Today’s Catechism sections discuss the Church – the people of God. Supporting material comes from Pope John Paul II’s encyclical, “Redemptor Hominis”.



781 "At all times and in every race, anyone who fears God and does what is right has been acceptable to him. He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness. He therefore chose the Israelite race to be his own people and established a covenant with it. He gradually instructed this people.... All these things, however, happened as a preparation for and figure of that new and perfect covenant which was to be ratified in Christ . . . the New Covenant in his blood; he called together a race made up of Jews and Gentiles which would be one, not according to the flesh, but in the Spirit."201

Characteristics of the People of God

782 The People of God is marked by characteristics that clearly distinguish it from all other religious, ethnic, political, or cultural groups found in history:
- It is the People of God: God is not the property of any one people. But he acquired a people for himself from those who previously were not a people: "a chosen race, a royal priesthood, a holy nation."202
- One becomes a member of this people not by a physical birth, but by being "born anew," a birth "of water and the Spirit,"203 that is, by faith in Christ, and Baptism.
- This People has for its Head Jesus the Christ (the anointed, the Messiah). Because the same anointing, the Holy Spirit, flows from the head into the body, this is "the messianic people."
- "The status of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in a temple."
- "Its law is the new commandment to love as Christ loved us."204 This is the "new" law of the Holy Spirit.205
- Its mission is to be salt of the earth and light of the world.206 This people is "a most sure seed of unity, hope, and salvation for the whole human race."
-Its destiny, finally, "is the Kingdom of God which has been begun by God himself on earth and which must be further extended until it has been brought to perfection by him at the end of time."207

A priestly, prophetic, and royal people

783 Jesus Christ is the one whom the Father anointed with the Holy Spirit and established as priest, prophet, and king. The whole People of God participates in these three offices of Christ and bears the responsibilities for mission and service that flow from them.208

784 On entering the People of God through faith and Baptism, one receives a share in this people's unique, priestly vocation: "Christ the Lord, high priest taken from among men, has made this new people 'a kingdom of priests to God, his Father.' the baptized, by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood."209

785 "The holy People of God shares also in Christ's prophetic office," above all in the supernatural sense of faith that belongs to the whole People, lay and clergy, when it "unfailingly adheres to this faith . . . once for all delivered to the saints,"210 and when it deepens its understanding and becomes Christ's witness in the midst of this world.

786 Finally, the People of God shares in the royal office of Christ. He exercises his kingship by drawing all men to himself through his death and Resurrection.211 Christ, King and Lord of the universe, made himself the servant of all, for he came "not to be served but to serve, and to give his life as a ransom for many."212 For the Christian, "to reign is to serve him," particularly when serving "the poor and the suffering, in whom the Church recognizes the image of her poor and suffering founder."213 The People of God fulfills its royal dignity by a life in keeping with its vocation to serve with Christ.

The sign of the cross makes kings of all those reborn in Christ and the anointing of the Holy Spirit consecrates them as priests, so that, apart from the particular service of our ministry, all spiritual and rational Christians are recognized as members of this royal race and sharers in Christ's priestly office. What, indeed, is as royal for a soul as to govern the body in obedience to God? And what is as priestly as to dedicate a pure conscience to the Lord and to offer the spotless offerings of devotion on the altar of the heart?214


802 Christ Jesus "gave himself for us to redeem us from all iniquity and to purify for himself a people of his own" (⇒ Titus 2:14).

803 "You are a chosen race, a royal priesthood, a holy nation, God's own people" (⇒ 1 Pet 2:9).

804 One enters into the People of God by faith and Baptism. "All men are called to belong to the new People of God" (LG 13), so that, in Christ, "men may form one family and one People of God" (AG 1).

Pope John Paul II describes the role of the Church as a sharer in the mission of the prophet Christ, and in transmitting divine truth in his encyclical, “Redemptor Hominis”(19).

19. The Church as responsible for truth

In the light of the sacred teaching of the Second Vatican Council, the Church thus appears before us as the social subject of responsibility for divine truth. With deep emotion we hear Christ himself saying: "The word which you hear is not mine but the Father's who sent me"141. In this affirmation by our Master do we not notice responsibility for the revealed truth, which is the "property" of God himself, since even he, "the only Son", who lives "in the bosom of the Father"142, when transmitting that truth as a prophet and teacher, feels the need to stress that he is acting in full fidelity to its divine source? The same fidelity must be a constitutive quality of the Church's faith, both when she is teaching it and when she is professing it. Faith as a specific supernatural virtue infused into the human spirit makes us sharers in knowledge of God as a response to his revealed word. Therefore it is required, when the Church professes and teaches the faith, that she should adhere strictly to divine truth143, and should translate it into living attitudes of "obedience in harmony with reason"144. Christ himself, concerned for this fidelity to divine truth, promised the Church the special assistance of the Spirit of truth, gave the gift of infallibility145 to those whom he entrusted with the mandate of transmitting and teaching that truth146-as has besides been clearly defined by the First Vatican Council147 and has then been repeated by the Second Vatican Council148-and he furthermore endowed the whole of the People of God with a special sense of the faith149.

Consequently, we have become sharers in this mission of the prophet Christ, and in virtue of that mission we together with him are serving divine truth in the Church. Being responsible for that truth also means loving it and seeking the most exact understanding of it, in order to bring it closer to ourselves and others in all its saving power, its splendour and its profundity joined with simplicity. This love and this aspiration to understand the truth must go hand in hand, as is confirmed by the histories of the saints in the Church. These received most brightly the authentic light that illuminates divine truth and brings close God's very reality, because they approached this truth with veneration and love-love in the first place for Christ, the living Word of divine truth, and then love for his human expression in the Gospel, tradition and theology. Today we still need above all that understanding and interpretation of God's Word; we need that theology. Theology has always had and continues to have great importance for the Church, the People of God, to be able to share creatively and fruitfully in Christ's mission as prophet. Therefore, when theologians, as servants of divine truth, dedicate their studies and labours to ever deeper understanding of that truth, they can never lose sight of the meaning of their service in the Church, which is enshrined in the concept intellectus fidei. This concept has, so to speak, a two-way function, in line with Saint Augustine's expression: intellege, utcredas-crede, ut intellegas,150 and it functions correctly when they seek to serve the Magisterium, which in the Church is entrusted to the Bishops joined by the bond of hierarchical communion with Peter's Successor, when they place themselves at the service of their solicitude in teaching and giving pastoral care, and when they place themselves at the service of the apostolic commitments of the whole of the People of God.


201 LG 9; Cf. ⇒ Acts 10:35; ⇒ 1 Cor 11:25.
202 ⇒ 1 Pet 2:9.
203 ⇒ Jn 3:3-5.
204 Cf. ⇒ Jn 13 34
205 ⇒ Rom 8:2; ⇒ Gal 5:25.
206 Cf. ⇒ Mt 5:13-16.
207 LG 9 # 2.
208 Cf. John Paul II, RH 18-21.
209 LG 10; Cf. ⇒ Heb 5:1-5; ⇒ Rev 1:6.
210 LG 12; Cf. Jude 3.
211 Cf. ⇒ Jn 12:32.
212 ⇒ Mt 20:28.
213 LG 8; Cf. 36.
214 St. Leo the Great, Sermo 4, 1: PL 54, 149.