In his weekly catechesis the Pope examines Scripture showing how all who minister in the Church do so in the Spirit

This is a translation of the catechesis the Pope gave during the General Audience on 6 February:

1. For the full maturation of the life of faith, for preparation for the sacraments and for continual help to individuals and communities in responding to the grace given through these "salvific means", the Church has a structure of ministries (that is, organs and functions of service, diakonie), some of which are of divine institution. These are principally bishops, priests and deacons. Paul's words addressed to the "presbyters" of the Church of Ephesus, recorded in the Acts of the Apostles, are well known: "Keep watch over yourselves and over the whole flock of which the Holy Spirit has appointed you overseers, in which you tend the Church of God that He acquired with His own blood" (Acts 20:28). This advice from Paul shows the bond which exists between the Holy Spirit and the service or hierarchical ministry which takes place in the Church. The Holy Spirit, operating continually in the Church, helps her persevere in the truth of Christ inherited from the Apostles and infuses into her members all the wealth of the sacramental life. He is also the one who "appoints bishops", as we read in the Acts of the Apostles. Appointing them does not simply mean naming them or having them named, but to be from the very beginning the lifegiving principle of their ministry of salvation in the Church. Similar to the bishops, this holds true for the subordinate ministries. The Holy Spirit is the Author and Giver of the divine, spiritual, pastoral strength of the entire ministerial structure with which Christ the Lord has endowed the Church which is built upon the Apostles: in the Church, as Paul says in the First Letter to the Corinthians, "there are different forms of service, but one Lord" (I Cor 12:5).

2. The Apostles were quite aware of this truth which first concerned them in their whole task of evangelization and government. Thus Peter, addressing the faithful spread throughout various regions of the pagan world, reminds them that the preaching of the Gospel was accomplished "through the Holy Spirit sent from heaven" (I Pt 1:12). Similarly, the Apostle Paul reveals the same awareness several times in his letters. Thus he writes in the Second Letter to the Corinthians: "Our qualification comes from God, who has indeed qualified us as ministers of a newCovenant, not of letter but of spirit" (II Cor 3:5-6). According to the Apostle, the "service of the new Covenant" receives life from the Holy Spirit, through whom the proclamation of the Gospel and the entire work of salvation takes place, the tasks which Paul is called to perform especially among the nations beyond Israel. In fact, he presents himself to the Romans as one who has received the grace of being "a minister of Christ Jesus to the Gentiles in performing the priestly service of the Gospel of God, so that the offering up of the Gentiles may be acceptable, sanctified by the Holy Spirit" (Rom 15:16).

The entire apostolic college knew it was inspired, commanded and moved by the Holy Spirit in the service of the faithful, as can be seen from the concluding declaration of the council held by the Apostles and their closest collaborators —the "presbyters" — at Jerusalem: "It is the decision of the Holy Spirit and of us" (Acts 15:28).

3. The Apostle Paul repeatedly affirms that, with the ministry which he exercises by virtue of the Holy Spirit, he intends "to show the Spirit and His power". In his message there is no "sublimity of word", nor are there "persuasive words of wisdom" (I Cor 2:1, 4), because as an Apostle he speaks in a language "not ... taught by human wisdom, but with words taught by the Spirit, describing spiritual realities in spiritual terms" (I Cor 2:13). It is here that he makes that very significant distinction between "the natural person" who does not understand "what pertains to the Spirit of God" and "the spiritual person" who "can judgeeverything" (cf. I Cor 2:14-15) in the light of the truth revealed by God. The Apostle can say of himself— and of the other preachers of the word of Christ—that "this (things concerning the divine mysteries) God has revealed to us through the Spirit; for the Spirit scrutinizes everything, even the depths of God" (I Cor 2:10).

4. Corresponding to the awareness of the power of the Holy Spirit present and at work in his ministry is Paul's concept of his apostolate as service. Let us recall that beautiful synthesis of his entire ministry: "We do not preach ourselves but Jesus Christ as Lord, and ourselves as your slaves for the sake of Jesus" (II Cor 4:5). These words, which so well express the thought and intention which can be found in Paul's heart, are decisive for the understanding of every ministry of the Church and in the Church for all time. They are the essential key for understanding it in a Gospel way. They are the basis of the spirituality which must flourish in the successors of the Apostles and their collaborators: a humble service of love, although with the awareness that the same Apostle Paul manifests in the First Letter to the Thessalonians, where he affirms: "Our Gospel did not come to you in word alone, but also in power and in the Holy Spirit, and with much conviction (I Thes 1:5). We could say that they are like two co-ordinates which allow us to recognize the place of ministry in the Church: the spirit of service and the awareness of the power of the Holy Spirit who is at work in the Church. Humility of service and strength of soul deriving from the personal conviction that the Holy Spirit assists and supports one in ministry, if the person is docile and faithful to His action in the Church.

5. Paul was convinced that his activity derived from that transcendent source. He did not hesitate to write to the Romans: "In Christ Jesus, then, I have reason to boast in what pertains to God. For I will not dare to speak of anything except what Christ has accomplished through me to lead the Gentiles to obedience by word and deed, by the power of signs and wonders, by the power of the Spirit... " (Rom 15:17-19).

Again, after having told the Thessalonians, as we already pointed out, that "our Gospel did not come to you in word alone, but also in power and in the Holy Spirit and with much conviction. You know what sort of people we were among you for your sake", Paul feels that he is able to offer them this beautiful testimony: "You became imitators of us and of the Lord, receiving the word in great affliction, with joy from the Holy Spirit, so that you became a model for all the believers in Macedonia and in Achaia..." (I Thes 1:6-7). This is the most splendid perspective, and it must be the most important task for all those who are called to fulfil ministries in the Church: to be, like Paul, not only preachers, but also witnesses of faith and models of life, and to tend to act so that the faithful also all become so within the Church herself and among the various particular Churches.

6. This is the true glory of the ministry which, according to Jesus' command to the Apostles, must serve for preaching "conversion and forgiveness" (Lk 24:47). Yes, it is a ministry of humility, but one of glory, too. All those who are called to exercise it in the Church can make their own two expressions of Paul's sentiments. First of all: "All this is from God, who has reconciled us to Himself through Christ and given us the ministry of reconciliation, namely, God was reconciling the world to Himself in Christ,... So we are the ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God" (II Cor 5:18-20). The other text is the one in which Paul, considering the "ministry of the new Covenant" as a "ministry of the Spirit" (II Cor 3:6) and comparing it to the ministry of Moses on Sinai as mediator of the old law (cf. Ex 24:12), observes: if he "was so glorious that the Israelites could not look intently at the face of Moses because of its glory that was going to fade, how much more will the ministry of the Spirit be glorious?" This reflects the glory of the new Covenant which is not surpassed in glory (II Cor 3:7-10).

It is the glory of the reconciliation which has taken place in Christ. It is the glory of service given to one's brothers and sisters through the preaching of the message of salvation. It is the glory of having preached "not ourselves, but Christ Jesus the Lord" (II Cor 4:5). Let us repeat it once and for all: it is the glory of the Cross!

7. The Church has inherited from the Apostles the awareness of the presence and assistance of the Holy Spirit. This is attested to by the Second Vatican Council when it writes in the Constitution Lumen Gentium: "The Spirit dwells in the Church and in the hearts of the faithful as in a temple (cf. I Cor 3:16; 6:19). In them He prays and bears witness to their adoption as sons and daughters (cf. Gal 4:6; Rom 8:15-16, 26). Guiding the Church in the way of all truth (cf. Jn 16:13) and unifying her in communion and in the works of ministry, He bestows upon hervaried hierarchic and charismatic gifts, and in this way directs her; and He adorns her with His fruits (cf. Eph 4:11-12; I Cor 12:4; Gal 5:22)" (Lumen Gentium, 4).

 From this intimate awareness derives the sense of peace which the shepherds of Christ's flock maintain even at times when the world and the Church are in turmoil. They know that, beyond their limitations and inadequacies, they can count on the Holy Spirit who is the Soul of the Church and the Guide of history.