Redemptor hominis 21
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In building up from the very foundations the picture of the Church as the People of God-by showing the threefold mission of Christ himself, through participation in which we become truly God's People-the Second Vatican Counci] highlighted, among other characteristics of the Christian vocation, the one that can be described as "kingly". To present all the riches of the Council's teaching we would here have to make reference to numerous chapters and paragraphs of the Constitution Lumen Gentium and of many other documents by the Council. However, one element seems to stand out in the midst of all these riches: the sharing in Christ's kingly mission, that is to say the fact of rediscovering in oneself and others the special dignity of our vocation that can be described as "kingship". This dignity is expressed in readiness to serve, in keeping with the example of Christ, who "came not to be served but to serve"181. If, in the light of this attitude of Christ's, "being a king" is truly possible only by "being a servant" then "being a servant" also demands so much spiritual maturity that it must really be de- scribed as "being a king". In order to be able to serve others worthily and effectively we must be able to master ourselves, possess the virtues that make this mastery possible. Our sharing in Christ's kingly mission-his "kingly function" (munus) is closely linked with every sphere of both Christian and human morality.
In presenting the complete picture of the People of God and recalling the place among that people held not only by priests but also by the laity, not only by the representatives of the Hierarchy but also by those of the Institutes of Consecrated Life, the Second Vatican Council did not deduce this picture merely from a sociological premise. The Church as a human society can of course be examined and described according to the categories used by the sciences with regard to any human society. But these categories are not enough. For the whole of the community of the People of God and for each member of it what is in question is not just a specific "social membership"; rather, for each and every one what is essential is a particular "vocation". Indeed, the Church as the People of God is also-according to the teaching of Saint Paul mentioned above, of which Pius XII reminded us in wonderful terms-"Christ's Mystical Body"182. Membership in that body has for its source a particular call, united with the saving action of grace. Therefore, if we wish to keep in mind this community of the People of God, which is so vast and so extremely differentiated, we must see first and foremost Christ saying in a way to each member of the community: "Follow me"183. It is the community of the disciples, each of whom in a different way -at times very consciously and consistently, at other times not very consciously and very inconsistently-is following Christ. This shows also the deeply "personal" aspect and dimension of this society, which, in spite of all the deficiencies of its community life-in the human meaning of this word-is a community precisely because all its members form it together with Christ himself, at least because they bear in their souls the indelible mark of a Christian.
The Second Vatican Council devoted very special attention to showing how this "ontological" community of disciples and confessors must increasingly become, even from the "human" point of view, a community aware of its own life and activity. The initiatives taken by the Council in this field have been followed up by the many further initiatives of a synodal, apostolic and organizational kind. We must however always keep in mind the truth that every initiative serves true renewal in the Church and helps to bring the authentic light that is Christ184 insofar as the initiative is based on adequate awareness of the individual Christian's vocation and of responsibility for this singular, unique and unrepeatable grace by which each Christian in the community of the People of God builds up the Body of Christ. This principle, the key rule for the whole of Christian practice-apostolic and pastoral practice, practice of interior and of social life-must with due proportion be applied to the whole of humanity and to each human being. The Pope too and every Bishop must apply this principle to himself. Priests and religious must be faithful to this principle. It is the basis on which their lives must be built by married people, parents, and women and men of different conditions and professions, from those who occupy the highest posts in society to those who perform the simplest tasks. It is precisely the principle of the "kingly service" that imposes on each one of us, in imitation of Christ's example, the duty to demand of himself exactly what we have been called to, what we have personally obliged ourselves to by God's grace, in order to respond to our vocation. This fidelity to the vocation received from God through Christ involves the joint responsibility for the Church for which the Second Vatican Council wishes to educate all Christians. Indeed, in the Church as the community of the People of God under the guidance of the Holy Spirit's working, each member has "his own special gift", as Saint Paul teaches185. Although this "gift" is a personal vocation and a form of participation in the Church's saving work, it also serves others builds the Church and the fraternal communities in the various spheres of human life on earth.
Fidelity to one's vocation, that is to say persevering readiness for "kingly service", has particular significance for these many forms of building, especially with regard to the more exigent tasks, which have more influence on the life of our neighbour and of the whole of society. Married people must be distinguished for fidelity to their vocation, as is demanded by the indissoluble nature of the sacramental institution of marriage. Priests must be distinguished for a similar fidelity to their vocation, in view of the indelible character that the sacrament of Orders stamps on their souls. In receiving this sacrament, we in the Latin Church knowingly and freely cammit ourselves to live in celibacy, and each one of us must therefore do all he can, with God's grace, to be thankful for this gift and faithful to the bond that he has accepted for ever. He must do so as married people must, for they must endeavour with all their strength to persevere in their matrimonial union, building up the family community through this witness of love and educating new generations of men and women, capable in their turn of dedicating the whole of their lives to their vocation, that is to say to the "kingly service "of which Jesus Christ has offered us the example and the most beautiful model. His Church, made up of all of us, is "for men" in the sense that, by basing ourselves on Christ's example186 and collaborating with the grace that he has gained for us, we are able to attain to "being kings", that is to say we are able to produce a mature humanity in each one of us. Mature humanity means full use of the gift of freedom received from the Creator when he called to existence the man made "in his image, after his likeness". This gift finds its full realization in the unreserved giving of the whole of one's human person, in a spirit of the love of a spouse, to Christ and, with Christ, to all those to whom he sends men and women totally consecrated to him in accordance with the evangelical counsels. This is the ideal of the religious life, which has been undertaken by the Orders and Congregations both ancient and recent, and by the Secular Institutes.
Nowadays it is sometimes held, though wrongly, that freedom is an end in itself, that each human being is free when he makes use of freedom as he wishes, and that this must be our aim in the lives of individuals and societies. In reality, freedom is a great gift only when we know how to use it consciously for everything that is our true good. Christ teaches us that the best use of freedom is charity, which takes concrete form in self-giving and in service. For this "freedom Christ has set us free"187 and ever continues to set us free. The Church draws from this source the unceasing inspiration, the call and the drive for her mission and her service among all mankind. The full truth about human freedom is indelibly inscribed on the mystery of the Redemption. The Church truly serves mankind when she guards this truth with untiring attention, fervent love and mature commitment and when in the whole of her own community she transmits it and gives it concrete form in human life through each Christian's fidelity to his vocation. This confirms what we have already referred to, namely that man is and always becomes the "way" for the Church's daily life.
22
When therefore at the beginning of the new pontificate I turn my thoughts and my heart to the Redeemer of man, I thereby wish to enter and penetrate into the deepest rhythm of the Church's life. Indeed, if the Church lives her life, she does so because she draws it from Christ, and he always wishes but one thing, namely that we should have life and have it abundantly188. This fullness of life in him is at the same time for man. Therefore the Church, uniting herself with all the riches of the mystery of the Redemption, becomes the Church of living people, living because given life from within by the working of "the Spirit of truth"189 and visited by the love that the Holy Spirit has poured into our hearts190. The aim of any service in the Church, whether the service is apostolic, pastoral, priestly or episcopal, is to keep up this dynamic link between the mystery of the Redemption and every man.
If we are aware of this task, then we seem to understand better what it means to say that the Church is a mother191 and also what it means to say that the Church always, and particularly at our time, has need of a Mother. We owe a debt of special gratitude to the Fathers of the Second Vatican Council, who expressed this truth in the Constitution Lumen Gentium with the rich Mariological doctrine contained in it192. Since Paul VI, inspired by that teaching, proclaimed the Mother of Christ "Mother of the Church"193, and that title has become known far and wide, may it be permitted to his unworthy Successor to turn to Mary as Mother of the Church at the close of these reflections which it was opportune to make at the beginning of his papal service. Mary is Mother of the Church because, on account of the Eternal Father's ineffable choice194 and due to the Spirit of Love's special action195, she gave human life to the Son of God, "for whom and by whom all things exist"196 and from whom the whole of the People of God receives the grace and dignity of election. Her Son explicitly extended his Mother's maternity in a way that could easily be understood by every soul and every heart by designating, when he was raised on the Cross, his beloved disciple as her son197. The Holy Spirit inspired her to remain in the .Upper Room, after our Lord's Ascension, recollected in prayer and expectation, together with the Apostles, until the day of Pentecost, when the Church was to be born in visible form, coming forth from darkness198. Later, all the generations of disciples, of those who confess and love Christ, like the Apostle John, spiritually took this Mother.to their own homes199, and she was thus included in the history of salvation and in the Church's mission from the very beginning, that is from the moment of the Annunciation. Accordingly, we who form today's generation of disciples of Christ all wish to unite ourselves with her in a special way. We do so with all our attachment to our ancient tradition and also with full respect and love for the members of all the Christian Communities.
We do so at the urging of the deep need of faith, hope and charity. For if we feel a special need, in this difficult and responsible phase of the history of the Church and of mankind, to turn to Christ, who is Lord of the Church and Lord of man's history on account of the mystery of the Redemption, we believe that nobody else can bring us as Mary can into the divine and human dimension of this mystery. Nobody has been brought into it by God himself as Mary has. It is in this that the exceptional character of the grace of the divine Motherhood consists. Not only is the dignity of this Motherhood unique and unrepeatable in the history of the human race, but Mary's participation, due to this Maternity, in God's plan for man's salvation through the mystery of the Redemption is also unique in profundity and range of action.
We can say that the mystery of the Redemption took shape beneath the heart of the Virgin of Nazareth when she pronounced her "fiat". From then on, under the special influence of the Holy Spirit, this heart, the heart of both a virgin and a mother, has always followed the work of her Son and has gone out to all those whom Christ has embraced and continues to embrace with inexhaustible love. For that reason her heart must also have the inexhaustibility of a mother. The special characteristic of the motherly love that the Mother of God inserts in the mystery of the Redemption and the life of the Church finds expression in its exceptional closeness to man and all that happens to him. It is in this that the mystery of the Mother consists. The Church, which looks to her with altogether special love and hope, wishes to make this mystery her own in an ever deeper manner. For in this the Church also recognizes the way for her daily life, which is each person.
The Father's eternal love, which has been manifested in the history of mankind through the Son whom the Father gave, "that whoever believes in him should not perish but have eternal life"200, comes close to each of us through this Mother and thus takes on tokens that are of more easy understanding and access by each person. Consequently, Mary must be on all the ways for the Church's daily life. Through her maternal presence the Church acquires certainty that she is truly living the life of her Master and Lord and that she is living the mystery of the Redemption in all its life-giving profundity and fullness. Likewise the Church, which has struck root in many varied fields of the life of the whole of present-day humanity, also acquires the certainty and, one could say, the experience of being close to man, to each person, of being each person's Church, the Church of the People of God.
Faced with these tasks that appear along the ways for the Church, those ways that Pope Paul VI clearly indicated in the first Encyclical of his pontificate, and aware of the absolute necessity of all these ways and also of the difficulties thronging them, we feel all the more our need for a profound link with Christ. We hear within us, as a resounding echo, the words that he spoke: "Apart from me you can do nothing"201. We feel not only the need but even a categorical imperative for great, intense and growing prayer by all the Church. Only prayer can prevent all these great succeeding tasks and difficulties from becoming a source of crisis and make them instead the occasion and, as it were, the foundation for ever more mature achievements on the People of God's march towards the Promised Land in this stage of history approaching the end of the second millennium. Accordingly, as I end this meditation with a warm and humble call to prayer, I wish the Church to devote herself to this prayer, together with Mary the Mother of Jesus202, as the Apostles and disciples of the Lord did in the Upper Room in Jerusalem after his Ascension203. Above all, I implore Mary, the heavenly Mother of the Church, to be so good as to devote herself to this prayer of humanity's new Advent, together with us who make up the Church, that is to say the Mystical Body of her Only Son. I hope that through this prayer we shall be able to receive the Holy Spirit coming upon us204 and thus become Christ's witnesses "to the end of the earth"205, like those who went forth from the Upper Room in Jerusalem on the day of Pentecost.
With the Apostolic Blessing.
Given at Rome, at Saint Peter's, on the fourth of March, the First Sunday of Lent, in the year 1979, the first year of my Pontificate.
JOHN PAUL II
--------------------------------------------------------------------------------1. Jn. 1:14.
2. Jn. 3:16.
3. Heb. 1:1-2.
4. Exsultet at the Easter Vigil.
5. Jn. 16:7.
6. Jn. 15:26-27.
7. Jn. 16:13.
8. Cf. Rev. 2:7.
9. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 1: AAS 57 (1965) 5.
10. Eph. 3:8.
11. Jn. 14:24.
12. Pope Paul VI: Encyclical Letter Ecclesiam Suam: AAS 56 (1964) 650ff.
13. Mt. 11:29.
14. Mention must be made here of the salient documents of the pontificate of Paul VI, some of which were spoken of by himself in his address during Mass on the Solemnity of the Holy Apostles Peter and Paul in 1978: Encyclical Ecclesiam Suam: AAS 56 (1964) 609-659; Apostolic Letter Investigabiles Divitias Christi: AAS 57 (1965) 298-301; Encyclical Sacerdotalis Caelibatus: AAS 59 (1967) 657-697; Solemn Profession of Faith: AAS 60 (1968) 433-445; Encyclical Humanae Vitae: AAS 60 (1968) 481-503; Apostolic Exhortation Quinque Iam Anni: AAS 63 (1971) 97-106; Apostolic Exhortation Evangelica Testificatio: AAS 63 (1971) 497-535; Apostolic Exhortation Paterna cum Benevolentia: AAS 67 (1975) 5-23; Apostolic Exhortation Gaudete in Domino: AAS 67 (1975) 289-322; Apostolic Exhortation Evangelii Nuntiandi: AAS 68 (1976) 5-76.
15. Mt. 13:52.
16. 1 Tim. 2:4.
17. Pope Paul VI: Apostolic Exhortation Evangelii Nuntiandi: AAS 68 (1976) 5-76.
18. Jn. 17:21; cf. 17:11, 22-23; 10:16; Lk 9:49, 50, 54.
19. 1 Cor. 15:10.
20. Cf. Vatican Council I: Dogmatic Constitution Dei Filius, Cap. III De fide, can. 6: Conciliorum Oecumenicorum Decreta, Ed. Istituto per le Scienze Religiose, Bologna 1973 3, p. 811.
21. Is. 9:6.
22. Jn. 21:15.
23. Lk. 22:32.
24. Jn. 6:68; cf. Acts 4:8-12.
25. Cf. Eph. 1:10, 22; 4:25; Col. 1:18.
26. 1 Cor 8:6; cf. Col. 1:17.
27. Jn. 14:6.
28. Jn. 11:25.
29. Cf. Jn. 14:9.
30. Cf. Jn. 16:7.
31. Cf. Jn. 16:7, 13.
32. Col. 2:3.
33. Cf. Rom. 12:5; 1 Cor. 6:15; 10:17; 12:12, 27; Eph. 1:23; 2:16; 4:4; Col. 1:24; 3:15.
34. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 1: AAS 57 (1965) 5.
35. Mt. 16:16.
36. Cf. Litany of the Sacred Heart.
37. 1 Cor. 2:2.
38. Cf. Gen. 1 passim.
39. Cf. Gen. 1:26-30.
40. Rom . 8: 20; cf . 8:19-22; Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 2, 13: AAS 58 (1966) 1026, 1034-1035.
41. Jn. 3:16.
42. Cf. Rom. 5:12-21.
43. Rom. 8:22.
44. Rom. 8:19.
45. Rom. 8:22.
46. Rom. 8:19.
47. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22: AAS 58 (1966) 1042-1043.
48. Rom. 5:11; Col. 1:20.
49. Ps. 8:6.
50. Cf. Gn. 1:26.
51. Cf. Gn. 3:6-13.
52. Cf. Eucharistic Prayer IV.
53. Cf. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 37: AAS 58 (1966) 1054-1055; Dogmatic Constitution on the Church Lumen Gentium, 48: AAS 57 (1965) 53-54.
54. Cf. Rom. 8:29-30; Eph. 1:8.
55. Cf. Jn. 16:13.
56. Cf. 1 Thes. 5:24.
57. 2 Cor. 5:21; cf. Gal. 3:13.
58. 1 Jn. 4:8, 16.
59. Cf. Rom. 8:20.
60. Cf. Lk. 15:11-32.
61. Rom . 8:19.
62. Cf. Rom. 8:18.
63. Cf. St. Thomas, Summa Theol., III, q. 46, a. 1, ad 3.
64. Gal. 3:28.
65. Exsultet at the Easter Vigil.
66. Cf. Jn. 3:16.
67. Cf. St. Justin, I Apologia, 46, 1-4; II Apologia, 7 (8), 1-4; 10, 1-3; 13, 3-4; Florilegium Patristicum, II, Bonn 1911 2, pp. 81, 125, 129, 133; Clement of Alexandria, Stromata, I, 19, 91 and 94: Sources Chrétiennes, 30, pp. 117-118; 119-120; Vatican Council II, Decree on the Church's Missionary Activity Ad Gentes, 11: AAS 58 (1966) 960; Dogmatic Constitution on the Church Lumen Gentium, 17: AAS 57 (1965) 21.
68. Cf. Vatican Council II: Declaration on the Church's Relations with Non-Christian Religions Nostra Aetate, 3-4: AAS 58 (1966) 741-743.
69. Col. 1:26.
70. Mt. 11:12.
71. Lk. 16:8.
72. Eph. 3:8.
73. Cf. Vatican Council II: Declaration Nostra Aetate, 1-2: AAS 58 (1966) 740-741.
74. Acts 17:22-31.
75. Jn. 2:26.
76. Jn. 3:8.
77. Cf. AAS 58 (1966) 929-946.
78. Cf. Jn. 14:26.
79. Pope Paul VI: Apostolic Exhortation Evangelii Nuntiandi, 6: AAS 68 (1976) 9.
80. Jn. 7:16.
81. Cf. AAS 58 (1966) 936-938.
82. Jn. 8:32.
83. Jn. 18:37.
84. Cf. Jn. 4:23.
85. Jn. 4:23-24.
86. Cf. Pope Paul VI: Encyclical Ecclesiam Suam: AAS 56 (1964) 609-659.
87. V atican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22: AAS 58 ( 1966) 1042.
88. Cf. Jn. l4:1ff.
89. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 91: AAS 58 (1966) 1113.
90. Ibid., 38: 1. c., p. 1056.
91. Ibid., 76: 1. c., p. 1099.
92. Cf. Gn. 1:26.
93. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 24: AAS 58 ( 1966) 1045.
94. Gn. 1:28.
95. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 10: AAS 58 ( 1966) 1032.
96. Ibid., 10: 1. c., p. 1033.
97. Ibid., 38: 1. c., p. 1056; Pope Paul VI: Encyclical Populorum Progressio, 21: AAS 59 (1967) 267-268.
98. Cf. Gn. 1:28.
99. Cf. Gn. 1-2.
100. Gn. 1:28; cf. Vatican Council II: Decree on the Social Communications Media Inter Mirifica, 6: AAS 56 (1964) 147; Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 74, 78: AAS 58 (1966) 1095-1096, 1101-1102.
101. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 10, 36: AAS 57 (1965) 14-15, 41-42.
102. Cf. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 35: AAS 58 (1966) 1053; Pope Paul VI: Address to Diplomatic Corps, January 7, 1965: AAS 57 (1965) 232; Encyclical Populorum Progressio, 14: AAS 59 (1967) 264.
103. Cf. Pope Pius XII: Radio Message on the Fiftieth Anniversary of Leo XIII's Encyclical "Rerum Novarum," June 1, 1941: AAS 33 (1941) 195-205; Christmas Radio Message, December 24, 1941: AAS 34 (1942) 10-21; Christmas Radio Message, December 24, 1942: AAS 35 (1943) 9-24; Christmas Radio Message, December 24, 1943: AAS 36 (1944) 11-24; Christmas Radio Message, December 24, 1944: AAS 37 (1945) 10-23; Address to the Cardinals, December 24, 1945: AAS 38 (1946) 15-25; Address to the Cardinals, December 24, 1946: AAS 39 (1947) 7-17; Christmas Radio Message, December 24, 1947: AAS 40 (1948) 8-16; Pope John XXIII: Encyclical Mater et Magistra: AAS 53 (1961) 401-464; Encyclical Pacem in Terris: AAS 55 (1963) 257-304; Pope Paul VI: Encyclical Ecclesiam Suam: AAS 56 (1964) 609-659; Address to the General Assembly of the United Nations, October 4, 1965: AAS 57 (1965) 877-885; Encyclical Populorum Progressio: AAS 59 (1967) 257-299; Address to the Campesinos of Colombia, August 23, 1968: RRS 60 (1968) 619-623; Speech to the General Assembly of the Latin-American Episcopate, August 24, 1968: AAS 60 (1968) 639-649; Speech to the Conference of FAO, November 16, 1970: AAS 62 (1970) 830-838; Apostolic Letter Octogesima Adveniens: AAS 63 (1971) 401-441; Address to the Cardinals, June 23, 1972: AAS 64 (1972) 496-505; Pope Paul VI: Address to the Third General Conference of the Latin-American Episcopate, January 28, 1979: AAS 71 (1979) 187ff.; Address to the Indians at Cuilipan, January 29, 1979: 1. c., pp. 207ff.; Address to the Guadalajara Workers, January 30, 1979: 1. c., pp. 221ff.; Address to the Monterrey Workers, January 31, 1979: 1. c., pp. 240-242; Vatican Council II: Declaration on Religious Freedom Dignitatis humanae: AAS 58 (1966) 929-941; Pastoral Constitution on the Church in the Modern World Gaudium et Spes: AAS 58 (1966) 1025-1115; Documenta Synodi Episcoporum: De iustitia in mundo: AAS 63 (1971) 923-941.
104. Cf. Pope John XXIII: Encyclical Mater et Magistra: AAS 53 (1961) 418ff.; Encyclical Pacem in Terris: AAS 55 (1963) 289ff.; Pope Paul VI, Encyclical Populorum Progressio AAS 59 (1967) 257-299.
105. Cf. Lk. 16:19-31.
106. Cf. Pope John Paul II: Homily at Santo Domingo, January 25, 1979, 3: AAS 71 (1979) 157ff.; Address to Indians and Campesinos at Oaxaca, January 30, 1979, 2: 1. c., pp. 207ff.; Address to Monterrey Workers, January 31, 1979, 4: 1. c., p. 242.
107. Cf. Pope Paul VI, Apostolic Letter Octogesima Adveniens, 42: AAS 63 (1971) 431.
108. Cf. Mt. 25:31-46.
109. Mt. 25:42, 43.
110. 2 Tm. 4:2.
111. Pope Pius XI: Encyclical Quadragesimo Anno: AAS 23 (1931) 213; Encyclical Non Abbiamo Bisogno: AAS 23 (1931) 285-312; Encyclical Divini Redemptoris: AAS 29 (1937) 65-106; Encyclical Mit brennender Sorge: AAS 29 (1937) 145-147; Pope Pius XII: Encyclical Summi Pontificates: AAS 31 (1939) 413-453.
112. Cf. 2 Cor. 3:6.
113. Cf. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 31: AAS 58 (1966) 1050.
114. Cf. AAS 58 (1966) 929-946.
115. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22: AAS 58 (1966) 1042.
116. Cf. 1 Cor. 6:15; 11:3; 12:12-13; Eph. 1:22-23; 2:15-16; 4:4-6; 5:30; Col. 1:18; 3:15; Rom. 12:4-5; Gal. 3:28.
117. 2 Pt. 1:4.
118. Cf. Eph. 2:10; Jn. 1:14, 16.
119. Jn. 1:12.
120. Cf. Jn. 4:14.
121. Gal. 4:4.
122. Jn. 11:25-26.
123. Preface of Christian Death, I.
124. jn. 6:63.
125. Confessio, I, 1: CSEL 33, p. 1.
126. Mt. 12:30.
127. Cf. Jn. 1:12.
128. Gal. 4:5.
129 . Gal. 4: 6; Rom. 8:15.
130. Cf. Rom. 15:13; 1 Cor. 1:24.
131. Cf. Ls. 11:2-3; Acts 2:38.
132. Cf. Gal. 5:22-23.
133. Sequence for Pentecost.
134. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 16: AAS 57 (1965) 20.
135. Ibid., 1: 1. c., p. 5.
136. Cf. Rom. 8:15; Gal. 4:6.
137. Cf. Rom. 8:15.
138. Cf. Rom. 8:30.
139. Mt. 20:28.
140. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 31-36: AAS 57 (1965) 37-42.
141. Jn. 14:24.
142. Jn. 1:18.
143. Cf. Vatican Council II: Dogmatic Constitution on Divine Revelation Dei Verbum, 5, 10, 21: AAS 58 ( 1966) 819, 822, 827-828.
144. Cf. Vatican Council I: Dogmatic Constitution on the Catholic Faith Dei Filius, Chap. 3: Conciliorum Oecumenicorum Decreta, Ed. Istituto per le Scienze Religiose, Bologna 1973 3, p. 807.
145. Cf. Vatican Council I: First Dogmatic Constitution on the Church of Christ Pastor Aeternus: 1. c., pp. 811-816; Vatican Council II: Dogmatic Constitution Lumen Gentium, 25: AAS 57 (1965) pp. 30-31.
146. Cf. Mt. 28:19.
147. Cf. Vatican Council I: First Dogmatic Constitution on the Church of Christ Pastor Aeternus: 1. c., pp. 811-816.
148. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 18-27: AAS 57 (1965) 21-23.
149. Cf. Ibid., 12, 35: 1. c., pp. 16-17, 40-41.
150. Cf. St. Augustine: Sermo 43, 79: PL 38, 257-258.
151. Cf. Vatican Council II: Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 44, 57, 59, 62: AAS 58 (1966) 1064f., 1077ff., 1079f., 1082ff.; Decree on Priestly Training Optatam Totius, 15: AAS 58 (1966) 722.
152. Jn. 14:24.
153. Jn. 20:21-22.
154. Cf. Vatican Council II: Constitution on the Sacred Liturgy Sacrosanctum Concilium, 10: AAS 56 (1964) 102.
155. Cf. Rom. 6:3-5.
156. Phil. 2:8.
157. Cf. Jn. 5:26; 1 Jn. 5:11.
158. Heb. 9:24; 1 Jn. 2:1.
159. 1 Cor. 6:20.
160. Jn. 1:12.
161. Cf. Rom. 8:23.
162. Rv. 5:10; 1 Pt. 2:9.
163. Cf. Jn. 1:1-4, 18; Mt. 3:17; 11:27; 17:5; Mk. 1:11; Lk. 1:32, 35; 3:22; Rom. 1:4; 2 Cor. 1:19; 1 Jn. 5:5, 20; 2 Pt. 1:17; Heb. 1:2.
164. Cf. 1 Jn. 5:5-11.
165. Cf. Rom. 5:10, 11; 2 Cor. 5:18-19; Col. 1:20, 22.
166. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 11: AAS 57 (1965) 15-16; Pope Paul VI, Talk on September 15, 1965: Insegnamenti di Paolo VI, III (1965) 1036.
167. Cf. Vatican Council II: Constitution on the Sacred Liturgy Sacrosanctum Concilium, 47: AAS 56 (1964) 113.
168. Cf. Pope Paul VI: Encyclical Mysterium Fidei: AAS 57 (1965) 553-574.
169. Cf. Vatican Council II: Constitution on the Sacred Liturgy Sacrosanctum Concilium, 47: AAS 56 (1964) 113.
170. Cf. Jn. 6:51, 57; 14:6; Gal. 2:20.
171. 1 Cor. 11:28.
172. Mk. 1:15.
173. Ibid.
174. Cf. 1 Pt. 2:5.
175. Ps. 50 (51):6.
176. Mk. 2:5.
177. Jn. 8:11.
178. Mt. 5:6.
179. Cf. Sacred Congregation for the Doctrine of the Faith: Normae Pastorales circa Absolutionem Sacramentalem Generali Modo Impertiendam: AAS 64 (1972) 510-514; Pope Paul VI: Address to a Group of Bishops from the United States of America on their "ad limina" Visit, April 20, 1978: AAS 70 (1978) 328-332; Pope John Paul II: Address to a Group of Canadian Bishops on their "ad limina" Visit, November 17, 1978: AAS 71 (1979) 32-36.
180. Cf. AAS 58 (1966) 177-198.
181. Mt. 20:28.
182. Pope Pius XII: Encyclical Mystici Corporis: AAS 35 (1943) 193-248.
183. Jn. 1:43.
184. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 1: AAS 57 (1965) 5.
185. 1 Cor. 7:7; cf. 12:7, 27; Rom. 12:6; Eph. 4:7.
186. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 36: AAS 57 (1965) 41-42.
187. Gal. 5:1; cf. 5:13.
188. Cf. Jn. 10:10.
189. Jn. 16:13.
190. Cf. Rom. 5:5.
191. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 63-64; AAS 57 (1965) 64.
192. Cf. Chapter VIII, 52-69; AAS 57 (1965) 58-67.
193. Pope Paul VI: Closing Address at the Third Session of the Second Vatican Ecumenical Council, November 21, 1964: AAS 56 (1964) 1015.
194. Cf. Vatican Council II: Dogmatic Constitution on the Church Lumen Gentium, 56: AAS 57 (1965) 60.
195. Ibid.
196. Heb. 2:10.
197. Cf. Jn. 19:26.
198. Cf. Acts 1:14; 2.
199. Cf. Jn. 19:27.
200. Jn. 3:16.
201. Jn. 15:5.
202. Cf. Acts 1:14.
203. Cf. Acts 1:13.
204. Cf. Acts 1:8.
205. Ibid.
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