On ecclesiality and subsidiarity

Bonded together by their faith in Jesus as their Savior, Christians have the responsibility to respect the diversity of cultures, opinions and theologies constituting the Church (Acts 6:1-7). Jesus wants the Church to be the community of all who believe and work for the Kingdom of God (John 14:1-12).

Inculturation early on

From the outset, the believers in Jesus were heterogeneous. Even among the Jews there were various groupings and schools of thought like the Pharisees and Sadducees, Herodians and the militant liberationists. As also with the gentiles, diverse constituencies represented different degrees of liberalism and conservatism, and philosophies and dreams. Each individual and group and subgroup brought to Christianity their ideas and ideals. The pluralism and diversity characteristic of the Church today existed among the believers from the very beginning.

Accordingly, we cannot picture any extreme dichotomy between Jewish and Hellenistic cultures. From the time of Alexander the Great in the 4th century B.C., Hellenization was taking place throughout the empire. Everyone was affected by the acculturation to Greek ways, whether one was against it or for it, fully or partially. People drawn to Jesus came from these diverse backgrounds, and baptism did not automatically erase their differences. Remarkable was the unity that grew among the early believers; it was born of creative tension, an inculturation and integration in mutual enrichment.

Ecclesiality in action

Two types of believers prominently figured in the first reading: the Hellenists and the Hebrews. Differing in language from other Christians of Palestinian origin, the widows of Greek-speaking members apparently were being neglected in the daily distribution of assistance to the poor, and so the Hellenists complained. This problem of inequity could be symptomatic of deeper differences. It is interesting that the tension was resolved with the appointment of seven men who all had Greek names. The mixed community chose members from among the complaining group to make sure that the issue was properly handled.

Also, collegiality was in action; the entire group of the Twelve addressed the problem, not Peter alone. The Apostles distinguished between the various ministries needed by the community of faith, and gave priority to and assigned to themselves the ministry of proclaiming the Word of God. Working along the principle of subsidiarity, the community selected the men to meet the particular need brought up to them, and the Apostles commissioned them with the laying on of hands. Not yet the ordination it would later evolve into, the gesture conveyed designation for a special service as well as expression of solidarity between the community and the designated person.

Double assurance

During Jesus’ last meal with his followers, John the Evangelist highlighted the double assurance Jesus gave them in the face of his imminent departure. He urged them to trust in God and in himself. His departure would be to the Father’s dwelling place in heaven where He would prepare the rooms for His friends. He promised to return to get them, and they will all be together again. This end-time will, therefore, be for the community of the faithful their residence with God in eternity.

The person of Thomas represents doubt or lack of understanding that can grow into faith. His question about the destination of Jesus in His departure served to introduce Jesus’ further assurance that He is for the believers the Way, the Truth and the Life. As the image and full revelation of the Father, Jesus is the way through whom and in whom the Father is known to humanity, and is the only path through whom and in whom we can go to the Father. There is no other truth that need rule the life of anyone, except the fact of God’s ineffable love for us in Jesus Christ. This communion is the very life we seek and long for.

Alálaong bagá, as Philip meant, to see and be with the Father is all. Our Christian faith gives us the certainty that the Father is in Jesus and that Jesus is in the Father in a mutual indwelling and equality. And this mystery is borne out by the deeds of Jesus which are the working of the Father in him. Similarly, to believe in Jesus in to do the works he did, and to let him do his work in us. And this is seen in our becoming more and more the Church, a community of disciples bonded in the Spirit of Jesus and shaped by his Word, being consequently the Way, the Truth and the Life to the world. The exaltation of Jesus with the Father becomes manifest to the world in the community of the faithful. In our unity despite differences and in our communion in diversity, in our readiness to respect others and be enriched by their otherness is to proclaim in word and deed that what we are and offer the world torn by sectarianism is the Way and not a detour or a dead end, the Truth and not a lie, the Life to share and give and not to destroy. 

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Alálaong bagá: On ecclesiality and subsidiarity

Bonded together by their faith in Jesus as their Savior, Christians have the responsibility to respect the diversity of cultures, opinions and theologies constituting the Church (Acts 6:1-7).