This paper examines communion ecclesiology as a theological framework for the contemporary Catholic parish. Drawing on Vatican II's Lumen Gentium, the writings of early Church fathers, and modern ecclesiological scholarship, it traces how globalization and the ecumenical movement have brought communion theology to the forefront of Christian life. The paper explores the mystical and historical dimensions of the Eucharist, addresses common criticisms of communion models, and outlines the pastoral implications for church leadership at both local and universal levels. Ultimately, it argues that communion ecclesiology restores the Church to its original redemptive mission while equipping it to respond to the fragmentation and challenges of contemporary society.
The study of ecclesiology is the study of how the Christian church — the ever-expanding body of believers — has evolved over time to respond to new political and social realities. Ecclesiology also takes into account the way organizational structures, hierarchies, and roles within the church have changed and reflect the nuances of a cultural milieu or historical epoch. In addition, the study of ecclesiology comprises the church's relationship with surrounding community organizations. How the church forms strategic alliances with secular political, social, and economic institutions is also part of the complex array of issues that impact ecclesiology. Although some aspects of the church must remain stable over time to reflect scripture, church polity and organization remains one of the most dynamic aspects of Christianity and the role it plays in the world.
As MacDougall (2015) puts it, "at its best, ecclesiology is the theological articulation of an imagination of what it is to be a church" (p. 1). Ecclesiology should answer some of the most important questions facing Christians today: What does it mean to be a Christian community? What joins Christians together, and what keeps them together? Ecclesiology also recognizes that the church is not socially constructed; it is theologically grounded. To fulfill its salvific mission, the church adapts to meet the needs of the people it most needs to reach. Adaptation does not mean sacrificing core traditions, principles, or institutions like the sacraments. On the contrary, adaptation entails making the sacraments and other sacred institutions more accessible to the contemporary community.
Communion is, of course, among the most visible and important sacraments that bind together members of the Church while also fulfilling Christ's mission. As the Church has grown and shifted its focus from its traditionally European centers to a redemptive global mission, a "communion ecclesiology" has emerged (MacDougall, 2015, p. 2). Globalization and the ecumenical movement have been the main contextual variables encouraging the flowering of communion ecclesiology. Communion ecclesiology has come "to the fore" in the contemporary world because it "connects with the ecumenical desire to identify common ecclesiological ground among the manifold expressions of church in a manner that affirms and maintains their essential unity-in-plurality" (MacDougall, 2015, p. 2). Following from the ecumenical principles guiding prevailing communion ecclesiology, communion theology has become astonishingly diverse and sometimes even contentious. The goal of this chapter is to present a way forward for future pastors.
The church fulfills its functions within the world as a mundane, concrete body of actual physical structures and socio-economic and political institutions. However, the church also operates "beyond the world" (Riches, 2016, p. 287). In other words, the church has a divine, spiritual presence that supersedes its visible and merely pragmatic place in the world. The Vatican frames the dual nature of the Church as mystery versus historical subject: "for at all levels of her action the Church effectively brings both of these characteristics into play, and that in such a way that one cannot separate the one from the other" (International Theological Commission, 1984, p. 1). The two levels, functions, or domains of the church reinforce each other — the historical and worldly reinforcing the spiritual and mystical domains, and vice versa. Ultimately, the concrete spiritual presence of the Church is transmitted through communion. Communion therefore acts as the node through which all churches, even when they are dogmatically divided or geographically or culturally distinct, unite in the sacred heart of Christ.
Ecumenicalism is not a new concept in ecclesiology, nor is globalization a new phenomenon. Particularly within Church history, globalization has facilitated the spread of Christ's message throughout the world. Globalization has been hard on the church, to be sure, creating innumerable ecclesiastical crises, but it has also challenged the church to respond to changing conditions and people. The church has risen to these challenges to bring about God's will through the dissemination of the gospel. Ecumenicalism as a formal movement did not emerge until relatively recently, but the principle of unity in diversity has been critical to promoting the mutually shared objective of fulfilling Christ's mission. A theology of communion for the contemporary Catholic parish requires an ecumenical worldview — one grounded in scripture and revived continually by the mysterious functions of Holy Communion.
Even a parish priest or pastor who feels disconnected from the grander ecclesiastical body, or one who does not ascribe to ecumenical beliefs, recognizes the importance of unity amid diversity. "The communitarian dimension is essential to the Church, if faith, hope, and charity are to be exercised and communicated within her" (International Theological Commission, 1984, p. 1). Communion is the most cogent way of manifesting God's promise on earth through the presence of the Church. As symbol, it cuts across barriers of language, culture, and time. As act, it achieves the universal objective of allowing divine grace to descend upon all. The utmost symbol of unity and union, communion connects the mystical "beyond the world" function of the Church and the mundane daily operations of a parish in meaningful ways.
The guiding principle of ecumenicalism as it relates to communion is extra Ecclesiam nulla salus — there is no salvation outside the church. Early church fathers like St. Cyprian and St. Augustine recognized this truth, as well as the essential fact and power of Church unity ("St. Cyprian," n.d.). The Church is universal, divided only superficially. It is "the depository of divine grace distributed through the sacraments which are exertions of Divine energy" ("History of Ecclesiology," n.d., p. 1). Communion is the glue that bonds together all cells in the body of Christ, allowing the Holy Spirit to flow forth into the world.
Communion fulfills the eschatological promise of God: "during Eucharist, communion with divine Being is made available and enters creation as a transformative power in the world, guiding it into ever-deeper communion" (Riches, 2016, p. 286). Because it takes place in the parish church, communion shows that salvation does not occur outside of the church. By definition, communion is a connection — a relationship. This relationship occurs within God's house, or oikos, the ecumenical body. Communion is also an act that bridges space and time. It takes place in a specific moment and a particular place, but it is always available on the spiritual and practical level. As MacDougall (2015) points out, communion is "realizable now," immediately, "as a gift that the Holy Spirit offers to, and in through churches" (p. 5). Rather than envisioning communion as a singular and transitory practice connecting each individual with each ecclesiastical organization, the way forward is to conceptualize communion as a great unifying force linking together all souls in the body of Christ.
The church is a collective, a "spiritual communion of believers" ("History of Ecclesiology," n.d., p. 1). Just as the individual cells or organs of a body function independently to keep the organism alive and healthy, so too are individual churches members of a grander spiritual body animated by the Holy Spirit. Communion allows the Holy Spirit to take root in the minds and hearts of individuals, who can then experience Christ's redemptive power and move in the world to deliver the Good News.
Communion ecclesiology may seem like a relatively new construct, but when considered in light of both the Second Vatican Council's Lumen Gentium and the foundational concept of extra Ecclesiam nulla salus, it is firmly grounded in church history and theology. Although it has been a persistent potential within the ecclesiology of the church, communion ecclesiology became a central topic in the twentieth century, particularly as Vatican II took hold. Lumen Gentium first outlined the core of communion ecclesiology, framing it as the mystical truth of the church itself: "the Church is in Christ like a sacrament or as a sign and instrument both of a very closely knit union with God and of the unity of the whole human race" (His Holiness Pope Paul VI, 1984, Section 1). His Holiness presented communion ecclesiology in the first section of Lumen Gentium to showcase its importance for the present and future of the Christian community. Moreover, Lumen Gentium reinforces the dual function of the church as both divine and mystical on the one hand, and mundane and practical on the other.
The principle of communion ecclesiology also portrays the role of the church as a communion between believers, as well as between God and believers (Lennan, 2007). This has been framed as a vertical plus horizontal communion: the vertical communion being between God and the human being, and the horizontal being communion between human beings (Congregation for the Doctrine of the Faith, n.d.). In addition to its horizontal and vertical activity, communion is also visible and invisible, corresponding with the church that is in the world and the church that is beyond the world.
Communion ecclesiology has the potential to empower Christian communities around the world, helping each individual know they are part of a distinct and unique whole rather than a disempowered, disembodied entity without the power to effect change. Each person and each parish is part of a global movement and a spiritual transformation. The goal of the church has always been to bring about change, to serve as beacon and guide, navigating human history toward the goal of reunion with Christ. Thus, the role of the church in the world is an active one, requiring collaboration and community. The church engages in a multitude of activities in the world — such as missionary work — specifically because these actions are communal in nature. These are actions that increase community, strengthen communities, and thereby ensure communion with God. No matter how diverse the activities, they are of one purpose.
Ecclesiastical communion, or communion ecclesiology, is the macrocosmic component of the microcosm of the Eucharist. Both are easily traceable to their biblical origins, reflecting the Paschal mystery and extending the initiation of the soul into the body of Christ after Baptism. The corpus verum becomes the corpus mysticum (His Holiness Pope Paul VI, 1984). Indeed, communion ecclesiology has an even broader meaning, showing how social institutions like the family — and even secular institutions — take part in the body of Christ as believers illuminate all areas of their life through having received the Holy Spirit. Communion has transformative power for individuals, the church, and the entire world.
"Addresses criticism of authoritarianism, idealism, and mission"
"Applies communion ecclesiology to parish leadership and mission"
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