179. Why did Christ institute an ecclesiastical hierarchy?

179. Why did Christ institute an ecclesiastical hierarchy?

(Comp 179) Christ instituted an ecclesiastical hierarchy with the mission of feeding the people of God in his name and for this purpose gave it authority. The hierarchy is formed of sacred ministers; bishops, priests, and deacons. Thanks to the sacrament of Orders, bishops and priests act in the exercise of their ministry in the name and person of Christ the Head. Deacons minister to the people of God in the diakonia (service) of word, liturgy, and charity.

“In brief”

(CCC 935) To proclaim the faith and to plant his reign, Christ sends his apostles and their successors. He gives them a share in his own mission. From him they receive the power to act in his person.

To deepen and explain

(CCC 874) Christ is himself the source of ministry in the Church. He instituted the Church. He gave her authority and mission, orientation and goal: In order to shepherd the People of God and to increase its numbers without cease, Christ the Lord set up in his Church a variety of offices which aim at the good of the whole body. The holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God… may attain to salvation (LG 18). (CCC 876) Intrinsically linked to the sacramental nature of ecclesial ministry is its character as service. Entirely dependent on Christ who gives mission and authority, ministers are truly "slaves of Christ" (Cf. Rom 1:1) in the image of him who freely took "the form of a slave" for us (Phil 2:7). Because the word and grace of which they are ministers are not their own, but are given to them by Christ for the sake of others, they must freely become the slaves of all (Cf. 1 Cor 9:19).

On reflection

(CCC 875) "How are they to believe in him of whom they have never heard? and how are they to hear without a preacher? and how can men preach unless they are sent?" (Rom 10:14:15). No one - no individual and no community - can proclaim the Gospel to himself: "Faith comes from what is heard" (Rom 10:17). No one can give himself the mandate and the mission to proclaim the Gospel. The one sent by the Lord does not speak and act on his own authority, but by virtue of Christ's authority; not as a member of the community, but speaking to it in the name of Christ. No one can bestow grace on himself; it must be given and offered. This fact presupposes ministers of grace, authorized and empowered by Christ. From him, they receive the mission and faculty ("the sacred power") to act in persona Christi Capitis; deacons receive the strength to serve the people of God on the diaconia of liturgy, and charity, in communion with the bishops and his presbyterate. The ministry in which Christ's emissaries do and give by God's grace what they cannot do and give by their own powers, is called a "sacrament" by the Church's tradition. Indeed, the ministry of the Church is conferred by a special sacrament.

(Next question: How is the collegial dimension of Church ministry carried out?)

178. How are the people of God formed?

178. How are the people of God formed?

(Comp 178) Among the faithful by divine institution there exist sacred ministers who have received the sacrament of Holy Orders and who form the hierarchy of the Church. The other members of the Church are called the laity. In both the hierarchy and the laity there are certain of the faithful who are consecrated in a special manner to God by the profession of the evangelical counsels: chastity or celibacy, poverty, and obedience.

“In brief”

(CCC 814) From the beginning, this one Church has been marked by a great diversity which comes from both the variety of God's gifts and the diversity of those who receive them. Within the unity of the People of God, a multiplicity of peoples and cultures is gathered together. Among the Church's members, there are different gifts, offices, conditions, and ways of life. "Holding a rightful place in the communion of the Church there are also particular Churches that retain their own traditions" (LG 13 § 2). The great richness of such diversity is not opposed to the Church's unity. Yet sin and the burden of its consequences constantly threaten the gift of unity. And so the Apostle has to exhort Christians to "maintain the unity of the Spirit in the bond of peace" (Eph 4:3).

To deepen and explain

(CCC 873) The very differences which the Lord has willed to put between the members of his body serve its unity and mission. For "in the Church there is diversity of ministry but unity of mission. To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in his name and by his power. But the laity are made to share in the priestly, prophetical, and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole People of God" (AA 2). Finally, "from both groups [hierarchy and laity] there exist Christian faithful who are consecrated to God in their own special manner and serve the salvific mission of the Church through the profession of the evangelical counsels" (CIC, can. 207 § 2).

On reflection

(CCC 1937) These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular "talents" share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures: I distribute the virtues quite diversely; I do not give all of them to each person, but some to one, some to others.... I shall give principally charity to one; justice to another; humility to this one, a living faith to that one.... And so I have given many gifts and graces, both spiritual and temporal, with such diversity that I have not given everything to one single person, so that you may be constrained to practice charity towards one another.... I have willed that one should need another and that all should be my ministers in distributing the graces and gifts they have received from me (St. Catherine of Siena, Dial. I, 7).

(Next question: Why did Christ institute an ecclesiastical hierarchy?)

177. Who are the faithful?

177. Who are the faithful?

(Comp 177) The Christian faithful are those who, inasmuch as they have been incorporated in Christ through Baptism, have been constituted as the people of God; for this reason, since they have become sharers in Christ’s priestly, prophetic and royal office in their own manner, they are called to exercise the mission which God has entrusted to the Church. There exists a true equality among them in their dignity as children of God.

“In brief”

(CCC 871) "The Christian faithful are those who, inasmuch as they have been incorporated in Christ through Baptism, have been constituted as the people of God; for this reason, since they have become sharers in Christ's priestly, prophetic, and royal office in their own manner, they are called to exercise the mission which God has entrusted to the Church to fulfill in the world, in accord with the condition proper to each one" (CIC, can. 204 § 1; Cf. LG 31).

To deepen and explain

(CCC 934) "Among the Christian faithful by divine institution there exist in the Church sacred ministers, who are also called clerics in law, and other Christian faithful who are also called laity." In both groups there are those Christian faithful who, professing the evangelical counsels, are consecrated to God and so serve the Church's saving mission (cf. CIC, can. 207 § 1, 2).

On reflection

(CCC 872) "In virtue of their rebirth in Christ there exists among all the Christian faithful a true equality with regard to dignity and the activity whereby all cooperate in the building up of the Body of Christ in accord with each one's own condition and function" (CIC, Can. 208; cf. LG 32).

(Next question: How are the people of God formed?)

176. What is apostolic succession?

176. What is apostolic succession?

(Comp 176) Apostolic succession is the transmission by means of the sacrament of Holy Orders of the mission and power of the Apostles to their successors, the bishops. Thanks to this transmission the Church remains in communion of faith and life with her origin, while through the centuries she carries on her apostolate for the spread of the Kingdom of Christ on earth.

“In brief”

(CCC 861) "In order that the mission entrusted to them might be continued after their death, [the apostles] consigned, by will and testament, as it were, to their immediate collaborators the duty of completing and consolidating the work they had begun, urging them to tend to the whole flock, in which the Holy Spirit had appointed them to shepherd the Church of God. They accordingly designated such men and then made the ruling that likewise on their death other proven men should take over their ministry" (LG 20; cf. Acts 20:28; St. Clement of Rome, Ad Cor. 42, 44: PG 1, 291-300).

To deepen and explain

(CCC 862) "Just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops" (LG 20 § 2). Hence the Church teaches that "the bishops have by divine institution taken the place of the apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent Christ" (LG 20 § 2). (CCC 863) The whole Church is apostolic, in that she remains, through the successors of St. Peter and the other apostles, in communion of faith and life with her origin: and in that she is "sent out" into the whole world. All members of the Church share in this mission, though in various ways. "The Christian vocation is, of its nature, a vocation to the apostolate as well." Indeed, we call an apostolate "every activity of the Mystical Body" that aims "to spread the Kingdom of Christ over all the earth" (AA 2).

On reflection

(CCC 864) "Christ, sent by the Father, is the source of the Church's whole apostolate"; thus the fruitfulness of apostolate for ordained ministers as well as for lay people clearly depends on their vital union with Christ (AA 4; cf. Jn 15:5). In keeping with their vocations, the demands of the times and the various gifts of the Holy Spirit, the apostolate assumes the most varied forms. But charity, drawn from the Eucharist above all, is always "as it were, the soul of the whole apostolate" (AA 3). (CCC 865) The Church is ultimately one, holy, catholic, and apostolic in her deepest and ultimate identity, because it is in her that "the Kingdom of heaven," the "Reign of God" (Rev 19:6), already exists and will be fulfilled at the end of time. The kingdom has come in the person of Christ and grows mysteriously in the hearts of those incorporated into him, until its full eschatological manifestation. Then all those he has redeemed and made "holy and blameless before him in love" (Eph 1:4), will be gathered together as the one People of God, the "Bride of the Lamb" (Rev 21:9), "the holy city Jerusalem coming down out of heaven from God, having the glory of God" (Rev 21:10-11). For "the wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb" (Rev 21:14).

(Next question: Who are the faithful?)

175. In what does the mission of the Apostles consist?

175. In what does the mission of the Apostles consist?

(Comp 175) The Word “Apostle” means “one who is sent”. Jesus, the One sent by the Father, called to himself twelve of his disciples and appointed them as his Apostles, making them the chosen witnesses of his Resurrection and the foundation of his Church. He gave them the command to continue his own mission saying, “As the Father has sent me, so I also send you” (John 20:21); and he promised to remain with them until the end of the world.

“In brief”

(CCC 869) The Church is apostolic. She is built on a lasting foundation: "the twelve apostles of the Lamb" (Rev 21:14). She is indestructible (cf. Mt 16:18). She is upheld infallibly in the truth: Christ governs her through Peter and the other apostles, who are present in their successors, the Pope and the college of bishops.

To deepen and explain

(CCC 858) Jesus is the Father's Emissary. From the beginning of his ministry, he "called to him those whom he desired;… And he appointed twelve, whom also he named apostles, to be with him, and to be sent out to preach" (Mk 3:13-14). From then on, they would also be his "emissaries" (Greek apostoloi). In them, Christ continues his own mission: "As the Father has sent me, even so I send you" (Jn 20:21; cf. 13:20; 17:18). The apostles' ministry is the continuation of his mission; Jesus said to the Twelve: "he who receives you receives me" (Mt 10:40; cf. Lk 10:16). (CCC 859) Jesus unites them to the mission he received from the Father. As "the Son can do nothing of his own accord," but receives everything from the Father who sent him, so those whom Jesus sends can do nothing apart from him (Jn 5:19, 30; cf. 15:5), from whom they received both the mandate for their mission and the power to carry it out. Christ's apostles knew that they were called by God as "ministers of a new covenant," "servants of God," "ambassadors for Christ," "servants of Christ and stewards of the mysteries of God" (2 Cor 3:6; 6:4; 5:20; 1 Cor 4:1).

On reflection

(CCC 860) In the office of the apostles there is one aspect that cannot be transmitted: to be the chosen witnesses of the Lord's Resurrection and so the foundation stones of the Church. But their office also has a permanent aspect. Christ promised to remain with them always. The divine mission entrusted by Jesus to them "will continue to the end of time, since the Gospel they handed on is the lasting source of all life for the Church. Therefore,… the apostles took care to appoint successors" (LG 20; cf. Mt 28:20).

(Next question: What is apostolic succession?)

174. Why is the Church apostolic?

174. Why is the Church apostolic?

(Comp 174) The Church is apostolic in her origin because she has been built on “the foundation of the Apostles” (Ephesians 2:20). She is apostolic in her teaching which is the same as that of the Apostles. She is apostolic by reason of her structure insofar as she is taught, sanctified, and guided until Christ returns by the Apostles through their successors who are the bishops in communion with the successor of Peter.

“In brief”

(CCC 869) The Church is apostolic. She is built on a lasting foundation: "the twelve apostles of the Lamb" (Rev 21:14). She is indestructible (cf. Mt 16:18). She is upheld infallibly in the truth: Christ governs her through Peter and the other apostles, who are present in their successors, the Pope and the college of bishops.

To deepen and explain

(CCC 857) The Church is apostolic because she is founded on the apostles, in three ways: - she was and remains built on "the foundation of the Apostles" (Eph 2:20; Rev 21:14); the witnesses chosen and sent on mission by Christ himself (Cf. Mt 28:16-20; Acts 1:8; 1 Cor 9:1; 15:7-8; Gal 1:1; etc.); - with the help of the Spirit dwelling in her, the Church keeps and hands on the teaching (Cf. Acts 2:42), the "good deposit," the salutary words she has heard from the apostles (Cf. 2 Tim 1:13-14); - she continues to be taught, sanctified, and guided by the apostles until Christ's return, through their successors in pastoral office: the college of bishops, "assisted by priests, in union with the successor of Peter, the Church's supreme pastor" (AG 5): You are the eternal Shepherd who never leaves his flock untended. Through the apostles you watch over us and protect us always. You made them shepherds of the flock to share in the work of your Son…. (Roman Missal, Preface of the Apostles I).

On reflection

(CCC 171) The Church, "the pillar and bulwark of the truth", faithfully guards "the faith which was once for all delivered to the saints". She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith (I Tim 3:15; Jude 3). As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith. (CCC 1575) Christ himself chose the apostles and gave them a share in his mission and authority. Raised to the Father's right hand, he has not forsaken his flock but he keeps it under his constant protection through the apostles, and guides it still through these same pastors who continue his work today (Cf. Roman Missal, Preface of the Apostles I). Thus, it is Christ whose gift it is that some be apostles, others pastors. He continues to act through the bishops (Cf. LG 21; Eph 4:11).

(Next question: In what does the mission of the Apostles consist?)

173. In what sense is the Church missionary? (part 2) (continuation)

173. In what sense is the Church missionary? (part 2) (continuation)

(Comp 173 repetition) The Church, guided by the Holy Spirit, continues the mission of Christ himself in the course of history. Christians must, therefore, proclaim to everyone the Good News borne by Christ; and, following his path, they must be ready for self-sacrifice, even unto martyrdom.

“In brief”

(CCC 852) Missionary paths. The Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission" (John Paul II, RMiss 21). It is he who leads the Church on her missionary paths. "This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelize the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection" (AG 5). So it is that "the blood of martyrs is the seed of Christians" (Tertullian, Apol. 50, 13: PL 1, 603).

To deepen and explain

(CCC 854) By her very mission, "the Church… travels the same journey as all humanity and shares the same earthly lot with the world: she is to be a leaven and, as it were, the soul of human society in its renewal by Christ and transformation into the family of God" (GS 40 § 2). Missionary endeavor requires patience. It begins with the proclamation of the Gospel to peoples and groups who do not yet believe in Christ (Cf. RMiss 42-47), continues with the establishment of Christian communities that are "a sign of God's presence in the world" (AG 15 § 1), and leads to the foundation of local churches (Cf. RMiss 48-49). It must involve a process of inculturation if the Gospel is to take flesh in each people's culture (Cf. RMiss 52-54). There will be times of defeat. "With regard to individuals, groups, and peoples it is only by degrees that [the Church] touches and penetrates them and so receives them into a fullness which is Catholic" (AG 6 § 2).

On reflection

(CCC 856) The missionary task implies a respectful dialogue with those who do not yet accept the Gospel (Cf. RMiss 55). Believers can profit from this dialogue by learning to appreciate better "those elements of truth and grace which are found among peoples, and which are, as it were, a secret presence of God" (AG 9). They proclaim the Good News to those who do not know it, in order to consolidate, complete, and raise up the truth and the goodness that God has distributed among men and nations, and to purify them from error and evil "for the glory of God, the confusion of the demon, and the happiness of man" (AG 9). [END]

(Next question: Why is the Church apostolic?)

173. In what sense is the Church missionary? (part 1)

173. In what sense is the Church missionary? (part 1)

(Comp 173) The Church, guided by the Holy Spirit, continues the mission of Christ himself in the course of history. Christians must, therefore, proclaim to everyone the Good News borne by Christ; and, following his path, they must be ready for self-sacrifice, even unto martyrdom.

“In brief”

(CCC 852) Missionary paths. The Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission" (John Paul II, RMiss 21). It is he who leads the Church on her missionary paths. "This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelize the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection" (AG 5). So it is that "the blood of martyrs is the seed of Christians" (Tertullian, Apol. 50, 13: PL 1, 603).

To deepen and explain

(CCC 853) On her pilgrimage, the Church has also experienced the "discrepancy existing between the message she proclaims and the human weakness of those to whom the Gospel has been entrusted" (GS 43 § 6). Only by taking the "way of penance and renewal," the "narrow way of the cross," can the People of God extend Christ's reign (LG 8 § 3; 15; AG 1 § 3; cf. RMiss 12-20). For "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" (LG 8 § 3).

On reflection

(CCC 855) The Church's mission stimulates efforts towards Christian unity (Cf. RMiss 50). Indeed, "divisions among Christians prevent the Church from realizing in practice the fullness of catholicity proper to her in those of her sons who, though joined to her by Baptism, are yet separated from full communion with her. Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all its aspects" (UR 4 § 8). [IT CONTINUES]

(The question: “In what sense is the Church missionary?” continues)

172. Why must the Church proclaim the Gospel to the whole world?

172. Why must the Church proclaim the Gospel to the whole world?

(Comp 172) The Church must do so because Christ has given the command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). This missionary mandate of the Lord has its origin in the eternal love of God who has sent his Son and the Holy Spirit because “he desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4).

“In brief”

(CCC 868) The Church is catholic: she proclaims the fullness of the faith. She bears in herself and administers the totality of the means of salvation. She is sent out to all peoples. She speaks to all men. She encompasses all times. She is "missionary of her very nature" (AG 2).

To deepen and explain

(CCC 849) The missionary mandate. "Having been divinely sent to the nations that she might be 'the universal sacrament of salvation,' the Church, in obedience to the command of her founder and because it is demanded by her own essential universality, strives to preach the Gospel to all men" (AG 1; cf. Mt 16:15): "Go therefore and 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 that I have commanded you; and Lo, I am with you always, until the close of the age" (Mt 28:19-20). (CCC 850) The origin and purpose of mission. The Lord's missionary mandate is ultimately grounded in the eternal love of the Most Holy Trinity: "The Church on earth is by her nature missionary since, according to the plan of the Father, she has as her origin the mission of the Son and the Holy Spirit" (AG 2). The ultimate purpose of mission is none other than to make men share in the communion between the Father and the Son in their Spirit of love (Cf. John Paul II, RMiss 23).

On reflection

(CCC 851) Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on" (2 Cor 5:14; cf. AA 6; RMiss 11). Indeed, God "desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2:4); that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary.

(Next question: In what sense is the Church missionary?)

171. What is the meaning of the affirmation “Outside the Church there is no salvation”?

171. What is the meaning of the affirmation “Outside the Church there is no salvation”?

(Comp 171) This means that all salvation comes from Christ, the Head, through the Church which is his body. Hence they cannot be saved who, knowing the Church as founded by Christ and necessary for salvation, would refuse to enter her or remain in her. At the same time, thanks to Christ and to his Church, those who through no fault of their own do not know the Gospel of Christ and his Church but sincerely seek God and, moved by grace, try to do his will as it is known through the dictates of conscience can attain eternal salvation.

“In brief”

(CCC 848) "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men" (AG 7; cf. Heb 11:6; 1 Cor 9:16).

To deepen and explain

(CCC 846) [Outside the Church there is no salvation] How are we to understand this affirmation, often repeated by the Church Fathers? (Cf. Cyprian, Ep. 73.21: PL 3, 1169; De unit.: PL 4, 509-536). Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body: Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it (LG 14; cf. Mk 16:16; Jn 3:5).

On reflection

(CCC 847) This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation (LG 16; cf. DS 3866-3872).

(Next question: Why must the Church proclaim the Gospel to the whole world?)

170. What is the bond that exists between the Catholic Church and non-Christian religions?

170. What is the bond that exists between the Catholic Church and non-Christian religions?

(Comp 170) There is a bond between all peoples which comes especially from the common origin and end of the entire human race. The Catholic Church recognizes that whatever is good or true in other religions comes from God and is a reflection of his truth. As such it can prepare for the acceptance of the Gospel and act as a stimulus toward the unity of humanity in the Church of Christ.

“In brief”

(CCC 842) The Church's bond with non-Christian religions is in the first place the common origin and end of the human race: All nations form but one community. This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city…. (NA 1).

To deepen and explain

(CCC 843) The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all men that they may at length have life" (LG 16; cf. NA 2; EN 53). (CCC 844) In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them: Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair (LG 16; cf. Rom 1:21, 25).

On reflection

(CCC 845) To reunite all his children, scattered and led astray by sin, the Father willed to call the whole of humanity together into his Son's Church. The Church is the place where humanity must rediscover its unity and salvation. The Church is "the world reconciled." She is that bark which "in the full sail of the Lord's cross, by the breath of the Holy Spirit, navigates safely in this world." According to another image dear to the Church Fathers, she is prefigured by Noah's ark, which alone saves from the flood (St. Augustine, Serm. 96, 7, 9: PL 38, 588; St. Ambrose, De virg. 18, 118: PL 16, 297B; cf. already 1 Pet 3:20-21). (CCC 841) The Church's relationship with the Muslims. "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day" (LG 16; cf. NA 3).

(Next question: What is the meaning of the affirmation “Outside the Church there is no salvation”?)

169. What is the relationship of the Catholic Church with the Jewish people?

169. What is the relationship of the Catholic Church with the Jewish people?

(Comp 169) The Catholic Church recognizes a particular link with the Jewish people in the fact that God chose them before all others to receive his Word. To the Jewish people belong “the sonship, the glory, the covenants, the giving of the law, the worship, the promises, and the patriarchs; and of their race, according to the flesh, is the Christ” (Romans 9:4, 5). The Jewish faith, unlike other non-Christian religions, is already a response to the revelation of God in the Old Covenant.

“In brief”

(CCC 176) Faith is a personal adherence of the whole man to God who reveals himself. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words.

To deepen and explain

(CCC 839) "Those who have not yet received the Gospel are related to the People of God in various ways" (LG 16). The relationship of the Church with the Jewish People. When she delves into her own mystery, the Church, the People of God in the New Covenant, discovers her link with the Jewish People (Cf. NA 4), "the first to hear the Word of God" (Roman Missal, Good Friday 13: General Intercessions, VI). The Jewish faith, unlike other non-Christian religions, is already a response to God's revelation in the Old Covenant. To the Jews "belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ" (Rom 9:4-5), "for the gifts and the call of God are irrevocable" (Rom 11:29).

On reflection

(CCC 840) And when one considers the future, God's People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misunderstanding Christ Jesus.

(Next question: What is the bond that exists between the Catholic Church and non-Christian religions?)

168. Who belongs to the Catholic Church?

168. Who belongs to the Catholic Church?

(Comp 168) All human beings in various ways belong to or are ordered to the Catholic unity of the people of God. Fully incorporated into the Catholic Church are those who, possessing the Spirit of Christ, are joined to the Church by the bonds of the profession of faith, the sacraments, ecclesiastical government and communion. The baptized who do not enjoy full Catholic unity are in a certain, although imperfect, communion with the Catholic Church.

“In brief”

(CCC 836) "All men are called to this catholic unity of the People of God.... And to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God's grace to salvation" (LG 13).

To deepen and explain

(CCC 837) "Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who - by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion - are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but 'in body' not 'in heart" (LG 14).

On reflection

(CCC 838) "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter" (LG 15). Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church" (UR 3).With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist" (Paul VI, Discourse, December 14, 1975; cf. UR 13-18).

(Next question: What is the relationship of the Catholic Church with the Jewish people?)