In part, what is proclaimed in the Readings at the Carthusian Night Office for the feast of the Epiphany are bits and pieces from the Dogmatic Constitution on the Church, “Lumen Gentium”. Here is what the monks heard and reflected upon.Christ instituted the new covenant, calling together a people made up of Jew and gentile, making them one, not according to the flesh but in the Spirit. This was to be the new people of God. For those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the word of the living God, not from the flesh but from water and the Holy Spirit, are finally established as a chosen race, a royal priesthood, a holy nation, a purchased people . . . who in times past were not a people, but are now the people of God.
That messianic people has Christ for its Head, Who was delivered up for our sins, and rose again for our justification, and now, having won a Name which is above all names, reigns in glory in heaven. The state of this people is that of the dignity and freedom of the sons of God. Thus, the messianic people, although it does not actually include all men, and at times may look like a small flock, is nonetheless a lasting and sure seed of unity, hope and salvation for the whole human race. Established by Christ as a communion of life, charity and truth, it is also used by Him as an instrument for the redemption of all, and is sent forth into the whole world as the light of the world and the salt of the earth.
Israel according to the flesh, which wandered as an exile in the desert, was already called the Church of God. So likewise the new Israel which while living in this present age goes in search of a future and abiding city is called the Church of Christ. For He has bought it for Himself with His Blood, has filled it with His Spirit and provided it with those means which befit it as a visible and social union. God gathered together as one all those who in faith look upon Jesus as the Author of salvation and the Source of unity and peace, and established them as the Church that for each and all it may be the visible Sacrament of this saving unity. While it transcends all limits of time and confines of race, the Church is destined to extend to all regions of the earth and so enters into the history of mankind. Moving forward through trial and tribulation, the Church is strengthened by the power of God's grace, which was promised to her by the Lord, so that in the weakness of the flesh she may not waver from perfect fidelity, but remain a Bride worthy of her Lord, and moved by the Holy Spirit may never cease to renew herself, until through the Cross she arrives at the light which knows no setting.
It follows that though there are many nations there is but one people of God, making them citizens of a Kingdom which is of a heavenly rather than of an earthly nature. All the faithful, scattered though they be throughout the world, are in communion with each other in the Holy Spirit, and so, he who dwells in Rome knows that the people of India are his members. Since the Kingdom of Christ is not of this world the Church or people of God in establishing that Kingdom takes nothing away from the temporal welfare of any people. On the contrary it fosters and takes to itself, insofar as they are good, the ability, riches and customs in which the genius of each people expresses itself. Taking them to itself it purifies, strengthens, elevates and ennobles them. The Church in this is mindful that she must bring together the nations for that King to Whom they were given as an inheritance, and to Whose city they bring gifts and offerings.
