CHAPTER I THE MYSTERY OF THE CHURCH

1. Christ is the light of humanity; and it is, accordingly, the heart- felt desire of this sacred Council, being gathered together in the Holy Spirit, that by proclaiming his Gospel to every creature (cf. Mk. 16:15), it may bring to all men that light of Christ which shines out visibly from the Church. Since the Church, in Christ, is in the nature of sacrament--a sign and instrument, that is, of communion with God and of unity among all men--she here purposes, for the benefit of the faithful and of the whole world, to set forth, as clearly as possible, and in the tradition laid down by earlier Councils, her own nature and universal mission. The condition of the modern world lends greater urgency to this duty of the Church; for, while men of the present day are drawn ever more closely together by social, technical and cultural bonds, it still remains for them to achieve full unity in Christ.

2. The eternal Father, in accordance with the utterly gratuitous and mysterious design of his wisdom and goodness, created the whole universe, and chose to raise up men to share in his own divine life- and when they had fallen in Adam, he did not abandon them, but at all times held out to them the means of salvation bestowed in consideration of Christ, the Redeemer, "who is the image of the invisible God, the firstborn of every creature" and predestined before time began "to become conformed to the image of his Son, that he should be the firstborn among many brethren" (Rom. 8:29). He determined to call ]l together in a holy Church those who should believe in Christ. Already present in figure at the beginning of the world, this Church was prepared in marvellous fashion in the history of the people of Israel and in the o]d Alliance.[1] Established in this last age of the world, and made manifest in the outpouring of the Spirit, it will be brought to glorious completion at the end of time. At that moment. as the Fathers put it, all the just from the time of Adam, "from Abel, the just one, to the last of the elect"[2] will be gathered together with the Father in the universal Church.

3. The Son, accordingly, came, sent by the Father who, before the foundation of the world, chose us and predestined us in him for adoptive sonship. For it is in him that it pleased the Father to restore all things (cf. Eph. 1:4-5 and 10). To carry out the will of the Father Christ inaugurated the kingdom of heaven on earth and revealed to us his mystery; by his obedience he brought about our redemption. The Church-- that is, the kingdom of Christ--already present in mystery, grows visibly through the power of God in the world. The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus (cf. Jn. 19:34), and are foretold in the words of the Lord referring to his death on the cross: "And I, if I be lifted up from the earth, will draw all men to myself" (Jn. 12:32; Gk.). As often as the sacrifice of the cross by which "Christ our Pasch is sacrificed" (1 Cor. 5:7) is celebrated on the altar, the work of our redemption is carried out. Likewise, in the sacrament of the eucharistic bread, the unity of believers, who from one body in Christ (cf. 1 Cor. 10:17), is both expressed and brought about. All men are called to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and towards whom our whole life is directed.

4. When the work which the Father gave the Son to do on earth (cf. Jn. 17:4) was accomplished, the Holy Spirit was sent on the day of Pentecost in order that he might continually sanctify the Church, and that, consequently, those who believe might have access through Christ in one Spirit to the Father (cf. Eph. 2:18). He is the Spirit of life, the fountain of water springing up to eternal life (cf. Jn. 4:47; 7:38-39). To men, dead in sin, the Father gives life through him, until the day when, in Christ, he raises to life their mortal bodies (cf. Rom. 8:10- 11). The Spirit dwells in the Church and in the hearts of the faithful, as in a temple (cf. 1 Cor. 3:16; 6:19). In them he prays and bears witness to their adoptive sonship (cf. Gal. 4:6; Rom. 8:1516 and 26). Guiding the Church in the way of all truth (cf. Jn. 16:13) and unifying her in communion and in the works of ministry, he bestows upon her varied hierarchic and charismatic gifts, and in this way directs her; and he adorns her with his fruits (cf. Eph. 4:11-12; 1 Cor. 12:4; Gal. 5:22). By the power of the Gospel he permits the Church to keep the freshness of youth. Constantly he renews her and leads her to perfect union with her Spouse.[3] For the Spirit and the Bride both say to Jesus, the Lord: "Come!" (cf. Apoc. 22:17).

Hence the universal Church is seen to be "a people brought into unity from the unity of the Father, the Son and the Holy Spirit."[4]

5. The mystery of the holy Church is already brought to light in the way it was founded. For the Lord Jesus inaugurated his Church by preaching the Good News, that is, the coming of the kingdom of God, promised over the ages in the scriptures: "The time is fulfilled, and the kingdom of God is at hand" (Mk. 1:15; Mt. 4:17). This kingdom shone out before men in the word, in the works and in the presence of Christ. The word of the Lord is compared to a seed which is sown in a field (Mk. 4:14); those who hear it with faith and are numbered among the little flock of Christ (Lk. 12:32) have truly received the kingdom. Then, by its own power the seed sprouts and grows until the harvest (cf. Mk. 4:26-29). The miracles of Jesus also demonstrate that the kingdom has already come on earth: "If I cast out devils by the finger of God, then the kingdom of God has come upon you" (Lk. 11:20; cf. Matt. 12:28). But principally the kingdom is revealed in the person of Christ himself, Son of God and Son of-Man, who came "to serve and to give his life as a ransom for many" (Mk. 10:45).

When Jesus, having died on the cross for men, rose again from the dead, he was seen to be constituted as Lord, the Christ, and as Priest for ever (cf. Acts 2:36; Heb. 5:6; 7: 17-21), and he poured out on his disciples the Spirit promised by the Father (cf. Acts 2:23). Henceforward the Church, endowed with the gifts of her founder and faithfully observing his precepts of charity, humility and self-denial, receives the mission of proclaiming and establishing among all peoples the kingdom of Christ and of God, and she is, on earth, the seed and the beginning of that kingdom. While she slowly grows to maturity, the Church longs for the completed kingdom and, with all her strength, hopes and desires to be united in glory with her king.

6. In the Old Testament the revelation of the kingdom is often made under the forms of symbols. In similar fashion the inner nature of the Church is now made known to us in various images. Taken either from the life of the shepherd or from cultivation of the land, from the art of building or from family life and marriage, these images have their preparation in the books of the prophets.

The Church is, accordingly, a sheepfold, the sole and necessary gateway to which is Christ (Jn. 10:1-10). It is also a flock, of which God foretold that he would himself be the shepherd (cf. Is. 40:11; Ex. 34:11 f.), and whose sheep, although watched over by human shepherds, are nevertheless at all times led and brought to pasture by Christ himself, the Good Shepherd and prince of shepherds (cf. Jn. 10:11; 1 Pet. 5:4), who gave his life for his sheep (cf. Jn. 10:11-16).

The Church is a cultivated field, the tillage of God (1 Cor. 3:9). On that land the ancient olive tree grows whose holy roots were the prophets and in which the reconciliation of Jews and Gentiles has been brought about and will be brought about again (Rom. 11:13-26). That land, like a choice vineyard, has been planted by the heavenly cultivator (Mt. 21:33-43; cf. Is. 5:1 f.). Yet the true vine is Christ who gives life and fruitfulness to the branches, that is, to us, who through the Church remain in Christ without whom we can do nothing (Jn. 15:1-5).

Often, too, the Church is called the building of God (1 Cor. 3:9). The Lord compared himself to the stone which the builders rejected, but which was made into the corner stone (Mt. 21:42; cf. Acts 4:11; I Pet. 2:7; Ps. 117:22). On this foundation the Church is built by the apostles (cf. 1 Cor. 3:11) and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells- the household of God in the Spirit (Eph. 2:19, 22); the dwelling-place of God among men (Apoc. 21:3); and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem.[5] As living stones we here on earth are built into it (I Pet. 2:5). It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband (Apoc. 21:1 f.).

The Church, further, which is called "that Jerusalem which is above" and "our mother" (Gal. 4:26; cf. Apoc. 12:17), is described as the spotless spouse of the spotless lamb (Apoc. 19:7; 21:2 and 9; 22:17). It is she whom Christ "loved and for whom he delivered himself up that he might sanctify her" (Eph. 5:263. It is she whom he unites to himself by an unbreakable alliance, and whom he constantly "nourishes and cherishes" (Eph 5:29). It is she whom, once purified he willed to be joined to himself, subject in love and fidelity (cf. Eph. 5:24), and whom, finally, he filled with heavenly gifts for all eternity, in order that we may know the love of God and of Christ for us, a love which surpasses all understanding (cf. Eph. 3:19). While on earth she journeys in a foreign land away from the Lord (cf. 2 Cor. 5:6), the Church sees herself as an exile. She seeks and is concerned about those things which are above, where Christ is seated at the right hand of God, where the life of the Church is hidden with Christ in God until she appears in glory with her Spouse (cf. Col. 3:1 1).

7. In the human nature united to himself, the son of God, by overcoming death through his own death and resurrection, redeemed man and changed him into a new creation (cf. Gal. 6:15; 2 Cor. 5:17). For by communicating his Spirit, Christ ally constitutes as his body those brothers of his who are called together from every nation.

In that body the life of Christ is communicated to those who believe and who, through the sacraments, are united in a hidden and real way to Christ in his passion and glorification[6] Through baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body" (1 Cor. 12:13). In this sacred rite fellowship in Christ's death and resurrection is symbolized and is brought about: "For we were buried with him by means of baptism into death"; and if "we have been united with him in the likeness of his death, we shall be so in the likeness of his resurrection also" (Rom. 6:4-5). Really sharing in the body of the Lord in the breaking of the eucharistic bread, we are taken up into communion with him and with one another. "Because the bread is one, we, though many, are one body, all of us who partake of the one bread" (1 Cor. 10:17). In this way all of us are made members of his body (cf. 1 Cor. 12:27), "but severally members one of another"' (Rom. 12:4).

As all the members of the human body, though they are many, form one body, so also are the faithful in Christ (cf. 1 Cor. 12:12). Also, in the building up of Christ's body there is engaged a diversity of members and functions. There is only one Spirit who, according to his own richness and the needs of the ministries, gives his different gifts for the welfare of the Church (cf. 1 Cor. 12:1-11). Among these gifts the primacy belongs to the grace of the apostles to whose authority the Spirit himself subjects even those who are endowed with charisms (cf. 1 Cor. 14). Giving the body unity through himself, both by his own power and by the interior union of the members, this same Spirit produces and stimulates love among the faithful. From this it follows that if one member suffers anything, all the members suffer with him, and if one member is honoured, all the members together rejoice (cf. 1 Cor. 12:26).

The head of this body is Christ. He is the image of the invisible God and in him all things came into being. He is before all creatures and in him all things hold together. He is the head of the body which is the Church. He is the beginning, the firstborn from the dead, that in all things he might hold the primacy (cf. Col. 1:15-18). By the greatness of his power he rules heaven and earth, and with his all-surpassing perfection and activity he fills the whole body with the riches of his glory (cf. Eph. 1:18-23).[7]

All the members must be formed in his likeness, until Christ be formed in them (cf. Gal. 4:19). For this reason we, who have been made like to him, who have died with him and risen with him, are taken up into the mysteries of his life, until we reign together with him (cf. Phil. 3:21; 2 Tim. 2:11; Eph. 2:6; Col. 2:12, etc.). On earth, still as pilgrims in a strange land, following in trial and in oppression the paths he trod, we are associated with his sufferings as the body with its head, suffering with him, that with him we may be glorified (cf. Rom. 8:17).

From him "the whole body, supplied and built up by joints and li nts, attains a growth that is of God" (Col. 2:19). He continually provides in his body, that is, in the Church, for gifts of ministries through which, by his power, we serve each other unto salvation so that, carrying out the truth in love, we may through all things grow unto him who is our head (cf. Eph. 4:11-16, Gk.).

In order that we might be unceasingly renewed in him (cf. Eph. 4:23), he has shared with us his Spirit who, being one and the same in head and members, gives life to, unifies and moves the whole body. Consequently, his work could be compared by the Fathers to the function that the principle of life, the soul, fulfils in the human body.[8]

Christ loves the Church as his bride, having been established as the model of a man loving his wife as his own body (cf. Eph. 5:25-28); the Church, in her turn, is subject to her head (Eph. 5:23-24). "Because in him dwells all the fullness of the Godhead bodily" (Col. 2:9), he fills the Church, which is his body and his fullness, with his divine gifts (cf. Eph. 1:22-23) so that it may increase and attain to all the fullness of God (cf. Eph. 3:19).

8. The one mediator, Christ, established and ever sustains here on earth his holy Church, the community of faith, hope and charity, as a visible organization[9] through which he communicates truth and grace to all men. But, the society structured with hierarchical organs and the mystical body of Christ, the visible society and the spiritual community, the earthly Church and the Church endowed with heavenly riches, are not to be thought of as two realities. On the contrary, they form one complete reality which comes together from a human and a divine element.[10] For this reason the Church is compared, not without significance, to the mystery of the incarnate Word. As the assumed nature, inseparably united to him, serves the divine Word as a living organ of salvation, so, in a somewhat similar way, does the social structure of the Church serve the Spirit of Christ who vivifies it, in the building up of the body (cf. Eph. 4:15).[11]

This is the sole Church of Christ which in the Creed we profess to be one, holy, catholic and apostolic,[12] which our Saviour, after his resurrection, entrusted to Peter's pastoral care (Jn. 21:17), commissioning him and the other apostles to extend and rule it (cf. Matt. 28:18, etc.), and which he raised up for all ages as "the pillar and mainstay of the truth" (1 Tim. 3:15). This Church, constituted and organized as a society in the present world, subsists in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him.[13] Nevertheless, many elements of sanctification and of truth are found outside its visible confines. Since these are gifts belonging to the Church of Christ, they are forces impelling towards Catholic unity.

Just as Christ carried out the work of redemption in poverty and oppression, so the Church is called to follow the same path if she is to communicate the fruits of salvation to men. Christ Jesus, "though he was by nature God . . . emptied himself, taking the nature of a slave" (Phil. 2:6, 7), and "being rich, became poor" (2 Cor. 8:9) for our sake. Likewise, the Church, although she needs human resources to carry out her mission, is not set up to seek earthly glory, but to proclaim, and this by her own example, humility and self-denial. Christ was sent by the Father "to bring good news to the poor . . . to heal the contrite of heart" (Lk. 4:18), "to seek and to save what was lost" (Lk. 19:10). Similarly, the Church encompasses with her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer, the image of her poor and suffering founder. She does all in her power to relieve their need and in them she strives to serve Christ. Christ, "holy, innocent and undefiled" (Heb. 7:26) knew nothing of sin (2 Cor. 5:21), but came only to expiate the sins of the people (cf. Heb. 2:17). The Church, however, clasping sinners to her bosom, at once holy and always in need of purification, follows constantly the path of penance and renewal.

The Church, "like a stranger in a foreign land, presses forward amid the persecutions of the world and the consolations of God,"[14] announcing the cross and death of the Lord until he comes (cf. 1 Cor. 11:26). But by the power of the risen Lord she is given strength to overcome, in patience and in love, her sorrows and her difficulties, both those that are from within and those that are from without, so that she may reveal in the world, faithfully, however darkly, the mystery of her Lord until, in the consummation, it shall be manifested in full light.