Reconsidering Ecclesiology: Feminist Perspectives

Abstract

This paper considers the task of constructing a feminist ecclesiology that rejects the binary opposition between inventing new models of the Church and maintaining a critical relation with ecclesiological traditions.

Most feminist ecclesiology has been generated out of the women-church movement and has been criticized for failing to engage deeply enough with the influential ecclesiological traditions which still shape women's experience within the Church. The creation of a critical, constructive feminist ecclesiology will enable women to participate in ecclesial self-reflection and the informed critique of patriarchal models. Essential to this process will be the self-conscious recognition that women's bodies embody the body of Christ and that they are thus engaged in the embodied performance of God's presence in the world. The traditional vehicles of word and sacrament are means of ‘speaking’ this presence that needs to be reclaimed and reinterpreted by women. Furthermore, participation in the revisioning of such performances will contribute towards subverting the gendered symbolism that has structured ecclesiological discourse in the past. The article concludes by asserting that the task of the feminist ecclesiological theologian is to reflect upon the significance of women being church in the myriad frameworks through which the Church is constituted and experienced. Women require an ecclesiological culture in which their agency and authority become apparent.     

Connected to the wellspring: ecclesiological capabilities of small groups of adolescents

The relationship between adolescents and institutional manifestations of church is often problematic. Nevertheless, adolescents still have a need to talk about and to experience faith together with other adolescents. When institutional activities are not available or do not satisfy the needs of the adolescents they sometimes create their own small groups and (informal) meetings to affirm their faith integrated in their (social) lives. Sociological studies also show the tendency to create their own small groups (tribes) besides existing groups of institutional organisations. In this article the question posed is how this more tribal way of being together can be seen as church. Is a (new) form of ecclesiology possible in a world of small groups, networks, social media? This article describes ecclesiological capabilities in a complex sociological environment for adolescents.     

'Fullness of the Spirit' and 'Fullness of Catholicity' in Ecclesial Communion

In this article I will consider two terms central to post-conciliar ecclesiology, both of which express different aspects of the 'fullness' of the church. The 'fullness of the Spirit' is a biblical concept describing the pouring out of the Spirit at Pentecost and in the historical sacrament of confirmation, while the 'fullness of catholicity' is a more recent term employed in conciliar and post-conciliar discourse to clarify the status of churches and ecclesial communities within the church of Christ. After analyzing the origin and development of each form of fullness, constructive interaction between the two will allow for a critique of post-conciliar ecclesiological and ecumenical statements.     

Ecclesiology and Missiology: Reflections on Two Recent Documents from the World Council of Churches

In 2013 the World Council of Churches published two important documents, one on the church and one on mission. Beginning with the conviction that ecclesiology has to be missiological and missiology ecclesiological, this article reads each document from the basic perspective of the other. This reading is followed by a constructive critique from the author's perspective as a Roman Catholic missionary ecclesiologist.     

Trinity and Ontology: Colin Gunton's Ecclesiology1

Abstract: Colin Gunton argues that there is a need to develop an ontology of the church on the basis of the concept of God as triune. There is an analogy between the being of God and the being of the church. Against the monistic and hierarchical conceptions of the church, so common in the West, Gunton develops a communio‐ecclesiology based on his understanding of relationality as a transcendental. In addition, Gunton argues that we must move towards an ecclesiology of perichoresis in which the church as a community is the result of the mutual constitutiveness of persons.     

THE NEW EVANGELIZATION IN AN ECCLESIOLOGICAL CONTEXT

This paper will seek to explore some of the implications of the new evangelization from an ecclesiological perspective. A key question is, what is an appropriate ecclesiological context for the new evangelization? Any conclusions or recommendations about how to respond and contextualize the new evangelization need to be grounded in an appropriate ecclesiology; one that sits well with contemporary Catholic scholarship, especially in light of the teaching of the Second Vatican Council. Following Dulles, no single approach to ecclesiology can fully explain the complex nature of the Church. Taking the ecclesiology of Lumen Gentium as a departure point a number of perspectives will be addressed, but an argument will be made for understanding the new evangelization within an ecclesiology of communion and of discipleship.     

Studying the ecclesiology of a national church: the Danish context

Studying the ecclesiology of the Evangelical Lutheran Church in Denmark is a complicated matter. It requires knowledge of a broad range of subjects such as theology, political science, history, and anthropology. This article shows some of the difficulties and problems related to studying a national church which is heavily politicised, because a national church, in a globalised context, easily becomes the symbol of a past identification of nation, state, church, and people. Today, this identification is changing because of immigration, secular ideologies, and secularisation. Researchers in ecclesiology must be aware of the political and national dimensions of their research and how their conclusions are used in the political debate.     

Doctrinal Drift,Dance or Development: How Truth Takes Time in the Life of Communion

In recent ecclesiology, which highlights the value of diversity and dialogue and the difficulty of resolving complex issues, the concept of doctrinal development is sometimes reduced merely to the notion that we cannot be sure of things we once thought we knew. While affirming the need for ecclesial humility and uncertainty, the article insists that a truly questioning church is one that also has hope of arriving, eventually, at answers to history's new questions. Passages from Scripture, Augustine and J.H. Newman are used to show that in recent ecclesiological statements of the Anglican Primates, the World Council of Churches and the Catholic theologian Stan Chu Ilo commenting on the 2014–15 Synods on the Family, an imbalanced vision of a church of only questions – prone to doctrinal drift or ‘dance’ – has supplanted a proper vision of a church of both questions and answers, in which authentic development of doctrine is possible.     

Herbert Thorndike and Anglican Ecclesiology: ‘Classical’ Perspectives in Aid of Reconstruction

Abstract

The stream of theology associated with the ‘Caroline’ divines through the Stuart, Interregnum and early Restoration periods provides creative ecclesiological reflection. This is chiefly true of Herbert Thorndike who constructed the most in-depth exposition of the church during the period. Through a presentation of his method, then foundations and structures of his ecclesiology, Thorndike is shown to advance ‘Anglican’ ecclesiology in its accountability to historical data and in the correlation of church ministry and structure to the apprehension of Christian truth.     

“Towards a Global Vision of the Church”

After the publication of The Church: Towards a Common Vision (TCTCV) in 2013, the major task and challenge for the Faith and Order Commission's Study Group II has been the progress of the multilateral ecumenical dialogue on ecclesiology. The two subgroups of Study Group II have been working in close cooperation with each other, focusing on two major ways to achieve this progress. The focus of Subgroup 2 has been to harvest the fruits of the official responses to TCTCV. This is being done by the collection and analysis of the official responses to TCTCV, the identification of some key themes and issues that emerge from them, and the evaluation of how they point to the next steps. So far 74 responses have been received; however, geographically speaking, there has been essentially no response from the global South (there have been no responses from Africa, no responses from Latin America, and one from Asia); and, denominationally speaking, roughly 10 percent of the responses come from churches or streams that have not been part of the “traditional” ecumenical movement. Nevertheless, the latter regions and denominational families are crucial: they represent the largest and fastest‐growing part of global Christianity, and thus it is impossible to have a really “universal” and contemporary‐sensitive approach to ecclesiology without substantial input from them. Many of them have also not always been clearly or strongly part of the ecclesiological conversation before TCTCV, and thus it is even more important to include them from now on, and be enriching the multilateral ecclesiological conversation with their contributions as well. Hence, the focus of Subgroup 1 has been to broaden the table of ecclesiological dialogue, by getting into more and wider conversations with ecclesiological perspectives from regions (especially from Asia, Africa, and Latin America), denominational families (e.g., evangelical, Pentecostal, Independent churches, etc.), and forms of being church (e.g., movements, new monasticism, online churches, etc.) “which have not always been clearly or strongly part of discussions on the way to TCTCV, and whose understandings of ecclesiology we want to discover and to enter into dialogue with” (Caraiman minutes, p. 55; cf. Krakow report p. 1).     

Chinese ecclesiology – post-denominationalism and the search for an ecclesiological language

The quest for ecclesiology is apparent in Chinese theology and church life, both in China and abroad. It has been responded to with reference to different sorts of deductively elaborated ecclesiologies. This article suggests that analyses of present teaching and practices in Chinese churches should be undertaken in order to understand more precisely what sort of implicit or explicit ecclesiologies are already operative. On the basis of an ecclesiological hermeneutics, it would be possible to achieve an ecclesiological reconstruction in Chinese theology, recognising the given divine revelation.     

Ecclesiology and the doctrine of creation: a Scandinavian theological perspective

With a view to the present challenges facing the traditional folk churches in Scandinavia, this article aims to present the interconnectedness of creation theology and ecclesiology, as this has been understood in Scandinavian ‘folk church Lutheranism’. While theologies of the Church often seem unrelated to a theology of creation, Bonhoeffer and de Lubac represent two different ways of connecting the two. This article shows how the theological tradition to which Grundtvig and Wingren belong, corresponds to and differs from these continental theologians. The specific character of the Scandinavian tradition is interpreted as stemming from an amalgam of Luther and Irenaeus. In conclusion, the article offers some critical comments on this tradition, and some reflections on how to negotiate between the all-inclusive nature of the Church, her catholicity, and the limited character of any actual local church. It is suggested that a reconsideration of the ecclesiological implications of the first article of faith (the doctrine of creation) is required for coming to terms with this challenge.     

The ecclesiology of Dionysius the Areopagite

This article explores the ecclesiological views of Dionysius the Areopagite through the examination of his Ecclesiastical Hierarchy, where he discusses the hierarchical ranks and sacraments, and of his Letter VIII to monk Demophilus, which is important for Dionysius's understanding of hierarchical organisation and discipline. These issues are put in the context of other important questions of the Areopagite's thought, such as his symbolic theory, the character of deification and the role of knowledge in it. Although the Areopagite is one of the most famous among early Christian Greek thinkers, his ecclesiology is somewhat less familiar, especially in the West. This article tries to fill in that gap, hence it represents a general, introductory outline of Dionysius's ecclesiology, with the aim of making it more accessible to the broader Western readership and to incite further research on the subject.     

Opening the church to the other: Dietrich Bonhoeffer’s reception of Ernst Troeltsch

Many ecclesiologists assume that pluralisation is a problem for churches. By drawing on Dietrich Bonhoeffer’s reception of Ernst Troeltsch, however, the author argues that pluralisation is instead a promise. Portraits which paint Bonhoeffer as ‘alternative’ to Troeltsch (and Troeltsch as ‘alternative’ to Bonhoeffer) have been proposed persistently. But in the ecclesiological explorations which Bonhoeffer elaborated in the 1920s and in the 1940s, Troeltsch’s impact on Bonhoeffer is neither simply negative nor simply positive – and should not be underestimated. The author aims to demonstrate that Bonhoeffer develops the ecclesiology which Troeltsch demanded in critical and creative discussion with him. Since it suggests that experiences of the other allow for encounters with God as much as encounters with God allow for experiences of the other, this ecclesiology provokes a re-thinking of pluralisation which might be important and instructive for the church in its current pluralised and pluralising contexts.     

Baptist Hymnody in the Northern United States: The Case of E. H. Johnson's Sursum Corda

Abstract : Northern and southern Baptists in the United States differed at the turn of the twentieth century. Through their hymnals, especially Sursum Corda edited by E. H. Johnson, they embraced a form of historicism that attempted to recover an earlier time in the church. Gregorian and Anglican chants served as vehicles of historicist interest as did the parts of the historic Mass and traditional English hymns prevalent in Johnson's book. Northern Baptists also leaned toward an ecclesiology that held the ‘church as sacrament’. Hymn texts in Johnson's Baptist hymnal form a bridge between two ecclesiological outlooks by employing a pastiche of sacramental texts and texts based on a memorialist understanding of the Eucharist. This essay employs an interdisciplinary approach to looking at American hymnody involving theology, history, musicology, and liturgics.     

A comparison of the ecclesiological doctrine of Vatican II with Faith and Order's convergence text The Church: Towards a Common Vision

Faith and Order's important new convergence text on ecclesiology was published in 2013, 50 years after the discussions in 1963, at the second session of Vatican II, which produced the council's Dogmatic Constitution on the Church, Lumen gentium, the following year. After acknowledging some of the pitfalls in comparing a conciliar teaching with an ecumenical convergence text, this article summarises the content of the new ecumenical text on ecclesiology, indicates points of agreement with Vatican II's teaching and proposes that The Church: Towards a Common Vision might be seen as reflecting a hierarchy of ecclesiological truths which provides a promising framework for seeking greater agreement about still divisive issues.     

Studying ecclesiology in ecumenical perspective: the Finnish context: what does it mean to be ‘the same church in all directions’?

This article introduces the main international ecumenical contacts of the Evangelical Lutheran Church of Finland (ELCF). The article shows how the ecumenical contacts shape the unique ecclesiology of the ELCF. According to its own ecumenical strategy, the ELCF wants to be the same church in all directions. Unlike Lutheran churches in other Nordic countries, the ELCF is not a state church, but a folk church. Its status from a majority church in a national state is rapidly changing to a majority religious body in a multicultural society. This requires a new kind of ecclesiology, too. This article claims that there are four inter-related issues that shape the ecclesial self-understanding of the ELCF as an ecumenically active folk church. These issues are emphasis on doctrinal unity, communion within the LWF and Porvoo Communion, the status of a decreasing majority folk church, and internal debates on socio-ethical issues, especially those related to sexuality.     

Church and Nation: Newman and the Tractarians

The Tractarians have left an enduring mark on Anglican ecclesiological thinking. In this article the tension between the English ‘ethos’ of Newman, Keble, Pusey and others, and their appeal to the Fathers and the undivided Early Church is examined with reference to the major projects of The Library of the Fathers and The Library of Anglo-Catholic Theology. The way in which Tractarian ecclesiology was shaped by underlying concerns about the identity of the Church and the English nation is highlighted, as is the negative reaction of some of Newman's fellow Roman Catholics to his English ethos which endured despite his change of ecclesiastical allegiance.     

Churches as organisations: towards a virtue ecclesiology for today

This article is an attempt to offer insights from organisation studies to ecclesiology. To do so it draws particularly on the work of the moral philosopher Alasdair MacIntyre to offer a virtue ecclesiology for today. The application of MacIntyre's conceptual framework of practices, institutions, goods and virtues to all kinds of organisations, which already exists in the field of organisation studies, is extended to the church as an organisation. It suggests that the church may be re-described as an organisation in which the practices of faith are housed within the institution of the church. On this understanding, the gift of the church to the world is not simply the practices of faith but the manner in which they are institutionalised.