Church: Whats In a Name?

Topic no. 1 Theology 3

Sources of our Discourse:

Gospels/Acts (Bible)
Studies on NT/Jesus (Theology 2)
Textbook
Lumen Gentium (The Constitution of
the Church in the Modern World)
Scholarly articles
Sources of Discourse:
Bible Texts:
1. Matthew 16: 13-23
The Commissioning of Peter
2. Mark 8: 27-33
3. Mark 3: 13-19
4. Matthew 10:1-11:1 The Twelve
5. Luke 6: 12-16
6. Luke 10: 1-12
7. Luke 10: 17-20 The Seventy
8. John 14: 15-21
9. John 20: 19-23 The Coming of the Holy Spirit
10. Acts 2:1-42
11. Matthew 28: 16-20 The Great Commissioning
Sources of Discourse:

Catholicism by Richard McBrien,

pp. 571-597
Textbook, pp. 87-95, 138-146
Discipleship in Community, pp. 3-
33
The Creed, pp. 277-291
Whats your name? What does it mean?
Does it say something about you? Does it describe who you are?
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Naming in the Bible

What does it mean to be named in the Bible?
Names, Meanings and their implications:
A Biblical Perspective
Abraham the father of Simon Peter the first
many nations leader of the Church
Abram high father Simon he has heard (typical
Jewish name)

Abraham father of many nations

Kephas (Aramaic) = Petros (Greek)

rock used to set in support of the
foundation stone.
Names and Vocations: Jewish
Perspective
Naming for the Jews is essentially an important exercise. It entails two
things:
1. To give a name over a person denotes that a person has power over that
person
2. In doing so, the community (primarily the family, then the whole community)
hopes that the name becomes the chosen vocation (calling) of the person as
she/he seeks to respond to it not only for herself, but also for the greater
calling of Israel as Gods light to the nations.
Note: While God has definite names and titles in Scriptures, the Israelites
(and later on the Jews) do not mention the sacred name of God which is the
sacred Tetragrammaton (four-letter word -- YHWH). While some of the
denominations today have convultedly mentioned the word differently (i.e.,
Jehovah), this was a result of the special syllabic points put unto the name so
as to remind Gods Chosen not to mention directly the name, but instead
utter the word Adonai = LORD in place of it. This is also to remind them
that no being on the earth, in the earth or under the earth cannot claim
power or dominance upon the LORD who has chosen them and called them by
name individually and collectively.
3 Perspective of Understanding the
Word Church
Etymological study of the word itself as used in different context
through out the ages
1. Qahal
2. Ekklesia
3. Kirche-Church
4. Simbahan-Sambayanan

Purpose Why is there a Church?

1. The Foundational Experience Did Jesus Intend to Found a
Church?
2. The Community of Disciples: Who are They?
3 Perspective of Understanding the
Word Church

Mission: Is the Agent the Mission?

1. The Foundational Experience: The Public Life and
Ministry of Jesus as the Inauguration of the Kingdom of
God
2. The Pentecost: The Explosion of the Spirit towards
Mission
3. Is the Church the Kingdom of God?
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Draw your idea of a Church.

What is your idea of the church?
How does your idea of the Church affect your understanding of it?
In your view, what should be for you a true understanding of Church?
1st Perspective: Etymology

Whats in a Name?
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Church = ekklesia (New Testament)

Used approx. 90 times in the New Testament
Means a legislative assembly of citizens
Used by the Septuagint as an equivalent of the Hebrew term qahal (kahal Yahweh)
The holy assembly of Gods people
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qahal YHWH the term for the assembly of Gods Chosen, Israel
The word referring to the religious assembly of the Jews. The house of Israel is the house of the LORD.
Deepened by the early followers of Jesus (post- resurrection) seeking to follow their Jewish faith in the
manner and teachings of the Lord Jesus particularly during times of prayer and the reading of Scriptures.
Not until the inclusion of Gentiles did the distinction of the Jews and the followers of The Way (as the
community was known then) become acute. It was then that the term ekklesia became more widely used
particularly in and starting with the letters of Saint Paul.
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Kirche=Church (European usage)

Assembly or convocation of people particularly for a religious purpose or gathering
(Kyriake=Lord CCC 752) what belongs to the Lord
Limited to the spiritual or religious (pious) practices; tends to be exclusive
European connotation of the temporal/spiritual mentality (Feudalism) of the Middle Ages
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Iglesia/Simbahan = Sambayanan
Iglesia = ekklesia (gathering or assembly) Spanish times
Simbahan = lugar ng pagsamba Filipino meaning
Sambayanan a people (lahi) called to a common purpose and/or identity
Post-Vatican II reflection
So what do we mean when we say
Church?
Is it a building where people
gather to worship?
Church with a small c
The structure or house where
people gather to worship
From (oikos household)
simbahan
Sacred space house of God
Limitation: relegated to the
structure alone
Is it the people who
comprise the assembly?
leitourgia (the works of
the people)
The worshipping assembly giving
praise and adoration to the God whose
revelation in the Lord enabled them
to be called together.
Limitation: only the pious prayers and
liturgical practices are highlighted,
and tend to be detached from the
actual living of daily life (which they
are actually NOT!)
So what do we mean when we say
Church? Is it a universal gathering of
Is it a structure of
governance?
Magisterium the authoritative
body of the Church
Episkopos (overseer,
guardian), functioning as pastor
and administrator of the
universal and local Churches
To govern, to teach and to
sanctify three-fold ministry of
the bishops to the laity
Limitation: tends to be triangular
in style and limits policy-making
to the leaders alone.
people who share their
convictions and act in the
same faith in the Lord Jesus?
koinonia (communion)
Denotes the level of oneness of all
in all aspects of work, task and
ways in sharing in the mission which
the Lord Jesus espoused in the
inauguration of the kingdom of God.
Participation by all regardless of
whether magisterium or laity.
The vision of Vatican II and PCP II
 The Church is also
Sheepfold
Alluding to the figure of Christ as the Good Shepherd (ang Pastol
na May Mabuting Kalooban)
Jn. 10: 1-16; Is. 40: 11; Ez. 34: 11-21
A cultivated field
The tillage of God
CCC 755 = On that land the ancient olive tree grows whose holy
roots were the prophets and in which the reconciliation of Jews
and Gentiles has been brought about and will be brought about
again. That land, like a choice vineyard, has been planted by the
heavenly cultivator. Yet the true vine is Christ who gives life and
fruitfulness to the branches, that is, to us, who through the
Church remain in Christ, without whom we can do nothing.
 The Church is also
The building of God
CCC 756 = Often, too, the Church is called the building of God. The Lord
compared himself to the stone which the builders rejected, but which was
made into the corner-stone. On this foundation the Church is built by the
apostles and from it the Church receives solidity and unity. This edifice
has many names to describe it: the house of God in which his family
dwells; the household of God in the Spirit; the dwelling-place of God
among men; and, especially, the holy temple. This temple, symbolized in
places of worship built out of stone, is praised by the Fathers and, not
without reason, is compared in the liturgy to the Holy City, the New
Jerusalem. As living stones we here on earth are built into it. It is this
holy city that is seen by John as it comes down out of heaven from God
when the world is made anew, prepared like a bride adorned for her
husband.
The spouse of Christ
2 Cor. 11:2 = I betrothed you to one husband to present you as a chaste
virgin to Christ.

The Church is
the holy people of God
making its way to encounter
Jesus Christ. Only from this
perspective can a
satisfactory account be given
of the Church's life and
activity.
- Pope Francis
Despite different understandings, whether
its an institution, people or building, or
even other metaphorical figures, one
thing is commonly understood, we find
our origins in Christ Jesus.
The life of the Church is understood in
terms of an on-going journey and a
sharing of the participation of Gods work
(i.e., mission). There is no other way we
can define ourselves except through this
purpose.
Finally, no matter what the understanding
we have, one thing is common, our
expression of faith (response) is not in
terms of what I can do, but what we
can do (communion=koinonia=ekklesia) as
this actualizes every individual call to be
a Christian baptized in water and in the
Spirit.
2nd Perspective: Purpose

Why are we here? Why are a

Church?
Engage in each other:

Did Jesus
institute the
church?
Is this question
really needed to
be asked?
The Foundational Experience:
Did Jesus Intend to Found a
Church?
First point of reflection: On Purpose
Did Jesus intend to Found (Institute) the Church?
Thisquestion can be
understood in 3 points:
a) FromJesus
perspective
b) Understanding of the
word instituted
c) Fromthe
understanding of
who the Church is
d) Why is there a need to
talk about it?
From the perspective of Jesus:
From a perspective of tradition, they say YES!
Using Matthew 16: 13-23 as their starting point.
There was an intention to institute the Church (CCC 763-765) with its present form and
structure (magisterium as governance, canon law, doctrines and dogma as way of life and
sacraments as a way of worship.
CCC 763-765:
763 It was the Son's task to accomplish the Father's plan of salvation in the fullness of time. Its
accomplishment was the reason for his being sent. "The Lord Jesus inaugurated his Church by
preaching the Good News, that is, the coming of the Reign of God, promised over the ages in the
scriptures." To fulfill the Father's will, Christ ushered in the Kingdom of heaven on earth. The
Church "is the Reign of Christ already present in mystery."
764 "This Kingdom shines out before men in the word, in the works and in the presence of Christ."
To welcome Jesus' word is to welcome "the Kingdom itself." The seed and beginning of the Kingdom
are the "little flock" of those whom Jesus came to gather around him, the flock whose shepherd he
is. They form Jesus' true family. To those whom he thus gathered around him, he taught a new
"way of acting" and a prayer of their own.
765 The Lord Jesus endowed his community with a structure that will remain until the Kingdom is
fully achieved. Before all else there is the choice of the Twelve with Peter as their head.
Representing the twelve tribes of Israel, they are the foundation stones of the new Jerusalem. The
Twelve and the other disciples share in Christ's mission and his power, but also in his lot. By all his
actions, Christ prepares and builds his Church.
From the perspective of Jesus:
From a historical perspective, many say No!
In our recent discovery, exegetes (scholars who study the
Bible) say that owing to who Jesus was from the witness of his
followers, he was a person of his time.
A 1st Century Semitic, Galilean Jew who didnt see his mission
as instituting or being a founder of an organization to meet
his needs.
Mission: To proclaim the coming of the Kingdom of God in the
house of Israel, and NOTHING ELSE!
His public life and ministry has no indications of founding a
Church nor to establish one. In fact, many of his teachings and
principles suggest that he is not leaning to the workings of the
institutions of his time (government and religion). Hence, to
be a founder of the Church goes against the very principle
of His mission.
A primary question:
Did Jesus intend to institute the Church?
Primary proof according to the tradition of the Church: Matthew 16:13-20
But biblical exegetes have to a certain extent refuted the claim of this text.
From the time of the Reformation, many of those who questioned were asking the
authenticity of the traditional interpretation of the Church (*at that time 16 th
Century).
What is the classical traditional interpretation?
1. Jesus instituted the Church with all the rules, regulations and structure of
leadership.
2. Peter being chosen as the Rock signifies the establishment of the Papacy.
3. Jesus chose 12 apostles (all male) at the beginning of his ministry whom he
trained and taught to participate in the ministry.
4. Since Jesus instituted the Church, it was to be his model of Gods Kingdom here
on earth.
So there should be no question because this is what the Church teaches. Right?
Key: A look into the exegetical understanding of this verse.
Matthew 16: 13-20 The Calling of Peter
Now when Jesus came into the district of Caesarea Philippi, he
asked his disciples, "Who do people say that the Son of Man is?"
And they said, "Some say John the Baptist, but others Elijah, and
still others Jeremiah or one of the prophets." He said to them,
"But who do you say that I am?" Simon Peter answered, "You are
the Messiah, the Son of the living God." And Jesus answered him,
"Blessed are you, Simon son of Jonah! For flesh and blood has not
revealed this to you, but my Father in heaven. And I tell you, you
are Peter, and on this rock I will build my church, and the gates
of Hades will not prevail against it. I will give you the keys of the
kingdom of heaven, and whatever you bind on earth will be
bound in heaven, and whatever you loose on earth will be loosed
in heaven." Then he sternly ordered the disciples not to tell
anyone that he was the Messiah.
A Pre-supposition: Ways to read the Bible
(Sandra Schneiders):
 The relationship among the different
Biblical Criticism tools

Historical Criticism
Gen. 1:28
Author, Historical Go &
multiply
situations and Literary Criticism Subdue/
Dominion
theological concerns
Analysis of the text
as it stands Audience Criticism
Before 18th ce
It was believed that
Genesis 1-11 are
Contemporary
Pentateuch is
written by Moses literature: narratives, receiver of the text
etiology
After that who are and/or process of
the authors? The 4
traditioons P J D E reading
Exegesis: Matthew 16: 13-23
To understand the text, one must go back to idea of the
Synoptic Gospels (What are they?)
Sincethe gospel is part of the Synoptic Gospels, we must
make a parallel comparison. Original text: Mark 8: 27-33
Noticein the comparison that while Matthew seem to give a
complete account, Mark seems to have missed some details.
Key: The first gospel written is Mark (60-65 AD/CE)
The author of Matthew (written sometime 66-70 AD/CE)
must have taken hold of Q (source) which Mark uses first to
write his gospel. From there he puts a spin of the story
through a special material, the special Matthean narratives
where the community recalls other stories of Jesus.

Synoptic Gospels: In a Glance
No original copies of the gospels
Synoptic (Latin: synopticus; Greek:
, translit. Synoptiks;
from the Greek,synopsis,
i.e. "(a) seeing all together,
synopsis) is a Greek word that
means "to see together." It is used
to refer to the three gospels that
present the life, Passion, death,
and Resurrection of Jesus in a
somewhat similar fashion. The
synoptic gospels are Matthew, Mark,
and Luke.
have been found, therefore scholars
study and analyze later copies.
They rely on internal evidence, or
clues within the texts, to determine
when each gospel was originally
written, by and for whom, and so
forth.
Synoptic Gospels: In a Glance
Studies have shown
that of the three
synoptics, Mark was
the first one to be
written, around 70
C.E., while Matthew
was probably
composed in the late
60s-70s or 80s, and
Luke in the late 80s.
Knowing the order in
which they were
written is important
because it can shed
light on how the
different accounts
influenced each
other.

Synoptic Gospels: In a Glance
There are also other stories and
Since Mark was written first, we can
conclude that one of the sources
that Matthew and Luke used in
writing their gospels was the
already written Gospel of Mark. This
would explain some of the
similarities.
sayings common to Matthew and
Luke that are not found in Mark.
This suggests that these two
evangelists used yet another source
which Mark did not have access to.
We suspect that certain stories and
sayings about Jesus, as well as some
sayings of Jesus himself, were held
dear by the early Christian
communities. This common source,
which appears not to have survived,
is referred to as the "Q" (from the
German word for source, quelle).

Synoptic Gospels: In a Glance
Each gospel complements the
Despite the likeness among the
synoptics, comparing them could
feel like comparing apples and
oranges. Though each gospel was
written under the inspiration of
the Holy Spirit, each is unique
because it was written by a
different author who had his own
specific sources, who reflected
theologically on the story of Jesus
as he knew it and lived it, who
wrote in a given year, for a
unique audience, with a specific
message in mind.
others with differences and
similarities, giving us a better and
more complete understanding of
who Jesus the Christ was and is
for us today.
The Commissioning of Peter: A Parallel Reading of 2 Texts
Mark 8: 27-33
Jesus went on with his disciples to the
villages of Caesarea Philippi; and on the
way he asked his disciples, Who do
people say that I am?And they answered
him, John the Baptist; and others, Elijah;
and still others, one of the prophets.He
asked them, But who do you say that I
am? Peter answered him, You are the
Messiah.And he sternly ordered them not
to tell anyone about him. Then he began
to teach them that the Son of Man must
undergo great suffering, and be rejected
by the elders, the chief priests, and the
scribes, and be killed, and after three
days rise again.He said all this quite
openly. And Peter took him aside and
began to rebuke him.But turning and
looking at his disciples, he rebuked Peter
and said, Get behind me, Satan! For you
are setting your mind not on divine things
but on human things.
Matthew 16:13-23
Now when Jesus came into the district of Caesarea Philippi,
he asked his disciples, Who do people say that the Son of
Man is?And they said, Some say John the Baptist, but
others Elijah, and still others Jeremiah or one of the
prophets.He said to them, But who do you say that I
am?Simon Peter answered, You are the Messiah, the Son
of the living God.And Jesus answered him, Blessed are
you, Simon son of Jonah! For flesh and blood has not
revealed this to you, but my Father in heaven.And I tell
you, you are Peter,and on this rockI will build my
church, and the gates of Hades will not prevail against
it.I will give you the keys of the kingdom of heaven, and
whatever you bind on earth will be bound in heaven, and
whatever you loose on earth will be loosed in
heaven.Then he sternly ordered the disciples not to tell
anyone that he wasthe Messiah. From that time on, Jesus
began to show his disciples that he must go to Jerusalem
and undergo great suffering at the hands of the elders and
chief priests and scribes, and be killed, and on the third day
be raised.And Peter took him aside and began to rebuke
him, saying, God forbid it, Lord! This must never happen to
you.But he turned and said to Peter, Get behind me,
Satan! You are a stumbling-block to me; for you are setting
your mind not on divine things but on human things.
Exegesis: Matthew 16: 13-23
Location: Antioch the place where the
followers of Christ were first called
Christians.
Wrote the gospel with a very high
understanding of their faith in Jesus.
Matthew includes a special addition in
the narrative to honor (parangalan)
Peter, the first missionary and bishop
(Greek , epskopos,
"overseer", "guardian) of Antioch, and
one of the pillars of the leadership in
the Church. He looks at the faith of
Peter as the foundation from which the
ekklesia establishes its faith in Jesus.
Not intended to look at the Church as
institutional, but rather to look at the
question of their faith in Jesus as asked
by the question, Who do you say I
AM?
Exegesis: Matthew 16: 13-23
Therefore, the text was an ipssisima
verbum Jesu (put into the mouth of
Jesus) in the story as a way of honouring
and remembering Peter who was the first
missionary of the Antiochene community.
It is in the faith of Peter that the whole
faith of the Church rests. It is in this that
Peter has special in the ekklesia.
In the latter periods of the Church, the
teachers of tradition included the
understanding of this story to support
their claim of the Church as institutional
(a response of the context of the age)
NB. The gospels are NOT historical or
factual in composition, but kerygmatic
(confession of faith) and narrative
(story-tradition) in nature.
From the perspective of instituted:
Richard McBrien a 3rd perspective (Catholicism)
It depends on the understanding of founding or instituted.
1. If by instituted we mean some direct, explicit, deliberate act
by which Jesus established a new religious organization, then
the answer is NO!
2. If by founding we mean lay the foundations for the Church
in various indirect ways, then the answer is a YES!
It is arguably in the 2nd case that we must understand the term
founding or instituting if we speak of the Church as having its
origins in Jesus rather being established by Jesus.
For Jesus, the Kingdom of God is an open principle (Matthew
8:11-12; Luke 13:28-29). It means not only the righteous and just
are the qualified to be members. In fact, He understands the
mission and later on instructs the followers not to go anywhere,
but seek first the lost sheep of Israel (Mt. 10:6).
From the perspective of instituted:
The process of Jesus laying the foundations of the Church:
Jesus did gather disciples (Gk. , mathetes, Lat. discipulus learner,
disciple) around him. This was the sign that there were those who believed in
the message of Jesus. From their response, they participated in his ministry,
and Jesus saw this as a sign that the Kingdom of God was breaking through.
They were seen as those accepting the message against those who resisted and
rejected the message (Matt. 10:34). This becomes the vision of the New
Testament and the community born out of it, the ekklesia.
Jesus saw and anticipated that there will be an interim period between his
death and the parousia, though we dont really understand what his thought
was at this period. All we know is that he saw Jerusalem rejecting his message,
and later on others (particularly Gentiles) would be seen as accepting His call
to the Kingdom (Matt. 8:11-12).
After his death, the community of disciples did stay together despite the
rejection of the message by the majority of the Jewish people. Despite the
painful experience of losing their rabbi, they continued to hold on to his words
(especially the Last Supper experience, and the word to Simon Peter for them
to stay together [Lk. 22:31-34]), and made this their reason to stay together.
From the perspective of instituted:
In this, we see a shift of the understanding of instituted:
Not anymore in terms of intention: Jesus didnt institute the Church if
we mean he established the Church with its set of doctrines, morals and
worship. This doesnt correspond to the person of Jesus who proclaimed
the Kingdom of God which is an open principle of inclusion for all who
wish to respond to its invitation.
It must now be understood (the intention of LG #5) in terms of
reception: Jesus laid the foundations of the Church with his life and
public ministry as there were those who responded to follow him, and
were convinced of the new world order that was about to come in the
Reign of God. Those who received His message were silenced for a time
after His death, but after the Resurrection, they were inspired and
empowered by the Spirit to proclaim the confession of their faith in the
Lord Jesus who has risen from the dead.
From intention to reception the shift of understanding of how the
Church came to be and was formed. This is affirmed in Lumen Gentium
#5
Lumen Gentium #5 (Vatican II)
The mystery of the holy Church is manifest in its very foundation. The Lord
Jesus set it on its course by preaching the Good News, that is, the coming of
the Kingdom of God, which, for centuries, had been promised in the
Scriptures: "The time is fulfilled, and the kingdom of God is at hand". In the
word, in the works, and in the presence of Christ, this kingdom was clearly
open to the view of men. The Word of the Lord is compared to a seed which
is sown in a field; those who hear the Word with faith and become part of
the little flock of Christ, have received the Kingdom itself. Then, by its own
power the seed sprouts and grows until harvest time. The Miracles of Jesus
also confirm that the Kingdom has already arrived on earth: "If I cast out
devils by the finger of God, then the kingdom of God has come upon you.
Before all things, however, the Kingdom is clearly visible in the very Person
of Christ, the Son of God and the Son of Man, who came "to serve and to give
His life as a ransom for many:"
When Jesus, who had suffered the death of the cross for mankind, had risen,
He appeared as the one constituted as Lord, Christ and eternal Priest, and He
poured out on His disciples the Spirit promised by the Father. From this
source the Church, equipped with the gifts of its Founder and faithfully
guarding His precepts of charity, humility and self-sacrifice, receives the
mission to proclaim and to spread among all peoples the Kingdom of Christ
and of God and to be, on earth, the initial budding forth of that kingdom.
While it slowly grows, the Church strains toward the completed Kingdom and,
with all its strength, hopes and desires to be united in glory with its King.
The Community of Disciples:
Who are They?
Second point of reflection: On Purpose
Church: Who composed it? Who composes it?
From the previous point, we see Jesus laying the foundations of the Church. He may not
have intended to have instituted such a group in his encounters with people, but he
saw a movement arising from his public ministry of proclaiming the Kingdom of God.
Jesus not founding a Church, but he is the foundation of the Church which
constitutes the very foundation of the Church. (LG #5)
From the idea of Church as intention Jesus founding the Church - to the Church
as reception - formed by those gathered around him who believed and acted upon
the message of the Kingdom of God as proclaimed by Jesus in both words (parables,
teachings and sayings) and actions (miracles, acts of compassion, forgiveness and
mercy, and acts of justice and indignation from the exercise of political power)
The vision of the New Testament that formed the ekklesia: discipleship (Gk. mathetes).
It presupposes their faith as that:
Originates from the basic faith conviction that the final, definitive salvation came
from Jesus in the proclamation of the Kingdom/Reign of God.
Jesus is alive and present through His Spirit; and
Such a faith conviction has to be lived or put into action (incarnated faith).
This is where we understand the calling of the Twelve and the Seventy, not as
members of an exclusive organization, but as people who shared the vision of Jesus.
The Twelve/The Seventy(-Two)
Mark 3: 13-19
Jesus went up on a mountainside and
called to him those he wanted, and
they came to him.He appointed
twelvethat they might be with him
and that he might send them out to
preachand to have authority to drive
out demons.These are the twelve he
appointed: Simon (to whom he gave
the name Peter),James son of
Zebedee and his brother John (to
them he gave the name Boanerges,
which means sons of
thunder),Andrew, Philip,
Bartholomew, Matthew, Thomas,
James son of Alphaeus, Thaddaeus,
Simon the Zealotand Judas Iscariot,
who betrayed him.
Luke 10: 1-12; 17-20
After this the Lordappointed seventy-two othersand sent
them two by twoahead of him to every town and place where
he was about to go.He told them,The harvest is plentiful,
but the workers are few. Ask the Lord of the harvest,
therefore, to send out workers into his harvest field. Go! I am
sending you out like lambs among wolves.Do not take a purse
or bag or sandals; and do not greet anyone on the road.
When you enter a house, first say, Peace to this house. If
someone who promotes peace is there, your peace will rest
on them; if not, it will return to you.Stay there, eating and
drinking whatever they give you, for the worker deserves his
wages.Do not move around from house to house.
When you enter a town and are welcomed, eat what is
offered to you. Heal the sick who are there and tell them,
The kingdom of Godhas come near to you.But when you
enter a town and are not welcomed, go into its streets and
say,Even the dust of your town we wipe from our feet as a
warning to you.Yet be sure of this: The kingdom of God has
come near.I tell you, it will be more bearable on that day
for Sodomthan for that town.
The seventy-tworeturned with joy and said, Lord, even the
demons submit to us in your name.
Who are the community of disciples Jesus
surrounded himself with?
Apostle (Greek: , translit. apstolos, lit. 'one
who is sent away) = the agents who will actualize the
Kingdom of God in the coming of the Parousia (Greek:
; in the Christian tradition, refers to the 2nd
Coming of Jesus). They are not proselytizers or preachers,
but they prepare the way for it through the way of Jesus
(immediacy and urgency).
Who are they? (Traditional interpretation)
They were MEN appointed by Jesus to take care of the
Church after His ascension to the Father.
They were given names in the Scriptures
From them came the instruction of what was to become
the tradition, teaching and governance of the Church
then, and until now.
Weakness: focusses the understanding of Church as an
institution (a Euro-centric and patriarchal mentality);
uncritical study of Scriptures.
Who are the community of disciples Jesus
surrounded himself with?
If we look at it from an informed Tradition (as originally understood by the early community), the
question is not so much of who, but of the meaning of the layer of the symbolism in the
numbers used by Jesus to signify the role of the community of his followers.
Twelve/Seventy(-Two) = its not the men, but what they represent: a call to form the house of
Israel again as one People of God.
The followers called were just a representation of the building of Israel as one nation, and the
names mentioned are not that important.
The intention is the meaning of the number as it is represented, and not the individuals
named in the Gospels.
Apstolos = denotes the Hebrew sheliim[liim]orsheliahinHalakha (
,[alija];

pl.
,)a Jewish legalemissaryor agent who is being sent.

Later, this will be used by all who will proclaim the message of Jesus to the peoples after the
resurrection experience. Though some of them are Jesus followers, many of them emerged as
such even if they were originally belonging to the community Jesus formed (eg. Paul and
Barnabas).
At first, it meant those who experienced Jesus firsthand (before the resurrection)
Later it meant, anyone who has place their faith in Jesus (after the resurrection = ekklesia)
Acts 2: 42-47 The early Christian Community
They devoted themselves to the teaching
of the apostles and to the communal life,
to the breaking of the bread and to the
prayers.Awe came upon everyone, and
many wonders and signs were done
through the apostles.All who believed
were together and had all things in
common;they would sell their property
and possessions and divide them among
all according to each ones need.Every
day they devoted themselves to meeting
together in the temple area and to
breaking bread in their homes. They ate
their meals with exultation and sincerity
of heart,praising God and enjoying favor
with all the people. And every day the
Lord added to their number those who
were being saved.
In summary: The Purpose of the Church
Starting point: Jesus didnt intend to institute the Church.
Rather, Jesus laid the foundations of the Church by the principle
of the proclamation of the Kingdom of God. It is from this principle
that Jesus lived out His public ministry, and from its faith
conviction that led to others believing and following Him.
(intention to reception)
Matthew 16: 13-23 seen and understood in terms of the
confession of faith in Jesus (Who do you say that I am?) of
the early Christian community in Antioch whose bedrock
(foundation of their faith) is Peter, the first missionary and
episkopoi (bishop) of Antioch. Later, the Church will adopt this
as the proof-text of the traditional teaching of Jesus
establishing the Church.
The Kingdom (Reign) of God the open principle of inclusion
into Gods people by living out justice, peace and love as the
principle of Jesus life and public ministry
Koinonia (communion) the bond of the Church through the
confession of faith in the Lord Jesus as they affirmed and
praticed in their lives (incarnated faith) the Kingdom of God.
In summary: The Purpose of the Church
2nd point: Come, follow me!/Come and see. = Discipleship as vision of the
New Testament Church
To be part of the community is not a coercion, but an invitation. The
followers who were invited to follow Jesus were convinced of the message
of the Kingdom of God that was here, but yet to come. (faith conviction)
At first, they were composed who had a first-hand experience of Jesus of
Nazareth as they were witness to his words and works. (Faith in Jesus
from below - basic Christology)
Later on, it also included people who never knew Jesus, but acknowledged
him as Lord and Savior the Messiah (Faith in Jesus from above high
Christology).
Remember: the intention is the number!
Not the composition or qualification, but the number is important. The
names are not important!
12/70-72 speaks of the re-emergence of the people in the fullness of the
Kingdom of God. Therefore, the names arent important, but the symbol of
the number IS (and it doesnt have to be an accurate number)!
It is much the powerful symbol of becoming Gods people (which Israel
used in the Old Testament to depict themselves as Gods people) as
established in the covenant Jesus made with His self-giving out of love and
of his faith conviction (the Reign of God).