Subject: introduction to Christian doctrine

Topic: Major Models of ecclesiology

Submitted to: Rev. Dinesh D. Angolkar

Submitted by: Jenifer

On: 4 Feb 2019

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1.Introduction:

Here in this paper we will discuss about the major model of ecclesiology this is given by Avery
cardinal Dulles in his book “Models of the Church.”

2.The five Major Models of ecclesiology:

Avery Dulles (b. 1918) a Roman Catholic Theologian outlined various theological
understandings of the nature of the church as institution, mystic al communion, sacrament,
herald, servant, and a community of disciples. in his book Models of the Church (1974).This
model of the Church are present throughout the Vatican II document Lumen Gentium The
Dogmatic Constitution of the Church in various ways.

2.1. The Institutional Model

Dulles holds that institutional structures should note taken as primary, but he adds that some of
the problems with the institution model could be overcome if one thinks not simply in
sociological terms but in terms of what God „instituted‟ in Christ‟. This model “tends to become
rigid, doctrinaire, and conformist”. According to Mark Link J., “the strength of this model is its
organization, high visibility, and clear identity. A weakness is its tendency to become dictatorial,
bureaucratic, and clerically top heavy.” It also fail to liberate the people especially the lower
class and the depressed.1

1
Avery Dulles, “Models of the Church” in The Catholic Tradition: The Church Volume 2.
Eds. Rev. Charles J.Dollen, Dr. James K. McGowan, Dr. James J. Megivern (United States of America: McG
rath PublishingCompany, 1979), p. 44 4
The strength of the Institutional model is in its public, visible manifestation of solidarity. It
presents a tangible communion of faith. Unlike the other models, all tests of membership are
visible and demonstrable. The weaknesses of this model, however, are also significant. On its
own, it may become “rigid, doctrinaire, and conformist; it could easily substitute the official
Church for God, and this would be a form o f idolatry (186). Dulles goes on to explain that this is
the only model that must not be paramount. He writes, “One of the five models, cannot properly
be taken as primary—and this is the institutional model. Of their very nature, institutions are
subordinate to persons, structures are subordinate to life” 2

2.2. The Mystical Communion/The Community model

The image of the church as a communion (koinonia in the New Testament) is genuinely
ecumenical. It was 'one of the guiding ideas - perhaps the guiding idea' of Vatican II (Kasper),
though it was counterbalanced (some would say checkmated) by the residual image of the church
as societal perfect hierarchica . Luther had a remarkable concept of communion with Christ and
all the saints through baptism. Hooker stressed the real participation in the life of God through
the church's means of grace. The Lambeth Conferences of the Anglican Communion have
consistently recognized that Christians are brought into communion with the body of Christ by
baptism. The Orthodox notion of syrraxis (in Latin, commrmio) celebrates the presence of the
Holy Spirit in every (Orthodox) Eucharistic communion . The theology of communion
presupposes mutual recognition of the sacrament of baptism and draws out the implications of
this for the imperative of Eucharistic communion. The promise of this approach to ecclesiology
is that it is Trinitarian (reflecting the communion of Father, Son and Holy Spirit), practical
capable of including degrees of communion - though not for proper primatial a authority of the
pop as d defined in Pastor Aeternus, but certainly over against the exaggerated d distortions of
ultramontanism that marked the exercise of that authority before the Second Vatican Council.
But it would be a mistake to limit collegiality to the fraternal communion between bishops.
Mutatis mutand1s it should apply to all levels of church order a and between all levels, to the

2
ibid44
fraternal communion of clergy with each other and their bishops, and the fraternal communion of
the laity with each other and the clergy.3

The mystical communion model places its emphasis on the people who make up the Church and
their connectedness with each other and with God. This model, while not necessarily rejecting
institutional elements, places more stress upon spirituality, community and fellowship.

This model unite the members and affirm their dependence upon Christ. But on the other hand
Mark Link, S.J. states that “the strong focus on t he communion could eclipse the Church’s
obligation to reach out to those not yet a part” of the Church. Dulles identify it weakness but
stating that “it can arouse an unhealthy spirit of enthusiasm, false expectation on and impossible
demand act.

2.3 The Sacrament Model

In a sense, this model seeks to bring the previous two (Institutional and Mystical Communion)
closer together, retaining structure while also promoting dynamic spiritual life. It is predicated on
the notion that the structure of human life is symbolic. “The body with all its movements and
gestures becomes the expression of the human spirit. The spirit comes to be what it is in and
through the body”. Accordingly, the Church as sacrament is a sign and transmitter of God’s
grace in the world. As an embodiment of the grace that it signifies, the Church exists as the
presence of God to the nations. Another ant element of this model highlights and affirms that the
sacrament are communal realities and not individual transactions: the sacrament of God so the
Church is the Sacrament of Christ.

This model focus on the Church as the continuing presence of Christ in the world. Sacrament is
understood as a way of making a sacred reality present and active. Dulles believe just as Christ is
Mark Link states that the strength of this model lies in “it s respect for our human condition:
recognizing that we have bodies as well as spirit” and its weakness is that “its use of ritual can
deteriorate into formality, even superstition.”4

2.4. The Herald Model

3
McGrath, Christian Theology,…478
4
ibid47
The primary focus of this model is to preach God’s word that “God calls all peoples live in
harmony as God’s family” which is through the death and resurrection of Jesus. According to
Mark Link the strength is its focus on God’s word as being the source of Christian faith and life
and its weakness is a tendency to lead to biblical fundamentalism that becomes blind to tradition
and neglects the sacramental dimension of the Church.

2.5. Servant Model

This model stresses that the Church announces the coming of God’s kingdom not only by word
but also by deed. The Church searches out the lost. The Church embraces the poor. The church
champions the oppressed. The strength of this model is its high priority on ministry and service
towards others especially the marginalized. Mark Link states that emphasizing to much on this
model can lead us into adopting secular values and goals. For this model the church is a
community that liberate others and exist for others.

2.6 Community of Disciples

This model was later added by Dulles in the expanded edition of his book, “Models of the
Church” which “he took the phrase from a passing comment made by Pope John Paul II in his
first encyclical, Redemptor Hominis (1979).” Mark Link sees that It’s strength lies in “its
openness to the Spirit, its readiness to grow, and its faith and trust in God. A weakness is that
these communities tend to be too loosely structured and too timid and tend to lack a sense of
direction and leadership Jesus intended for the Church.” This model focus on discipleship of the
believers in one’s life. According to Avery Dulles, “the church have to make adjustment in order
to survive in the society of the future and to confront the members of that society with the
challenge of the gospel but must avoid the kind of conformity with the world condemned by the
Apostle.” He continued to states that “Each model of the Church has its weaknesses; no one
should be canonized as the measure of all the rest but it would be advisable to recognize that the
manifold images given to us by the Scripture and tradition are mutually complementary.” They
are not to be use separately but to qualify one another.

3. Conclusion
Each model offers insights and positive contributions to our understanding of the Church. When
the most genuinely biblical qualities are preserved from each model and integrated together, we
realize a stronger ecclesial vision.

Bibliography

Dulles. Avery, “Models of the Church” in The Catholic Tradition: The Church Volume2
Rev. Charles J.Dollen, Dr. James K. McGowan, Dr. James J. Megivern United States of America: McGrath
PublishingCompany, 1979

McGrath, Christian Theology