[stephenkhoo]

THE CHURCH IS CATHOLIC; NOT CHRISTIAN
SCRIPTURE READINGS: [ ACTS 11:1-18; PS 41:2-3,42:3-4; JOHN 10:11-18 ]

Very often, Catholics are confused as to whether to call themselves Catholics or Christians, or Catholic Christians. Many of our Catholics are even apologetic about lacking the courage to call themselves Catholic and so prefer the name, Christian. In truth, there is no real dichotomy, although there is a difference. As individuals, we are Christians because we are the disciples of Christ. However as Church, we are Catholic, because we belong to the One Church of Christ, which is the Holy, Catholic and Apostolic Church. In other words, because the Church is the assembly of Christians and this Church embraces all of humanity, then rightly, we call ourselves Catholics because as Church we are one in worship, doctrines and fellowship.

Indeed, we should be proud of the Catholicity of the Church because that is the wish of Jesus in today’s gospel. Jesus made it clear that He came not just for the Jews but for all. “I am the good shepherd; I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for my sheep. And there are other sheep I have that are not of this fold, and these I have to lead as well. They too will listen to my voice, and there will be only one flock, and one shepherd.” Indeed, it is God’s plan that all will be united in Christ who is our Good Shepherd, who died for us for our salvation. Christ did not come to die for the Jews but for all who are sinners. He did not come to die for good men but for His enemies as well. That is why with the death of Christ, the curtain of the Temple is torn down. “And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom.” (Mt 27:5—51a) St Paul wrote, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.” (Gal 3:28f)

Accordingly, we must avoid the temptation to exclusivity, like the Jews we read about in the first reading. For the Jews, they considered themselves exclusively the People of God and the Chosen Ones. They believed that salvation belonged to them because they were given the Law of Moses. Some, however, believed that the Gentiles, the non-Jews could be saved, provided they also observed all the Jewish laws and traditions. In essence, they lived like a Jew although biologically they did not belong to the Jewish race. When a religion is reduced to a race and confined to a culture, it cannot but bring division among humanity. The truth is that this world belongs to the diversity of peoples, races and cultures. A true religion must therefore be Catholic in that it must embrace all peoples regardless of race, language or culture. This is the message of today’s scripture readings. The Church of Christ must be Catholic and therefore inclusive of all.

The Catholicity of the Church is underscored first by the vision of St Peter. In that vision, the Lord assured St Peter that all food was clean. “What God has made clean, you have no right to call profane.” The observance of the Jewish customs and hygiene regulations might have its place in the context of the Jews, but for the rest of the people, such laws did not apply. God considered all food to be clean and therefore eating them would not make us contaminated or make us ritually unclean. Consequently, we are permitted to partake of all kinds of food and to eat with all kinds of people. Sharing a common meal is the way in which we forge unity and love. When we make food a divisive issue among peoples, we destroy the very intention of what a meal is supposed to bring about, namely, fellowship, trust, unity and love. Hence for us Catholics, in reaching out to others, we must be all things to all men. St Paul remarked, “I have become all things to all people so that by all possible means I might save some.” (1 Cor 9:22)

Secondly, the Acts of the Apostles reveals to us the inclusivity and magnanimity of God’s plan. Even before they were baptized, they were filled with the Holy Spirit. St Peter recounted, “I had scarcely begun to speak when the Holy Spirit came down on them in the same way as it came on us at the beginning, and I remembered that the Lord had said, ‘John baptised with water, but you will be baptised with the Holy Spirit.’ I realised then that God was giving them the identical thing he gave to us when we believed in the Lord Jesus Christ; and who was I to stand in God’s way?” Clearly, the Lord wants all Gentiles, not just the Jews and not just Christians, to be filled with His Holy Spirit. God could even work outside the established institutions like baptism. We cannot restrict the way God’s grace is given to all of humanity. “All men are called to belong to the new people of God. Wherefore this people, while remaining one and only one, is to be spread throughout the whole world and must exist in all ages, so that the decree of God’s will may be fulfilled. … It follows that though there are many nations there is but one people of God, which takes its citizens from every race, making them citizens of a kingdom which is of a heavenly rather than of an earthly nature.” (LG 13)

This goes to show that to call the Church Catholic means that we too should embrace people beyond the confines of the Catholic Church. “This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.” (LG 8b) Even whilst we maintain that the fullness of Christ’s Church is present in the Catholic Church, yet the Church recognizes that others share elements of the gifts given to the Church.

The Catholicity of the Church would include all Christians which are not in union with the Catholic Church. This is because the Church “recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter.” This is because they too “honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Saviour. They are consecrated by baptism, in which they are united with Christ. They also recognize and accept other sacraments within their own Churches or ecclesiastical communities. Many of them rejoice in the episcopate, celebrate the Holy Eucharist and cultivate devotion toward the Virgin Mother of God. They also share with us in prayer and other spiritual benefits. Likewise we can say that in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power.” (LG 15)

Beyond Christians, the Catholic Church also embraces all those who have not yet received the gospel. (cf LG 16) Firstly, among those who are “related in various ways to the people of God.” These include the Jews and the Muslims as they profess “to hold the faith of Abraham, along with us adore the one and merciful God.” Salvation is also extended to those who know Christ implicitly as well. Such is the Catholicity of the Church. Whilst continuing to make Christ known to all, the Church does not exclude others who could also be saved “who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.” It is the Church’s belief that because God is the Father of all, He will not “deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life.” This does not mean that the Church does not need to proclaim Christ as the Saviour. Rather, “Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel.” The Church’s task is to lead them to the Good Shepherd so that they too can find the fullness of life.