One of the theological terms that has frequently been abused is "people of God." The term people of God refers to the Israel of the chosen people of God in the context of the old covenant. But in these days of age, many are using the term people of God in the context of democracy, which denotes that because we are all people of God, our voices must be heard. Then, like democratic politics, the people have to decide what the Church must do and should do, and the Church must always hear the aspirations of the people of God. The relationship between the Church and the faithful has been transformed to some degree into a relationship between the citizens and the state.
If anything is wrong in the Church, people will complain, like constituents who complain to their representatives. In a secular context, the state is always responsible, and since citizens have already paid their taxes, the state must not provide terrible service. This model is also being adapted in the Church’s life, in which the Church must not provide terrible service, or people will simply walk away.
The choice of the Twelve in today's Gospel is solely based on Jesus's choice, not on the disciples' merits, background or dignity. The selection of the disciples resembles God's choice in the Old Testament. God picked the Israelites as the chosen people simply based on His will. The choice of the disciples by Jesus indicates the idea of creation, which is the creation of the new people of God. This new people of God, however, is not in opposition to the old people of God under the old covenant. Both the old people of God and the new people of God are called to bear responsibility. The purpose of the appointment of the Twelve is to have a union with Jesus and then to preach the good news. So, Jesus is calling them to share ministry with him, in which there is a twofold responsibility to be with Jesus and to be sent to preach the good news. Therefore, the notion of people of God also involves individual responsibility instead of entitlement.