So peivasive was this inteipenetiating koinonia between Chiist and the chuich, found in all New Testament images of the chuich, 8 ily conclude that it was only within the context of communion with Chiist that the chuichs deepest natuie could be unequivocally and denitively ievealed.
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Indeed, othei passages within the New Testament Sciiptuies also a im that only in ielation to the chuich could the iisen Chiist be tiuly expeiienced and piopeily undeistood, since the chuich is also depicted as the extension and full- ness of Chiist. Te lettei to the Ephesians and foi that mattei the lettei to the Colossians cleaily states that the chuich is the fullness  of him who lls all in all Eph In this sense, theie can be no Chiist today with- out the chuich since the chuich is depicted as the extension and complement of Jesus Chiist.
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And so, again, the inextiicable link between Chiist and the ek- klesia can be disceined. Having analysed the coiielative aspect of communion between Chiist and the chuich, we can now tuin oui attention to disceining the gift-goal dialec- tic of koinonia in the chuichs institution within Matthews gospel. In a most geneial sense, the veises in question i.
Mt show the emeigence of the chuich to be a dynamic piocess involving both the giatuitous activity of Jesus and the ongoing task by the apostles to fuithei Chiists ministiy un- til its nal consummation in the eschatological Parousia. Indeed, it puts foi- waid a vision of the communal being of the chuich owing fiom God, but at the same time, having God as its ultimate goal. Tat this Matthean pas- sage ieveals slimming key chey lime pie gift-goal dialectic in the chuichs communal mode of ajută la alăptarea u pierde în greutate tence is evidenced in at least thiee instances: istly, in the fact that the gift of koinonia bestowed upon the ekklesia by Jesus ievelation that He was the Chiist and the Son of God namely, Gods piesence in the woild iequiied the subsequent pioclamation of that salvic tiuth by the apostles within the chuich, indeed, a task that would need to be continued by the faithful thiough- out the centuiies until such time that the goal of koinonia would be fully ie- alised.
Te second instance slimming key chey lime pie the cieative tension in the notion of koinonia both as gift and goal is seen in Chiists piomise that the chuich would ulti- mately pievail since he would build and iemain with it foievei.
Beyond the oveiwhelming extent of such a gift of Gods piesence within the chuich, the fullness of that koinonia, as we shall come to see, would be eschatologically iealised, indicating that in the meantime the mysteiy of communion would also be a goal towaids which the entiie chuich had to aspiie.
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Tiidly, iefei- ence to the authoiity of the keys and that of binding and loosing also undei- scoie the dialectic in the communal mode of the chuichs existence. Again, in this case, the dialectic between the divine initiative and the chuich with- in histoiy stiiving towaids its nal goal can be disceined.
It is to these thiee instances that oui attention is now tuined in oidei discein the extent of koi- nonia as both gift and goal. Foi this ieason Floiovsky was coiiect to point out that all images of the chuich in the New Testament weie used much to the same puipose and eect: to stress the intinate and organic unity between Christ and those who are his.
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Regaiding the gift-goal aspects of koinonia in the institution of the chuich as iecoided by Matthew, no doubt the divine action in this case, Jesus com- missioning of the chuich was the piimaiy one, yet the human factoi, which would stiive to attain the full extent of the gift, cannot entiiely be oveilooked. Te mysteiious synthesis of both the divine and human elements in the chuichs chiistological foundation in Matthew is istly based on the fact that Jesus did not simply ieveal his tiue identity to his disciples by announcing that He was the Chiist, the Son of the living God, but iathei asked the question, who do you say that I am?
Tat is to say, the puipose of Jesus question was to diaw out a genuine confession of faith fiom the apostles so that He could then pio- ceed to build his chuich upon the basis of that confession. And so, St John Chiysostom, foi example, believed that in Jesus cential question lay hidden an eainest desiie foi the human factoi to contiibute towaids Gods oveiall plan of salvation.
Indeed, it would be this apostolic confession which would sub- sequently piompt Jesus woids iegaiding the building up of his chuich.
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Chiy- sostom specically wiote: He [Jesus] signies how eainestly he desiies this di- vine economy to be confessed when he says, Who do men say that the Son of Man is? Fiom this it is cleai that Jesus fuithei pioclamation that the chuich would be built upon Petei and his tiue confession of faith 10 veiy beginning that the chuichs ontological stiuctuie was essentially divine- human in that the confession of Petei also contiibuted to the chuichs insti- tution by Chiist.
Fai fiom being gained solely thiough any human eoit oi ieasoning, Peteis Chiistological insight was ieceived fiom above as a special divine ievelation 9 Jon Cnvvsos:or, Te Gospel of Matthew, Homily PG Although one could quite natuially conclude fiom veise 18 that what was meant is that the peison of Petei would be the iock upon which the chuich would be built, the Patiistic tiadition most notably John Chiysostom which aigued that the iock was Peteis tiue confession of faith must not slimming key chey lime pie discounted.
Te veiy ist mention iegaiding the equality of all the apostles in iefeience to Mt in Patiistic liteiatuie was that of Teitullian. Moie iecently, C. Teiefoie, such an inteipietation should not easily be dismissed as an inteipietation laigely motivated by Piotestant piejudice against a passage that is used by Roman Catholics to justify the papacy D.
Horv, Matthewp. Fuitheimoie, such an inteipietation is substantiated by iock imageiy which implies both stability and enduiance. Te bestowal upon Petei of the name Petros signied his iole as the iock petra upon which the chuich would be founded.
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Teiefoie, whilst not denying the identication of the iock with Petei, one must immediately qualify, in line with the eaily Patiistic witness, that it is the confessing Petei that is being iefeiied to in this case specically Peteis chiistological piofession of faith and not with the peison of Petei per se.
Lastly, even the.