Throughout the Easter season we not only celebrate the resurrection of Jesus but proclaim that it is through his death and resurrection that we have the pledge of new life in the Holy Spirit. Christ claims us, and we respond in faith because he is our risen Lord and Savior.

As he has done many times, beginning with his first encyclical letter “Redemptor Hominis,” our Holy Father highlights the unique role of Jesus Christ as the only Savior. In his encyclical “Redemptoris Missio,” the eighth of his pontificate issued in 1990, the Holy Father reminds us that Christ redeemed us. This is a fact. St. Paul writes to the early Christians in Corinth: “So, if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ” (2 Cor 5:17-18).

But the saving work of Jesus is yet to be received in the lives of many, and the full flowering of its richness is yet to be seen. There is apostolic work yet to be done, and, as St. Paul goes on to say, God “has given us the ministry of reconciliation” (2 Cor 5:18).

Because redemption is a continuing reality, mission continues to be an absolute necessity. To the question “Why mission?” our Holy Father responds in the words of St. Paul: “This grace was given to preach to the Gentiles the unsearchable riches of Christ” (Eph 3:8). Newness of life in him is the “good news” for men and women of every age: all are called to it and destined for it. Indeed, all people are searching for it, albeit at times in a confused way, and have a right to know the value of this gift and to approach it freely.

The church, and every individual Christian within her, must not hide or keep to one’s self this newness and richness received from God’s bounty. Rather, it must be communicated to all mankind. “This is why the church’s mission derives not only from the Lord’s mandate but also from the profound demands of God’s life within us. Those who are incorporated in the Catholic Church ought to sense their privilege and, for that reason, their greater obligation of bearing witness to the faith and to the Christian life as a service to their brothers and sisters and as a fitting response to God” (RM 11).

Unity of Christ and his church

The church is not only dear to Christ, it is also the bearer of all his saving gifts. In a real way, the church is one with Christ. She is made one with him as his mystical body (cf. LG 7). Christ often identified himself with his followers and with his church. To the disciples, as he sent them to preach in his name, he said: “Whoever listens to you listens to me, and whoever rejects you rejects me” (Lk 10:16). To those who did deeds of charity for his little ones he proclaimed: “Just as you did it to one of the least of these who are members of my family, you did it to me” (Mt 25:40).

Of St. Paul, who had been vigorously persecuting the church before his own conversion, Christ asked: “Why do you persecute me? ... I am Jesus, whom you are persecuting” (Acts 9:4-5). At the Last Supper, he spoke of the intense unity that makes him one with those who are united by faith and love to him: “I am the vine, you are the branches” (Jn 15:5). The vine and branches are one living reality. So it is also with Christ and his church, with Christ and those who love him.

Given this understanding of the identity of the church and its mission to bring all people to God in Christ, the missionary activity of the church becomes increasingly clear. It is precisely because of the process of salvation that fills up what is lacking in the ongoing process of redemption and helps bring to fullness the good gift of God’s love in the world, that the missionary activity of the church is also turned inward. It strengthens the faith and facilitates the process of the conversion of each believer.

Encounter with the living Lord

The living sense of the faith of which Pope John Paul speaks includes but is more than just the passing on of doctrine. The Holy Father is speaking of a personal and profound meeting with the Savior. This implies a dynamic and life-long process of conversion “which demands a continual turning away from ‘life according to the flesh’ to life ‘according to the spirit’ (cf. Rom 8:3-13). ... Conversion means accepting, by a personal decision, the saving sovereignty of Christ and becoming his disciple” (RM 46).

Missionary activity permanently valid

The missionary activity of the church remains permanently valid because it is identical with the nature of the church and is focused as much on those who have heard the Gospel but no longer find in it a source of direction and motivation for living as it is on those who have never met Christ.

In the remaining chapters of the encyclical, our Holy Father speaks of all those who should be involved in missionary activity — that is, every member of the church in whatever state of life and vocation they may be. He addresses the need for cooperation among all within the church to ensure that the missionary activity of the church is carried out in an effective and harmonious way.

Finally, the encyclical reminds us that missionary spirituality is rooted in our acceptance of the gift of the Holy Spirit. Our call to holiness is, in fact, deeply and intimately linked with the call to spread the faith.

This encyclical, written more than 13 years ago, continues to present a vision of an ever-growing, renewing and all-embracing church, with the forceful reminder that this happens because every Catholic is at heart a missionary, whether reaching out to someone who has never experienced Christ or to someone who has and has drifted away from the practice of the faith. It is in this latter category that each one of us is aware of fertile missionary ground where we can truly be fruitful sowers of the seed. When these seeds are nurtured and nourished, people will return to the church, to the sacraments and to life in Christ.