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9. At all times and in every race God has given welcome to whosoever
fears Him and does what is right.[98] God, however, does not
make men holy and save them merely as individuals, without bond or link
between one another. Rather has it pleased Him to bring men together
as one people, a people which acknowledges Him in truth and serves
Him in holiness. He therefore chose the race of Israel as a people
unto Himself. With it He set up a covenant. Step by step He
taught and prepared this people, making known in its history both
Himself and the decree of His will and making it holy unto Himself.
All these things, however, were done by way of preparation and as a
figure of that new and perfect covenant, which was to be ratified in
Christ, and of that fuller revelation which was to be given through
the Word of God Himself made flesh. "Behold the days shall come
saith the Lord, and I will make a new covenant with the House of
Israel, and with the house of Judah . . . I will give my law in
their bowels, and I will write it in their heart, and I will be
their God, and they shall be my people . . . For all of them shall
know Me, from the least of them even to the greatest, saith the
Lord.[99] Christ instituted this new covenant, the new
testament, that is to say, in His Blood,[100] calling together a
people made up of Jew and gentile, making them one, not according to
the flesh but in the Spirit. This was to be the new People of God.
For those who believe in Christ, who are reborn not from a perishable
but from an imperishable seed through the word of the living
God,[101] not from the flesh but from water and the Holy
Spirit,[102] are finally established as "a chosen race, a royal
priesthood, a holy nation, a purchased people . . . who in times
past were not a people, but are now the people of God".[103]
That messianic people has Christ for its head, "Who was delivered
up for our sins, and rose again for our justification",[104] and
now, having won a name which is above all names, reigns in glory in
heaven. The state of this people is that of the dignity and freedom of
the sons of God, in whose hearts the Holy Spirit dwells as in His
temple. Its law is the new commandment to love as Christ loved
us.[105] Its end is the kingdom of God, which has been begun by
God Himself on earth, and which is to be further extended until it is
brought to perfection by Him at the end of time, when Christ, our
life,[106] shall appear, and "creation itself will be delivered
from its slavery to corruption into the freedom of the glory of the sons
of God".[107] So it is that that messianic people, although it
does not actually include all men, and at times may look like a small
flock, is nonetheless a lasting and sure seed of unity, hope and
salvation for the whole human race. Established by Christ as a
communion of life, charity and truth, it is also used by Him as an
instrument for the redemption of all, and is sent forth into the whole
world as the light of the world and the salt of the earth.[108]
Israel according to the flesh, which wandered as an exile in the
desert, was already called the Church of God.[109] So likewise
the new Israel which while living in this present age goes in search of
a future and abiding city [110] is called the Church of
Christ.[111] For He has bought it for Himself with His
blood,[112] has filled it with His Spirit and provided it with
those means which befit it as a visible and social union. God gathered
together as one all those who in faith look upon Jesus as the author of
salvation and the source of unity and peace, and established them as
the Church that for each and all it may be the visible sacrament of
this saving unity. [113] While it transcends all limits of time and
confines of race, the Church is destined to extend to all regions of
the earth and so enters into the history of mankind. Moving forward
through trial and tribulation, the Church is strengthened by the power
of God's grace, which was promised to her by the Lord, so that in
the weakness of the flesh she may not waver from perfect fidelity, but
remain a bride worthy of her Lord, and moved by the Holy Spirit may
never cease to renew herself, until through the Cross she arrives at
the light which knows no setting.
10. Christ the Lord, High Priest taken from among
men,[114] made the new people "a kingdom and priests to God the
Father".[115] The baptized, by regeneration and the anointing
of the Holy Spirit, are consecrated as a spiritual house and a holy
priesthood, in order that through all those works which are those of
the Christian man they may offer spiritual sacrifices and proclaim the
power of Him who has called them out of darkness into His marvelous
light.[116] Therefore all the disciples of Christ, persevering
in prayer and praising God,[117] should present themselves as a
living sacrifice, holy and pleasing to God.[118] Everywhere on
earth they must bear witness to Christ and give an answer to those who
seek an account of that hope of eternal life which is in
them.[119]
Though they differ from one another in essence and not only in degree,
the common priesthood of the faithful and the ministerial or
hierarchical priesthood are nonetheless interrelated: each of them in
its own special way is a participation in the one priesthood of
Christ.[120] The ministerial priest, by the sacred power he
enjoys, teaches and rules the priestly people; acting in the person of
Christ, he makes present the eucharistic sacrifice, and offers it to
God in the name of all the people. But the faithful, in virtue of
their royal priesthood, join in the offering of the
Eucharist.[121] They likewise exercise that priesthood in
receiving the sacraments, in prayer and thanksgiving, in the witness
of a holy life, and by self-denial and active charity.
11. It is through the sacraments and the exercise of the virtues
that the sacred nature and organic structure of the priestly community
is brought into operation. Incorporated in the Church through
baptism, the faithful are destined by the baptismal character for the
worship of the Christian religion; reborn as sons of God they must
confess before men the faith which they have received from God through
the Church [122]. They are more perfectly bound to the Church by
the sacrament of Confirmation, and the Holy Spirit endows them with
special strength so that they are more strictly obliged to spread and
defend the faith, both by word and by deed, as true witnesses of
Christ [123]. Taking part in the eucharistic sacrifice, which is
the fount and apex of the whole Christian life, they offer the Divine
Victim to God, and offer themselves along with It.[124] Thus
both by reason of the offering and through Holy Communion all take
part in this liturgical service, not indeed, all in the same way but
each in that way which is proper to himself. Strengthened in Holy
Communion by the Body of Christ, they then manifest in a concrete
way that unity of the people of God which is suitably signified and
wondrously brought about by this most august sacrament.
Those who approach the sacrament of Penance obtain pardon from the
mercy of God for the offence committed against Him and are at the same
time reconciled with the Church, which they have wounded by their
sins, and which by charity, example, and prayer seeks their
conversion. By the sacred anointing of the sick and the prayer of her
priests the whole Church commends the sick to the suffering and
glorified Lord, asking that He may lighten their suffering and save
them; she exhorts them, moreover, to contribute to the
welfare of the whole people of God by associating themselves freely
with the passion and death of Christ.[125] Those of the faithful
who are consecrated by Holy Orders are appointed to feed the Church
in Christ's name with the word and the grace of God. Finally,
Christian spouses, in virtue of the sacrament of Matrimony, whereby
they signify and partake of the mystery of that unity and fruitful love
which exists between Christ and His Church,[126] help each
other to attain to holiness in their married life and in the rearing and
education of their children. By reason of their state and rank in life
they have their own special gift among the people of God.[127]
[128] From the wedlock of Christians there comes the family, in
which new citizens of human society are born, who by the grace of the
Holy Spirit received in baptism are made children of God, thus
perpetuating the people of God through the centuries. The family is,
so to speak, the domestic church. In it parents should, by their
word and example, be the first preachers of the faith to their
children; they should encourage them in the vocation which is proper to
each of them, fostering with special care vocation to a sacred state.
Fortified by so many and such powerful means of salvation, all the
faithful, whatever their condition or state, are called by the Lord,
each in his own way, to that perfect holiness whereby the Father
Himself is perfect.
12. The holy people of God shares also in Christ's prophetic
office; it spreads abroad a living witness to Him, especially by
means of a life of faith and charity and by offering to God a sacrifice
of praise, the tribute of lips which give praise to His
name.[129] The entire body of the faithful, anointed as they are
by the Holy One,[130] cannot err in matters of belief. They
manifest this special property by means of the whole peoples'
supernatural discernment in matters of faith when "from the Bishops
down to the last of the lay faithful" [131] they show universal
agreement in matters of faith and morals. That discernment in matters
of faith is aroused and sustained by the Spirit of truth. It is
exercised under the guidance of the sacred teaching authority, in
faithful and respectful obedience to which the people of God accepts
that which is not just the word of men but truly the word of
God.[132] Through it, the people of God adheres unwaveringly
to the faith given once and for all to the saints,[133] penetrates
it more deeply with right thinking, and applies it more fully in its
life.
It is not only through the sacraments and the ministries of the Church
that the Holy Spirit sanctifies and leads the people of God and
enriches it with virtues, but, "allotting his gifts to everyone
according as He wills,[134] He distributes special graces among
the faithful of every rank. By these gifts He makes them fit and
ready to undertake the various tasks and offices which contribute toward
the renewal and building up of the Church, according to the words of
the Apostle: "The manifestation of the Spirit is given to everyone
for profit".[135] These charisms, whether they be the more
outstanding or the more simple and widely diffused, are to be received
with thanksgiving and consolation for they are perfectly suited to and
useful for the needs of the Church. Extraordinary gifts are not to be
sought after, nor are the fruits of apostolic labor to be
presumptuously expected from their use; but judgment as to their
genuinity and proper use belongs to those who are appointed leaders in
the Church, to whose special competence it belongs, not indeed to
extinguish the Spirit, but to test all things and hold fast to that
which is good.[136]
13. All men are called to belong to the new people of God.
Wherefore this people, while remaining one and only one, is to be
spread throughout the whole world and must exist in all ages, so that
the decree of God's will may be fulfilled. In the beginning God
made human nature one and decreed that all His children, scattered as
they were, would finally be gathered together as one. [137] It
was for this purpose that God sent His Son, whom He appointed heir
of all things, that be might be teacher, king and priest of
all, the head of the new and universal people of the sons of God.
For this too God sent the Spirit of His Son as Lord and Life-
giver. He it is who brings together the whole Church and each and
every one of those who believe, and who is the well-spring of their
unity in the teaching of the apostles and in fellowship, in the
breaking of bread and in prayers.[138]
It follows that though there are many nations there is but one people
of God, which takes its citizens from every race, making them
citizens of a kingdom which is of a heavenly rather than of an earthly
nature. All the faithful, scattered though they be throughout the
world, are in communion with each other in the Holy Spirit, and so,
he who dwells in Rome knows that the people of India arc his
members"[139]. Since the kingdom of Christ is not of this
world[140] the Church or people of God in establishing that
kingdom takes nothing away from the temporal welfare of any people. On
the contrary it fosters and takes to itself, insofar as they are good,
the ability, riches and customs in which the genius of each people
expresses itself. Taking them to itself it purifies, strengthens,
elevates and ennobles them. The Church in this is mindful that she
must bring together the nations for that king to whom they were given as
an inheritance,[141] and to whose city they bring gifts and
offerings.[142] This characteristic of universality which adorns
the people of God is a gift from the Lord Himself. By reason of
it, the Catholic Church strives constantly and with due effect to
bring all humanity and all its possessions back to its source In
Christ, with Him as its head and united in His Spirit. [143]
In virtue of this catholicity each individual part contributes through
its special gifts to the good of the other parts and of the whole
Church. Through the common sharing of gifts and through the common
effort to attain fullness in unity, the whole and each of the parts
receive increase. Not only, then, is the people of God made up of
different peoples but in its inner structure also it is composed of
various ranks. This diversity among its members arises either by
reason of their duties, as is the case with those who exercise the
sacred ministry for the good of their brethren, or by reason of their
condition and state of life, as is the case with those many who enter
the religious state and, tending toward holiness by a narrower path,
stimulate their brethren by their example. Moreover, within the
Church particular Churches hold a rightful place; these Churches
retain their own traditions, without in any way opposing the primacy of
the Chair of Peter, which presides over the whole assembly of charity
[144] and protects legitimate differences, while at the same time
assuring that such differences do not hinder unity but rather contribute
toward it. Between all the parts of the Church there remains a bond
of close communion whereby they share spiritual riches, apostolic
workers and temporal resources. For the members of the people of God
are called to share these goods in common, and of each of the Churches
the words of the Apostle hold good: "According to the gift that each
has received, administer it to one another as good stewards of the
manifold grace of God".[145]
All men are called to be part of this catholic unity of the people of
God which in promoting universal peace presages it. And there belong
to or are related to it in various ways, the Catholic faithful, all
who believe in Christ, and indeed the whole of mankind, for all men
are called by the grace of God to salvation.
14. This Sacred Council wishes to turn its attention firstly to
the Catholic faithful. Basing itself upon Sacred Scripture and
Tradition, it teaches that the Church, now sojourning on earth as an
exile, is necessary for salvation. Christ, present to us in His
Body, which is the Church, is the one Mediator and the unique way
of salvation. In explicit terms He Himself affirmed the necessity of
faith and baptism[146] and thereby affirmed also the necessity of
the Church, for through baptism as through a door men enter the
Church. Whosoever, therefore, knowing that the Catholic Church
was made necessary by Christ, would refuse to enter or to remain in
it, could not be saved.
They are fully incorporated in the society of the Church who,
possessing the Spirit of Christ accept her entire system and all the
means of salvation given to her, and are united with her as part of her
visible bodily structure and through her with Christ, who rules her
through the Supreme Pontiff and the bishops. The bonds which bind
men to the Church in a visible way are profession of faith, the
sacraments, and ecclesiastical government and communion. He is not
saved, however, who, though part of the body of the Church, does
not persevere in charity. He remains indeed in the bosom of the
Church, but, as it were, only in a "bodily" manner and not "in
his heart."[147] All the Church's children should remember
that their exalted status is to be attributed not to their own merits
but to the special grace of Christ. If they fail moreover to respond
to that grace in thought, word and deed, not only shall they not be
saved but they will be the more severely judged.[148]
Catechumens who, moved by the Holy Spirit, seek with explicit
intention to be incorporated into the Church are by that very intention
joined with her. With love and solicitude Mother Church already
embraces them as her own.
15. The Church recognizes that in many ways she is linked with
those who, being baptized, are honored with the name of Christian,
though they do not profess the faith in its entirety or do not preserve
unity of communion with the successor of Peter. [149] For there
are many who honor Sacred Scripture, taking it as a norm of belief
and a pattern of life, and who show a sincere zeal. They lovingly
believe in God the Father Almighty and in Christ, the Son of God
and Saviour. [150] They are consecrated by baptism, in which
they are united with Christ. They also recognize and accept other
sacraments within their own Churches or ecclesiastical communities.
Many of them rejoice in the episcopate, celebrate the Holy Eucharist
and cultivate devotion toward the Virgin Mother of God.[151]
They also share with us in prayer and other spiritual benefits.
Likewise we can say that in some real way they are joined with us in
the Holy Spirit, for to them too He gives His gifts and graces
whereby He is operative among them with His sanctifying power. Some
indeed He has strengthened to the extent of the shedding of their
blood. In all of Christ's disciples the Spirit arouses the desire
to be peacefully united, in the manner determined by Christ, as one
flock under one shepherd, and He prompts them to pursue this end.
[152] Mother Church never ceases to pray, hope and work that
this may come about. She exhorts her children to purification and
renewal so that the sign of Christ may shine more brightly over the
face of the earth.
16. Finally, those who have not yet received the Gospel are
related in various ways to the people of God.[153] In the first
place we must recall the people to whom the testament and the promises
were given and from whom Christ was born according to the
flesh.[154] On account of their fathers this people remains most
dear to God, for God does not repent of the gifts He makes nor of
the calls He issues.[155]; But the plan of salvation also
includes those who acknowledge the Creator. In the first place
amongst these there are the Mohamedans, who, professing to hold the
faith of Abraham, along with us adore the one and merciful God, who
on the last day will judge mankind. Nor is God far distant from those
who in shadows and images seek the unknown God, for it is He who
gives to all men life and breath and all things,[156] and as
Saviour wills that all men be saved.[157] Those also can attain
to salvation who through no fault of their own do not know the Gospel
of Christ or His Church, yet sincerely seek God and moved by grace
strive by their deeds to do His will as it is known to them through the
dictates of conscience.[158] Nor does Divine Providence deny
the helps necessary for salvation to those who, without blame on their
part, have not yet arrived at an explicit knowledge of God and with
His grace strive to live a good life. Whatever good or truth is found
amongst them is looked upon by the Church as a preparation for the
Gospel.[159] She knows that it is given by Him who enlightens
all men so that they may finally have life. But often men, deceived
by the Evil One, have become vain in their reasonings and have
exchanged the truth of God for a lie, serving the creature rather than
the Creator.[160] Or some there are who, living and dying in
this world without God, are exposed to final despair. Wherefore to
promote the glory of God and procure the salvation of all of these,
and mindful of the command of the Lord, "Preach the Gospel to every
creature",[161] the Church fosters the missions with care and
attention.
17. As the Son was sent by the Father,[162] so He too sent
the Apostles, saying: "Go, therefore, make disciples of all
nations, baptizing them in the name of the Father and of the Son and
of the Holy Spirit, teaching them to observe all things whatsoever I
have commanded you. And behold I am with you all days even to the
consummation of the world".[163] The Church has received this
solemn mandate of Christ to proclaim the saving truth from the apostles
and must carry it out to the very ends of the earth.[164]
Wherefore she makes the words of the Apostle her own: "Woe to me,
if I do not preach the Gospel",[165] and continues unceasingly
to send heralds of the Gospel until such time as the infant churches
are fully established and can themselves continue the work of
evangelizing. For the Church is compelled by the Holy Spirit to do
her part that God's plan may be fully realized, whereby He has
constituted Christ as the source of salvation for the whole world. By
the proclamation of the Gospel she prepares her hearers to receive and
profess the faith. She gives them the dispositions necessary for
baptism, snatches them from the slavery of error and of idols and
incorporates them in Christ so that through charity they may grow up
into full maturity in Christ. Through her work, whatever good is in
the minds and hearts of men, whatever good lies latent in the religious
practices and cultures of diverse peoples, is not only saved from
destruction but is also cleansed, raised up and perfected unto the
glory of God, the confusion of the devil and the happiness of man.
The obligation of spreading the faith is imposed on every disciple of
Christ, according to his state.[166] Although, however, all
the faithful can baptize, the priest alone can complete the building up
of the Body in the eucharistic sacrifice. Thus are fulfilled the
words of God, spoken through His prophet: "From the rising of the
sun until the going down thereof my name is great among the gentiles,
and in every place a clean oblation is sacrificed and offered up in my
name".[167][168] In this way the Church both prays and
labors in order that the entire world may become the People of God,
the Body of the Lord and the Temple of the Holy Spirit, and that
in Christ, the Head of all, all honor and glory may be rendered to
the Creator and Father of the Universe.
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