SPIRITUAL IDOL ; MOTHER TERESA

A short Mother Teresa biography, including information on her early years, her call to religious life and her work with the poorest of the poor in Calcutta.

The following is an excerpt from A Retreat With Mother Teresa and Damien of Molokai: Caring for Those Who Suffer, by Joan Guntzelman.

Mother Teresa was always her own person, startlingly independent, obedient, yet challenging some preconceived notions and expectations. Her own life story includes many illustrations of her willingness to listen to and follow her own conscience, even when it seemed to contradict what was expected.

This strong and independent woman was born Gonxha (Agnes) Bojaxhiu in Skopje, Yugoslavia, on August 27, 1910. Five children were born to Nikola and Dronda Bojaxhiu, yet only three survived. Gonxha was the youngest, with an older sister, Aga, and brother, Lazar. This brother describes the family's early years as "well-off," not the life of peasants reported inaccurately by some. "We lacked for nothing." In fact, the family lived in one of the two houses they owned.

Nikola was a contractor, working with a partner in a successful construction business. He was also heavily involved in the politics of the day. Lazar tells of his father's rather sudden and shocking death, which may have been due to poisoning because of his political involvement. With this event, life changed overnight as their mother assumed total responsibility for the family, Aga, only 14, Lazar, 9, and Gonxha, 7.

Though so much of her young life was centered in the Church, Mother Teresa later revealed that until she reached 18, she had never thought of being a nun. During her early years, however, she was fascinated with stories of missionary life and service. She could locate any number of missions on the map, and tell others of the service being given in each place.

Called to Religious Life

At 18, Gonxha decided to follow the path that seems to have been unconsciously unfolding throughout her life. She chose the Loreto Sisters of Dublin, missionaries and educators founded in the 17th century to educate young girls.

In 1928, the future Mother Teresa began her religious life in Ireland, far from her family and the life she'd known, never seeing her mother again in this life, speaking a language few understood. During this period a sister novice remembered her as "very small, quiet and shy," and another member of the congregation described her as "ordinary." Mother Teresa herself, even with the later decision to begin her own community of religious, continued to value her beginnings with the Loreto sisters and to maintain close ties. Unwavering commitment and self-discipline, always a part of her life and reinforced in her association with the Loreto sisters, seemed to stay with her throughout her life.

One year later, in 1929, Gonxha was sent to Darjeeling to the novitiate of the Sisters of Loreto. In 1931, she made her first vows there, choosing the name of Teresa, honoring both saints of the same name, Teresa of Avila and Therese of Lisieux. In keeping with the usual procedures of the congregation and her deepest desires, it was time for the new Sister Teresa to begin her years of service to God's people. She was sent to St. Mary's, a high school for girls in a district of Calcutta.

Here she began a career teaching history and geography, which she reportedly did with dedication and enjoyment for the next 15 years. It was in the protected environment of this school for the daughters of the wealthy that Teresa's new "vocation" developed and grew. This was the clear message, the invitation to her "second calling," that Teresa heard on that fateful day in 1946 when she traveled to Darjeeling for retreat.

The Streets of Calcutta

During the next two years, Teresa pursued every avenue to follow what she "never doubted" was the direction God was pointing her. She was "to give up even Loreto where I was very happy and to go out in the streets. I heard the call to give up all and follow Christ into the slums to serve him among the poorest of the poor."

Technicalities and practicalities abounded. She had to be released formally, not from her perpetual vows, but from living within the convents of the Sisters of Loreto. She had to confront the Church's resistance to forming new religious communities, and receive permission from the Archbishop of Calcutta to serve the poor openly on the streets. She had to figure out how to live and work on the streets, without the safety and comfort of the convent. As for clothing, Teresa decided she would set aside the habit she had worn during her years as a Loreto sister and wear the ordinary dress of an Indian woman: a plain white sari and sandals.

Teresa first went to Patna for a few months to prepare for her future work by taking a nursing course. In 1948 she received permission from Pius XII to leave her community and live as an independent nun. So back to Calcutta she went and found a small hovel to rent to begin her new undertaking.

Wisely, she thought to start by teaching the children of the slums, an endeavor she knew well. Though she had no proper equipment, she made use of what was available—writing in the dirt. She strove to make the children of the poor literate, to teach them basic hygiene. As they grew to know her, she gradually began visiting the poor and ill in their families and others all crowded together in the surrounding squalid shacks, inquiring about their needs.

Teresa found a never-ending stream of human needs in the poor she met, and frequently was exhausted. Despite the weariness of her days she never omitted her prayer, finding it the source of support, strength and blessing for all her ministry.

A Movement Begins

Teresa was not alone for long. Within a year, she found more help than she anticipated. Many seemed to have been waiting for her example to open their own floodgates of charity and compassion. Young women came to volunteer their services and later became the core of her Missionaries of Charity. Others offered food, clothing, the use of buildings, medical supplies and money. As support and assistance mushroomed, more and more services became possible to huge numbers of suffering people.

From their birth in Calcutta, nourished by the faith, compassion and commitment of Mother Teresa, the Missionaries of Charity have grown like the mustard seed of the Scriptures. New vocations continue to come from all parts of the world, serving those in great need wherever they are found. Homes for the dying, refuges for the care and teaching of orphans and abandoned children, treatment centers and hospitals for those suffering from leprosy, centers and refuges for alcoholics, the aged and street people—the list is endless.

Until her death in 1997, Mother Teresa continued her work among the poorest of the poor, depending on God for all of her needs. Honors too numerous to mention had come her way throughout the years, as the world stood astounded by her care for those usually deemed of little value. In her own eyes she was "God's pencil—a tiny bit of pencil with which he writes what he likes."

Despite years of strenuous physical, emotional and spiritual work, Mother Teresa seemed unstoppable. Though frail and bent, with numerous ailments, she always returned to her work, to those who received her compassionate care for more than 50 years. Only months before her death, when she became too weak to manage the administrative work, she relinquished the position of head of her Missionaries of Charity. She knew the work would go on.

Finally, on September 5, 1997, after finishing her dinner and prayers, her weakened heart gave her back to the God who was the very center of her life.

Quotes by Mother Teresa on Love

The success of love is in the loving
- it is not in the result of loving.
Of course it is natural in love to want the best for the other person,
but whether it turns out that way or not
does not determine the value
of what we have done

~

It is not how much we do,
but how much love we put in the doing.
It is not how much we give,
but how much love we put in the giving.

~

If we really want to love
we must learn how to forgive.

~

We can do no great things;
only small things with great love.

~

There is a terrible hunger for love. 

We all experience that in our lives – the pain, the loneliness. 

We must have the courage to recognize it.
The poor you may have right in your own family.
Find them.
Love them.

- Mother Teresa

Mother Teresa on Jesus

There are so many religions and each one has its different ways of following God. I follow Christ:

Jesus is my God,
Jesus is my Spouse,
Jesus is my Life,
Jesus is my only Love,
Jesus is my All in All;
Jesus is my Everything

~

The dying, the cripple, the mental,
the unwanted, the unloved
they are Jesus in disguise.

- Mother Teresa

VIRGIN MARY IN CATHOLIC CHURC

Why Catholics Honor the Blessed Virgin Mary

Dearly Beloved in Christ,
Among the various characteristics which prove the Catholic Church to be the one, true Church of Christ (the fours marks of the Church — one, holy, catholic, apostolic), there is also a particular characteristic which is manifestly based on Holy Scripture and which is unique to Catholicism — the honor and devotion of the Catholic Church to the Blessed Virgin Mary, the Mother of Jesus Christ. There is not a single month in the year without several feasts in her honor. Consider the months of August and September, for example, in which there are seven feasts on the ecclesiastical calendar dedicated to her.
This honor and devotion to Mary, the Mother of Jesus Christ, is one of the many things rejected by Protestants. Protestants claim that the Catholic Church’s devotion to Mary is not based on Sacred Scripture, that it is an offense to Christ, that no one should pray to Mary because “there is only one Mediator with the Father,” that Mary did not always remain a virgin, etc. How important it is for Catholics to know Sacred Scripture and to respond to these attacks on the Mother of Jesus Christ, especially in these times, when there has been such a surge of non-Catholic sects who zealously proselytize their heretical teachings.
Let us begin our defense of the Catholic Church and its devotion to the Blessed Virgin Mary by the consideration of the similarities between the Fall of Man and the Redemption of Man.
In the Book of Genesis, we read how our first parents, Adam and Eve, fell into original sin. Satan, in the form of a serpent, first tempted Eve. When Eve had eaten of the forbidden fruit, she then offered it to Adam, who also partook. Adam, as Head of the Human Race, brought about the Fall of Mankind; it was, however, through the cooperation of Eve.
When Adam and Eve had fallen, Almighty God not only punished them and their progeny for this original sin, but He also promised to send a Redeemer.

“And the Lord God said to the serpent... I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel” (Genesis 3:13-15).

Who is the “woman” in the text of Holy Scripture of whom Almighty God set enmities against Satan? Who is “her seed”? What is meant by the words “and she shall crush thy head”?
In the Old Testament, Adam brought about the Fall of Mankind with the cooperation of Eve. In the New Testament, Jesus Christ, the God-Man, brought about our Redemption with the cooperation of the Virgin Mary. Eve, our first parent, was tempted by a fallen angel to disobey the command of God, and she subsequently led Adam into sin. In the New Testament, another angel, the Angel Gabriel, announced the will of God to the Virgin Mary and she, unlike Eve, humbly submitted.
In the Gospel of St. Luke, we read:

“The Angel Gabriel was sent to a Virgin espoused to a man whose name was Joseph, of the House of David; and the Virgin’s name was Mary” (Luke 1:27).

How did the Angel Gabriel then address her? The Gospel of St. Luke continues:

“Hail, full of grace, the Lord is with thee. Blessed art thou among women!”
“Fear not, Mary, for thou has found grace with God. Behold, thou shalt conceive in thy womb, and shalt bring forth a Son, and thou shalt call His Name, Jesus... The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy One which shall be born of thee shall be called the Son of God.”

Who can deny the dignity of the Virgin Mary — chosen to be the Mother of Jesus Christ? The Angel Gabriel, who was sent by God Himself, honored and praised her.
Furthermore, when the Virgin Mary visited her cousin, St. Elizabeth

“was filled with the Holy Ghost, and she cried out with a loud voice and said: ‘Blessed art thou among women, and blessed is the Fruit of thy womb. And whence is this to me, that the Mother of my Lord should come to me?’”

Once again, honor and praise is rendered to the Virgin Mary by St. Elizabeth, “who was filled with the Holy Ghost”
Then during this same visitation, the Virgin Mary responded to her cousin’s praise of her by the prayer so full of humility and of praise to God:

“My soul doth magnify the Lord... because He hath regarded the humility of His handmaid; for behold, from henceforth all generations shall call me blessed. For He that is mighty hath done great things to me.”

As Catholics, members of the one, true Church of Christ, we honor the Virgin Mary, the Mother of Jesus Christ. We call her the Mother of God, because she indeed is the Mother of the one Divine Person, Jesus Christ, Who has both the nature of God and the nature of Man. By this title of “Mother of God,” we simply refer to the Virgin Mary as St. Elizabeth did when “filled with the Holy Ghost she cried out... Whence is this to me that the Mother of my Lord should come to me?”
Catholics do not, as Protestants falsely believe, worship the Blessed Virgin Mary. We honor her who was so intimately connected with Jesus Christ, the Son of God, the Second Person of the Blessed Trinity. Yes, there is only one Mediator with the Father — Jesus Christ. Only the God-Man Jesus Christ could have redeemed mankind. Nevertheless, we pray to Mary that she may intercede for us with her Divine Son. How often we request the assistance of prayers from our fellow men — how much more powerful are the prayers and intercession of the Blessed Virgin Mary! In the Old Testament, we read how Moses prayed with arms outstretched and interceded with God to procure the victory of the Israelites over their enemies in a crucial battle. As long as he prayed, they were victorious. When he ceased his prayers, the Israelites began to lose. Because of this, it was necessary for two men to hold up Moses’ arms in prayer until the battle was won. Also, we read in the Old Testament how Josue prayed to God to have the day prolonged in order to win another crucial battle. If Moses and Josue could have such intercession before God, how much more powerful are the prayers of the Blessed Virgin Mary!
The Gospel of St. John relates two significant accounts which relate to Mary — the wedding feast of Cana and the Crucifixion. Of the first account we read:

“There was a marriage in Cana of Galilee, and the Mother of Jesus was there. And Jesus also was invited, and His disciples, to the marriage. And the wine failing, the Mother of Jesus said to Him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what is it to Me and to thee? My hour is not yet come.’ His Mother said to the waiters, ‘Whatsoever He shall say to you, do ye’” (John 2:1-5).

Jesus Christ then proceeded to work His first public miracle at His Mother’s request. Everything related in the Gospels is inspired by God, and there is a reason for it. Does not this narrative of the wedding feast manifest the intercessory power of Mary with Jesus Christ, her Divine Son?
In the second account, also take from the Gospel of St. John, we read:

“There stood by the Cross of Jesus His Mother... When Jesus therefore had seen His Mother and the disciple standing whom He loved, He saith to His Mother: ‘Woman, behold thy son...’” (John 19:25-27).

Just as Eve cooperated with Adam in the Fall of mankind, the Blessed Virgin Mary cooperated with Jesus Christ in our redemption. She “stood by the Cross of Jesus.” What anguish, what sorrow did the Mother of Jesus experience at the foot of the Cross as she witnessed the sufferings and death of her Divine Son!
In both accounts, Jesus addressed Mary by the term woman. In Hebrew the word used by Jesus was a term which would be addressed to a queen or a woman of high rank. It was a term of great respect.
But why did Jesus Christ address His Mother by the term woman at these two significant moments in His life — at His first public miracle, and at His Crucifixion on the Cross?
Our Divine Lord wanted to clearly indicate that His Mother was the Woman spoken of in the Book of Genesis:

“I will put enmities between thee (Satan) and the Woman, between thy seed and her seed, and she shall crush thy head.”

Lastly, Catholics firmly believe that Mary, the Mother of Jesus Christ, was “ever Virgin.” That Mary was a virgin before and after the miraculous birth of Jesus can be demonstrated from the passage of the Prophet Isaias:

“The Lord Himself shall give you a sign. Behold a virgin shall conceive and bear a Son, and His Name shall be called Emmanuel.”

Note well that the virgin is the subject of the verbs conceive and bear.
As for after the birth of Jesus, Protestants reject that Mary remained a virgin by their false interpretation of Holy Scripture. To summarize briefly their arguments, they claim that in the Gospel of St. Matthew, we read:

“He (St. Joseph) knew her not till she brought forth her first-born son” (Matthew 1:25).

It is falsely argued on two points — “knew her not till” and “her first-born.” In Scriptural usage, until expresses what has occurred up to a certain point and leaves the future aside. Thus for example, God says in the book of Isaias, “I am till you grow old” (Is. 46:4). From this are we to infer that God would then cease to be? Of course not! Again in the Book of Psalms, God the Father said to His Divine Son: “Sit Thou at My Right Hand, until I make Thy enemies Thy footstool” (Ps. 109). Will the Messias, once His enemies are subdued, relinquish His place of honor? Of course not! So when St. Matthew records, “He knew her not till she brought forth her first-born Son,” his principal aim was to tell his readers that Christ’s birth was miraculous and that St. Joseph had not part in the conception of Mary’s Child. As for the term, “first-born,” this was a legal term and did not imply that Mary had other children. The child is called first-born from the fact of its opening the womb and not to contra-distinguish it from subsequent issue.
Protestants also make reference to various passages in the Gospels which refer to “the brethren of the Lord,” and from this, they infer that Mary had other children. Once again they falsely interpret the Scriptures. The Hebrew words ahh, which is the word for “the brethren,” is applicable not only to a brother in the strictest sense, but also to a nephew (see Genesis 14:16); a cousin (see Numbers 16:10); a husband (see Canticles 4:9; Esther 16:12); members of the same race (see Numbers 20:14); an ally (see Amos 1:9); and a friend (see Job 6:15). There are no Scriptural references which refer to Mary, the Mother of Jesus, as having other children. Why did Jesus, when dying on the Cross, give the care of His Mother to His Apostle St. John? This would not have been necessary if there were brothers in the strict sense.
The constant tradition of the Church of Christ from the earliest ages of Christianity has always upheld this prerogative of Mary. This is amply proven by the writings of the early Popes, early Councils of the Church, and early Fathers and Doctors of the Church. In conclusion, let us, as members of Christ’s one, true Church, fulfill the prophecy made by the Blessed Virgin Mary during her visit to St. Elizabeth — “Behold henceforth all generations shall call me blessed.”
In Christo Jesu et Maria Immaculata,

THE CATHOLIC CHURCH MISSION

The Church on Mission

From the Catechism of the Catholic Church, Simplified

Sent to the Whole World (849-850)

Because of Jesus' command to make disciples of all nations, the Church has been divinely sent as "the universal sacrament of salvation" and must preach the Gospel to everyone.

The Church is missionary because (according to the Father's plan) she has her origin in the mission of Son and Spirit. The Church exists to bring all men into the communion of the Father, Son, and Spirit.

To Save All (851)

God "desires all men to be saved and to come to a knowledge of the truth (1 Tim 2:4). Therefore, the Church must go out to those who are seeking God and bring them the Gospel. The Church must be missionary because she believes in God's universal plan.

Led by the Spirit (852)

The Holy Spirit is the "protagonist" who guides the Church on her missionary paths leading her to follow Christ's path of service and self-sacrifice. "The blood of martyrs is the seed of the Church" (Tertullian).

Failures and Patience (853-854)

The Church recognizes the great discrepancy between her message and her human weaknesses. Only by walking the way of the cross can she extend Christ's reign.

This missionary endeavor begins by proclaiming the Gospel to unbelievers, then by establishing communities of believers, and finally by founding a local church. This involves a process of enculturation, so that the Gospel takes flesh in each culture. Only by degrees can the Church penetrate the culture.

The Obstacle of Divisions (855)

The missionary endeavor stimulates efforts to Christian unity because the divisions among Christian churches is a serious obstacle to missionary activity. Because of division, the Church cannot display its full Catholic unity.

The Truths in Each Culture (856)

The missionary task must appreciate those elements of truth which God has already given to the unbelievers. Proclaiming the Good News should raise up this truth, while purifying it from error and evil.

CATHOLIC CHURCH, THE REAL CHURCH

The Church is Catholic

From the Catechism of the Catholic Church, Simplified

 

Catholic (Universal) in Means and in Mission (830-831)

The Church is Catholic (meaning "universal") in two ways. First, the Church is universal because Christ is present in her. She receives from him "the fullness of the means of salvation." In this fundamental sense, the Church was Catholic on the day of Pentecost and will be so until Christ returns.

Second, the Church is Catholic because she has a mission to the whole world. The new People of God (while remaining one) must spread throughout the world. God made human nature one and now he decrees that all the scattered people be gathered together. By its gift of universality, the church seeks the return of all humanity under Christ the Head (Second Vatican Council).

Catholic Even When Local (832-833)

The Church is really present in all legitimately organized local groups of the faithful united to their pastors (called "churches" in the New Testament). These communities might be small and poor. Yet, in these particular churches Christ is present and the One, Holy, Catholic, and Apostolic Church is constituted (Second Vatican Council).

The diocese (or eparchy) is a community of faithful headed by a bishop ordained in apostolic succession. These particular churches are modeled after the universal Church. In them the one and unique Catholic Church exists.

Unity in Rome (834)

Particular Churches are fully Catholic by their unity with Rome "which presides in charity" (St. Ignatius of Antioch). "For with this Church (Rome), by reason of its pre-eminence, the whole Church must necessarily be in accord" (St. Irenaeus). "All Christian Churches have held the great Church of Rome as their basis and foundation since, the gates of hell have never prevailed against her" (St. Maximus the Confessor).

In a Variety of Cultures (835)

The universal Church is not just a federation of different particular Churches. The universal Church is rooted in a variety of cultures and takes on different external expressions. The rich variety shows forth the Catholicity of the undivided Church (Pope Paul VI).

All are Called (836)

All men are certainly called to this Catholic unity. The Catholic faithful, others who believe in Christ, and all mankind belong to or are ordered to Catholic unity.

Some are Incorporated (837-838)

The fully incorporated are those who accept all the Church's means of salvation and who, by profession of faith, the sacraments, church government, and communion, are united in the visible structure of the Church. However, a Church member who does not persevere in charity is not saved. He is in the Church's bosom, but "in body" not "in heart" (Second Vatican Council).

Others who are baptized and are called "Christian" but who do not profess the Catholic faith are still joined to the Catholic Church in many ways. They enjoy a certain, although imperfect, communion with the Catholic Church. The unity with the Orthodox Church is so profound that it lacks little to attain the fullness to permit a common celebration of Eucharist (Pope Paul VI).

The Jews - Awaiting an Unknown Messiah (839-840)

Those who have not heard the Gospel are related to the People of God in various ways.

The Jewish People were the first to hear the Word of God, and their faith is already a response to God's revelation. To them "belong the sonship, the glory, the covenants, the giving of the law, the worship and the promises" (Rom 9:4-5) and "this call of God is irrevocable" (Rom 11:29).

The People of God of the Old Covenant and new People of God expect the coming (or the return) of the Messiah. However, the People of the New Covenant await the return of a risen Messiah. The People of the Old Covenant await the coming of a still unknown Messiah, because they do not know or they misunderstand Christ Jesus.

Muslims (841)

God's plan of salvation includes those who acknowledge the Creator. Among these, in the first place, are the Muslims who profess the faith of Abraham and believe in one merciful God as mankind's judge on the Last Day.

A Common Origin (842)

The Church's bond with non-Christian religions is the common origin and goal of the human race. "All nations stem from one stock and all share a common destiny, namely, God. His providence extends to all" (Second Vatican Council).

Other Religions (843)

The Church recognizes that in other religions there is a search for a God. Any goodness or truth in these religions is a "preparation for the Gospel" (Second Vatican Council).

Possible Mistakes in Religious Behavior (844)

In his religious behavior, man can make mistakes. "Deceived by the Evil One, men have exchanged the truth of God for a lie and served the creature rather than the Creator. Without God, they are exposed to ultimate despair" (Second Vatican Council).

The Church as Noah's Ark (845)

The Father wants to reunite all humanity into his Son's Church. According to St. Augustine and St. Ambrose, the Church was prefigured by Noah's ark, which alone saved the world from the flood.

"Outside the Church There is No Salvation" (846)

How do we understand this saying from the Church Fathers? All salvation comes from Christ through his Body, the Church which is necessary for salvation because Christ is present in his Church.

Jesus said, "The man who believes and accepts Baptism will be saved; the man who refuses to believe in it will be condemned" (Mk 16:16). By these words Jesus also affirmed the necessity of the Church, because Baptism is its door to the Church.

Refusing to Enter (847)

Someone who knows the Catholic Church was founded as necessary by God and refuses to enter or remain in it, cannot be saved.

Just Not Knowing (848)

However, those, who through no fault of their own do not know either the Gospel of Christ or his Church, can achieve salvation by seeking God with a sincere heart and by trying to do God's will (Second Vatican Council). Although God can lead all people to salvation, the Church still has the duty to evangelize all men

The Church is Apostolic

From the Catechism of the Catholic Church, Simplified

Apostolic in Three Ways (857)

The Church is apostolic in three ways:

1. She is built on "the foundation of the Apostles," those witnesses chosen by Christ.
2. The Church hands on the teaching of the Apostles (the deposit of faith).
3. The Church is guided by the successors of the apostles, the bishops in union with the Pope. Jesus is "the eternal shepherd who never leaves his flock untended" (Preface of Apostles).

The Original Twelve and Their Successors (858-860)

Jesus "named twelve as his companions whom he would send to preach the Good News" (Mk 3:14).

Apart from Jesus, the apostles could do nothing (Jn 5:19) for they had received from Christ their mandate and their power. They knew that they were "ambassadors of Christ" (2 Cor 6:4) and "stewards of the mysteries of God" (1 Cor 4:1).

The original apostles were witnesses of Christ's Resurrection and the foundation stones of the Church. They took care to appoint successors, because Jesus promised to remain with them until the end of time (Mt 28:20).

The Duty to Pass on the Office (861-862)

The apostles gave their successors the duty of completing their work and urged them to shepherd the Church of God (Acts 20:28). They also required that, when these successors died, other proven men should take over their ministry.

The apostles' task of shepherding the Church "was destined to be exercised without interruption by the sacred order of bishops" (Second Vatican Council). The bishops, by divine institution, have taken the place of the apostles. Whoever listens to them listens to Christ. Whoever despises them, despises Christ.

Sharing in the Mission (863-864)

Because the Church is in communion with the apostles, all Church members share in this mission. "Apostolate" means "every activity of the Mystical Body" which "aims to spread the kingdom of Christ over the whole world" (Second Vatican Council).

Because Christ is the source of the Church's apostolate, ordained ministers and lay people must be in a vital union with Christ. Guided by his Spirit, their apostolate assumes many forms.

The Kingdom Fully Revealed (865)

The Church is one, holy, catholic, and apostolic because the kingdom of heaven already exists in her. This kingdom has come in Christ, grows within the hearts of believers, and will be fully manifested on the Last Day, when all are gathered into one People of God. This kingdom is the heavenly Jerusalem which has the names of the twelve apostles of the Lamb written on its foundation (Rev 21:14).