MY UNDERSTANDING OF MISSION IN THE CATHOLIC CHURCH
XAVIER JAMES L.S.
(Based on the article on Evolution of the understanding of Christian identity in the course of the centuries Fr. Jacob Kavunkal)
INTRODUCTION
It is an effort to find out the self-understanding of the church and mission. This article shows the self-perception of the Church behind its missionary outreach down through the centuries. There is co-relation between the model of the church we hold and the way we approach mission. Mission is an indicator of the different understandings of the identity of the church.
EARLY CHURCH – VOCATIONAL MODEL
Easter experience is the most important incident in this model. Easter is the point of connection between the ministry of Jesus and the mission of his followers. It was a reform movement within Judaism and they were Christian Israelites. The mission expanded as these Christians migrated from one place to another. The self-understanding grew as they realized that they were not only Israelites but as new humanity originated after the last Adam (Rom.8: 29) and first born of all humanity (1Cor.15: 45-49). The community’s goal and identity has been increasingly perceived as an agent to create a new humanity that is conformed to Christ (Gal.4: 19). The form of Christ is being the self-giving love. This self-giving love was the source of its identity and mission. The mystery of the transformation of humanity begins with Christ’s self-emptying love. It was a pre-institutional religious movement and minority in its nature. It was a mission measured by being rather than doing. The humble, the ignorant, the poor, women and others were the major agents of missions before becoming state religion. Mission was an overflow of experience (1Jn.1: 1-3). The community was known for its high sense of moral behaviour.
MARTYRDOM MODEL
The early church was a small ghetto in an essentially hostile society. Apostles were martyred and many others shared their fate. To be a Christian was almost automatically to risk martyrdom. The followers were committed to Christ. Their commitment and courage attracted many more. Tertulian claimed that the church of the first 100 years was born of the blood of the martyrs.
THE IMPERIAL MODEL
For the first 400 years Christianity was only 10%in the Roman Empire and was still a persecuted minority. It was risking being a Christian who had to face various accusation and persecutions. Christianity found favour with the Roman Emperor Constantine (274-337). In 312 Christians got religious freedom by the Edict of Milan. Prior to Constantine, it involved a risk to be Christian but now it became dangerous not to be a Christian. Baptism was considered not as commitment to Christ but as distinguishing from the pagans. It was depaganization and christianization.
MONASTIC MODEL
Some people left possessions, sexual enjoyment behind and became monks and devoted themselves to prayer, fasting and studying of the Scripture. Monks stayed close to people and adapted themselves to the people’s life style and work. Monasteries became cradles of European civilization. The monastic spirit of the later middle ages reached its full flowering in the founding of the Carmelite (1185), Dominican (1209) and Franciscans (1215) orders.
CONQUEST MODEL
Just as Constantine in Rome Charlemagne (771-814) was instrumental in France in spreading Christianity. Pope Leo III was encouraging Charlemagne and blessed him. In the middle ages only one continuing institution was the Church. It influenced the social, political and cultural structures of Europe.
THE CRUSADERS
The Cluny movement animated the crusades. Taking the cross against the Muslim infidels was seen as a form of spiritual perfection equivalent to the monastic life. It was not to convert the Islam but to defeat them and also to liberate the sacred Lands that had fallen to the Muslims.
THE COLONIALISTIC MODEL
Through his bull the then Pope divided the world outside Europe between Spain and Portugal. He conferred on them the power over their colonies politically and ecclesiastically. Colonialism and mission were interdependent. The right to have colonies carried with it the duty to Christianize the colonized. They were merchants, military force and missionaries. In Latin America 35-45 millions of indigenous people were killed during colonization/evangelization. Some times the whole tribe was wiped out. It was forgotten that free human beings could only accept the Gospel. Francis Xavier traveled from Philippines to Japan to baptize as many as possible because he wanted to save them from the fire of hell. Mateo Ricci (1552-1610) inculturated the church according to the Chinese practices. Initially Rome supported for integrating Confucius in Christian practices but later it was forbidden. Robert de Nobili (1577-1656) tried to penetrate the message of Christ in Hindu manner by adapting the social customs. Still we are only trying and not succeeding. Now the Ecumenical movement has come to the forefront.
CONCLUSION
The early Christian community had expressed their faith in the risen Christ. They proclaimed that Risen Lord as the promised messiah and second Adam in whom all racial and ethnic separations stand cancelled. They saw themselves as witnesses to what God had done and is doing in Jesus Christ. It was truly a servant community. With Constantine era the church was transformed into state religion of Roman Empire. It was structurally organized with strict hierarchical forms. The church became the dispenser of salvation that it is spiritualized and ecclesiastizied. It began to instruct that outside there is no divine grace operative and no salvation.
Monasticism grew as a reaction to the ‘this worldliness’ of the church. The laity had to be passive. Church activity became exclusive for hierarchy and monks. Laity became silent sheep fit only to be taught and ruled. Expansion of Empire was paralleled by expansion of the Church. Missions were a means for assimilating converts to European culture and incorporating them more fully into the colonial system. An understanding of the Past should free us from the burdens of the past. This must enable us to be true to the original experience on the one hand and to find an identity relevant for the present on the other.
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