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Hierarchic and charismatic gifts

 

The Church - revealed by the Holy Spirit


When the work which the Father gave the Son to do on earth was accomplished, the Holy Spirit was sent on the day of Pentecost in order that he might continually sanctify the Church. Then the Church was openly displayed to the crowds and the spread of the Gospel among the nations, through preaching, was begun. As the "convocation" of all men for salvation, the Church in her very nature is missionary, sent by Christ to all the nations to make disciples of them.


So that she can fulfill her mission, the Holy Spirit bestows upon [the Church] varied hierarchic and charismatic gifts, and in this way directs her. Henceforward the Church, endowed with the gifts of her founder and faithfully observing his precepts of charity, humility, and self-denial, receives the mission of proclaiming and establishing among all peoples the Kingdom of Christ and of God, and she is on earth the seed and the beginning of that kingdom.

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The Church . . . will receive its perfection only in the glory of heaven, at the time of Christ's glorious return. Until that day, the Church progresses on her pilgrimage amidst this world's persecutions and God's consolations. Here below she knows that she is in exile far from the Lord, and longs for the full coming of the Kingdom when she will be united in glory with her king. The Church, and through her the world, will not be perfected in glory without great trials. Only then will all the just from the time of Adam, 'from Abel, the just one, to the last of the elect,' . . . be gathered together in the universal Church in the Father's presence.


The Church - both visible and spiritual 


The one mediator, the Christ, established and ever sustains here on earth his holy Church, the community of faith, hope, and charity, as a visible organization through which he communicates truth and grace to all men. The Church is at the same time: a society structured with hierarchical organs and the mystical body of Christ; the visible society and the spiritual community; the earthly Church and the Church endowed with heavenly riches. 


These dimensions together constitute one complex reality that comes together from a human and a divine element The Church is essentially both human and divine, visible but endowed with invisible realities, zealous in action and dedicated to contemplation, present in the world, but as a pilgrim, so constituted that in her the human is directed toward and subordinated to the divine, the visible to the invisible, action to contemplation, and this present world to that city yet to come, the object of our quest. 

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O humility! O sublimity! Both tabernacle of cedar and sanctuary of God; earthly dwelling and celestial palace; house of clay and royal hall; the body of death and temple of light; and at last both object of scorn to the proud and bride of Christ! She is black but beautiful, O daughters of Jerusalem, for even if the labor and pain of her long exile may have discolored her, heaven's beauty has adorned her.


The Church - mystery of men's union with God


It is in the Church that Christ fulfills and reveals his own mystery as the purpose of God's plan: to unite all things in him. St. Paul calls the nuptial union of Christ and the Church a great mystery. Because she is united to Christ as to her bridegroom, she becomes a mystery in her turn. Contemplating this mystery in her, Paul exclaims Christ in you, the hope of glory.

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In the Church this communion of men with God, in the love [that] never ends, is the purpose that governs everything in her that is a sacramental means, tied to this passing world...


[The Church's] structure is totally ordered to the holiness of Christ's members. and holiness is measured according to the 'great mystery in which the Bride responds with the gift of love to the gift of the Bridegroom."193 Mary goes before us all in the holiness that is the Church's mystery as "the bride without spot or wrinkle. This is why the "Marian" dimension of the Church precedes the "Petrine."


The universal Sacrament of Salvation


The Greek word mysterion was translated into Latin by two terms: mystenum and sacramentum. In later usage, the term sacramentum emphasizes the visible sign of the hidden reality of salvation which was indicated by the term mystenum. In this sense, Christ himself is the mystery of salvation: "For there is no other mystery of God, except Christ."196 The saving work of his holy and sanctifying humanity is the sacrament of salvation, which is revealed and active in the Church's sacraments (which the Eastern Churches also call "the holy mysteries"). the seven sacraments are the signs and instruments by which the Holy Spirit spreads the grace of Christ the head throughout the Church which is his Body. the Church, then, both contains and communicate the invisible grace she signifies. It is in this analogical sense, that the Church is called a "sacrament."

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The Church, in Christ, is like a sacrament - a sign and instrument, that is, of communion with God and of unity among all men. The Church's first purpose is to be the sacrament of the inner union of men with God. Because men's communion with one another is rooted in that union with God, the Church is also the sacrament of the unity of the human race. In her, this unity is already begun, since she gathers men from every nation, from all tribes and peoples and tongues; at the same time, the Church is the sign and instrument of the full realization of the unity yet to come.


As a sacrament, the Church is Christ's instrument. She is taken up by him also as the instrument for the salvation of all, the universal sacrament of salvation, by which Christ is at once manifesting and actualizing the mystery of God's love for men. The Church is the visible plan of God's love for humanity because God desires that the whole human race may become one People of God, form one Body of Christ, and be built up into one temple of the Holy Spirit.

 

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