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Ioannes Paulus PP. II
1979 03 04
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21. The Christian vocation to service and kingship
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 tò 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.