This encyclical has an ecclesiological focus in treating of the Church as the ‘mystical body’ of Christ. In describing its constituents in terms of an organic (albeit spiritual) body, Pius XII is careful to note that it must be understood to contain more than only hierarchical elements, even though it is an ‘ordered… structure’ (MC, n.17). To explain, he contrasts two erroneous positions, the first that would hold it as consisting of only hierarchical elements, and the other, which would hold ‘that it is composed only of those who enjoy charismatic gifts’ (MC, n.17). Sartori notes that ‘this is the first instance to admit that charismatics belong to the structure of the Church, although it does not place them in opposition to the hierarchy’ (1978, p.38). Thus presented, the dichotomy would reaffirm a Christological interpretation of the Church as
well as a pneumatic one, while affirming that both these are necessary to the
Church. Also, to specifically identify the charismatic element of the Church as not confined to the hierarchical dimension as a visible form of the action of the Holy Spirit, is a development from Divinum Illud Munus.
Pius also explicitly identifies the charismatic with the miraculous, adding, ‘though members gifted with miraculous powers will never be lacking in the Church’. Such ‘extraordinary grace’ (charismatis) is later attributed to the raising up ‘of martyrs, virgins and confessors’ (MC, n. 66), themselves quite an elite. However, he continues by also affirming that ‘those who exercise sacred power in this Body are its chief members’. So, the distinction also prioritises the hierarchical graces, and while both belong to the structure of the Church, those of hierarchy are the guarantee of sacramental effectiveness and the charismatic are occasional interventions. As such, the former constitute what
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is normative, or also called the ‘normal’ channels of grace. In contrast, and in consequence, the charismatic are understood as extra-ordinary, including the connotation of being exceptional or uncommon.
In describing how this ‘body’ is ordered the apostolate of Christ is given as the ordering principle around the three-fold munera (office) of ‘Teacher, King and Priest’, and all later references to the gifts of grace which are given the Church for its upbuilding are made in reference to the exercise of pastoral leadership and teaching which pertain to hierarchical function. Thus, the ‘pastors and teachers’ and ‘above all’ the Pope are endowed with ‘supernatural gifts of knowledge, understanding and wisdom’ to equip them to preserve, defend and expound the faith (MC, n.50).
Thus, the hierarchy are equipped as the ‘head’ of the ‘mystical body’ the Church, that they might lead and assist its growth (MC, n.49). With this high Christology, by applying the rubric of the three-fold munera of Christ exclusively to the hierarchical ministry, also takes with it the charisms for ‘the common good’ (1 Cor 12:7). Contrastingly, Paul accords the charisms a diversity and breadth of application, since ‘their unity comes from baptism and the Spirit’ (1 Cor 12:13), and their diversity from the members (1 Cor 12:14) who are ‘many’’ (pollá). Conversely, the application in MC emphasises a restriction in use, applying it exclusively to the hierarchy. The intent that this apportioning is for service, does not mitigate the negative inference of passivity accorded the recipients of its intended benefactions.
This understanding of the divine gifts of discernment equipping the teaching office has two significant implications which would be addressed later by the Second Vatican Council. The first is that the outpouring of spiritual gifts for the service of the Church are said in MC to be given ‘especially’ to ‘the leading members’, that is, the bishops. Later developments of the Council would broaden this to include all, including ‘the least’ (LG, n.12). The second is that the gift of discernment, conferred on the bishops, is equated with the service of truth. This capacity is identified with the prophetic (also called teaching) office, and ultimately with the pope as representative of Christ. Again, LG, n.12 will broaden the reception of these gifts to include ‘the last of the faithful’, and apply another gifting, namely that of the ‘sensus fidei’, or, ‘sense of the faith’. This capacity of discernment is also identified as an expression of the
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prophetic office, now, not applied exclusively to the hierarchical dimension of the Church, but also to the laity. This will be examined later in this chapter.
Strictly understood, these sources of doctrine are also not ecumenical. Spiritual gifts can only be experienced (‘enjoyed’) in the Catholic Church (MC, n.103), and they are all associated with the sacramental life of the Church, and in a special way by the hierarchy. In this way, the unity implied by the image of the body is maintained, while a certain diversity is granted. However, this is achieved by the prioritising of hierarchical ministry and ‘powers’ to regulate the distribution of gifts, even as Christ the head orders the members of his (mystical) body, the Church. This model of the Church, though internally coherent, would be judged by the later theological developments of the Council to be, by itself, an inadequate formulation for the Church and its functions. Some of the broader and more diverse perceptions of Lumen
gentium will now follow.