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Abstract
La igualdad fundamental de todos en la Iglesia (correspondiente a la unicidad y unidad de naturaleza en la Trinidad) y la diversidad funcional (correspondiente a la distinción de relaciones personales) que le permite a la misma Iglesia ser "muchedumbre convocada y reunida por virtud y a imagen de la Trinidad" (1) no pudieron ser suficientemente percibidas en la eclesiología occidental clásica, inspirada como estaba en un cristo-monismo solipsista que se desdobló primero en el cabeza de los apóstoles y luego en la llamada cabeza "visible" de la Iglesia, en una verticalidad prescindente de toda relación comunitaria de base, de todo principio de circumincesión de las personas en la Iglesia, y de todo motivo para la vida de comunión (por las relaciones interpersonales) y para la auténtica participación (por las misiones) de la familia eclesial.
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