Reference: Chapter 23 Catechism for Filipino more than a building, or a group of Church men and women,

or a social grouping. Seeking this “more” leads us directly to

Catholics (CFC) Christ our Lord and his Holy Spirit, both sent to us by our
Catholic church: Nature and mission heavenly Father who “wants all men to be saved and to come
to know the truth” (1 Tim 2:4). We now turn to these basic
Jesus replied: “I for my part declare to you: you are ‘Rock’ truths that ground our personal Christian LOVE for the
[Peter], and on this rock I will build my Church, and the jaws Church.
of death shall not prevail against it.” (Mt 16:18) You are
fellow citizens of the saints and members of the household of I. Nature of the church
God. You form a building which rises on the foundation of the Ekklesia. This “more” of the Church can be shown first of all
apostles and prophets, with Christ Jesus himself as the from its long history. Our Catholic Church traces its origin
capstone. . . . In him you are being built into this temple, to back to the Old Testament qahal and the New Testament
become a dwelling place for God in the Spirit. (Eph 2:19-22) ekklesia (CCC 751f). Both terms mean “the people of God
The first great “living” work of the Holy Spirit, the “Giver of called together,” or an “assembly convoked by God.” Thus,
Life,” is the Church. The word “Church” means “that which they stress the action of God in calling the people together.
pertains to the Lord.” Therefore, the best way to introduce the The Church thus claims to be a faith-assembly whose root
Church’s nature and mission is to focus on Christ. “Christ is cause is God’s free call to all to share His divine goodness and
the light of all nations, and it is by proclaiming his Gospel to love in Christ.
every creature that the light of Christ, which shines out visibly The Church therefore is not just a social grouping of people
from the Church, may be brought to all men” (LG 1). For the drawn together by cultural values and attitudes. This faith-
Church is none other than that community of men and women conviction that God is the ever-present source and ground for
“who, united in Christ, and guided by the Holy Spirit, press the Church is the reason for explaining the Church as
onwards towards the Kingdom of the Father and are bearers of “mystery” and “sacrament.”
a message of salvation intended for all men” (GS 1).
a. The church as mystery
Context In the Christian Faith there are mysteries or divine truths
For most Filipinos, the Church is very familiar, perhaps in a proposed to our belief “that are hidden in God and which can
sense “too familiar.” For some, “Church” simply means the never be known unless they are revealed by God himself”
building where people go to pray. For many, “Church” (DS, 3015) and which we will never be able to understand
spontaneously evokes the image of bishops, priests and fully because of the limitation of our intelligence (cf. DS
religious, or particular Church organizations. Moreover, 3016). Such is the case of the mystery of the Blessed Trinity.
whereas in earlier times Church meant the “Catholic Church,” There are also created salvific realities which can partly be
in today’s Philippine society it can refer to many different known by our human intelligence, but which have also a
Christian churches and sects, too numerous to count. transcendent dimension which can be perceived only through
Yet, the building where people worship is obviously a faith. These salvific realities are also called “mysteries”
“church.” The problem, then, is not in relating “Church” to the because of their inexhaustible richness. It is in this sense that
building, but in restricting the total meaning of “Catholic we speak of the Church as “mystery.” By this term, then, we
church” to a particular material building. Likewise, since we mean not something we cannot know nor understand, but
commonly identify organizations and groups by their leaders, rather a reality we can never fully grasp because there is
we make a mistake only when we limit the meaning of always more to learn (cf. NCDP 200). As mystery, the Church
“Catholic Church” to bishops, priests and religious, or is a God-given reality we believe in and love __ like a friend
particular organizations. or a loved one __ not only something we observe and
critically analyze (cf. NCDP 230; CCC 770-73). To affirm the
More important, then, is the common origin of these Church is a mystery simply means, first, that it is “a reality
inadequate views of the Church. They stem from a “common imbued with the hidden presence of God . . . always open to
sense” view of the Church as just one “human association” new and greater exploration” (Paul VI at the Opening of the
among many. This temptation to see the Church only as a Second Session of Vatican II). Second, it has a unique relation
human social organization may be fostered in part by the to God Himself, and therefore also with all of us who are
Filipinos’ deep cultural value of “belongingness.” We have an called to salvation precisely as a people. But what precisely is
intense desire “to belong.” So, for us, the Church is a natural this “unique relationship with God?”
“home” wherein we can feel accepted and loved. Now surely
the Church should be such a “home.” But its total meaning The church is related to each person of
and mission cannot be reduced to relieving our insecurities by the blessed trinity
social “togetherness.” Christ indicates this with his response
to the first temptation. “Not on bread alone is man to live, but First, to the eternal Father who “resolved to assemble all
on every utterance that comes from the mouth of God” (Mt those who believe in Christ in the holy Church.” In the
4:4). Father’s plan, the Church was:
• prefigured from the beginning of the world;
Our Second Plenary Council has called for a renewed • prepared wonderfully in the history of Israel,
catechesis that can lead our people to a better understanding of • instituted finally in these last times,
the Church. This means recognizing that the Church is much • manifested in the outpouring of the Holy Spirit,
• to be brought to completion at the end of time (cf. LG 2; First, by its origin the Church arose from the saving design of
CCC 760-69). the Father, the redemptive mission of the Son and the
sanctifying work of the Spirit.
Second, to the Incarnate Son, Jesus Christ. “Christ, the one
Second, in structure: just as the Trinity is a community, the
Mediator, established and ceaselessly sustains here on earth
communion of love of Father, Son and Holy Spirit, so too the
his holy Church” (LG 8; cf. CCC 763-66). The Church
Church is a community, a communion of believers drawn
originated and grew from Christ. “From the side of Christ as
together by Christ in the power of the Holy Spirit.
He slept the sleep of death upon the Cross came forth the
Third, the mission of the Church originates “from the mission
wondrous sacrament of the whole Church” (SC 5). Our life in
of the Son and the mission of the Holy Spirit, in accordance
the Church is completely Christ-centered: “All men are called
with the decree of God the Father” (PCP II 103; cf. AG 2).
to this union with Christ who is the light of the world, from
Fourth, the destiny of the Church is the full realization of this
whom we go forth, through whom we live, and toward whom
communion in the Kingdom of God. We are pilgrims, because
our whole life leads us” (LG 3).
“joined with Christ in the Church and signed with the Holy
Like the Incarnate Son, the Church is both visible and Spirit ‘who is the pledge of our inheritance’, we have not yet
invisible, human and divine. As the Son of God “became appeared with Christ in the state of glory in which we shall be
flesh” to save us from our sins, so the spiritual community of like God since we shall see Him as He is” (LG 48).
the Church takes on visible social structure to serve its
mission (cf. LG 8; CCC 771-73). B. The church as sacrament
Third, to the Holy Spirit who dwells in the Church and in the The Church as mystery is further clarified and developed by
hearts of the faithful as in a temple (cf. 1 Cor 3:16), and bears the notion of sacrament. “By her relationship with Christ, the
witness to their adoptive sonship (cf. Gal 4:6). The Spirit Church is both a sacramental sign and an instrument of
guides the Church into the fullness of truth (cf. Jn 16:13), intimate union with God, and of the unity of all mankind” (GS
gives her a unity of fellowship and service, and constantly 42; cf. LG 1). Christ then has made the Church the effective
renews and leads her to perfect union with her Spouse, Christ sign and symbol of:
(cf. CCC 767). 1) our union with God;
2) the unity among men; and
Hence, the Church is mystery by reason of: 3) of salvation.
 its origin in the Father’s plan of salvation,
 its ongoing life in the Risen Christ and the Spirit, and For the Risen Christ, continually active in the world, “sent his
 its ultimate goal in the fully achieved Kingdom of God. life-giving Spirit to establish his Body, the Church as the
universal sacrament of salvation” (LG 48; cf. CCC 774-76).
But “most Filipino Catholics approach the Church concretely
and pragmatically, not in terms of ‘mystery.’ Yet there is deep So Christ, the eternal Word made flesh, is the visible sign, the
respect, loyalty, and love for the Church which this insight sacrament of God. So too the Church, with her visible,
into the Church as mystery can develop and confirm” (NCDP institutional structure, is for us the sacrament of Christ,
231), for the Church is basically a mystery of communion. representing him, making him present. The Church signifies in
a visible, historical, and tangible form the presence and
Perhaps a more Filipino approach to the Church as “mystery” redeeming activity of Christ, offered to all persons of every
would focus on this personal communion that binds us age, race and condition.
together with the Lord and with one another. It is this living
and life-giving communion that makes us belong not to Thinking of the Church as “sacrament” has many advantages.
ourselves but to Christ and to his Church, the community of First, it unites inseparably the visible and invisible dimensions
the disciples of Christ (cf. PCP II 87, 402). “I am the vine, you of the Church. “Sacrament” by definition is a visible sign
are the branches,” Christ told his disciples (cf. Jn 15:5). This making present an invisible reality. So the Church is a visible,
“strong sense of personal belonging, of self-identity and hierarchically structured society making present a spiritual
security which Filipino ‘folk Catholicism’ has been able to community. The two aspects form but one complex reality
consistently engender, is perhaps its greatest asset” (NCDP which comprises both a human and a divine element.
86). Second, “sacrament” directly relates the Church to non-
Moreover, this communion is the ‘integrating aspect,’ indeed Catholics. Without neglecting the necessity of the visible
the central content of the Church as mystery (cf. CL 19). But Church, it helps explain how the grace of Christ can be
it is not a communion created by merely sociological and operative beyond the limits of the institutional Church. The
cultural factors. Rather, the model and source of our Church as sacrament is “used by Christ as an instrument for
communion as Christians with Jesus and with one another is the redemption of all, and sent forth into the whole world as
God’s own Trinitarian communion __ of the Son with the the light of the world and the salt of the earth” (LG 9). The
Father in the gift of the Holy Spirit. Only such a source could Church, then, is the tangible sign of Christ’s presence in the
explain how “united to the Son in the Spirit’s bond of love, we world, a beacon of light visible to all and drawing them in the
Christians are united to the Father” (CL 18). power of the Spirit to communion with God and with one
Icon* of the Trinity. Basically, the Church is mystery another in Christ (cf. Acts 13:47; Mt 5:14-16).
because of its relationship to Father, Son, and Holy Spirit. It Third, it unites the Church closely with the Eucharist. The
manifests the Blessed Trinity by both its nature and mission. many similarities are striking:
• As the Eucharist is composed of bread and wine “which by showing how they manifest basic human values and
earth has given and human hands have made,” so the Church religious meaning that are relevant to our own Filipino culture
is composed of men and women called together. and spirituality.
• As the Eucharist makes sacramentally present the body and PCP II offers one example of adapting a biblical image of the
blood of the Risen Christ, so the Church is the visible sign of Church to Filipino culture. Many biblical images revolve
the presence of the Risen Christ in His Spirit. about the basic theme of the “household or family of God.”
• As the Eucharist’s bread and wine have no meaning outside PCP II developed the image of the Church as “a community of
of Christ’s words, so the Church cannot be understood families.” The family is “the Church in the home.” Jesus
except through Christ’s promise “I am with you always until began his earthly mission within a family; the family is where
the end of the world” (Mt 28:20). faith-life begins, is nurtured, grows to maturity. It is where
• And as Christ’s presence in the Eucharistic bread and wine Christian conscience is formed, and Christian prayer and
is not affected by any human holiness or fidelity, but by the worship is nurtured and integrated. In fact the family is “a true
Risen Christ’s own saving activity in the Spirit, so too is his foundation for Basic Ecclesial Communities . . . a model of
inseparable union with the Church effected. relationships in the Church. For the plan of God is that all
“Sacrament” can also foster a strong loyalty and personal should form one family, and the Church is the household of
sense of belonging to the Church, even while recognizing God where all call upon and obey the will of the same Father
our human limitations. This implies our constant need for through the Holy Spirit” (PCP II 21-22).
renewal and purification. We come to love the Church as our
spiritual mother and home. 1. Kingdom of God
Yet we know that we are a pilgrim people, already on our This is the major theme of Christ’s own teaching in the
journey but not yet arrived. Therefore, we can appreciate the Synoptic Gospels. But what exactly is this “kingdom”? PCP II
counsel that “guided by the Holy Spirit, the Church sketches it in biblical images: the Kingdom of God is the
ceaselessly ‘exhorts her sons and daughters to purification and Good News preached to the poor, the gift of God, our “Abba,”
renewal so that the sign of Christ may shine more brightly (Father) who is sensitive to the needs and sufferings of every
over the face of the Church’ ” (GS 43; LG 8; PCP II, 141). human being. It is the seed quietly sown, the offer of pardon
to sinners, the banquet of table-fellowship and joyful
PCP II openly averred that the Church in the Philippines is
communion with the Lord and our fellow men and women,
not, and will never be on this earth, the perfect bride of Christ.
the gift of salvation, eternal life. But it is a gift we must seek,
Ours is an imperfect Church living amidst and ministering to a
demanding vigilance and active use of talents — a task and
very imperfect society. Both in her internal renewal, therefore,
project as well as a gift (PCP II 39-47).
and in her service to society, the Church as the community of
the Lord’s disciples is destined to share in His passion and Christ “inaugurated his Church by preaching the coming of
death so that she God’s Kingdom” (cf. LG 5). His parables about the Kingdom
may also share in his risen life (PCP II 142, 246-49). of God employed many specific images:
 a treasure hidden in a field,
C. Scriptural Images of the Church  the leaven raising the dough,
If by its very nature the Church is mystery and sacrament, we  the tiny mustard seed growing into a tall tree,
come to better understand it more through prayerful reflection  a fish net catching the good and the bad.
on key biblical images than by some abstract definition (cf. These can help us see how the Church, on the one hand, is not
CCC 753-57). The New Testament, drawing on major Old simply identified with the Kingdom of God. On the other
Testament themes, contains more than 80 comparisons hand, the Church does serve the Kingdom as the leaven in the
depicting the Church as a “communion of life, love and truth” dough of humanity, in sowing the seed and casting of the net
established by Christ between God and His human children (cf. NCDP 230). As such, the Church includes both the good
(cf. LG 9). Vatican II gathers them into four groups. The and the bad fish, the wheat and the weeds. In brief, the
Church is: Church represents the coming of the Kingdom, the
a. the Flock of Christ, the Good Shepherd, who lays down Kingdom in process.
his life for his sheep;
b. the Vineyard of God, cultivated by the heavenly The petition “Your Kingdom come” in the Lord’s Prayer
Vinedresser. Christ is the true vine who gives life and clearly indicates that God’s Kingdom is something already
fruitfulness to us, the branches; here, but not yet in its fulfillment in glory. Like the Kingdom,
c. the Temple of God, with Christ as the cornerstone and the pilgrim Church stands between the already and the not yet,
the apostles as foundation; and constantly striving to prepare the way for, and witness to, the
d. our Mother, the spotless Spouse of the spotless Lamb, kingdom in glory, “the city of the living God, the heavenly
“whom Christ loved and for whom he gave himself up Jerusalem, . . . the assembly of the firstborn . . . in heaven”
that he might sanctify her” (LG 6). (Heb 12:22f).

But since these are images drawn from the specific, concrete 2. People of God
culture and times of the biblical people, they have to be
carefully explained if they are to enlighten the Filipino Vatican II’s favorite image of the Church is “the new People
Catholic of today on the nature of the Church. Most Filipinos of God.” “God has willed to make men holy and save them,
have little or no contact with shepherds, flocks, vinedressers, not merely as individuals without any mutual bonds, but by
and the like. These images, therefore, must be brought to life making them into a single people, a people which
acknowledges Him in truth and serves Him in holiness” (LG
“By communicating his Spirit to his brothers and sisters,
9). Prefigured in the Old Covenant which Yahweh set up with
called together from all peoples, Christ made them mystically
the people of Israel, “Christ instituted the New Covenant in
into his own body” (LG 7). Thus the Church is not just like a
his blood, by calling together a people, making them one, not
body, but IS the Body of Christ, really made one in him, in his
according to the flesh but in the Spirit” (LG 9).
“mystical” Body. “Mystical” does not mean “unreal” but
The Church as the “People of God” has clear distinguishing rather a reality not limited to sensible appearances. Therefore,
characteristics: it is accessible to faith alone because it belongs to the mystery
e.its cause is GOD: “You are a chosen race, a royal of God’s salvific plan hidden for endless ages but revealed in
priesthood, a holy nation, a people God claims for his own” the Gospel.
(1 Pt 2:9f); Christ’s “body,” then, can refer to:
f. its Head is Christ “who was handed over to death for our l. the physical body of the historical Jesus, assumed at the
sins and raised up for our justification” (Rom 4:25); Incarnation (cf. Jn 1:14); or
g. its members are “those who believe in Christ, who m. his Eucharistic body, making sacramentally present
are reborn through the Word of the living God, ‘of water and to us the Person of the Risen Christ in his saving sacrifice; or
the Spirit’ in baptism” (cf. Jn 3:3,5); n. his mystical body, the Church, the faithful united to
h. its condition is that of the dignity and freedom of the Christ as their Head, and united and vivified by His Spirit.
sons/daughters of God, in whose hearts the Holy Spirit
dwells as in a temple; Unity in Diversity. Within Christ’s Body, the Church, there is
i. its law is Christ’s new Commandment of love (cf. Jn 13:34), a great variety of members and functions (PCP II 91-94). This
and the new Law of the Spirit (cf. Rom 8:2); means that the unity of the Body of Christ is not uniformity.
j. its mission is to be the salt of the earth, the light of the Rather, “there are different kinds of spiritual gifts but the
world, its salvation (cf. Mt 5:134-16); same Spirit; there are different ministries, but the same Lord;
k. its destiny is the final Kingdom of God, brought to there are different works but the same God who accomplishes
perfection at the end of time (cf. LG 9; CCC 782). all of them in everyone” (1 Cor 12:46). It is the Holy Spirit
This new People of God is a “Priestly, Prophetic and Kingly whom Christ shares with us as the principle of life, the soul of
People” his Body, who, existing as one and the same in head and
As a priestly people by reason of our Baptism, strengthened members, gives life to, unifies and moves the whole body”
by Confirmation and nourished by the Eucharist, we (LG 7).
Christians offer spiritual worship for the glory of God and the
salvation of men (cf. LG 34). 4. Temple of the holy spirit
As a prophetic people, we give witness to Christ by our
understanding of the faith (sensus fidei) and the grace of St. Paul wrote to the Corinthians: “You are the temple of God,
speech (cf. Acts 2:17f), “so that the power of the Gospel may and the Spirit of God dwells in you” (1 Cor 3:16; cf. CCC
shine out in daily family and social life” (LG 35). 797f). Animating the Church as the “Body of Christ” is the
As a kingly people we share in the power of Christ the King Holy Spirit. Traditional teaching of the Church declares: “As
who came “to serve and give his life as a ransom for the Christ is the Head of the Church, so is the Holy Spirit its soul”
many” (Mt 20:28). Thus we serve others, especially the poor (ND 852). Vatican II describes it thus:
Christ has shared with us his Spirit who, being one and the
and the suffering in whom we recognize “the likeness of our
same in head and members, gives life to, unifies and moves
poor and suffering Founder” (LG 8). By sharing in the Spirit’s
the whole body. Consequently, the Spirit’s work could be
power “to renew the face of the earth”, we work to overcome
compared to the function which the soul, the principle of
sin and to permeate all with the values of Christ. “To be king life, fulfills in the human body (LG 7).
is to minister, to serve” (PCP II 121).
The Filipino value of close family unity and ties should help
3. Body of Christ Catholic Filipinos to appreciate the Church as the Body of
Christ. “Body of Christ” actually stresses
In the Gospels Jesus called men and women to follow him, to
be his disciples and to share his life and mission. He identified
first, the living unity of all the faithful among themselves
them with himself: “He who hears you, hears me. He who
through their union with Christ.
rejects you, rejects me” (Lk 10:16). This holds true with even
Second, under Christ the Head, the organic relationships
the least of his brethren: “I assure you, whatever you did for
between the members through the grace and charisms of the
one of these least brothers of mine, you did for me” (Mt
Spirit.
25:40). Jesus spoke of an intimate communion with his
Third, the Church as Spouse of Christ
followers: “Live on in me, as I do in you . . . I am the vine,
you are the branches” (Jn 15:4-5). He even provided the All three aspects are actualized through Baptism and the
means of such communion: “The man who feeds on my flesh Eucharist. “The body is one and has many members, but all
and drinks my blood, remains in me and I in him” (Jn 6:56). the members, many though they are, are one body; and so it is
At the Last Supper, Jesus promised not to leave his disciples with Christ. It was in one Spirit that all of us . . . were
orphans (cf. Jn 14:18), but to send them his Spirit through baptized into one body” (1 Cor 12:12-13). Moreover, “by
whom he would be with them till the end of time. The Church really sharing in the body of the Lord in the breaking of the
is born of this personal communion between Jesus and his eucharistic bread, we are taken up into communion with him
disciples. and with one another”
 Churches which retain their own traditions while united under
II. Essential characteristics of the the Vicar of Christ (cf. LG 13).
Church Unity as a Task. The divisions among Christians
church’s life consequently remain a major cause of scandal before the
To distinguish itself from all other religious sects, the early world. Official breaks with Church communion include:
Church used four criteria proclaimed in the Creed: One, Holy, a) heresy, the obstinate denial or doubt by baptized person of
Catholic and Apostolic (cf. LG 8; CCC 811). These are really a truth which must be believed by divine*
dynamic endowments with which the Church is graced by the and Catholic faith;
Holy Spirit, and perceived only in Faith. Besides being gifts b) apostasy, the total repudiation of the Christian faith; and
they constitute tasks that challenge the Church as part of its c) schism, the withdrawal of submission to the Supreme
Mission. Moreover, they are so closely linked with one Pontiff or from communion with the members of the Church
another that an advance in any one means an advance in the subject to him
other three. Traditionally in apologetic works the marks were
But closer to most Filipino Catholics are the common daily
presented as qualities appearing in the history of the visible
obstacles to unity against which St. Paul warned the Galatians:
Church. Today they are usually related directly to Christ,
hostilities, bickering, jealousy, outbursts of rage, selfish
starting with unity which leads to holiness and catholicity.
rivalries, dissensions, factions, envy” (Gal 5:20). These both
“Apostolic” is explained as the origin and means for realizing
impede authentic communion among Catholics, as well as
the other three. A brief study of each mark can help toward a
frustrate legitimate ecumenical reaching out to the many
deeper understanding and love of the Church.
sincere non-Catholic Christian Filipinos.
A. The church as one Ecumenism is concerned with restoring unity of the
Christian Churches. Vatican II recognized non-Catholic
In the face of the numerous Christian sects and Churches, we
Christians, for “all who are justified in faith through Baptism
boldly affirm in faith that the Church is one (cf. CCC 813-22).
are incorporated into Christ and therefore have a right to be
The Church is one first from her very source, the One living called Christians and with good reason are accepted as
God in three Persons. “The Church shines forth as ‘a people brothers by the children of the Catholic Church” (UR 3). It
made one with the unity of the Father, the Son, and the Holy also calls for the active involvement of all, faithful and clergy
Spirit’ ” (LG 4). alike” (UR 5). But this unity can be achieved only from a
Second, the Church is one in her founder, Jesus Christ, who: radical “change of heart, new attitudes of mind, from self-
 came to redeem and unify the whole human race; denial and unstinted love (cf. UR 7). Ecumenical efforts
 prayed to his Father “that all may be one even as you, include fair and respectful dialogue, working together on
Father, are in me and I in you” (Jn 17:21); projects for the common good, and even common prayer.
 instituted the Eucharist which both signifies and effects the For Filipino Catholics, PCP II pointed out the need for both
unity of the Church; • united all by his new commandment inter-religious and ecumenical dialogue (PCP II 110-15, 216-
of mutual love (cf. Jn 13:34); and 221). It cautioned, however, that ecumenism in the Philippines
 poured forth his Spirit through whom he calls the people of requires great pastoral discernment, due to the virulent attacks
the New Covenant into a unity of faith, hope, and charity and aggressive proselytizing of many non-Catholic
(cf. UR 2-3). fundamentalist groups (cf. PCP II 218-28; NCDP 233). This
The bonds of Church unity are clearly set forth in Scripture. only underlines the fact that the hope of full ecumenical unity
Christians form “one body and one Spirit,” since “there is one transcends human abilities, and must be grounded “in the
Lord, one faith, one baptism; one God and Father of all, who prayer of Christ for the Church, in the love of the Father for
is over all and works through all and is in all” (Eph 4:4-6). In us, and in the power of the Holy Spirit” (UR 24).
brief, the Church is one:
• in the confession of one faith received from the apostles; B. The church as Holy
• the common celebration of divine worship, especially the
In faith we believe the Church is holy in a way that can
sacraments; and
never fail (cf. CCC 823). First, because “Christ loved the
• the fraternal harmony of God’s family (cf. UR 2; CCC 815).
Church as his Bride and gave himself up for her, to make her
As a visible sign of this unity, Christ “put Peter at the head of holy. Uniting her to himself as his body, he endowed her with
the other apostles, and in him set up a lasting and visible the gift of the Holy Spirit” (LG 39). Second, because the Holy
source and foundation of unity of faith and of communion” Spirit graces her with the fullness of the means of salvation
(LG 18). and holiness. Such are the preaching of the Gospel, the
sacraments, the moral virtues, self-sacrificing service of
But the Church is a unity-in-diversity, like the sheepfold of
neighbor, and charismatic gifts (cf. UR 3; LG 48). More
Jesus the Good Shepherd, who not only calls each of his own
concretely, the sanctity of the Church has shone out in the
sheep by name and leads them out, but has “other sheep that
innumerable uncanonized saints among the ordinary faithful
do not belong to this fold. They shall hear my voice, and there
and religious, who through the ages have led holy lives.
shall be one flock, one shepherd” (Jn 10:3,16). Hence the
universal Church embraces not only people of different ranks, A Task. The Church’s holiness is a process of growing, a
duties, situations and ways of life, but also particular “Paschal Pilgrimage,” not a static, guaranteed state. Like
Jesus, the Church welcomes sinners. But unlike Jesus she is
“at the same time holy and always in need of being purified, A Task. The Church’s “catholicity” then, is both a gift and a
and incessantly pursues the path of penance and renewal”. task which involves mission and inculturation. In its mission
the Church manifests a basic respect for local Churches and
Christians have always been exhorted to “lay aside your
cultures. Its “catholicity” is not any monotonous uniformity,
former way of life and the old self which deteriorates through
but reaches out to the cultural wealth of all peoples. “The
illusion and desire, . . . and put on that new man created in
Church as People of God fosters and takes to herself the
God’s image, whose justice and holiness are born in truth”
abilities, resources, and customs of each people; she purifies,
(Eph 4:22-24). This reveals the fact that “we all truly offend in
strengthens, and ennobles them” (LG 13).
many things (cf. Jas. 3:2). We all need God’s mercy
continuously and must daily pray: ‘Forgive us our sins’ ” (cf. When the Christian Faith is accepted by a people, they bring
LG 40). their own cultural heritage to bear. The Gospel becomes
clothed in a new culture, while at the same time, it purifies
But this means that all in the Church are called to holiness
what is not authentic and strengthens the culture’s true human
(cf. 1 Thes 4:3). This call comes from Christ: “The Lord
values. This mutual interaction of the Christian message and
Jesus, divine Teacher and Model of perfection, who stands as
human culture is an ongoing, never-completed process
the Author and Finisher of all holiness, preached holiness of
through history. Local Churches express the one Christian
life to each and every one of his disciples, regardless of their
Faith in distinct ways and forms characteristic of their people,
situations” (LG 40).
yet in harmony with all other Catholic Churches and “giving
ever richer expression to the authentic catholicity of the
C. The church as CATHOLIC Church” (UR 4; cf. AG 22).
The term “Catholic” here means universal, complete, all- Filipino “Inculturation” was a major theme of PCP II. “The
embracing. It applies to the Church in two different ways. Christian Faith must take root in the matrix of our Filipino
First, the Church is world-wide, sent to all peoples. Second, being so that we may truly believe and love as Filipino” (PCP
being endowed with the “fullness of the means for salvation,” II 72). To “inculturate our Faith” is a primary need for the
she announces the whole, true faith (cf. AG 6; CCC 830). Catholic Church in our country. Inculturation is necessary for
Hence catholicity is basically not a question of numbers. The the sake of the Church itself. It enriches the Church . . . . This
Church was “Catholic” on the day of Pentecost “when was process of inculturation . . . respectfully draws the good
foreshadowed the union of all peoples in the catholicity of the elements within a culture, renews them from within and
Faith achieved by the Church of the New Covenant, a Church assimilates them to form part of its Catholic unity. The
which speaks all languages, and lovingly understands and Catholicity of the Church is more fully realized when it is
accepts all tongues” (AG 4). It will still be Catholic even if, on able to assimilate and use the riches of a people’s culture for
the last day, she may only be a “little flock”. the glory of God (PCP II 208). Practically speaking, “We have
to raise up more and more Filipino evangelizers, formed in a
The Church is “Catholic” according to a Church Father
‘Filipino way’ ” (PCP II 210).
because she:
• is spread throughout the world (cf. Acts 1:8).
• possesses all saving truth (cf. Jn 16:13).
D. The church as apostolic
• is sent to all peoples (cf. Mk 16:15). The Church is “Apostolic” in three basic ways: first, because
• can heal all kinds of sins (cf. Jn 20:23) Jesus Christ grounded her permanently “on the foundation of
• abounds in every kind of virtue and spiritual gift (Cyril of the apostles” (Eph 2:20); second, because she guards and
Jerusalem, Catechetical Lectures). transmits their teaching and witness (cf. Mt 28:19-20); third,
she continues to be instructed, sanctified and guided by the
Traditionally, the Church’s “catholicity” as its external, apostles through their successors.
visible universality, was used in apologetics to distinguish the
one true Church from all heretical and schismatic Christian The apostles were sent out by the Risen Lord:
sects and groups. “Catholic” was a label identifying the first to the children of Israel and then to all the nations, so
Christian “denomination” to which a believer belonged. that as sharers in Christ’s power they might make all
Today, “catholicity” is also explained as the Church’s interior peoples his disciples and sanctify and govern them, and
capacity of exercising a universal ministry of reconciliation. thus spread his Church and, by administering it under the
Such intrinsic capacity is a gift of grace not fully accessible to guidance of the Lord, shepherd it all days until the end of
any sociological study, but directly rooted in the Triune God the world (LG 19).
__ particularly in Jesus Christ, the universal Mediator, and in Through the power of the Holy Spirit who dwells within her,
his Spirit. the Church guards the sound teaching of the apostles, which
forms the rich deposit of faith (cf. 2 Tim 1:13-14).
Vatican II explains the universality of God’s call to the whole
world: Apostolic succession
All are called to belong to the new People of God. Wherefore
this People, while remaining one and unique, is to be spread The principal way the apostles “guide us still” is through the
throughout the whole world to all ages. . . This character of apostolic succession of the bishops, assisted by the Holy Spirit
universality which adorns the People of God is that gift of (cf. CCC 861f). “Through those who were appointed bishops
the Lord whereby the Catholic Church strives energetically by the apostles, and through their successors down to our own
and constantly to bring all humanity with all its riches back time, the apostolic tradition is manifested and preserved
to Christ the Head in the unity of his Spirit throughout the world” (LG 20). Christ had formed the apostles
in the form of a college or permanent assembly, over which he
placed Peter, chosen from among them (cf. LG 19). Today
John Paul II has affirmed that:
the Church is now more united in fellowship of service
and in the awareness of the apostolate. This unity springs
from the principle of collegiality . . . Christ himself made
this principle a living part of the apostolic College of the
Twelve, with Peter at their head. Christ is continuously
renewing it in the College of Bishops, united with and
under the guidance of the Successor of St. Peter (RH 5).
Thus, precisely as “Apostolic,” the Church is a hierarchical
community, whose unity in faith and communion are
grounded in the successors of the apostles, and especially of
Peter, the chosen “rock” upon which Christ would build his
Church (cf. Mt 16:18; cf. LG 18). This Petrine commission
was confirmed when the Risen Christ, calling Peter to a
threefold profession of atoning love, charged him thrice with
the task of shepherding and leading the flock: “Feed my
lambs” (cf. Jn 21:15-17). Since Christ’s commission to Peter
and his apostles was destined to last until the end of the world
(cf. Mt 28:20), the “apostles were careful to appoint
successors in this hierarchically structured society,” the
Church (LG 20). Today, the Roman Pontiff, the Pope, as
Vicar of Christ and successor of Peter, has full, supreme and
universal power over the Church. And the Bishops, as
successors of the apostles in their role as teachers and pastors,
“together with their head, the Supreme Pontiff, and never
apart from him, have supreme and full power over the
universal Church” (cf. LG 22). But this power and leadership
of the hierarchy is a “ministry of service” by which “our Lord
Jesus Christ is present in the midst of the faithful” (LG 21).
A Task. The challenge presented to the Church by its
“apostolic” quality was commonly treated under the term
“apostolate,” meaning the work of all the faithful who carry
on the original mission entrusted by Christ to his apostles. So
Vatican II’s “Decree on the Apostolate of the Laity” was
issued “to intensify the apostolic activity of the People of
God” (AA 1). Such activity is a work of grace aimed at
bringing people to the knowledge and love of Christ through
which they gain eternal life (cf. Jn 20:31). Today, this work is
usually presented in terms of the Church’s Mission and
Ministries, to which we now turn.