A conversation overheard recently in the locker room of our local gym led me to consider the concept of community more deeply: what living as community implies, how our relationship with God shapes our lives, and how all of these are reflected in the way we structure our community.
Two women were visiting as they changed back into street clothes to leave the gym. One was Jewish and the other was from a small, evangelical Christian community. They seemed to be continuing a conversation they had begun on the exercise machines earlier that afternoon. We’ll call the Jewish woman Miriam and the Christian one Carol. Carol was describing her small church community. She noted that there had been some stress recently as the community dealt with a difference of opinion over what to believe and how to respond to a controversial issue. She expressed her opinion that it shouldn’t really be a serious problem for her church community because the important thing was that each person believe in Jesus and accept Him as Savior. The relationship is between the individual and Jesus.
Miriam did not agree with Carol that a personal relationship with God is all that is needed. She explained that she is Jewish and for Jews the fundamental relationship is between the community as a group and their God. Simply having a personal relationship with God does not suffice. Worship and relationship with God occur in a community and together have concrete implications and results for the community. They are not separate realities.
As an anthropologist, I found the conversation fascinating. I’d have loved to hear more, but they continued on their way and I was left to ponder community and our relationship with God.
A Faith Based in Community
Not too long ago, Carol’s beliefs might not have been all that unusual to hear expressed within Catholic circles as well. While Catholics have not traditionally believed that simply accepting Jesus as personal Lord and Savior will guarantee admission to Heaven, we have at times forgotten how deeply our responsibilities to the community of all human beings is tied to our salvation. We often forget that our faith began in Jewish faith and tradition. We come before God as a community of people, responsible to and for each other.
More recently, with a return to a greater focus on God as Trinity, the idea of each individual standing alone does not explain who we are quite as well. God is one, yet God is Trinity. Self-knowledge, the Word that expresses and embodies that self-knowledge, and the total loving acceptance of the reality as known and expressed, all swirl around in the reality of one God, a God dancing in beautiful harmony.
We live in the midst of the Divine Community as members of Christ’s Body. We meet Christ in and through each other. We share together in the Body and Blood of Christ. And we are responsible to care for each other, including the least loveable among us, because Jesus is there … “Whatsoever you do …”
Living in Community
How, then, do we live in community? What organizational models would be best for us as a community? How can our communal life best support our own journey of faith and growth in holiness? How does community bring us closer to God?
Cardinal Avery Dulles, SJ, in Models of the Church, suggests that our community, the Church, can be better understood in term of six different models. The one that comes to the fore at any given moment will differ, based on the needs of the community in that moment. Each has strengths and each has weaknesses. Together they offer a picture of a vibrant community. Cardinal Dulles’ models reflect the images of church presented in the Documents of the Second Vatican Council, particularly Gaudium et Spes (Joy and Hope) The Pastoral Constitution on the Church in the Modern World and Lumen Gentium (Light of Nations) The Dogmatic Constitution on the Church. The First Vatican Council (1869-1870) emphasized the self-contained nature of the Church as an institution sufficient unto itself – a “perfect society”. Vatican II (1962-1965) focused on the Church in its relationship to the modern world including non-Catholics, and non-Christians.
Church as Institution: In this model, the focus is on the administrative role of Church leaders. The Pope, bishops, priests, and deacons (collectively known as clerics) are responsible to teach what the community has come to believe and understand about God. They help the community to become more holy (sanctified), more in tune with divine life, through the administration of the sacraments. Finally, clerics are responsible to set the standards for faith and morals, to govern or rule the church community. In their role as rulers, clerics have many of the same kinds of responsibilities as the civil authorities who govern our towns and countries.
Church as Community (The Body of Christ): In this model, the Church is a community of believers who worship together and through their faith and worship become both a sign of the union of God with humans and an instrument through which the union occurs.
Church as Sacrament: A sacrament is the visible form of an invisible grace, a grace that brings about the reality towards which the form or symbols/actions point. As Catholics, we recognize and celebrate seven formal Sacraments as part of our lives as Church. However, the Church also teaches that the source and authority for our seven sacraments actually comes from Jesus as the Sacrament of God and the Church as the Sacrament of Christ. The community (the church) is to be a sign of God’s grace in the world as Jesus was. With the help of the grace of God, we are made holy in Christ.
Church as Herald: This model is focused on the Word of God. We are called to hear God’s word and keep it, putting our faith in Jesus as Lord and Savior and then sharing that faith with our world. This is much more like the model Carol (in our example above) would find familiar. The Word comes to us both to transform our lives and to be passed on to others as Good News.
Church as Servant: In this model, the church’s role is to serve those in need of help directly and work to change social and political institutions that promote injustice. The church is in the world and serves the human community, but its service is one with a spiritual foundation rather than a strictly secular one. We as community serve in imitation of the Lord who washed His disciples’ feet and called those at the lowest rungs of society His sisters and brothers.
Church as School of Discipleship: The final model was developed after the first edition of Dulles’ work was published. It recognizes that to be followers of Jesus requires the community and its members to continue to learn what it means to be a Christian and members of a Christian community. In this school of discipleship, we are informed, we are formed, and we are transformed; all as part of the process of learning and growing in faith.
For a summary of the characteristics of each model see Fr. Yeo’s presentation on SlideShare.
The Organization Supports the Life and Faith of the Community
Which of these models is correct? None of them! Each offers important insights and helps describe the experience of Christian life in community. Even within one individual parish community, some will experience that life more in terms of one of the models than in terms of the others. Is that bad? I don’t think so. God created a world of wonderfully different people, each with special gifts needed by our world. Those gifts and our experience of them may lead us to favor one or another of the models of Church. But if we are honest, we would be a much poorer and more limited community if we did not embrace the richness that multiple models offer. After all, God is infinitely creative and loving. No human model could ever hope to define conclusively the limits of what God’s communal life actually is. Yet we live within that divine community, continually loved into existence. So we move through our lives in this great community, with first one model and then another taking the lead. With the grace of God, we’ll all muddle through and reach our final goal: union with God.
For a more detailed summary of Cardinal Dulles’ models and other useful materials visit Young Adult CLC .
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Pope Francis celebrated Mass for the Third Worldwide Retreat for Priests on June 12, 2015, the Feast of the Sacred Heart. In his homily for the priests he spoke of God’s tenderness — a tenderness like that of a father or a mother teaching a child to walk. A tenderness that binds his people in freedom, attracting them “with bonds of love, with ties of love.” He explained that God then tells us and his people, “For you I am like one who lifts a child to my cheek and kisses her as I bend down to feed her. Considering this tenderness of God how would it be possible for him to abandon us to the enemy?” When we find ourselves in difficulty or insecurity, the Lord tells us, “If I do all of this for you, how can you even think that I would leave you on your own, that I would abandon you?”
