Existentialism and Christianity V

The Eschatological Fulfillment of Communal Existentialism

The greatest threat posed by a gospel message that is communicated through individualistic existential terms is to be found in the eschatology (beliefs relating to the end times or end of all things) that logically results from such a mode of belief. Look again to the average Western Christian today. He or she has set out to discover the meaning of his or her own existence. The Church has offered itself and the gospel of Jesus Christ as an answer to the questions asked by this individual existential search. Yet, all to often, the discovery of faith in Jesus as an answer to the existential questions of life is displayed to be the end all and be the entire search for a meaning to our individual existences. For many a believer discovering Jesus leads to the end of their existential search. The saving faith of Jesus Christ deals more in knowledge to be gained to unlock life’s little existential secrets than it has to do with all of humanity being reconciled unto God, redeemed, and liberated from sin by the acts of Jesus Christ in his crucifixion and resurrection. The faith of these people is basically a selfish and individual one. The individual search for God is one focused on how God best explains my life to me. The focus of such a faith is on the here and now. It is about what knowledge and blessing I need to make myself feel satisfied with my own wretched existence.

Conversely, a communal existentialism, a system rooted in the basic community oriented principles of the Trinity and founded in the doctrine of the communion of saints, does not look to the present moment as the fulfillment of the existential search. Bear in mind that a communal existential search is about discovering the meaning of existence for humanity as a community. Furthermore, according to the doctrine of the communion of saints, this community is not a fully realized one until it is a community united in triumph at the final Resurrection. Therefore, the communal existential search is one that remains ongoing in hope until the final Resurrection. A communal existential search is not one that finds its truth in the moment, but in the future.
Without a doubt, much of scripture looks to realities that are present here in the moment, but much of the faith of scriptures looks forward in hope to the fulfillment of promises made by God. Scripture is both a theological and historical record of mankind and God’s interaction. It is recorded as a record of humanity’s basic collective existential search (to use modern language). Many promises of God are made to both individuals and communities and many promises are fulfilled. By the time of Christ, however, a new set of promises is delivered and the entire community of those who are united in him expectantly awaits their fulfillment.

Finally, we see that the fulfillment of all things, as promised in scripture occurs in a way that brings about the complete and uninhibited communion of God and his people and God’s people with God’s people. The final chapters of the New Testament itself reveal the finality of the “New Jerusalem.” It is a place in which we are told that “the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God”(Revelation 21:3). Thus the final fulfillment of the search for the meaning of humanity’s existence is found in the reality of the promise that one day we shall be one together and one in him, completely and without exception; the communal existential search will be complete. Without the great communion of believers in progress together it could never be.

Existentialism and Christianity IV

Practical Implications

Salvation in Community

Existential discovery (salvation) and sanctification can only occur within the context of community. It is as a communion of saints that we experience salvation and sanctification, not as individuals. However, it when we spurn the grace of God made manifest in Jesus, and thus choose to seek our own individual existence that we are condemned on an individual basis. (For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. John 3:16-17)
We see from John’s gospel that the call is issued to all; a world dying and in need of communion with God. Our individual salvation remains a matter of individual choice. Yet, our choice, be it to accept God’s grace or to reject it, contains implications for the entire body of believers.

Sanctification in Community

Sanctification is an act of God’s grace that occurs in our lives to more nearly unite us in communion with other believers and with himself and thus come more near the complete discovery of our existential reality by the complete submission of our will to God and his kingdom.

Our individual holiness and sanctification remains a matter of individual choice. Yet, our choice, be it to accept God’s grace or to reject it, contains implications for the entire body of believers. Our individual sanctification is also a sanctification brought about by God’s grace working through the body of believers. Indeed, we become holy as we labor with one another toward seeking the full reality of our existence. In the same way, the community of believers is sanctified by its growing relationship to God. In the end, entire sanctification is really about becoming perfect in relationship with our fellow human beings and with God (at least as far as we are able / we no longer willfully violate the will of God in either respect). Upon the final Resurrection those final impediments to perfect love and community will be removed and the true meaning of our existence, to exist in perfect communion with God and each other, will be revealed.

Sacraments in Community

It is in the sacraments that one great aspect of a communal existentialism is enjoyed. Salvation, of course, occurs when one exercises a sincere and saving belief/faith/trust that Jesus Christ is Lord. Yet, the communal existential search begins when one submits to baptism; a public confession of that faith, a spiritual “death” of the “old man” and spiritual resurrection of the “new man”, and the official doorway to membership in the Church of Christ.
Hence, it is in baptism that the individual, who has first independently exercised faith in Christ, becomes a part of the communal existential search for true existence and the true meaning of the existence of humanity. 1 Corinthians 12:13 and 14 sharpens to a fine point our communal understanding of baptism when it states, “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many.”

Likewise, it is by partaking in the Table, or Lord’s Supper, that believers are continually united by spiritual presence of Christ present in the bread and wine. It is in sacrament of the Eucharist that we are reminded that we are in fact one body, united by the cross and empty tomb of Christ. It is in his supper that we are encouraged to recall that we are not many individual believers, but one body, seeking one great existence, in one great communion with our Triune God. As 1 Corinthians 10:16-17 states, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.” Again, it is by the practice of the sacraments that we remember that our existential ponderings cannot alone be the wonderings of an individual, but must instead be the exodus of God’s people as one Church heading towards the Promised Land with Jesus Christ as pillar of fire and cloud leading the way.

Compassion in Community

If we seek our existence: if we seek the answers to the questions at the very root of the meaning of our collective existence as a community, then it only follows that we should exercise great concern for one another. Yet, in the Church these concerns must be exhibited in manifold ways. Of course, the greatest of these is via intercession. In his epistle to the Thessalonians the Apostle Paul exhorts the believers receiving his communication to “pray without ceasing” (5:17). Indeed, this is the call issued to all believers. Especially, if we consider ourselves to be of one great body seeking together our true existence which may only be found in the communion of our fellow believers and under the Lordship and headship of Jesus Christ it becomes all the more important to constantly be interceding for one another. Make no mistake. This is necessary both on the local and the global level. The point is proclaimed continually by the Apostle Paul who charges the Ephesians to be “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Ephesians 6:17).

Also, of great importance is for the individual members and communities of the Church to support one another in compassionate ministry. As the Apostle John stated in 1 John 3:17, “But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” Indeed, how can the love of God which binds us in one communion, under one Lord, Jesus Christ be present if we see the brothers and sisters of our existential journey in crisis and aid them not? Surely, if we ignore them we must be forgetting that our full meaning for existence is not met without them. Again, we seek the answers to the questions relating to the meaning of our existences as one body; it is one communal existential search.

The welfare of other Christians is not a personal matter for them since we seek the key to our existence within a community. The struggles of one or a few bear fruit for all.
Similarly, the victories of other Christians or of myself are not personal victories. The victories of one bring glory to all. All are one in Jesus Christ our Lord. We all seek to answer the basic existential questions of life as one. We seek the meaning of out existence as one. We face death as one. We face abandonment as one. We face the future as one. (There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Galatians 3:28)

*artwork is found at www.gardenstreetbaptist.org

Existentialism and Christianity III

The Communal Existential Question

It is important to note from the outset of our argument for a “communal existentialism” that the very foundation of this argument rests with our Triune God. Not even God exists solely individually. Even God, apart from all creation, remains eternal Father, Son, and Holy Spirit. Hence, everything that follows, including the creation of God (and especially that creation which is “formed in his image”) has need to be in communion as well. Not only do fish have need to associate with other fish, but also all creation bears the need to be sewn unto the Almighty hem of God. Creation out of communion with the creator is a creation in crisis.
Furthermore, a theological foundation has been laid since the earliest days of the Church that argues for our “communal existential search” as well. In fact the following belief nearly completely lays out a guide as to the formula of a communal existentialism. It is to be found in the dogma of the communion of saints. The formula, first stated in the Apostle’s Creed, is as essential to Christian theology as is the “holy catholic Church” mentioned immediately after it. Yet, it seldom receives its due recognition.

The belief in a communion of saints (that all believers both dead and alive are united spiritually by Jesus Christ) finds a comfortable home in scripture from the start. The most textbook scripture often referenced in regard to the communion of saints is 1 Corinthians 12:12-26, which states,

“For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary: And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it”.

Other scriptures commonly references in regard to the doctrine are Romans 8:32, 1 Corinthians 6:17, and 1 John 1:3.* Yet the arguments for such a belief is not only manifest in scripture as well but are especially to be found from the Tradition of the Church. St. Irenaeus spoke of Christ as reassembling “in himself all the nations who have been scattered since Adam, all languages, all races, and Adam too.”
As can be seen, the point that the doctrine of the communion of saints most clearly addresses is the importance of Christian unity in Jesus Christ himself. Yet this is not a unity that only leads us to live generously to one another. It is, in fact, a true and genuine unity. We are one in him, as Jesus prayed us to be someday in John 17. Just as what the Son does affects the Father and the Spirit, so to what we do affects our brothers and sisters and the greater communion of the saints. As Pope Pius XII stated, “there is no good or just work done by one of the members that does not, through the communion of saints, also influence the salvation of all.*” It was the same Pope who wrote further on the topic of Credo sanctorum communionem as follows:

“I believe in the communion of saints, that is, membership of the Church of Christ, one, holy and catholic, that city where all are equally free men; one faith which makes all its members closely and sublimely one; one holy table that above the mountains and beyond the seas that unites all the members of the Church of Christ; one Holy Spirit whose temple is built by all through the power of sanctifying grace…”

In the end the doctrinal groundwork for a communal search for the meaning of our existence in the face of death and alienation has already been laid in the beautiful concepts conveyed by the communion of saints. Nonetheless, there is still need to recapture this powerful doctrine. It has suffered long at the hands of Western individualistic existentialism. Yet, again, by seeking to retool how we think of existentialism and our search for meaning and truth itself, we may be able to reclaim the once mighty doctrine in all its glory, and thus truly be enrapt in the experience of being one body, as he intended. At its most basic level, communal existentialism is about returning the preaching, teaching, worship, and search for knowledge within the Church to the same basic communal framework the earliest Christians knew and practiced. It is about seeking the meaning of our existence as one in Christ. It is one body, one search.

* All Scriptures are from the KJV
*The Communion of Saints. Emilien Lamirande, O.M.I.