Some approaches to ecclesiology suffer from a clearly inadequate awareness of the Church as a mystery of communion, especially insofar as they have not sufficiently integrated the concept of communion with the concepts of People of God and of the Body of Christ, and have not given due importance to the relationship between the Church as communion and the Church as sacrament.[i]
Sometimes, however, the idea of a “communion of particular Churches” is presented in such a way as to weaken the concept of the unity of the Church at the visible and institutional level. Thus it is asserted that every particular Church is a subject complete in itself, and that the universal Church is the result of a reciprocal recognition on the part of the particular Churches. This ecclesiological unilateralism, which impoverishes not only the concept of the universal Church but also that of the particular Church, betrays an insufficient understanding of the concept of communion.[ii]
Bernard Lonergan writes:
With Einstein, Newton’s absolute time vanished, and there emerged as many standard times as there are inertial reference frames that are in relative motion.
Deuteronomy 5 writes:
Moses summoned all Israel and told them, Hear, You who struggle with God, the customs, חֻקִּים and correct judicial precedents,מִּשְׁפָּטִים I proclaim in your hearing, this day, to learn them and guard to do them. The Personal Name cut a Social Contract with us at Horeb; not with our fathers did the Personal Name cut this Social Contract, but with us, all of us, alive, here, this day.
The interesting thing about customs חֻקִּים and judicial precedents מִּשְׁפָּטִים is that they develop over time. By definition, they could not have come directly to Moses at Horeb. How does Torah say this? All the customs חֻקִּים and judicial precedents מִּשְׁפָּטִים, which came over time, came at Horeb. This is because, as the Jewish people relive their salvation at Passover, and we relive ours in the Eucharist, we relive the Passover, the Passion event, again, for the first time, each time.
William Graham Sumner discusses customs in his book, “Folkways.” He tells us, “I also took up again the Latin word “mores” as the best I could find for my purpose. I mean by it the popular usages and traditions, when they include a judgment that they are conducive to societal welfare, and when they exert a coercion on the individual to conform to them, although they are not coordinated by any authority.”
Customs חֻקִּים come from below. “Social Theory and Social Structure” discusses the Robert Merton’s idea of manifest and latent functions. The latent functions come from below and are the mores which we often do not even think about. The manifest norms are the rules coming from external sources, employers, the Vatican, and the state. They are the laws of William Graham Sumner.
In society, the norms and folkways, the latent rules which rule our lives, do not always agree with the manifest rules. Employers often write rule books for their organizations only to find employees place these rule books on a shelf and do things the way they have always been done. In his article, “On the Church,” Cardinal Walter Kasper discusses this in reference to a discussion by then Cardinal Ratzinger, “On some Aspects of the Church Understood as Communion.” By definition, correct judicial precedents מִּשְׁפָּטִים come from above.
Baron de Montequieu gave us the tripartite division of government, executive, legislative, and judicial branches. Moses and the Semitic people had something very similar. They had the executive branch, the king, and they had the judicial branch, the judges and the rabbis who interpreted the sacred writings in light of their times. They had no need of a legislative branch. All laws came from Moses at Sinai.
Cardinal Kasper correctly relates how he is in the middle of a great debate, not between the from the masses, but from the manifest and latent norms, between the folkways and the laws. If there is a debate between the norms and the laws, between how the masses interpret Sinai, and how the judges, the Vatican interprets Sinai, it means one or the other, or more than likely, both, is not properly influenced by the spirit of Sinai.
For judicial precedents מִּשְׁפָּטִים to be correct, they must spring from Mt. Sinai, which we relive in concrete form, for the first time, each time we celebrate the Eucharist. The customs חֻקִּים and the laws must spring from the same source. Leaders must come from the masses. Deuteronomy 17:14-17 explains the rules for picking leaders. It tells us the leadership must come from the masses.
Further, they must be like the masses, without much wealth. They must come from the same folk as the masses, so the share the same folkways.They must share the same near death experience as the masses. For Jews, that is Passover. For Christians, it is dying and rising with Christ.
For those who experience the Near Death Experience of Passover, receiving the Ten Commandments at Sinai, and the cross of Christ, no proof of the authenticity of the judicial precedents is necessary. For those who do not experience this Near Death Experience, no proof is sufficient.
Yes, we must have judges to make those correct judicial precedents מִּשְׁפָּטִים. Correct judicial precedents come from above. The Ten Commandments tell us that from the beginning, there are rules which guide our behavior, both from higher authority, correct judicial precedent, מִּשְׁפָּטִים and from below, חֻקִּים custom.
Einstein was Jewish and his understanding of time was Jewish. It is like a big wormhole that connects each time we celebrate Passover and Eucharist. It makes no sense to discuss if the universal church is prior to the particular churches. Through Passover and Eucharist, we leave time. When there is no time, there is no before and after.
Ontologically, the Church-mystery, the Church that is one and unique, precedes creation, and gives birth to the particular Churches as her daughters.[iii] From of old I was formed, at the first, before the earth. Proverbs 8:23. This is the claim Pope Benedict claims for Holy Mother Church; she is Wisdom incarnate. She is the formal cause of the world. She is apart from time.
Most of us misunderstand what is going on in the Eucharist. In the Eucharist, we depart from time and we relive the exodus from Egypt, again, for the first time, each time. That is why we have the incense, to remind us that we are at Mt. Sinai, in the 120 degree dry heat, on a volcano, again, for the first time. We are on the cross, with Jesus, hearing the taunts and the jeers of the crowd.
We die with him, and we rise with him. That means we have to be Jesus on the cross, suffering with him. That means we must understand who the Semitic Jesus is. Do we? Do we understand what it would mean to be a Semitic Jesus? Do we understand his time and his place?
The difference between corporeal and spiritual food lies in this, that the former is changed into the substance of the person nourished. It cannot avail for supporting life except it be partaken of. Spiritual food changes man into itself, according to that saying of Augustine (Confessions 7. Third Part of the Summa Question 73 Article 3
I found myself to be far from You, in the region of dissimilarity: I am the food of strong men; grow, and you will feed upon me; nor will you convert me, like the food of your flesh, into you, but you shall be converted into me. Confessions, Book 7, Chapter 10
How can the Body and Blood of Jesus Christ transform us into himself if we neither know or care who he is? What are we transforming into? Are we transforming into the first century Semitic Rabbi who healed people without cost, who hung around tax collectors and deviants, who had a preference for the poor, who had a mother who recited the Magnificat condemning the rich to a rich relative, and who died rather than engage in violence?
Are the claims of a conservative Jesus who favored the rich and supported owning guns true? Would we be willing to sit next to Jesus, a long haired homeless man of Near Eastern/Palestinian origin, who spoke a strange language, at the bus station, on an airplane, on a bench at the mall or a local park?
The Blessed Virgin Mary is the model of ecclesial communion in faith, in charity and in union with Christ. “Eternally present in the mystery of Christ.” She is, in the midst of the Apostles, at the very heart of the Church at its birth and of the Church of all ages. Indeed, “the Church was congregated in the upper room with Mary, who was the Mother of Jesus, and with his brethren. We cannot therefore speak of the Church unless Mary, the mother of the Lord, is present there, with the Lord’s brethren.”[iv]
Revelations 12:17 tells us, “The Sea Monster became angry with the woman and went off to wage war against the rest of her offspring, those who keep God’s commandments and bear witness to Jesus.” As Catholics, we believe the child of Revelations 12:5 is Jesus, and therefore the woman is Our Blessed Virgin.
If we experience the time warp, the wormhole, the Passover, and the Passion of Christ, and rise with Christ, we do put on the new person, as St. Paul says, and this causes us to keep God’s commandments and in the process, bear witness to Jesus. No proof of the authenticity of magisterial pronouncements is required. If not, no proof is sufficient.
We are the bride of Christ. Jesus is the groom. I Corinthians 12:12-26 speaks of us being one body with many parts. Our Blessed Virgin is our mother. Galatians is right in telling us we are all one in Christ Jesus, Abraham’s descendant, heirs according to the promise. This being the case, we should all at least know each other’s names.
Do we notice the flowers and the candles, the dimmed room, and all the elements that make for a romantic dinner? This meeting is supposed to be personal and intimate. Is it? Do we know the Semitic Jesus, Our Blessed Virgin, a first century Jew? Do we know each other? Why is it that everyone loves a lover, but nobody loves the proper people who leave Mass on Sunday morning? If people love lovers and we are lovers of God and each other, should they not love us and want to be like us too?
Quoting Galatians 3:28-9, “There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus and if you belong to Christ, then you are Abraham’s descendant, heirs according to the promise,” Pope Benedict tells us that we are not strangers.
When we attend Mass, do we know the name of the person sitting next to us? When we go to coffee and donuts after Mass, do we know the name of the person we are sitting next to? Does Father come down to join us? Are we really strangers in the same room? These are the things we need to consider as we undergo the Reno Diocese Diocesan Synod.