I’m thinking through the relationship between institution and charism right now, and one of the more frustrating aspects of the debate is the lack of consensus regarding the meaning of the word “institution.”
Some authors don’t bother to define the term at all, but seem to assume a certain common sense understanding of institution. My problem with this is that the “common sense” understanding of institution in our contemporary context is typically very negative. People today are very skeptical of institutions of all kinds, and religious institutions are no exception. While I’m aware that some institutions can be terribly repressive, twisted, and dangerous, I don’t think these tendencies are inherent in institutions per se.
Then there are some who do take the time to define institution in such a way that it tends toward a negative characterization, because they frame institutions primarily as agents of control and coercion.
Gotthold Hasenhüttl was an influential voice in the mid twentieth century, cited authoritatively by people like Hans Küng and Leonardo Boff (who were, in turn, very influential at the popular level). Hasenhüttl defines institutions as follows:
“An institution is a changeable, but permanent, product of purposive social role behaviour which subjects the individual to obligations, gives him formal authority and possesses legal sanctions.” [from “The Church as Institution,” in The Church as Institution (New York: Herder and Herder, 1974), 15]
He goes on to describe institutions as “instruments of power,” and calls upon the church to reinvent itself and work towards “the institutionalization of freedom [from] domination (an-archy)” (17-18).
“We refer to the organization of this community with its hierarchy, sacred powers, dogmas, rites, canons, and traditions…The institution does not exist for itself but in service to the community of faith.” [Church, Charism and Power, 48]
I think these definitions of institution are too narrow. Institutions aren’t simply agents of control with formal laws and coercive power. They exist on a continuum which is much broader and more ambiguous than these perspectives imply.
In this broader understanding, which takes its inspiration primarily from Peter Berger and Thomas Luckmann’s The Social Construction of Reality, institutions are simply stable patterns of social interaction. They could be huge governmental agencies or international businesses, but they could also be a recurring encounter between two persons. All social interactions are subject to habituation, and when interactions between persons are habituated over time they become institutionalized – that is, they become stable patterns of social interaction.
Berger and Luckmann’s definition is as follows:
“Institutionalization occurs whenever there is a reciprocal typification of habitualized actions by types of actors. Put differently, any such typification is an institution.” [The Social Construction of Reality, 54]
There are, of course, many nuances to their account which I won’t address here, and some of them may not sit well some Christians. But their insights have been taken up and incorporated into some theological accounts of ecclesial institutions, such as Miroslav Volf’s After our Likeness, and George Lindbeck’s The Nature of Doctrine.
The point of adopting this perspective is to underscore the fact that social life is inescapably institutional, and therefore the Christian life (because it is inherently social) is inescapably institutional.
“The essential sociality of salvation implies the essential institutionality of the church. The question is not whether the church is an institution, but rather what kind of institution it is.” Volf, After Our Likeness, 235.
In other words, there never was and never will be a “non-institutional” church. The fact that the church has certain institutional features does not mean that it has compromised or fallen from a primitive state of charismatic freedom. From a Christian perspective, rather, ecclesial institutions are no threat to true personhood and freedom, but are divinely-ordered means of grace through which our true personhood and freedom is restored through incorporation into the body of Christ. Christian fellowship, worship, ministry, sacraments, and the proclamation of the word are institutions which confront us as a verbum externum. This point is brought out well by Lindbeck in his comparison of religion to a cultural-linguistic system:
“To become a Christian involves learning the story of Israel and of Jesus well enough to interpret and experience oneself and one’s world in its terms. A religion is above all an external word, a verbum externum, that molds and shapes the self and its world, rather than an expression or thematization of a preexisting self or of preconceptual experience.” Lindbeck, The Nature of Doctrine, 34.
Ecclesial institutions are stable patterns of human interaction in the church through which the Spirit calls us to be conformed to Christ. They are certainly open to abuse and distortion, but this is not because they are institutions, but because they are patterns of interaction among people who are redeemed by Christ, but who continue to struggle with sin.