In essence, the kingdom Jesus encouraged his followers to enter is based on peace and forgiveness. In his inaugural sermon in Luke, Jesus announced that the kingdom was about bringing good news to the poor, proclaiming release to the captives, recovery of sight to the blind, letting the oppressed go free, and proclaiming the Lord’s favor, to use the summary Jesus draws from Isaiah in his inaugural sermon in Luke. The year of the Lord’s favor refers to the Jubilee year, the year that debts were to be forgiven. We should not forget that the petition in the Our Father about asking forgiveness of our sins is also about forgiving our debts. Letting the oppressed go free refers to God’s command to Pharaoh to let God’s people go. This command applies to all of us insofar as we keep even one person in bondage to us in any way, including emotional blackmail. Years ago, at a Benedictine abbots’ workshop, I head a series of conferences on biblical spirituality by Demetrius Dumm, a seasoned monk of St. Vincent’s Archabbey. He said with deep solemnity that he was afraid that at the Judgment, we would each be asked one question and one question only: “Did you let my people go?”
These teachings are the primary blueprint for a community based on Christ, what some call Church, but this community that Jesus clearly tried to form did not happen in his lifetime, as recounted in my earlier post. (See Christian Community (1) This suggests that, important and fundamental as Jesus teachings are, they are no enough to form a community based on these teachings. What did form such a community was Jesus’ Resurrection from the dead. But it was not just the Resurrection itself that formed the community; it was the radical preemptive forgiveness with which Jesus approached his scattered followers. If Jesus had just bashed in the heads of his persecutors, everything would have been the same and we humans would still have no alternative but to cohere through the persecution of a victim. The church was not founded on the teachings of Jesus; the Church was founded by Jesus himself acting on his teachings. In short, Jesus forgave the Church into existence.
Note that Jesus did not forgive individuals and leave them as individuals. Jesus forgave all of us as the community of humanity. Jesus could stand alone against the persecutory crowd. We cannot. Only a community gathered on a radically new principle can counteract the old human community gathered the old way. This is what St. Paul was getting at when he said we have to become members of a new humanity in Christ.
I am not talking about the church as a set of institutions with their paraphernalia of miters, Geneva gowns, pointed steeples and mega buildings. I am talking about people who consciously seek to gather in the radical forgiveness of Jesus, a gathering that precludes the persecutory mechanism as a means of binding people together. This radical act of forgiveness on the part of Jesus was made for all people at all times. This means that everybody everywhere and any time who gathers in forgiveness is within the Church regardless of what ecclesiastical cards one might or might not carry in one’s wallet. Of course, most of us gather through forgiveness some of the time at best. That means that most of us are partly in the Church and partly outside of it. The Parable of the Wheat and the Weeds is about the world, the institutional church and each one of us. (See Christ the Rejected Cornerstone among the Weeds.)
The New Testament word for Church, ekklesia, literally means “calling out of.” In this respect, everybody is in the church because everybody, without exception, is being called out human community based on persecution and called into human community based on forgiveness. Of course, some people respond to this call and some don’t. Actually, most of us respond to the call some of the time at most. Such is the case of those of us who are members of an organized church and those who wouldn’t go through a church door under any circumstances. Not even as unifying an act as pre-emptive forgiveness by the risen Jesus can avoid causing division for the simple reason that each of us is divided by a choice we have to make day by day. There is much more to a theology of Church than this, but without the attempt to gather in the risen Jesus’ radical forgiveness there is no real church at all.