Paragraph 3. The Church Is One, Holy, Catholic, and
Apostolic
811 "This is the sole Church of Christ, which in the Creed we profess to be one, holy,
catholic and apostolic."[256] These four characteristics, inseparably linked with each
other,[257] indicate essential features of the Church and her mission. The Church does
not possess them of herself; it is Christ who, through the Holy Spirit, makes his Church
one, holy, catholic, and apostolic, and it is he who calls her to realize each of these
qualities.
812 Only faith can recognize that the Church possesses these properties from her divine
source. But their historical manifestations are signs that also speak clearly to human
reason. As the First Vatican Council noted, the "Church herself, with her marvellous
propagation, eminent holiness, and inexhaustible fruitfulness in everything good, her
catholic unity and invincible stability, is a great and perpetual motive of credibility and an
irrefutable witness of her divine mission."[258]
I. THE CHURCH IS ONE
"The sacred mystery of the Church's unity" (UR 2)
813 The Church is one because of her source: "the highest exemplar and source of this
mystery is the unity, in the Trinity of Persons, of one God, the Father and the Son in the
Holy Spirit."[259] The Church is one because of her founder: for "the Word made flesh,
the prince of peace, reconciled all men to God by the cross, . . . restoring the unity of all
in one people and one body."[260] The Church is one because of her "soul": "It is the
Holy Spirit, dwelling in those who believe and pervading and ruling over the entire
Church, who brings about that wonderful communion of the faithful and joins them
together so intimately in Christ that he is the principle of the Church's unity."[261] Unity
is of the essence of the Church:
What an astonishing mystery! There is one Father of the universe, one Logos of the
universe, and also one Holy Spirit, everywhere one and the same; there is also one
virgin become mother, and I should like to call her "Church."[262]
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."[263] 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."[264]
815 What are these bonds of unity? Above all, charity "binds everything together in
perfect harmony."[265] But the unity of the pilgrim Church is also assured by visible
bonds of communion:
- profession of one faith received from the Apostles;
-common celebration of divine worship, especially of the sacraments;
- apostolic succession through the sacrament of Holy Orders, maintaining the fraternal
concord of God's family.[266]
816 "The sole Church of Christ [is that] which our Savior, after his Resurrection,
entrusted to Peter's pastoral care, commissioning him and the other apostles to extend
and rule it.... This Church, constituted and organized as a society in the present world,
subsists in (subsistit in) in) the Catholic Church, which is governed by the successor of
Peter and by the bishops in communion with him."[267]
The Second Vatican Council's Decree on Ecumenism explains: "For it is through
Christ's Catholic Church alone, which is the universal help toward salvation, that the
fullness of the means of salvation can be obtained. It was to the apostolic college alone,
of which Peter is the head, that we believe that our Lord entrusted all the blessings of
the New Covenant, in order to establish on earth the one Body of Christ into which all
those should be fully incorporated who belong in any way to the People of God."[268]
Wounds to unity
817 In fact, "in this one and only Church of God from its very beginnings there arose
certain rifts, which the Apostle strongly censures as damnable. But in subsequent
centuries much more serious dissensions appeared and large communities became
separated from full communion with the Catholic Church - for which, often enough,
men of both sides were to blame."[269] The ruptures that wound the unity of Christ's
Body - here we must distinguish heresy, apostasy, and schism[270] - do not occur
without human sin:
Where there are sins, there are also divisions, schisms, heresies, and disputes. Where
there is virtue, however, there also are harmony and unity, from which arise the one
heart and one soul of all believers.[271]
818 "However, one cannot charge with the sin of the separation those who at present
are born into these communities [that resulted from such separation] and in them are
brought up in the faith of Christ, and the Catholic Church accepts them with respect and
affection as brothers .... All who have been justified by faith in Baptism are incorporated
into Christ; they therefore have a right to be called Christians, and with good reason are
accepted as brothers in the Lord by the children of the Catholic Church."[272]
819 "Furthermore, many elements of sanctification and of truth"[273] are found outside
the visible confines of the Catholic Church: "the written Word of God; the life of grace;
faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible
elements."[274] Christ's Spirit uses these Churches and ecclesial communities as means
of salvation, whose power derives from the fullness of grace and truth that Christ has
entrusted to the Catholic Church. All these blessings come from Christ and lead to
him,[275] and are in themselves calls to "Catholic unity."[276]
Toward unity
820 "Christ bestowed unity on his Church from the beginning. This unity, we believe,
subsists in the Catholic Church as something she can never lose, and we hope that it will
continue to increase until the end of time."[277] Christ always gives his Church the gift
of unity, but the Church must always pray and work to maintain, reinforce, and perfect
the unity that Christ wills for her. This is why Jesus himself prayed at the hour of his
Passion, and does not cease praying to his Father, for the unity of his disciples: "That
they may all be one. As you, Father, are in me and I am in you, may they also be one in
us, . . . so that the world may know that you have sent me."[278] The desire to recover
the unity of all Christians is a gift of Christ and a call of the Holy Spirit.[279]
821 Certain things are required in order to respond adequately to this call:
- a permanent renewal of the Church in greater fidelity to her vocation; such renewal is
the driving-force of the movement toward unity;[280]
- conversion of heart as the faithful "try to live holier lives according to the
Gospel";[281] for it is the unfaithfulness of the members to Christ's gift which causes
divisions;
- prayer in common, because "change of heart and holiness of life, along with public
and private prayer for the unity of Christians, should be regarded as the soul of the
whole ecumenical movement, and merits the name 'spiritual ecumenism;"'[282]
-fraternal knowledge of each other;[283]
- ecumenical formation of the faithful and especially of priests;[284]
- dialogue among theologians and meetings among Christians of the different churches
and communities;[285]
- collaboration among Christians in various areas of service to mankind.[286] "Human
service" is the idiomatic phrase.
822 Concern for achieving unity "involves the whole Church, faithful and clergy
alike."[287] But we must realize "that this holy objective - the reconciliation of all
Christians in the unity of the one and only Church of Christ - transcends human powers
and gifts." That is why we place all our hope "in the prayer of Christ for the Church, in
the love of the Father for us, and in the power of the Holy Spirit."[288]
II THE CHURCH IS HOLY
823 "The Church . . . is held, as a matter of faith, to be unfailingly holy. This is because
Christ, the Son of God, who with the Father and the Spirit is hailed as 'alone holy,' loved
the Church as his Bride, giving himself up for her so as to sanctify her; he joined her to
himself as his body and endowed her with the gift of the Holy Spirit for the glory of
God."[289] The Church, then, is "the holy People of God,"[290] and her members are
called "saints."[291]
824 United with Christ, the Church is sanctified by him; through him and with him she
becomes sanctifying. "All the activities of the Church are directed, as toward their end,
to the sanctification of men in Christ and the glorification of God."[292] It is in the
Church that "the fullness of the means of salvation"[293] has been deposited. It is in her
that "by the grace of God we acquire holiness."[294]
825 "The Church on earth is endowed already with a sanctity that is real though
imperfect."[295] In her members perfect holiness is something yet to be acquired:
"Strengthened by so many and such great means of salvation, all the faithful, whatever
their condition or state - though each in his own way - are called by the Lord to that
perfection of sanctity by which the Father himself is perfect."[296]
826 Charity is the soul of the holiness to which all are called: it "governs, shapes, and
perfects all the means of sanctification."[297]
If the Church was a body composed of different members, it couldn't lack the noblest
of all; it must have a Heart, and a Heart BURNING WITH LOVE.
And I realized that this love alone was the true motive force which enabled the other
members of the Church to act; if it ceased to function, the Apostles would forget to
preach the gospel, the Martyrs would refuse to shed their blood.
LOVE, IN FACT, IS THE VOCATION WHICH INCLUDES ALL OTHERS; IT'S
A UNIVERSE OF ITS OWN, COMPRISING ALL TIME AND SPACE - IT'S
ETERNAL! [298]
827 "Christ, 'holy, innocent, and undefiled,' knew nothing of sin, but came only to
expiate the sins of the people. 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."[299] All members of the Church, including her ministers, must acknowledge
that they are sinners.[300] In everyone, the weeds of sin will still be mixed with the good
wheat of the Gospel until the end of time.[301] Hence the Church gathers sinners
already caught up in Christ's salvation but still on the way to holiness:
The Church is therefore holy, though having sinners in her midst, because she herself
has no other life but the life of grace. If they live her life, her members are sanctified; if
they move away from her life, they fall into sins and disorders that prevent the radiation
of her sanctity. This is why she suffers and does penance for those offenses, of which
she has the power to free her children through the blood of Christ and the gift of the
Holy Spirit.[302]
828 By canonizing some of the faithful, i.e., by solemnly pro claiming that they practiced
heroic virtue and lived in fidelity to God's grace, the Church recognizes the power of the
Spirit of holiness within her and sustains the hope of believers by proposing the saints to
them as models and intercessors.[303] "The saints have always been the source and
origin of renewal in the most difficult moments in the Church's history."[304] Indeed,
"holiness is the hidden source and infallible measure of her apostolic activity and
missionary zeal."[305]
829 "But while in the most Blessed Virgin the Church has already reached that
perfection whereby she exists without spot or wrinkle, the faithful still strive to conquer
sin and increase in holiness. And so they turn their eyes to Mary":[306] in her, the
Church is already the "all-holy."
III. THE CHURCH IS CATHOLIC
What does "catholic" mean?
830 The word "catholic" means "universal," in the sense of "according to the totality" or
"in keeping with the whole." The Church is catholic in a double sense: First, the Church
is catholic because Christ is present in her. "Where there is Christ Jesus, there is the
Catholic Church."[307] In her subsists the fullness of Christ's body united with its head;
this implies that she receives from him "the fullness of the means of salvation"[308]
which he has willed: correct and complete confession of faith, full sacramental life, and
ordained ministry in apostolic succession. The Church was, in this fundamental sense,
catholic on the day of Pentecost[309] and will always be so until the day of the Parousia.
831 Secondly, the Church is catholic because she has been sent out by Christ on a
mission to the whole of the human race:[310]
All men are called to belong to the new People of God. This People, therefore, while
remaining one and only one, is to be spread throughout the whole world and to all ages
in order that the design of God's will may be fulfilled: he made human nature one in the
beginning and has decreed that all his children who were scattered should be finally
gathered together as one.... The character of universality which adorns the People of
God is a gift from the Lord himself whereby the Catholic Church ceaselessly and
efficaciously seeks for the return of all humanity and all its goods, under Christ the
Head in the unity of his Spirit.[311]
Each particular Church is "catholic"
832 "The Church of Christ is really present in all legitimately organized local groups of
the faithful, which, in so far as they are united to their pastors, are also quite
appropriately called Churches in the New Testament.... In them the faithful are gathered
together through the preaching of the Gospel of Christ, and the mystery of the Lord's
Supper is celebrated.... In these communities, though they may often be small and poor,
or existing in the diaspora, Christ is present, through whose power and influence the
One, Holy, Catholic, and Apostolic Church is constituted."[312]
833 The phrase "particular church," which is first of all the diocese (or eparchy), refers
to a community of the Christian faithful in communion of faith and sacraments with
their bishop ordained in apostolic succession.[313] These particular Churches "are
constituted after the model of the universal Church; it is in these and formed out of
them that the one and unique Catholic Church exists."[314]
834 Particular Churches are fully catholic through their communion with one of them,
the Church of Rome "which presides in charity."[315] "For with this church, by reason
of its pre-eminence, the whole Church, that is the faithful everywhere, must necessarily
be in accord."[316] Indeed, "from the incarnate Word's descent to us, all Christian
churches everywhere have held and hold the great Church that is here [at Rome] to be
their only basis and foundation since, according to the Savior's promise, the gates of hell
have never prevailed against her."[317]
835 "Let us be very careful not to conceive of the universal Church as the simple sum,
or . . . the more or less anomalous federation of essentially different particular churches.
In the mind of the Lord the Church is universal by vocation and mission, but when she
pub down her roots in a variety of cultural, social, and human terrains, she takes on
different external expressions and appearances in each part of the world."[318] The rich
variety of ecclesiastical disciplines, liturgical rites, and theological and spiritual heritages
proper to the local churches "unified in a common effort, shows all the more
resplendently the catholicity of the undivided Church."[319]
Who belongs to the Catholic Church?
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."[320]
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.'"[321]
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."[322] Those
"who believe in Christ and have been properly baptized are put in a certain, although
imperfect, communion with the Catholic Church."[323] 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."[324]
The Church and non-Christians
839 "Those who have not yet received the Gospel are related to the People of God in
various ways."[325]
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,[326] "the first to hear the Word of God."[327] 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",[328] "for the gifts and the call of God are
irrevocable."[329]
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.
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."[330]
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. . .[331]
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."[332]
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.[333]
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.[334]
"Outside the Church there is no salvation"
846 How are we to understand this affirmation, often repeated by the Church
Fathers?[335] 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.[336]
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.[337]
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."[338]
Mission - a requirement of the Church's catholicity
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":[339] "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."[340]
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."[341] 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.[342]
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."[343] Indeed, God "desires all men to be saved and to come to
the knowledge of the truth";[344] 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.
852 Missionary paths. The Holy Spirit is the protagonist, "the principal agent of the
whole of the Church's mission."[345] 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."[346] So it is that "the blood of martyrs is the seed of Christians."[347]
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."[348] Only by taking the "way of penance and renewal," the
"narrow way of the cross," can the People of God extend Christ's reign.[349] 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."[350]
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."[351] Missionary endeavor requires patience. It begins with the proclamation of
the Gospel to peoples and groups who do not yet believe in Christ,[352] continues with
the establishment of Christian communities that are "a sign of God's presence in the
world,"[353] and leads to the foundation of local churches.[354] It must involve a
process of inculturation if the Gospel is to take flesh in each people's culture.[355] 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."[356]
855 The Church's mission stimulates efforts towards Christian unity.[357] 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."[358]
856 The missionary task implies a respectful dialogue with those who do not yet accept
the Gospel.[359] 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."[360] 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."[361]
IV. THE CHURCH IS APOSTOLIC
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,"[362] the witnesses
chosen and sent on mission by Christ himself;[363]
- with the help of the Spirit dwelling in her, the Church keeps and hands on the
teaching,[364] the "good deposit," the salutary words she has heard from the
apostles;[365]
- 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":[366]
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....[367]
The Apostles' mission
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."[368] 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."[369] The apostles' ministry is the continuation
of his mission; Jesus said to the Twelve: "he who receives you receives me."[370]
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,[371] 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."[372]
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."[373]
The bishops - successors of the apostles
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."[374]
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."[375] 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."[376]
The apostolate
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."[377]
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.[378] 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."[379]
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,"[380] 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,"[381] will be gathered together as the one
People of God, the
"Bride of the Lamb,"[382] "the holy city Jerusalem coming down out of heaven from
God, having the glory of God."[383] For "the wall of the city had twelve foundations,
and on them the twelve names of the twelve apostles of the Lamb."[384]
IN BRIEF
866 The Church is one: she acknowledges one Lord, confesses one faith, is born of one
Baptism, forms only one Body, is given life by the one Spirit, for the sake of one hope
(cf. Eph 4:3-5), at whose fulfillment all divisions will be overcome.
867 The Church is holy: the Most Holy God is her author; Christ, her bridegroom, gave
himself up to make her holy; the Spirit of holiness gives her life. Since she still includes
sinners, she is "the sinless one made up of sinners." Her holiness shines in the saints; in
Mary she is already all-holy.
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).
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.
870 "The sole Church of Christ which in the Creed we profess to be one, holy, catholic,
and apostolic, . . . subsists in the Catholic Church, which is governed by the successor of
Peter and by the bishops in communion with him. Nevertheless, many elements of
sanctification and of truth are found outside its visible confines"(LG 8).
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