A Proposed Model of Organic-Complementary Communion on the Basis of Kenosis

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Communion within the Trinity

The Catholic theologian Fabio Ciardi sees the Trinity as an archetype of communion. He believes that “every form of community in the Church in fact derives the depth of his own being from the Trinitarian community, through the Trinity’s communication of itself and the mystery of its unity. Christian unity is founded on the Trinitarian life, shared with the faithful through their incorporation into Christ. An understanding of the relationship between the religious community and the Trinity can therefore only come through an understanding of the relationship between the Church and the Trinity, because the religious community shares in the larger ecclesial community and expresses it in a particular way” (Ciardi 2001:218).51 In order to understand the communion among Christians in the universal Church, the communion that exists within the Trinity should be the model. Of course, no one can fully understand the relationship between the Father, the Son and the Holy Spirit, but the Bible gives some indicators about the communion that exists between the three.

Reciprocity and Mutuality within the Trinity

The noun “reciprocal” (Latin reciprocus) stands verbally for “returning the same way” and means as well “inversely related”. The pronoun “reciprocal” (as each other) is used when its referents are predicated to bear the same relationship to one another. Mutuality is directed by each toward the other or the others, can have something shared in common and can be characterized by a certain intimacy. There can be mutual affection, mutual love or mutual respect. Both, reciprocal and mutual characteristics can be found in the relationship of the Trinity. The Father, the Son, and the Holy Spirit are one but in three persons. The three persons of the Trinity have an intimate reciprocal relationship with each other. Augustine already showed that the use of the term Father and Son needs to be understood in this reciprocal relationship.

Unity within the Trinity

Unity comes from the Latin term unitas (from unus one) which means oneness (greek ), sameness or agreement. Unity is defined as the state of being undivided, unbroken completeness or as totality with nothing wanting. It also implies the quality or state of not being multiple which could be characterized as oneness. It talks about a condition of agreement and harmony. God himself in the Old Testament proclaims that he is one God and there are no other gods beside him (Dt 6:4; Isa 45:5-6). He is the only true God and there is no one like him. Scripture testifies often that there is only one God.61 And this one God exists in three persons. Grudem (1994:238) confirms the oneness of God: “The three different persons of the Trinity are one not only in purpose and in agreement on what they think, but they are one in essence, one in their essential nature. In other words, God is only one being. There are not three Gods.”

Communion of the Trinity as Example for Communion within the

Universal Church In the preceding exposition the Trinity was studied in order to find a basis for relationships in cross-cultural partnerships. Since Christian partnerships often take place in the context of the universal Church, the relationship of Christ and his Church and church members needs to be taken into account. The oneness within the Trinity should be reflected in the life of God’s children, in the life of the Christian Church, but also in the living out of Christian partner relationships. The rapport within the Trinity is a relationship of love and reciprocity. These attributes also should guide the relationships in the universal Church and Christian partnerships. Therefore Christian partnerships cannot only turn around projects that will be accomplished through the task aspect of the partnership, but a part of the collaboration is the communion that exists between the Christian partners from different 59 contexts.

The Incarnation of the Logos

The incarnation of the “Logos” (word) and the concept of kenosis cannot be separated from each other. The apostle Paul gives testimony of the second person of the Trinity stating how he “made himself nothing, taking the very nature of a servant, and being made in human likeness” (Phil 2:7). Escobar (2003a:107) explains that the Christological paradigm of mission found in the Gospel is incarnational and should guide today’s missionaries: “If Jesus’ incarnational pattern is taken seriously by missionaries today within social and structural realities of our time and space, mission will not be done from a platform of power and privilege, nor will the gospel be watered down to make it palatable to the rich and powerful (:107).”

Table of Contents :

• 1. Introduction
  • 1.1 Introduction and Problem Statement
  • 1.2 Rationale of the Study
  • 1.3 Research Methodology and Structure
  • 1.4 Present State of Research and Literature Review
    • 1.4.1 Theological Research
    • 1.4.2 Historical and Sociological Research
• 2. Theological Reflections about Communion in World Mission
  • 2.1 The Creation
    • 2.1.1 Created in the Image of the Triune God
    • 2.1.2 Created as a Social Being
    • 2.1.3 Created out of the Love of God
    • 2.1.4 Sin and Destroyed Relationships
    • 2.1.5 Conclusion
  • 2.2 The Trinity
    • 2.2.1 The Trinity as Basis for Communion in World Mission
      • 2.2.1.1 Communion within the Trinity
      • 2.2.1.2 Reciprocity and Mutuality within the Trinity
      • 2.2.1.3 Unity within the Trinity
      • 2.2.1.4 Communion of the Trinity as Example for Communion within the Universal Church
    • 2.2.2 The Incarnation of the Logos
    • 2.2.3 Kenosis within the Trinity
    • 2.2.4 Universality of the Trinity
    • 2.2.5 Conclusion
  • 2.3 The Church in the New Testament
    • 2.3.1 The Universal and the Local Church or the Glocal Church
    • 2.3.2 The Church as the Body of Christ
      • 2.3.2.1 Definition and Use of the Image of the Body of Christ
      • 2.3.2.2 One Body – Different Members
      • 2.3.2.3 The Body as Organism
    • 2.3.3 The Church as a Glocal “Communio Sanctorum”
  • 2.4 Essential Characteristics for Organic-Complementary Communion
    • 2.4.1 Mutual Love
    • 2.4.2 Kenosis
    • 2.4.3 Koinonia
    • 2.4.4 Unity in Diversity
    • 2.4.5 Mutuality and Interdependence
    • 2.4.6 Other-Centeredness
    • 2.4.7 Sharing
    • 2.4.8 Service
• 3. Contemporary Missiological Reflections on Partnership in World Mission
  • 3.1 Definition of Partnership
  • 3.2 Historical Inquiry into Partnership in World Mission
    • 3.2.1 The Ecumenical Movement
    • 3.2.2 The Evangelical Movement
    • 3.2.3 Conclusion
  • 3.3 Partnership in the World Mission Context
    • 3.3.1 Elements of Partnership
      • 3.3.1.1 Who are the Partners?
      • 3.3.1.2 Duration of the Partnership
      • 3.3.1.3 Content of the Partnership
      • 3.3.1.4 Implementation of the Partnership
    • 3.3.2 Models of Partnership
      • 3.3.2.1 Biblical Models of Partnership
      • 3.3.2.2 Models of Partnership in Mission Context
      • 3.3.2.3 Networks and Partnerships
• 3.4 Barriers for Cross-Cultural Partnership in World Mission Context
• 3.5 Contextual Partnership in World Mission
• 3.6 Conclusion
• 4. Mission – Church Partnerships and Organic-Complementary Kenotic Communion in World Mission
  • 4.1 The forgotten Dimension of Partnership
    • 4.1.1 The Secular Dimension of Partnership
    • 4.1.2 The Spiritual Dimension of Partnership
    • 4.1.3 From Collaboration towards Communion
  • 4.2 The Kenotic Constituent in World Mission Relationships
    • 4.2.1 The Incarnational Aspect and Otherness
    • 4.2.2 The Importance of Self-giving
    • 4.2.3 The Kenotic Attitude of the Partners
  • 4.3 Overcoming Sociological and Cultural Barriers
    • 4.3.1 Forgiveness and Reconciliation
    • 4.3.2 Accepting Otherness
    • 4.3.3 Mutual Learning
    • 4.3.4 Living Together as the Body of Christ
  • 4.4 Towards a Glocal Communio
    • 4.4.1 More than Partnership
    • 4.4.2 A Glocal Community
    • 4.4.3 An Eschatological Community
  • 4.5 Conclusion
• 5. A Proposed Model of Organic-Complementary Communion on the Basis of Kenosis
  • 5.1 Kenosis as the Foundational Attitude for Communion
  • 5.2 An Inclusive and Interdependent Christian Communion
    • 5.2.1 An Inclusive Christian Communion
    • 5.2.2 An Interdependent Christian Communion
  • 5.3 Elements of Organic-Complementary Communion
    • 5.3.1 Living Together
    • 5.3.2 Learning Together
    • 5.3.3 Serving Together
    • 5.3.4 Suffering and Celebrating Together
    • 5.3.5 Sharing Together
    • 5.3.6 Working Together
    • 5.3.7 Discovering Theology Together
  • 5.4 Creation of a Common Space
  • 5.5 Looking into the Future Together
• 6. Bibliography

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A CONTEXTUAL MODEL OF AN ORGANIC-COMPLEMENTARY COMMUNION IN WORLD MISSION UNDER CONSIDERATION OF KENOSIS