One of the threads worth reflecting upon in Lumen gentium, stretching back to Jesus and the early Church (and thus also to Israel), and extending forward to our own day, is an understanding of the Church as an exile or diaspora community–living in and engaging with the world, while also in search of its true and lasting home with God. Relevant Scriptural metaphors and language abound: the Church as heralds of the Good News, sent out without staff, bread, money or extra tunic; as scattered seed; as pilgrims; as a wandering flock and sometimes as nomadic shepherds. Scripture, Tradition and Church teaching attest to this diasporic nature of the Church.

The divine scattering or sending out of the Church, like the divine covenants, contains both curse and blessing. Exile can be the result of oppression, as well as a consequence of sin. It can also be punishment from the 'empires' of the world for trying to live a life of faith. Yet, at the same time, it can become the means–freely chosen and freely accepted–by which the Kingdom of God is spread. To be a disciple of Christ is to freely follow the Son of Man who had nowhere to lay His head. The diaspora Church is the community of the messiah and the suffering servant who went out, in lowliness and vulnerability, to spread the news of the kingdom of God. Defeat or scattering does not destroy the plan of salvation, and so often actually becomes the means of redemption, as the history of the early Church and the lives of the martyrs so fittingly illustrate, and as we can still see today. The descriptions of the Church in Lumen gentium as an exile or diaspora community have much to teach us, and perhaps will become increasingly relevant in light of some of the demographic changes which the Church is experiencing. Some of the possibilities for the diaspora Church center around: evangelization, the works of mercy, building up the Body of Christ, its local and universal existence, and the virtues of trust and obedience.

          Evangelization.
    Exile should not be seen as the call for some type of complete sectarian withdrawal. The exilic Church learns about its surrounding community, in order to share the Gospel and to serve those in need with Christ-like love and mercy. The diaspora Church is not afraid because of its vulnerability, but is ready to tell others the reasons for its faith. Such a stance calls for patience, perseverance, listening, and mutual dialogue. The diaspora Church becomes a live alternative, a redeemed people, which is visible to the world. She is distinct in identity while simultaneously open to new members who are invited to join, through an acceptance of the gift and responsibility of the sacraments of initiation. This minority community is meant to be a divine instrument of redemption offered to all, even when all do not take up the invitation.

           Works of mercy.
    Without privilege, status or territory to defend, a diaspora community may be able to see with greater clarity what is possible or what is needed in society, or to imagine and offer positive alternatives to societal problems and needs that those in the dominant society cannot see. Joseph Cardinal Ratzinger aptly described the Church as a creative minority, an idea that resonates with the example and teaching of Pope Francis. Diaspora communities are convinced minorities: in the Church, and for the Church, and for service to the world. The diaspora Church– not the reigning kingdoms or empires who seem to have all the worldly power–is ultimately God's willing servant for restoring the divine gift of shalom.

           Building up the Body of Christ
    Diaspora is a means of Christian engagement with the world, while maintaining a visible Christian identity. This identity is rooted in shared fellowship and in the family created by God's covenant. The diaspora Church needs a strong solidarity. A stance of exile or diaspora draws strength from the shared practice of the liturgy, particularly the Eucharist.

          Local and whole
    The diaspora Church is local and particular, yet maintains unity with the Church universal. It is not ultimately alone or isolated, but is linked with other diaspora Christian communities and with the whole Church. This union can become evident in the celebration of the same liturgy, in mutual aid, in shared prayer, and in correspondence and hospitality practiced among and between diaspora communities. The exilic Church thus incarnates multiplicity with unity.

          Trust and obedience
    The diaspora Church turns to God for light and help, rather than to the state or to the other Powers described in Scripture. A diaspora stance calls for the Christian virtues of obedience, desire for unity, faith, openness to dialogue and to welcoming others into the Church, love, even a readiness for martyrdom in the service of God and others.