith.

Though the Holy Spirit, the Apostles continue to guide the members of the Church through the apostolic succession
of the bishops. Christ chose Peter to lead the other apostles in taking care of his flock.

CHURCH IS HIERARCHICAL COMMUNITY

Consists of its bishops, priests, and deacons

Local Churches (Dioceses) are divided into individual communities called parishes, each staffed by one or more
priests, deacons, or lay ministers.

This unity in faith and communion are grounded in the successor of the Apostles, especially Peter, the ROCK on
whom Christ build his Church.

Our Challenge:

To be part of the Church’s Apostolate

It means that we are called to work as faithful members and carry on the original mission entrusted by Christ to his
apostles.

Because the apostolic activity of the Church does not stop with the bishop, the priest, and the religious, but it is a
mission of the entire People of God.
 POPE FRANCIS REAL NAME –

Jorge Mario Bergoglio

Cardinal of the Philippines-

Cardinal Luis Antonio Gokim Tagle

Archbishop of davao-

Most. Rev. Romulo G. Valles, DD

EMERITUS Most Rev. Fernando R. Capalla, DD.

BISHOP OF DIGOS

Most Rev. Guillermo Afable, DD

Parish Priest – Most Sacred Heart of Jesus Parish -Calinan Davao City

Msgr. Maximo Sarno (Parish Priest)

Fr. Ramon C. Jamora (Asst. Parish Priest- HCCC School Chaplain)

Jesus: Founder of the Church

The Lord Jesus – inaugurated his Church by preaching the Good News, that is the coming of the Reign of God, promised
over the ages in the scriptures.

The Community of Believers

 The word “Church” – Is from the Latin word ecclesia and from Greek word ek-ko-lein.
 Church - is an assembly of people called by God to share His Divine goodness and love to all.
 Jerusalem – is the city where the first Christian faith-community was formed.
Jesus – did the necessary preparations for the foundation of the Church.
He preach the Good News, - called the Twelve Apostles, instituted the Holy Eucharist, and sent the Holy Spirit.

- Jesus’s Words – were lessons about:

Love
Equality
Forgiveness
Justice
And brotherhood

Jesus’ – at the last supper, taught His apostles a kind of worship that would nourish the spiritual life of the
Church.
Jesus’ – promised to his apostles that He would send his Holy Spirit to guide and sanctify them.
Jesus – would not be physically present but his spirit would be enough to cast their fears and worries away in
continuing the Christian mission.

Let us ANCHOR our Life to Jesus.

A –ttend Mass regularly.
N-ourish your spiritual life with Holy communion.
C- onsult Jesus through prayers.
H-ave time to read the lives of the saints.
O-bey Jesus commandments.
R-ead His words

The Birth of the Church

Pentecost – The Church was born on Pentecost Day, Jesus sent the Holy Spirit to the apostles.
HOW DID THE EARLY CHURCH ORGANIZE ITSELF FOR ITS MISSION?

First, there is no uniform order or structure to the Church of the New Testament. This varied from place to place. It is not
clear, for example, how the Twelve function even in the Jerusalem church, and why they seem to recede into the
background after Acts of the Apostles 6:2, or why the elders are mentioned with them at the Council of Jerusalem, or
what rank and position “the Seven” held (6:3–6). There is no doubt about Peter’s special position, but what of the
importance of James, the “brother of the Lord,” who assumes a position of pastoral leadership in Jerusalem alongside
Peter (12:17; 15:13–21; Galatians 1:19; 2:9) and after Peter leaves (Galatians 2:12; Acts of the Apostles 21:18)?

Second, however, there is some order and structure which shapes the life and mission of the Church. The Church is
never without it. (Raymond Brown is critical of those scholars who, “working more on suspicion than on evidence,” paint
a picture of a wholly egalitarian “Jesus movement” which only gradually became more “patriarchally authoritative in
developing churches” [The New Jerome Biblical Commentary, p. 1343].) In this sense, that order is constitutive of the
Church rather than merely functional. Thus, although Paul recognized the fundamental equality of all who have been
baptized to a newness of life in Christ (Galatians 3:28), he also called upon Christians to respect “those who labor among
you, and have charge of you in the Lord and admonish you…” (1 Thessalonians 5:12). Indeed, the early Church was a
community highly differentiated by reason of charisms and ministries (1 Corinthians 12:4–11). This is not to say that all
authority and missionary responsibility were given to the hierarchical few to be exercised for the sake of the many. On
the contrary, the whole congregation was involved in important decisions in this earliest of periods (Acts of the Apostles
15; 1 Corinthians 5). But there were also members who served in some leadership capacity. Local churches were guided
by presbyters, and others were appointed as overseers (the original meaning of the word for bishop, episcopos; see Acts
of the Apostles 20:28). And that is not only Lucan theology. A hierarchically structured community is also at the basis of
Paul’s listing of the various ministers and ministries in 1 Corinthians 12:28, and he derives these various offices from the
Lord himself (Ephesians 4:11). Mention of the Apostles first, and then prophets and teachers, cannot be by chance.
There is a sacred order of ministers and pastors who are responsible to their heavenly chief shepherd (1 Peter 5:2–4).

Third, there is no radical opposition between the charismatic and administrative ministries, as some Protestant scholars
had argued in the past. All of the gifts and charisms have the same source, the Holy Spirit (1 Corinthians 12:11). Some of
these gifts are clearly “charismatic”—e.g., the gift of tongues. Others are clearly “administrative” or “institutional”—e.g.,
teaching and presiding (Romans 12:7–8; Ephesians 4:11–12).

Fourth, neither is there any radical opposition between the order of the Jerusalem church and the order of the Pauline
communities. Despite his absence from Corinth, Paul decides the cases of the incestuous man (1 Corinthians 5:3– 5),
gives directives for the divine service (11:17, 33), admonishes and gives concrete prescriptions (7:17; 16:1; Titus 1:5), and
gives definite moral guidance (1 Thessalonians 4:11; 2 Thessalonians 3:4, 6, 10, 12). The church of Corinth must have
recognized his apostolic authority. Why else would they have submitted certain questions to him for decision (1
Corinthians 7:1, and following chapters)? Nor is the picture presented by the Pastoral Epistles (1 and 2 Timothy, and
Titus) improbable for the period of consolidation of the Pauline communities.

Fifth, whatever the office or ministry, it is always for the sake of service, never for domination. The model is Jesus, who
lays down his life for others (Mark 10:45). The one who humbles himself will be exalted, and vice versa (Luke 14:11;
Matthew 23:12). Paul consistently refers to his own office as that of a servant (1 Corinthians 4:1, 9–13; 2 Corinthians 4:5,
12, 15; 6:4–10; Philippians 2:17).

Sixth, the chief ministry in the Church is the Petrine ministry, i.e., a ministry for the universal Church. Indeed, even if one
were to conclude that Jesus did not say “You are Peter, and on this rock I will build my church…” in July of the year 29 at
Cæsarea Philippi, we still have to contend with the clear fact that this tradition, embedded in Matthew 16:18, was
maintained somewhere in the first century Church and represents a Christian evaluation of Peter’s position with which
every serious Christian must cope. Peter was one of the first called, and remained prominent thereafter among Jesus’
disciples. He is the most frequently mentioned disciple in all four Gospels. Even the distant Gentile converts of Paul in
Galatia know of Peter. He functioned as the spokesman of the Apostles and is always placed first on lists of Apostles
(Matthew 10:2). Indeed, he was probably the first to whom the Lord appeared after the resurrection (1 Corinthians 15:5;
Luke 24:34; Mark 16:7). This fact alone may explain the prominence of Peter in the early Church, not all of which is
explicable in the light of his role during the life of Jesus. That Peter served as the spokesman of the Apostles after the
resurrection is clear in the Acts of the Apostles, but it was never a unilateral or unaccountable sort of role. He is also
portrayed as consulting with the other Apostles and even being sent by them (Acts of the Apostles 8:14). He and John act
almost as a team (3:1–11; 4:1–23; 8:14). It was Peter who took the decisive step in ordering the baptism of the Gentile
Cornelius (Acts of the Apostles 10). And although Paul spoke of Peter’s ministry as being directed to the circumcised
(Galatians 2:7), Peter’s influence in Gentile areas is obvious (1 Corinthians 1:12; 1 Peter 1:1). Whatever the minimal facts
of Peter’s life and ministry, it is also clear that he became a symbol for Christian thought. He is portrayed as having played
many different roles in the life of the Church. Modern New Testament scholars speak of a trajectory of biblical images of
Peter. It begins with Peter as the great Christian fisherman (Luke 5; John 21), then as the shepherd, or pastor, of the flock
(John 21), then as the Christian martyr (John 13:36; 1 Peter 5:1), then as the receiver of special revelation (Mark 9:2–8,
and parallels; 2 Peter 1:16–18; Acts of the Apostles 5:1–11; 10:9–16; 12:7–9), then as the confessor of the true faith
(Matthew 16:16–17) and as its guardian against false teaching (2 Peter 1:20–21; 3:15–16). He is portrayed also as a weak
and sinful man, but a repentant sinner. He is reproached by Paul (Galatians 2:11–14), misunderstands Jesus (Mark 9:5–6;
John 13:6–11; 18:10–11), is rebuked by Jesus (Mark 8:33; Matthew 16:23) and denies Christ (Mark 14:66–72). But he is
rehabilitated. The risen Lord appears to him (John 21:15–17), and he becomes again a source of strength to the Church
(Luke 22:32). Other Apostles were also subjects of similar trajectories, but no trajectory outdistanced Peter’s, not even
the Twelve’s or Paul’s. This is even implied already in 2 Peter, where the image of Peter is evoked to correct those who
are appealing to Paul.

The Subapostolic (After 65) and Postapostolic (after 95/100) Periods

The six points in the preceding section represent a kind of homogenization of texts, leaving aside for the most part the
fact of development within the texts. This section is by way of a reminder that there was development, and that the
ecclesiology of the New Testament cannot be understood apart from it. By the year 65 the three best-known figures of
the early Church had died as martyrs: James, Peter, and Paul. Those who assumed positions of pastoral leadership
tended to speak in the name of the deceased Apostles (thus, the term subapostolic).

The ministerial thrust of this period is less missionary (fishing) and more pastoral (shepherding), given the demands of
actually caring for the communities founded between the 30s and the 60s. Another mark of transition was the shift from
Jewish to Gentile dominance, parallel to the shift in the majority of the Christian population. The destruction of
Jerusalem by the Romans in the year 70 had the side effect of supplanting Jerusalem as the center of the worldwide
Christian community. By the late first century, it is the church of Rome that speaks to the Christians of North Asia Minor
and Corinth (1 Peter 1:1; 1 Clement) and is preeminent in love (Ignatius of Antioch’s letter to the Romans, preface). Jews
decline as an object of conversion, and become, more ominously, an object of polemics (Revelation 2:9; 3:9). Jewish
Christians, in turn, were expelled from the synagogues, in large part because of their implicit affirmation of the divinity of
Christ (John 9:22, 34; 12:42) over against the historic Jewish confession of the oneness of God (Deuteronomy 6:4).

Christianity now began to appear more clearly as a new religion rather than as a movement, or sect, within Judaism. The
titular privileges of Israel were taken over by the Church (1 Peter 2:9–10), and the Eucharist replaced the Jewish
sacrifices. But an element of loyalty to the old tradition remained, as reflected in Matthew’s Gospel (5:18; 23:2–3) and in
James (2:24). After the year 65 church structures also became more regularized: presbyteroi (elders) were appointed in
every town, functioning there as episkopoi (bishops, overseers, supervisors). Deacons, too, were part of this structure,
but it is not clear how their functions differed from those of the presbyter/bishops. There seemed to have been women
deacons (1 Timothy 3:11) and an official class of widows (1 Timothy 5:3–16). Almost at the same time, however, the
Didache (15:1–2) was urging Christians to appoint bishops and deacons to take the place of the older charismatic
structure of apostles, prophets, and teachers (1 Corinthians 12:28). Itinerant prophets and apostles had become a source
of trouble and needed regulating. Eventually a monoepiscopal structure emerged in which each local church was
governed by a bishop, and by the end of the second century a tripartite ministerial structure became the norm: bishop,
presbyter, deacon. Another change in the subapostolic and postapostolic period (the latter referring to the period after
95/100) involved a shift from viewing the Church primarily in local terms (the church of a particular city or town, or even
a “house church”) to that of an idealized universal reality, as the body of Christ and his “fullness” (Ephesians 1:22–23;
2:19–20; 3:9–10; 4:15–16; 5:23–27; Colossians 1:12–13, 18, 24). Finally, the role of the Spirit in the life of the Church is
emphasized in the Acts of the Apostles (1:4–5; 2:38; 8:15–17; 9:17; 15:8; 19:5–6), wherein every step the Church takes,
from Jerusalem to the end of history, is under the Spirit’s guidance. But openness to the Spirit was not without its
difficulties and risks, as the bitter disputes that erupted among the Johannine communities would painfully reveal (1
John 1:3; 2:19; 4:1, 6).