Augustinian Studies and Formation A.

L Pericon

Module 2: Marks of the Church

The revelation of the Old and New Testament
(1) Ecclesia
- the biblical understanding of the Church must be the new testament term ecclesia (ekklesia). It
can signify the whole Church.
- The word did not have this meaning in its original greek, where it simply means “public
gathering.”
- It was borrowed from the Septuagint, where it is used about a hundred times and most often
signifies the cultic community or the whole community of God in the cult, the qahal Jahweh (this
is also the meaning of synagogue)
(2) The Church in the Old Testament
- Although the Church, as a community founded by Jesus Christ, appears only in the New
Testament, it can be understood only in connection with the history of the people of God in the
Old Testament.
- As believers, the Christians are “children of Abraham”
- Israel is the “noble olive tree” unto which the Gentiles as wild shoots, were grafted.
- There are atleast two (2) basic notions of the cultic community of the Old Testament which have
become important of the Church: The idea of the covenant with God, and the idea of the people
of God.
- Christ wanted to “create in himself one new man in place of two (Jews and Gentiles), so making
peace, and to reconcile both in one body through the cross,” so that now “both have access in
one spirit of the Father.”
(3) The Church in the New Testament
- The “New Covenant” is no longer built upon “law and circumcision;” it has become real “in
Christ,” the Son of God made man, who calls himself the vine and Christians his branches
- Paul says the same thing in the image of the Church as the “body of Christ” and of Christians as
“members”
- The Old Testament law is replaced in the New Testament by the perfect law of freedom and the
Gospel of love.
- For this reason the notion”people of God” is replaced in Paul by the more important term
“Church of God” (ekklesia tou theou)

The official title of Saint Augustine in the Church (354-430)

1. Father of the Church - the Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the
Church were ancient and influential Christian theologians and writers who established the intellectual
and doctrinal foundations of Christianity.
2. Doctor of the Church - Latin doctor “teacher”, also referred to as a Doctor of the Universal Church.
(Latin: Doctor Ecclesiae Universalis) It is a title given by the Catholic Church to saints recognized as
having made a significant contribution to theology or doctrine through their research, study, or writing.

Saint Augustine distinguishes two aspects of the Church:

1. The Church as a spiritual reality - As a spiritual reality, the first members of the Church were the first
man and women created. However, sin entered the picture and shattered Adam and Eve’s initial
communion with God. But, God did not abandon them. Instead, he promised to save them right then
and there.
2. The Church as an Institution - He attributes the origins of the Church to God’s invitation to men to
enter into communion with himself.
Augustinian Studies and Formation A.L Pericon

Saint Augustine speaks of God’s three-fold “visitation” of humanity:

Saint Augustine says that “the Lord visited the human race for a kind of three years - that is to say, through
three particular ages.
● The first age, before the law (ante legem) - the time before the Mosaic law was given to the people
of Israel.
● The second age, under the law (in lege) - the time of the Old Testament governed by the Mosaic law.
● The third age, the age of grace (tempus gratiae) - the time inaugurated by the coming of our Lord
Jesus Christ.
The bishop of Hippo uses this three-fold division of time to demonstrate that even those who lived before the
coming of the Messiah had the possibility to be saved.

All the biblical characters mentioned by Saint Augustine are considered just men who lived a life
pleasing to God. therefore, they could have been saved, too.

God has decided to give his people a written law to follow. Its observance would have distinguished them from
the other nations and kept them in communion with God. In this way, the second age (sub lege) started. The
Mosaic Law then became the point of reference of the Israelites’ (and later the Jews) holiness and salvation.
All those who abided by it and faithfully observed it could be saved.

For Saint Augustine, this is the final stage in the historical manifestation of the Church. We commonly term this
as the “eschatological time” where the Church is guided by the Holy Spirit as she makes her way towards her
final destiny.

Our Patron Saint says that until the end of time, “the Church progresses on her pilgrimage amidst this world’s
persecution and God’s consolations.

The 1964 dogmatic constitution Lumen gentium speaks of the Church at the very beginning of the world, the
Church in the present era, and the Church at the end of time.

Augustine as Bishop of Hippo never waived in his defense of the doctrines of the Church. He always defended
the primacy of the Bishop of Rome.

HERESIES:
(1) Donatism
- During this time, Christianity was already the official religion of the Roman empire in 380 AD.
- The Donatist argument: that only individuals in a state of grace were the “real” or “pure” church
on earth, and that priests and bishops who were not in a state of grace lacked the power or
capacity to administer the sacraments.
- Augustine developed his Church doctrine. He taught that there is only one Church, but within
that Church, there are two realities:
Visible (the institutional hierarchy, the Unseen (the rest of the world) the souls of
Catholic sacraments, and the laity. those in the Church, who are either dead,
sinful members, or elect predestined for
Heaven.

It is the institutional body created by Christ on It is the invisible body of the chosen,
earth that proclaims salvation and composed of real believers of all eras and
administers the sacraments. known only to God.

- Augustine’s ecclesiology was expanded upon in the City of God.

Augustinian Studies and Formation A.L Pericon

- There, he imagines the Church as a celestial city or Kingdom controlled by love, which would
eventually prevail over all earthly empires ruled by self-indulgence and vanity.
- Augustine, like Cyprian, taught that bishops and priests of the Church are the successors of the
Apostles, with God-given power in the Church.
- Love is a necessary component of the Church, according to Augustine’s ecclesiology.
(2) Manichaesim
- Augustine responded to this heresy by asserting that God is all-powerful, supreme, infinite,
and immutable, and that Satan did not exist from the beginning of time.
- According to Augustine, free will is initially designed to be good, but the loss or lessening of
the moral rectitude that free will is endowed with is conceivable, and when this occurs, as in the
case of Adam’s fall, it produces moral evil, which is sin regarded the body as bad.
(3) Pelagianism
- In 412, he was called by a Carthaginian imperial official to confront the Palegian heresy.
- Augustine referred to these two distinct stages of divine favor as “working grace” (gratia
operans) and “co-operating grace” (gratia cooperans)
Working/Operating grace Co-operating grace

A preventive in the sense that it comes Granted later in order to cooperate with
before “small and weak” human free will. It is emancipated “big and strong” free will.
also provided unconditionally on the basis of
God’s boundless kindness and undeserved
favor.

Marks of the Church: One, Holy, Catholic, and Apostolic

The Church is One
● In Her Source - the highest exemplar and source of this mystery is the unity, in the Trinity of Persons,
of one God, the Father, and the Son in the Holy Spirit.
● In Her Founder - The word made flesh, the prince of peace, reconciled all men to God by the
cross…restoring the unity of all in one people and one body.
● In Her Source - It is the Holy Spirit, dwelling in those who believe and pervading and ruling over the
entire Church, who brings about that wonderful communion of the faithful and joins them together so
intimately in Christ that he is the principle of the Church’s unity.

Other visible bonds of unity in the Church:

(1) Unity of Belief
- Apostles creed and Nicene creed
- Unity in Code of Morality (Natural Law, Ten commandments)
(2) Unity of Worship and Liturgy
- One Liturgy
- Unity in Sacraments
(3) Unity of Government
- Church hierarchy and the magisterium

The Church is Holy

(1) The Church is holy in her origin
- Jesus Christ founded the Church and he is the source of all holiness.
(2) The Church is holy in her purpose
- The sanctification and salvation of all her members.
(3) The Church is holy in those of her members who open themselves to grace.
- The church has been manifested in the holiness of many men and women who have
wholeheartedly accepted Christ and his Church.
- These saints are living proofs that the Church is Holy. But this does not mean that all her
members are Holy.
Augustinian Studies and Formation A.L Pericon

The Church is Catholic (Kat’ holon - related to the whole)

The Church is Catholic because Christ called her to profess the whole faith, to preserve all the Sacraments,
to administer them, and to proclaim the good news to all; and he sent her to all nations - the whole human
race.
● Christ’s presence gives her the fullness of the means of Salvation.
● She follows Jesus’ command to go out of all people.
● She teaches everything that Christ taught.
● Each local diocese is in union with the Pope.

The Church was and remains built on the “Foundation of the Apostles”, the witnesses chosen and sent on a
mission by Christ himself.

Through the Holy Spirit dwelling in her, the Church keeps and hands on the teaching, the “good deposit,” the
salutary words she has heard from the apostles - Sacred Tradition.

The Church is Apostolic

She continues to be taught, sanctified, and guided by the apostles until Christ’s return, through their
successors in pastoral office - the College of Bishops, “assisted by the priests, in union with the successors
of Peter, the Church’s Supreme Pastor.”

The College of Bishops has supreme and full authority over the universal church. But this power cannot be
exercised without the agreement of the Roman Pontiff (Pope) - this is called Magisterium, the teaching
authority of the Church.

Apostolicity refers to the fact that the Church is still ruled by the legitimate successor to Peter and the
apostles - the Pope and the Bishops.

Christ’s apostles (apostolai) are entrusted with the task of continuing his mission - as ministers of the New
Covenant.

The Four Images of the Church

1. Body of Christ
- A communion of people with God.
- The unity is achieved especially in the Holy Eucharist.
- Because of Christ we are linked in a special way to the poor, persecuted, and suffering.
- Each Catholic is important to the health of the Body of Christ.
2. Temple of the Holy Spirit
- The Holy Spirit dwells in the Church to give it life.
- The Holy Spirit is the soul of the Church.
- The Church is “the sacrament of the Holy Trinity’s communion with us.”
- The Holy Spirit works through its members to continue the work of Salvation.
3. Sacrament
- Jesus and his Holy Spirit are present.
- A visible sign of Christ in the world.
- Unites people from all over the world.
- Is a sign of the unity of all humankind.
- Is an instrument to bring about salvation.
4. People of God
- It is of God.
- Membership is by baptism.
- Has Jesus as its Head.
- Has dignity and freedom as children of God.
- Obliged to follow the law of love.
Augustinian Studies and Formation A.L Pericon

- Is to be salt of the earth and light of the world.

- God’s Kingdom is its destiny.

Contemporary Understanding of the Church

The council's aggiornamento (must) goes further to insist on the Church's complete return to the Gospel, and
to its finding a new way of being, of speaking, and of commitment which corresponds to the Gospel's
wholehearted service to the world. Today that is what must be done to reach people because they are no
longer waiting in some neutral, empty space where the clerical church can find them... they are involved
full-time and energetically in the activities of this world. We have to meet them there in the name of Jesus
Christ." (Yves Congar)

Vatican II and A True World Church

As an ecumenical council, Vatical II gives us a criterion for contemporary ecclesiological expression - of
becoming “a truly world church” (Karl Rahner) Meaning that the local church cannot just be a mere duplicate of
the Western church, but rather, churches that are deeply rooted in their own respective culture.

Vatican II (Local churches at home in their respective culture) the church is on a continuing journey of faith; a
truly “pilgrim” people of God; transcending itself and moving towards genuine rootedness in cultures where
Western Catholicism had earlier been propagated.

PCP II’s Vision of the Filipino Church

(1) Church as Discipleship in Community
● the Second Plenary Council of the Philippines as a response to making the Church in the
Philippines a Discipleship in Community in the light of the emerging contextual theologies
against a Western ecclesiological framework which is considered a hindrance in the building up
of a truly local Church.
● He proposes prefiguration of the Council's concept of ecclesiology by its structural, symbolic,
and temporal features. I then proceeded to discern the meaning of ecclesiology by weaving
together the manifold features of PCP I- a Church imbued with the values of discipleship,
namely: communion and participation.
● Based on PCP Il's vision of an ecclesiology founded on theological constant and local context,
in refiguring a local ecclesiology, he proposes for a propaedeutic understanding of the world of
the reader by exposing pakikipag-kapwa as a Filipino core values and bayanihan as Filipino
expression of inter-subjectivity.
● The author then proceeded in his attempt to refigure the concept of
● "Discipleship in Community" in the experience of sociality, such as-Discipleship in Community
as: Pagkakaisa, Pakikibahagi, Malasakit and Pagpapaulad ng Bawat Isa.