CORPUS CHRISTI, TX (Catholic Online) - In the New Testament, Jesus is referred to as the "new Adam" or the "last Adam." Whereas "in Adam all died, so too in Christ shall all be brought to life." (1 Cor. 15:22) "So, too, it is written, 'The first man, Adam, became a living being,' the last Adam a life-giving spirit." (1 Cor. 15:45)  Christ is therefore seen as the beginnings of a new humanity.

Church iconography vividly reflects this unity between the first Adam--whose disobedience brought death and division into the world--and the second Adam--whose obedience brought life and the promise, as indicated in the new Adam's highly priestly prayer, that man "may be one" even as the Father and the Son are one (John 17:21).  Paintings of the crucifixion and crucifixes show the skull and bones of the first Adam under the cross.  Christ's death on the Cross occurs at Golgotha, Calvary, respectively the Aramaic and Latin names for "place of the skull," (Matt. 27:33, Mark 15:22).  Traditionally, the skull referred to was Adam's skull, as it was believed that Adam was buried below the spot where Christ was crucified.

Jesus, the "new Adam," is at the center of the Church's understanding of the international community of nations, the nations to which she addresses the Gospel and seeks to baptize into its truths. "The Lord Jesus is the prototype and foundation of the new humanity." (Compendium, No. 431) Not Moses, not Muhammad, not Buddha, not Kant, not science, not anyone or anything else.

"In [Christ Jesus], the true 'likeness of God' (2 Cor. 4:4), man--who is created in the image of God--finds his fulfillment.  In the definite witness of love that God has made manifest in the cross of Christ, all the barriers of enmity have already been torn down (cf. Eph 2:12-18), and for those who live a new life in Christ, racial and cultural differences are no longer causes of division (cf. Rom. 10:12; Gal. 3:26-28; Col. 3:11)." (Compendium, No. 431)

This same Jesus promised to his disciples the Holy Spirit, the Paraclete, the Counselor, the helper whom he stated would not come until he went away.  "And when he comes," Jesus told his disciples, "he will convict the world in regard to sin and righteousness and condemnation: sin, because they do not believe in me; righteousness, because I am going to the Father and you will no longer see me; condemnation, because the ruler of this world has been condemned." (John 16: 8-11)

"Thanks to the Spirit," the Compendium of the Social Doctrine of the Church states, "the Church is aware of the divine plan of unity that involves the entire human race (cf. Acts 17:26), a plan destined to reunite in the mystery of salvation wrought under the saving Lordship of Christ (cf. Eph 1:8-10) all of created reality, which is fragmented and scattered."

"From the day of Pentecost," the Compendium continues, "when the Resurrection is announced to diverse peoples, each of whom understand it in their own language (cf. Acts 2:6), the Church fulfills her mission of restoring and bearing witness to the unity lost at Babel.  Due to this ecclesial ministry, the human family is called to rediscover its unity and recognize the richness of its differences, in order to attain 'full unity in Christ.'"  (Compendium, No. 431) (quoting VII, LG, 1)

The Church's universality is explained by this "new humanity" that is to arise as the Church preaches its Gospel and fulfills her Lord's command to "Go therefore and make disciples of all the nations, baptizing them in the name of the Father, the Son, and the Holy Spirit." (Matt. 28:19).  This is a "new humanity" not to be brought out by man's efforts, but a "new humanity" wrought by the mission of God in Christ.

The unity of mankind envisioned by the Church is deeply, fundamentally Patrological, Christological and Pneumatological, that is to say Trinitarian.  It is informed by Christ, who taught us of the Father, and who promised the Holy Spirit.  It is informed by the Holy Spirit, who proceeds from the Father and the Son.  The Church therefore has a "divine agenda," a holy agenda, a Trinitarian agenda entirely separate and apart from the machinations and designs of men.

"The Christian message," to wit, the Gospel, "offers a universal vision of the life of men and peoples on the earth that makes us realize the unity of the human family."

The Compendium makes clear that this unity is the work of God, and not the work of man: "This unity is not to be built on the force of arms, terror or abuse of power; rather, it is the result of that 'supreme model of unity, which is a reflection of the intimate life of God, one God in three Persons, ... what we Christians mean by the word 'communion'; it is an achievement of the moral and cultural force of ...