Eccleisological Notes -- NAAE 2008

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Drs Michael Kinnamon and Peter Bouteneff, two of the presenters at the St Louis 2008, have shared some of the core ideas of their presentations. The presentations are slated for publication in the Journal of Ecumenical Studies in the 2009 volume. NAAE members for 2008-2009 are subscribed to receive the four issues in this volume. Please activate your membership before March 1 to receive the 2009 volume without additional postage fees.

Peter Bouteneff addressed the question of neutral language concerning ecclesiology. Here is the appendix of his paper:

Appendix:

A) some possible illustrations of ecclesiologically neutral language, as contrasted with ecclesiologically biased language

Ecclesiologically neutral statements:	Ecclesiologically biased statements:
What we seek - § Christian unity § The visible unity of Christians § Unity in Christ's body	What we seek - § That the Church may be one § The visible unity of the Church § The unity of Christ's body
The Church is - § the Body of Christ. Each of us may see our relationship to each other and to that body differently.	The Church is - § the Body of Christ visibly divided into churches and confessional traditions
The churches (the Christian bodies we behold today) are - § bodies which seek unity in the Body of Christ	The churches (the Christian bodies we behold today) are - § parts of the Church § branches of the Church § members of the Body of Christ
We, gathered ecumenically, are § Christians gathered together in the pursuit of unity	We, gathered ecumenically, are - § God's universal Church gathered in pursuit of its own unity

B) An approach towards making explicit the different understandings of "the Church" and "the churches."

We affirm together that the Church, in its universal dimension, is a koinonia of local churches - a unity in diversity; a diversity in unity. Nonetheless, we understand differently how our respective churches relate to the One Universal Church, and therefore do not agree as to what "local churches" refers to. To some, "local churches" are the different denominations around the table. Others use "local churches" only to refer to the local churches of their own respective communions. Our common affirmation of universal and local levels, and of unity in diversity, is significant, and needs further exploration and articulation. But if this exploration is to bear fruit, it must account for what we are genuinely affirming in common, as well as for the different meanings we derive from it. If we persist in using the same phrases to refer to different realities, our dialogue will not genuinely progress.

Michael Kinnamon listed 14 attributes of ecumenical ecclesiology as discerned through conciliar statements and bilateral dialogues. In what follows, only the opening sentence of each attribute is provided; the paper provides a fuller treatment of each item.

Elements of an Ecumenical Consensus on Ecclesiology

I tried to have a good holy number, like seven or twelve; but, in fact, I have fourteen points. Some of them could have been combined, but I left them separate for the sake of emphasis. The points are not necessarily in order of importance, although the first three and the last are clearly foundational. That I have put ministry eighth probably reveals that I am the Disciples presenter on the evening's program, not the Orthodox! Each element I will name is grounded in the texts to which I referred and is widely affirmed in literature of the ecumenical movement.

1. The church is, most fundamentally, a gift of God, a creation of the Word of the Holy Spirit.

2. The nature of the church is best expressed as koinonia

3. The church is inherently one. Division not only contradicts the church's witness but is a denial of its very nature.

4. To make explicit what has been implied, the unity that is ours in Christ is inherently diverse.

5. The church's unity is not simply a matter of invisible, spiritual relationship but mustfind visible expression, "that the world may believe" (John 17).

6. Koinonia is expressed in the relationship of the local and universal church; or, to say it more directly, the universal church is a communion of local churches, in each of which the fullness of the church resides.

7. Shared confession of the apostolic faith and common participation in baptism and eucharist are "tangible signs" of the koinonia described a above.

8. The discussion of koinonia points toward a ministry that serves the unity of the community while also being part of it. Through their participation in Christ, all Christians are part of a royal priesthood; but that, by no means, negates the need for a representative ministry that serves to build up the body.

9. The church is, by its very nature, missionary - "called and sent to serve, as an instrument of the Word and the Spirit, as a witness to the Kingdom of God."

10. Both proclamation of the gospel (evangelism) and promotion of justice and peace are central to the calling of the missionary church.

11. "The church, as the creation of God's Word and Spirit, is a mystery, sign, and instrument of what God intends for the salvation of the world."20. It is (is to be) a "foretaste" of the day, promised in scripture (e.g., Ephesians 1), when all of creation is brought into "full communion" with God.

12. The church is both an eschatological reality, already anticipating the Reign of God, and an historical reality, "exposed to the ambiguities of all human history and therefore [in need of] constant repentance and renewal in order to respond fully to its vocation."

13. Authority exercised in the church, consistent with its character as koinonia, is "relational and interdependent."

14. The church does not exist for its own sake. It exists "for the glory and praise of God,to serve the reconciliation of humankind, in obedience to the command of Christ."