Deus Caritas Est: Those responsible for the Church's charitable activity

32. Finally, we must turn our attention once again to those who are responsible for carrying out the Church's charitable activity. As our preceding reflections have made clear, the true subject of the various Catholic organizations that carry out a ministry of charity is the Church herself—at all levels, from the parishes, through the particular Churches, to the universal Church. For this reason it was most opportune that my venerable predecessor Paul VI established the Pontifical Council Cor Unum as the agency of the Holy See responsible for orienting and coordinating the organizations and charitable activities promoted by the Catholic Church. In conformity with the episcopal structure of the Church, the Bishops, as successors of the Apostles, are charged with primary responsibility for carrying out in the particular Churches the programme set forth in the Acts of the Apostles (cf. 2:42-44): today as in the past, the Church as God's family must be a place where help is given and received, and at the same time, a place where people are also prepared to serve those outside her confines who are in need of help. In the rite of episcopal ordination, prior to the act of consecration itself, the candidate must respond to several questions which express the essential elements of his office and recall the duties of his future ministry. He promises expressly to be, in the Lord's name, welcoming and merciful to the poor and to all those in need of consolation and assistance.[31] The Code of Canon Law, in the canons on the ministry of the Bishop, does not expressly mention charity as a specific sector of episcopal activity, but speaks in general terms of the Bishop's responsibility for coordinating the different works of the apostolate with due regard for their proper character.[32] Recently, however, the Directory for the Pastoral Ministry of Bishops explored more specifically the duty of charity as a responsibility incumbent upon the whole Church and upon each Bishop in his Diocese,[33] and it emphasized that the exercise of charity is an action of the Church as such, and that, like the ministry of Word and Sacrament, it too has been an essential part of her mission from the very beginning.[34]

33. With regard to the personnel who carry out the Church's charitable activity on the practical level, the essential has already been said: they must not be inspired by ideologies aimed at improving the world, but should rather be guided by the faith which works through love (cf. Gal 5:6). Consequently, more than anything, they must be persons moved by Christ's love, persons whose hearts Christ has conquered with his love, awakening within them a love of neighbour. The criterion inspiring their activity should be Saint Paul's statement in the Second Letter to the Corinthians: “the love of Christ urges us on” (5:14). The consciousness that, in Christ, God has given himself for us, even unto death, must inspire us to live no longer for ourselves but for him, and, with him, for others. Whoever loves Christ loves the Church, and desires the Church to be increasingly the image and instrument of the love which flows from Christ. The personnel of every Catholic charitable organization want to work with the Church and therefore with the Bishop, so that the love of God can spread throughout the world. By their sharing in the Church's practice of love, they wish to be witnesses of God and of Christ, and they wish for this very reason freely to do good to all.

34. Interior openness to the Catholic dimension of the Church cannot fail to dispose charity workers to work in harmony with other organizations in serving various forms of need, but in a way that respects what is distinctive about the service which Christ requested of his disciples. Saint Paul, in his hymn to charity (cf. 1 Cor 13), teaches us that it is always more than activity alone: “If I give away all I have, and if I deliver my body to be burned, but do not have love, I gain nothing” (v. 3). This hymn must be the Magna Carta of all ecclesial service; it sums up all the reflections on love which I have offered throughout this Encyclical Letter. Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ. My deep personal sharing in the needs and sufferings of others becomes a sharing of my very self with them: if my gift is not to prove a source of humiliation, I must give to others not only something that is my own, but my very self; I must be personally present in my gift.

35. This proper way of serving others also leads to humility. The one who serves does not consider himself superior to the one served, however miserable his situation at the moment may be. Christ took the lowest place in the world—the Cross—and by this radical humility he redeemed us and constantly comes to our aid. Those who are in a position to help others will realize that in doing so they themselves receive help; being able to help others is no merit or achievement of their own. This duty is a grace. The more we do for others, the more we understand and can appropriate the words of Christ: “We are useless servants” (Lk 17:10). We recognize that we are not acting on the basis of any superiority or greater personal efficiency, but because the Lord has graciously enabled us to do so. There are times when the burden of need and our own limitations might tempt us to become discouraged. But precisely then we are helped by the knowledge that, in the end, we are only instruments in the Lord's hands; and this knowledge frees us from the presumption of thinking that we alone are personally responsible for building a better world. In all humility we will do what we can, and in all humility we will entrust the rest to the Lord. It is God who governs the world, not we. We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: “The love of Christ urges us on” (2 Cor 5:14).

36. When we consider the immensity of others' needs, we can, on the one hand, be driven towards an ideology that would aim at doing what God's governance of the world apparently cannot: fully resolving every problem. Or we can be tempted to give in to inertia, since it would seem that in any event nothing can be accomplished. At such times, a living relationship with Christ is decisive if we are to keep on the right path, without falling into an arrogant contempt for man, something not only unconstructive but actually destructive, or surrendering to a resignation which would prevent us from being guided by love in the service of others. Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone. Piety does not undermine the struggle against the poverty of our neighbours, however extreme. In the example of Blessed Teresa of Calcutta we have a clear illustration of the fact that time devoted to God in prayer not only does not detract from effective and loving service to our neighbour but is in fact the inexhaustible source of that service. In her letter for Lent 1996, Blessed Teresa wrote to her lay co-workers: “We need this deep connection with God in our daily life. How can we obtain it? By prayer”.

37. It is time to reaffirm the importance of prayer in the face of the activism and the growing secularism of many Christians engaged in charitable work. Clearly, the Christian who prays does not claim to be able to change God's plans or correct what he has foreseen. Rather, he seeks an encounter with the Father of Jesus Christ, asking God to be present with the consolation of the Spirit to him and his work. A personal relationship with God and an abandonment to his will can prevent man from being demeaned and save him from falling prey to the teaching of fanaticism and terrorism. An authentically religious attitude prevents man from presuming to judge God, accusing him of allowing poverty and failing to have compassion for his creatures. When people claim to build a case against God in defence of man, on whom can they depend when human activity proves powerless?

38. Certainly Job could complain before God about the presence of incomprehensible and apparently unjustified suffering in the world. In his pain he cried out: “Oh, that I knew where I might find him, that I might come even to his seat! ... I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? ... Therefore I am terrified at his presence; when I consider, I am in dread of him. God has made my heart faint; the Almighty has terrified me” (23:3, 5-6, 15-16). Often we cannot understand why God refrains from intervening. Yet he does not prevent us from crying out, like Jesus on the Cross: “My God, my God, why have you forsaken me?” (Mt 27:46). We should continue asking this question in prayerful dialogue before his face: “Lord, holy and true, how long will it be?” (Rev 6:10). It is Saint Augustine who gives us faith's answer to our sufferings: “Si comprehendis, non est Deus”—”if you understand him, he is not God.” [35] Our protest is not meant to challenge God, or to suggest that error, weakness or indifference can be found in him. For the believer, it is impossible to imagine that God is powerless or that “perhaps he is asleep” (cf. 1 Kg 18:27). Instead, our crying out is, as it was for Jesus on the Cross, the deepest and most radical way of affirming our faith in his sovereign power. Even in their bewilderment and failure to understand the world around them, Christians continue to believe in the “goodness and loving kindness of God” (Tit 3:4). Immersed like everyone else in the dramatic complexity of historical events, they remain unshakably certain that God is our Father and loves us, even when his silence remains incomprehensible.

39. Faith, hope and charity go together. Hope is practised through the virtue of patience, which continues to do good even in the face of apparent failure, and through the virtue of humility, which accepts God's mystery and trusts him even at times of darkness. Faith tells us that God has given his Son for our sakes and gives us the victorious certainty that it is really true: God is love! It thus transforms our impatience and our doubts into the sure hope that God holds the world in his hands and that, as the dramatic imagery of the end of the Book of Revelation points out, in spite of all darkness he ultimately triumphs in glory. Faith, which sees the love of God revealed in the pierced heart of Jesus on the Cross, gives rise to love. Love is the light—and in the end, the only light—that can always illuminate a world grown dim and give us the courage needed to keep living and working. Love is possible, and we are able to practise it because we are created in the image of God. To experience love and in this way to cause the light of God to enter into the world—this is the invitation I would like to extend with the present Encyclical.

Deus Caritas Est: The distinctiveness of the Church's charitable activity

The distinctiveness of the Church's charitable activity

31. The increase in diversified organizations engaged in meeting various human needs is ultimately due to the fact that the command of love of neighbour is inscribed by the Creator in man's very nature. It is also a result of the presence of Christianity in the world, since Christianity constantly revives and acts out this imperative, so often profoundly obscured in the course of time. The reform of paganism attempted by the emperor Julian the Apostate is only an initial example of this effect; here we see how the power of Christianity spread well beyond the frontiers of the Christian faith. For this reason, it is very important that the Church's charitable activity maintains all of its splendour and does not become just another form of social assistance. So what are the essential elements of Christian and ecclesial charity?

a) Following the example given in the parable of the Good Samaritan, Christian charity is first of all the simple response to immediate needs and specific situations: feeding the hungry, clothing the naked, caring for and healing the sick, visiting those in prison, etc. The Church's charitable organizations, beginning with those of Caritas (at diocesan, national and international levels), ought to do everything in their power to provide the resources and above all the personnel needed for this work. Individuals who care for those in need must first be professionally competent: they should be properly trained in what to do and how to do it, and committed to continuing care. Yet, while professional competence is a primary, fundamental requirement, it is not of itself sufficient. We are dealing with human beings, and human beings always need something more than technically proper care. They need humanity. They need heartfelt concern. Those who work for the Church's charitable organizations must be distinguished by the fact that they do not merely meet the needs of the moment, but they dedicate themselves to others with heartfelt concern, enabling them to experience the richness of their humanity. Consequently, in addition to their necessary professional training, these charity workers need a “formation of the heart”: they need to be led to that encounter with God in Christ which awakens their love and opens their spirits to others. As a result, love of neighbour will no longer be for them a commandment imposed, so to speak, from without, but a consequence deriving from their faith, a faith which becomes active through love (cf. Gal 5:6).

b) Christian charitable activity must be independent of parties and ideologies. It is not a means of changing the world ideologically, and it is not at the service of worldly stratagems, but it is a way of making present here and now the love which man always needs. The modern age, particularly from the nineteenth century on, has been dominated by various versions of a philosophy of progress whose most radical form is Marxism. Part of Marxist strategy is the theory of impoverishment: in a situation of unjust power, it is claimed, anyone who engages in charitable initiatives is actually serving that unjust system, making it appear at least to some extent tolerable. This in turn slows down a potential revolution and thus blocks the struggle for a better world. Seen in this way, charity is rejected and attacked as a means of preserving the status quo. What we have here, though, is really an inhuman philosophy. People of the present are sacrificed to the moloch of the future—a future whose effective realization is at best doubtful. One does not make the world more human by refusing to act humanely here and now. We contribute to a better world only by personally doing good now, with full commitment and wherever we have the opportunity, independently of partisan strategies and programmes. The Christian's programme —the programme of the Good Samaritan, the programme of Jesus—is “a heart which sees”. This heart sees where love is needed and acts accordingly. Obviously when charitable activity is carried out by the Church as a communitarian initiative, the spontaneity of individuals must be combined with planning, foresight and cooperation with other similar institutions.

c) Charity, furthermore, cannot be used as a means of engaging in what is nowadays considered proselytism. Love is free; it is not practised as a way of achieving other ends.[30] But this does not mean that charitable activity must somehow leave God and Christ aside. For it is always concerned with the whole man. Often the deepest cause of suffering is the very absence of God. Those who practise charity in the Church's name will never seek to impose the Church's faith upon others. They realize that a pure and generous love is the best witness to the God in whom we believe and by whom we are driven to love. A Christian knows when it is time to speak of God and when it is better to say nothing and to let love alone speak. He knows that God is love (cf. 1 Jn 4:8) and that God's presence is felt at the very time when the only thing we do is to love. He knows—to return to the questions raised earlier—that disdain for love is disdain for God and man alike; it is an attempt to do without God. Consequently, the best defence of God and man consists precisely in love. It is the responsibility of the Church's charitable organizations to reinforce this awareness in their members, so that by their activity—as well as their words, their silence, their example—they may be credible witnesses to Christ.

Deus Caritas Est: The Church's charitable activity as a manifestation of Trinitarian love

The Church's charitable activity as a manifestation of Trinitarian love

19. “If you see charity, you see the Trinity”, wrote Saint Augustine.[11] In the foregoing reflections, we have been able to focus our attention on the Pierced one (cf. Jn 19:37, Zech 12:10), recognizing the plan of the Father who, moved by love (cf. Jn 3:16), sent his only-begotten Son into the world to redeem man. By dying on the Cross—as Saint John tells us—Jesus “gave up his Spirit” (Jn 19:30), anticipating the gift of the Holy Spirit that he would make after his Resurrection (cf. Jn 20:22). This was to fulfil the promise of “rivers of living water” that would flow out of the hearts of believers, through the outpouring of the Spirit (cf. Jn 7:38-39). The Spirit, in fact, is that interior power which harmonizes their hearts with Christ's heart and moves them to love their brethren as Christ loved them, when he bent down to wash the feet of the disciples (cf. Jn 13:1-13) and above all when he gave his life for us (cf. Jn 13:1, 15:13).

The Spirit is also the energy which transforms the heart of the ecclesial community, so that it becomes a witness before the world to the love of the Father, who wishes to make humanity a single family in his Son. The entire activity of the Church is an expression of a love that seeks the integral good of man: it seeks his evangelization through Word and Sacrament, an undertaking that is often heroic in the way it is acted out in history; and it seeks to promote man in the various arenas of life and human activity. Love is therefore the service that the Church carries out in order to attend constantly to man's sufferings and his needs, including material needs. And this is the aspect, this service of charity, on which I want to focus in the second part of the Encyclical.

Note on Vatican's 2006 Financial Statement

VATICAN CITY, JULY 6, 2007 (Zenit.org).- Here is the statement released today by Cardinal Sergio Sebastiani, president of the Vatican's Prefecture for the Economic Affairs of the Holy See, on the Holy See's consolidated financial statement for the fiscal year 2006.

* * *

On Monday, July 2, 2007 the 41st meeting of the Council of Cardinals for the Study of the Organizational and Economic Problems of the Holy See took place in the Vatican City State. His Eminence Cardinal Tarcisio Bertone chaired it.

The Cardinals examined the 2006 Consolidated Financial Statement of the Holy See and that of the S.C.V. Governorate, both closed with a profit.

As usual, I have the honor of presenting the Consolidated Financial Statement of the Holy See for the fiscal year 2006 with my staff. As a consolidated financial statement, it contains the income and the expenses of the various pontifical administrations that are within the area of consolidation. It includes the 2 Sections of the Secretariat of State, 9 Congregations, 3 Tribunals, 11 Pontifical Councils, the Apostolic Camera, the Prefecture of the Papal Household, the Office for liturgical celebrations of the Supreme Pontiff, the Press Room of the Holy See, the Central Office of Statistics of the Church, 5 Pontifical Commissions and 2 Pontifical Committees, 3 Pontifical Academies and the Institutions connected with the Holy See: the Vatican Secret Archives, the Vatican Library, the Apostolic Almonery, the Synod of Bishops, the Vatican Publishing House, the Vatican Printing Press - L'Osservatore Romano, Vatican Radio, the Vatican Television Center. Moreover, 118 Pontifical Embassies and 9 delegations at International Organizations must be added.The good news for the current operating statement is that, after three consecutive years, it has closed with a surplus of 2.4 million euro, which represents the less significant value, after the results registered both in 2005 (equal to 9.7 million euro) and in 2004 (equal to 3.1 million euro).

I turn now to the analysis of the principal entries of the operating statement, which as usual are expressed in the following four categories:

1) Institutional Activity. This sector encompasses all the Dicasteries of the Roman Curia: the Secretariat of State, the Papal Embassies, the Roman Congregations, the Pontifical Councils, the Synod of Bishops and other Offices. As these assist the Holy Father more closely in his mission as Universal Pastor at the service of the Local Churches and also for the benefit of humanity as promoter of peace in today's world, they do not produce income. This is the significance of the Canon 1271 C.J.C. prescriptions, which invite the Bishops to come freely to the aid of the necessities of the Holy See by supporting its activity, in the same way that Canon 1263 C.J.C. prescribes that the parishes support the activity of the diocesan curia. In 2006 the volume of donations that came from Episcopal Conferences, dioceses, religious Institutes, faithful and various Entities increased from 73.9 million euro in 2005 to 86 million euro in 2006. Within this sector, the most positive results were both in the income from Canon 1271 c.j.c. which rose from 21.5 million euro to more than 24 million euro in one year, for an increase of about 12%, and above all in the volume of contributions from institutions, foundations and other entities which shows significant revenues, equal to 61.2 million euro (against 51.7 million euro in 2005).

As for costs of the entire sector, which are directly connected with the activity of the Roman Curia to assist S. Peter's Successor in his ministry, we can note a rise slightly higher than 5 million euro: from 121.3 million in 2005 to 126.2 million. This variation was due above all to the cost incurred for personnel for the adjustment both of remunerations to the inflation rate and of the compulsory contributions to the pension funds. Also general and administrative costs increased from 13.4 million in 2005 to 15.3 million in 2006, as did those for Papal Embassies and for the maintenance of the Apostolic Nunciatures (from 19.6 million to 20.6 million euro).

Costs for "maintenance and repairs" decreased slightly from 10.4 million euro in 2005 to 9.8 million euro. Also in 2006 the works to consolidate the foundations, the floors and the vertical walls of the building in Piazza di Spagna (seat of the Congregation for the Evangelization of Peoples) continued. Moreover, other expenses for extraordinary maintenance related to the buildings of Sant'Uffizio (for systems replacement), Propilei (for lifts replacement and fronts finishing) and Palazzo Convertendi must be considered.

Therefore, this important sector of the Institutional Activity closed with a deficit of 31 million euro, a decrease compared to the 2005 institutional deficit which stood at 36.9 million euro.

2) Financial Activity. In this sector are included the financial activities of the consolidated administrations, especially those of APSA Extraordinary Section (Administration of the Patrimony of the Apostolic See).

The above-mentioned increase in contributions partially counterbalanced the serious fall in the net balance profit of the financial sector which closed with a gain of 13.7 million against 43.3 million in 2005. Therefore, a decrease by about 29 million euro occurred, due above all to a sudden, very strong reversal of trend in fluctuations of the rate of exchange, especially of the US Dollar.

Indeed, a net positive fluctuation of 21.7 million euro was registered in 2005 while a net loss of roughly 7 million euro occurred in 2006 due to fluctuations in the rates of exchange. In this sector the results seesaw by nature; I remember that in 2004 a net loss of 11 million euro occurred whereas in 2005, as already said, the fluctuations were positive, equal to 21.7 million euro.

The revenues from coupons and dividends increased slightly, rising from 25.5 million euro to 28.5 million euro in the two fiscal years. Also interest payable increased in comparison with 2005, rising from an amount of 8.1 million to 9.4 million euro.

3) The Real Estate sector closed with a net gain of 32.3 million euro, higher than that of 2005 which stood at roughly 22.4 million. This positive result can be attributed mostly to appreciated values from the sale of some real estate, whereas in 2005 increased values were equal to only 1.3 million euro. In the financial year under examination total costs amounted to about 27 million euro, whereas revenues reached 59.3 million euro.

4) In the activity of the Four Institutions connected with the Holy See the following media concerns are included: Vatican Radio, the Vatican Printing Press -- L'Osservatore Romano, the Vatican Television Center and the Vatican Publishing House.

These activities as a whole strongly support the ministry of the Peter's Successor by broadcasting the Pope's voice and image.

The result of this sector is a net deficit of 12.8 million euro; it is substantially due to the negative results of Vatican Radio (about 23.8 million euro) and of "L'Osservatore Romano" (4.4 million euro).

On the contrary, the Vatican Printing Press closed its financial statement with a surplus of 1.3 million euro, as well as the Vatican Television Centre which closed with a profit of 421 thousand euro, against 650 thousand euro in 2005.

Also the Vatican Publishing House closed its 2006 financial statement with a surplus of 1.3 million euro and with a rise of 10 million euro in the volume of the activity. As everybody knows, the exercise and the guardianship of all copyrights (perpetually and all over the world) have been entrusted to the Vatican Publishing House over all the documents by means of which the Supreme Pontiff exercises His teaching.

The last entry of the operating statement pertains to Other Income and Expense. This presents a positive result of 184 thousand euro due to contingent assets from nearly all the consolidated Administrations.

The financial statement was submitted to the examination of the Council of International Auditors and then to the Council of Cardinals for the Study of the Organizational and Economic Problems of the Holy See. On 5 July 2007, I had the privilege of presenting it to the Holy Father. It will now be translated into various languages and sent to the Bishops and the Superiors General of Religious Institutes of Men and Women.

We are now at your disposal to reply to your questions.

INTER MIRIFICA ( ON THE MEDIA OF SOCIAL COMMUNICATIONS)

DECREE ON THE MEDIA OF SOCIAL COMMUNICATIONS
INTER MIRIFICA
SOLEMNLY PROMULGATED BY
HIS HOLINESS POPE PAUL VI
ON DECEMBER 4, 1963

INTRODUCTION

1. Among the wonderful technological discoveries which men of talent, especially in the present era, have made with God's help, the Church welcomes and promotes with special interest those which have a most direct relation to men's minds and which have uncovered new avenues of communicating most readily news, views and teachings of every sort. The most important of these inventions are those media which, such as the press, movies, radio, television and the like, can, of their very nature, reach and influence, not only individuals, but the very masses and the whole of human society, and thus can rightly be called the media of social communication.

2. The Church recognizes that these media, if properly utilized, can be of great service to mankind, since they greatly contribute to men's entertainment and instruction as well as to the spread and support of the Kingdom of God. The Church recognizes, too, that men can employ these media contrary to the plan of the Creator and to their own loss. Indeed, the Church experiences maternal grief at the harm all too often done to society by their evil use. Hence, this sacred Synod, attentive to the watchful concern manifested by the Supreme Pontiffs and Bishops in a matter of such great importance, judges it to be its duty to treat of the principal questions linked with the media of social communication. It trusts, moreover, that the teaching and regulations it thus sets forth will serve to promote, not only the eternal welfare of Christians, but also the progress of all mankind.

CHAPTER I

ON THE TEACHING OF THE CHURCH

3. The Catholic Church, since it was founded by Christ our Lord to bear salvation to all men and thus is obliged to preach the Gospel, considers it one of its duties to announce the Good News of salvation also with the help of the media of social communication and to instruct men in their proper use.

It is, therefore, an inherent right of the Church to have at its disposal and to employ any of these media insofar as they are necessary or useful for the instruction of Christians and all its efforts for the welfare of souls. It is the duty of Pastors to instruct and guide the faithful so that they, with the help of these same media, may further the salvation and perfection of themselves and of the entire human family. In addition, the laity especially must strive to instill a human and Christian spirit into these media, so that they may fully measure up to the great expectations of mankind and to God's design.

4. For the proper use of these media it is most necessary that all who employ them be acquainted with the norms of morality and conscientiously put them into practice in this area. They must look, then, to the nature of what is communicated, given the special character of each of these media. At the same time they must take into consideration the entire situation or circumstances, namely, the persons, place, time and other conditions under which communication takes place and which can affect or totally change its propriety. Among these circumstances to be considered is the precise manner in which a given medium achieves its effect. For its influence can be so great that men, especially if they are unprepared, can scarcely become aware of it, govern its impact, or, if necessary, reject it.

5. It is, however, especially necessary that all parties concerned should adopt for themselves a proper moral outlook on the use of these media, especially with respect to certain questions that have been vigorously aired in our day.

The first question has to do with "information," as it is called, or the search for and reporting of the news. Now clearly this has become most useful and very often necessary for the progress of contemporary society and for achieving closer links among men. The prompt publication of affairs and events provides every individual with a fuller, continuing acquaintance with them, and thus all can contribute more effectively to the common good and more readily promote and advance the welfare of the entire civil society. Therefore, in society men have a right to information, in accord with the circumstances in each case, about matters concerning individuals or the community. The proper exercise of this right demands, however, that the news itself that is communicated should always be true and complete, within the bounds of justice and charity. In addition, the manner in which the news is communicated should be proper and decent. This means that in both the search for news and in reporting it, there must be full respect for the laws of morality and for the legitimate rights and dignity of the individual. For not all knowledge is helpful, but "it is charity that edifies."(1)

6. The second question deals with the relationship between the rights, as they are called, of art and the norms of morality. Since the mounting controversies in this area frequently take their rise from false teachings about ethics and esthetics, the Council proclaims that all must hold to the absolute primacy of the objective moral order, that is, this order by itself surpasses and fittingly coordinates all other spheres of human affairs-the arts not excepted-even though they be endowed with notable dignity. For man who is endowed by God with the gift of reason and summoned to pursue a lofty destiny, is alone affected by the moral order in his entire being. And likewise, if man resolutely and faithfully upholds this order, he will be brought to the attainment of complete perfection and happiness.

7. Finally, the narration, description or portrayal of moral evil, even through the media of social communication, can indeed serve to bring about a deeper knowledge and study of humanity and, with the aid of appropriately heightened dramatic effects, can reveal and glorify the grand dimensions of truth and goodness. Nevertheless, such presentations ought always to be subject to moral restraint, lest they work to the harm rather than the benefit of souls, particularly when there is question of treating matters which deserve reverent handling or which, given the baneful effect of original sin in men, could quite readily arouse base desires in them.

8. Since public opinion exercises the greatest power and authority today in every sphere of life, both private and public, every member of society must fulfill the demands of justice and charity in this area. As a result, all must strive, through these media as well, to form and spread sound public opinion.

9. All who, of their own free choice, make use of these media of communications as readers, viewers or listeners have special obligations. For a proper choice demands that they fully favor those presentations that are outstanding for their moral goodness, their knowledge and their artistic or technical merit. They ought, however, to void those that may be a cause or occasion of spiritual harm to themselves, or that can lead others into danger through base example, or that hinder desirable presentations and promote those that are evil. To patronize such presentations, in most instances, would merely reward those who use these media only for profit.

In order that those who make use of these media may fulfill the moral code, they ought not to neglect to inform themselves in time about judgments passed by authorities competent in these matters. They ought also to follow such judgments according to the norms of an upright conscience. So that they may more easily resist improper inducements and rather encourage those that are desirable, let them take care to guide and instruct their consciences with suitable aids.

10. Those who make use of the media of communications, especially the young, should take steps to accustom themselves to moderation and self-control in their regard. They should, moreover, endeavor to deepen their understanding of what they see, hear or read. They should discuss these matters with their teachers and experts, and learn to pass sound judgements on them. Parents should remember that they have a most serious duty to guard carefully lest shows, publications and other things of this sort, which may be morally harmful, enter their homes or affect their children under other circumstances.

11. The principle moral responsibility for the proper use of the media of social communication falls on newsmen, writers, actors, designers, producers, displayers, distributors, operators and sellers, as well as critic and all others who play any part in the production and transmission of mass presentations. It is quite evident what gravely important responsibilities they have in the present day when they are in a position to lead the human race to good or to evil by informing or arousing mankind.

Thus, they must adjust their economic, political or artistic and technical aspects so as never to oppose the common good. For the purpose of better achieving this goal, they are to be commended when they join professional associations, which-even under a code, if necessary, of sound moral practice-oblige their members to show respect for morality in the duties and tasks of their craft.

They ought always to be mindful, however, that a great many of their readers and audiences are young people, who need a press and entertainment that offer them decent amusement and cultural uplift. In addition, they should see to it that communications or presentations concerning religious matters are entrusted to worthy and experienced hands and are carried out with fitting reverence.

12. The public authority, in these matters, is bound by special responsibilities in view of the common good, to which these media are ordered. The same authority has, in virtue of its office, the duty of protecting and safeguarding true and just freedom of information, a freedom that is totally necessary for the welfare of contemporary society, especially when it is a question of freedom of the press. It ought also to encourage spiritual values, culture and the fine arts and guarantee the rights of those who wish to use the media. Moreover, public authority has the duty of helping those projects which, though they are certainly most beneficial for young people, cannot otherwise be undertaken.

Lastly, the same public authority, which legitimately concerns itself with the health of the citizenry, is obliged, through the promulgation and careful enforcement of laws, to exercise a fitting and careful watch lest grave damage befall public morals and the welfare of society through the base use of these media. Such vigilance in no wise restricts the freedom of individuals or groups, especially where there is a lack of adequate precaution on the part of those who are professionally engaged in using these media.

Special care should be taken to safeguard young people from printed matter and performances which may be harmful at their age.

CHAPTER II

ON THE PASTORAL ACTIVITY OF THE CHURCH

13. All the children of the Church should join, without delay and with the greatest effort in a common work to make effective use of the media of social communication in various apostolic endeavors, as circumstances and conditions demand. They should anticipate harmful developments, especially in regions where more urgent efforts to advance morality and religion are needed.

Pastors should hasten, therefore, to fulfill their duty in this respect, one which is intimately linked with their ordinary preaching responsibility. The laity, too, who have something to do with the use of these media, should endeavor to bear witness to Christ, first of all by carrying out their individual duties or office expertly and with an apostolic spirit, and, further, by being of direct help in the pastoral activity of the Church-to the best of their ability-through their technical, economic, cultural and artistic talents.

14. First, a good press should be fostered. To instill a fully Christian spirit into readers, a truly Catholic press should be set up and encouraged. Such a press-whether immediately fostered and directed by ecclesiastical authorities or by Catholic laymen-should be edited with the clear purpose of forming, supporting and advancing public opinion in accord with natural law and Catholic teaching and precepts. It should disseminate and properly explain news concerning the life of the Church. Moreover, the faithful ought to be advised of the necessity both to spread and read the Catholic press to formulate Christian judgments for themselves on all events.

The production and showing of films that have value as decent entertainment, humane culture or art, especially when they are designed for young people, ought to be encouraged and assured by every effective means. This can be done particularly by supporting and joining in projects and enterprises for the production and distribution of decent films, by encouraging worthwhile films through critical approval and awards, by patronizing or jointly sponsoring theaters operated by Catholic and responsible managers.

Similarly, effective support should be given to good radio and television programs, above all those that are suitable for families. Catholic programs should be promoted, in which listeners and viewers can be brought to share in the life of the Church and learn religious truths. An effort should also be made, where it may be necessary, to set up Catholic stations. In such instances, however, care must be taken that their programs are outstanding for their standards of excellence and achievement.

In addition, there should be an effort to see that the noble and ancient art of the drama, which now is diffused everywhere by the media of social communication, serves the cultural and moral betterment of audiences.

15. To provide for the needs just set forth, priests, religious and laymen who are equipped with the proper skills for adapting these media to the objectives of the apostolate should be appointed promptly.

Importantly, laymen ought to be afforded technical, doctrinal and moral training. For this purpose, the number of school faculties and institutes should be increased, where newsmen, writers for screen, radio and television and all other interested parties can obtain a sound training that is imbued with the Christian spirit, especially with respect to the social teaching of the Church.

Finally, care must be taken to prepare literary, film, radio, television and other critics, who will be equipped with the best skills in their own crafts and trained and encouraged to render judgments which always put moral issues in their proper light.

16. Since the proper use of the media of social communications which are available to audiences of different cultural backgrounds and ages, calls for instruction proper to their needs, programs which are suitable for the purpose-especially where they are designed for young people-should be encouraged, increased in numbers and organized according to Christian moral principles. This should be done in Catholic schools at every level, in seminaries and in lay apostolate groups. To speed this along catechetical manuals should present and explain Catholic teaching and regulations on this matter.

17. It is quite unbecoming for the Church's children idly to permit the message of salvation to be thwarted or impeded by the technical delays or expenses, however vast, which are encountered by the very nature of these media. Therefore, this sacred Synod advises them of the obligation they have to maintain and assist Catholic newspapers, periodicals and film projects, radio and television programs and stations, whose principal objective is to spread and defend the truth and foster Christian influence in human society. At the same time, the Synod earnestly invites those organizations and individuals who possess financial and technical ability to support these media freely and generously with their resources and their skills, inasmuch as they contribute to genuine culture and the apostolate.

18. Moreover, that the varied apostolates of the Church with respect to the media of social communication may be strengthened effectively, each year in every diocese of the world, by the determination of the Bishops, there should be celebrated a day on which the faithful are instructed in their responsibilities in this regard. They should be invited to pray and contribute funds for this cause. Such funds are to be expended exclusively on the promotion, maintenance and development of institutes and undertakings of the Church in this area, according to the needs of the whole Catholic world.

19. In fulfilling his supreme pastoral charge with respect to the media of social communication, the Sovereign Pontiff has at hand a special office of the Holy See. Moreover, the Fathers of the Council, freely acceding to the wish of the "Secretariat for the Supervision of Publications and Entertainment," reverently request that the Sovereign Pontiff extend the duties and competence of this office to include all media of social communication, including the press, and that experts from various countries be named to it, including laymen.

20. It will be the task of the Bishops, however, to watch over such works and undertakings in their own dioceses, to promote them and, as far as the public apostolate is concerned, to guide them, not excluding those that are under the direction of exempt religious.

21. Since an effective apostolate on a national scale calls for unity of planning and resources, this sacred Synod decrees and orders that national offices for affairs of the press, films, radio and television be established everywhere and given every aid. It will be the special task of these offices to see to it that the consciences of the faithful are properly instructed with respect to these media. Likewise they should foster and guide whatever is done by Catholics in these areas.

In each country the direction of such offices should be entrusted to a special committee of Bishops, or to a single Bishop. Moreover, laymen who are experts in Catholic teaching and in these arts or techniques should have a role in these offices.

22. Since the effectiveness of these media reaches beyond national boundaries and has an impact on individual members of the whole human family, national offices should co-operate among themselves on an international plane. The offices spoken of in Number 21 should assiduously work together with their own international Catholic associations. These Catholic international associations are legitimately approved by the Holy See alone and depend on it.

APPENDICES

23. So that the general principles and norms of this sacred Synod with respect to the media of social communications may be put into effect, by the express will of the Council, the office of the Holy See mentioned in Number 19 should undertake, with the assistance of experts from various countries, to issue a pastoral instruction.

24. As for the rest, this sacred Synod is confident that its issuance of these instructions and norms will be gladly accepted and religiously kept by all the Church's children. By using these helps they will experience no harm and, like salt and light, they will give savor to the earth and brighten the world. Moreover, the Synod invites all men of good will, especially those who have charge of these media, to strive to turn them solely to the good of society, whose fate depends more and more on their proper use. Thus, as was the case with ancient works of art, the name of the Lord may be glorified by these new discoveries in accordance with those words of the Apostle: "Jesus Christ, yesterday and today, and the same forever."(2)

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NOTES

(1) Corinthians 8:1.

(2) Hebrews 13:8.

AD GENTES (ON THE MISSION ACTIVITY OF THE CHURCH)

DECREE
AD GENTES
ON THE MISSION ACTIVITY
OF THE CHURCH

PREFACE

1. Divinely sent to the nations of the world to be unto them "a universal sacrament of salvation,"(1) the Church, driven by the inner necessity of her own catholicity, and obeying the mandate of her Founder (cf. Mark 16:16), strives ever to proclaim the Gospel to all men. The Apostles themselves, on whom the Church was founded, following in the footsteps of Christ, "preached the word of truth and begot churches."(2) It is the duty of their successors to make this task endure "so that the word of God may run and be glorified (2 Thess. 3:1) and the kingdom of God be proclaimed and established throughout the world.

In the present state of affairs, out of which there is arising a new situation for mankind, the Church, being the salt of the earth and the light of the world (cf. Matt. 5:13-14), is more urgently called upon to save and renew every creature, that all things may be restored in Christ and all men may constitute one family in Him and one people of God.

Therefore, this sacred synod, while rendering thanks to God for the excellent results that have been achieved through the whole Church's great - hearted endeavor, desires to sketch the principles of missionary activity and to rally the forces of all the faithful in order that the people of God, marching along the narrow way of the Cross, may spread everywhere the reign of Christ, Lord and overseer: of the ages (cf. Ecc. 36:19), and may prepare the way for his coming.

CHAPTER I

PRINCIPLES OF DOCTRINE

2. The pilgrim Church is missionary by her very nature, since it is from the mission of the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father.(1)

This decree, however, flows from the "fount - like love" or charity of God the Father who, being the "principle without principle" from whom the Son is begotten and Holy Spirit proceeds through the Son, freely creating us on account of His surpassing and merciful kindness and graciously calling us moreover to share with Him His life and His cry, has generously poured out, and does not cease to pour out still, His divine goodness. Thus He who created all things may at last be "all in all" (1 Cor. 15:28), bringing about at one and the same time His own glory and our happiness. But it pleased God to call men to share His life, not just singly, apart from any mutual bond, but rather to mold them into a people in which His sons, once scattered abroad might be gathered together (cf. John 11:52).

3. This universal design of God for the salvation of the human race is carried out not only, as it were, secretly in the soul of a man, or by the attempts (even religious ones by which in diverse ways it seeks after God) if perchance it may contact Him or find Him, though He be not far from anyone of us (cf. Acts 17:27). For these attempts need to be enlightened and healed; even though, through the kindly workings of Divine Providence, they may sometimes serve as leading strings toward God, or as a preparation for the Gospel.(2) Now God, in order to establish peace or the communion of sinful human beings with Himself, as well as to fashion them into a fraternal community, did ordain to intervene in human history in a way both new and finally sending His Son, clothed in our flesh, in order that through Him He might snatch men from the power of darkness and Satan (cf. Col. 1:13; Acts 10:38) and reconcile the world to Himself in Him (cf. 2 Cor. 5:19). Him, then, by whom He made the world,(3) He appointed heir of all things, that in Him He might restore all (cf. Eph. 1:10).

For Jesus Christ was sent into the world as a real mediator between God and men. Since He is God, all divine fullness dwells bodily in Him (Gal. 2:9). According to His human nature, on the other hand, He is the new Adam, made head of a renewed humanity, and full of grace and of truth (John 1:14). Therefore the Son of God walked the ways of a true Incarnation that He might make men sharers in the nature of God: made poor for our sakes, though He had been rich, in order that His poverty might enrich us (2 Cor. 8:9). The Son of Man came not that He might be served, but that He might be a servant, and give His life as a ransom for the many - that is, for all (cf. Mark 10:45). The Fathers of the Church proclaim without hesitation that what has not been taken up by Christ is not made whole.(4) Now, what He took up was our entire human nature such as it is found among us poor wretches, save only sin (cf. Heb. 4:15; 9.28). For Christ said concerning Himself, He whom the Father sanctified and sent into the world (cf. John 10:36): the Spirit of the Lord is upon me, because He anointed me; to bring good news to the poor He sent me, to heal the broken - hearted, to proclaim to the captives release, and sight to the blind" (Luke 4:18). And again: "The Son of Man has come to seek and to save what was lost" (Luke 19:10).

But what the Lord preached that one time, or what was wrought in Him for the saving of the human race, must be spread abroad and published to the ends of the earth (Acts 1:8), beginning from Jerusalem (cf. Luke 24:27), so that what He accomplished at that one time for the salvation of all, may in the course of time come to achieve its effect in all.

4. To accomplish this, Christ sent from the Father His Holy Spirit, who was to carry on inwardly His saving work and prompt the Church to spread out. Doubtless, the Holy Spirit was already at work in the world before Christ was glorified.(5) Yet on the day of Pentecost, He came down upon the disciples to remain with them forever (cf. John 14:16). The Church was publicly displayed to the multitude, the Gospel began to spread among the nations by means of preaching, and there was presaged that union of all peoples in the catholicity of the faith by means of the Church of the New Covenant, a Church which speaks all tongues, understands and accepts all tongues in her love, and so supersedes the divisiveness of Babel.(6) For it was from Pentecost that the "Acts of the Apostles" took again, just as Christ was - conceived when the Holy Spirit came upon the Virgin Mary, and just as Christ was impelled to the work of His ministry by the same Holy Spirit descending upon Him while He prayed.(7)

Now, the Lord Jesus, before freely giving His life for the world, did so arrange the Apostles' ministry and promise to send the Holy Spirit that both they and the Spirit might be associated in effecting the work of salvation always and everywhere.(8) Throughout all ages, the Holy Spirit makes the entire Church "one in communion and in ministering; He equips her with various gifts of a hierarchical and charismatic nature," a giving life, soul - like, to ecclesiastical institutions(10) and instilling into the hearts of the faithful the same mission spirit which impelled Christ Himself. Sometimes He even visibly anticipates the Apostles' acting,(11) just as He unceasingly accompanies and directs it in different ways.(12)

5. From the very beginning, the Lord Jesus "called to Himself those whom He wished; and He caused twelve of them to be with Him, and to be sent out preaching (Mark 3:13; cf. Matt. 10:1-42). Thus the Apostles were the first budding - forth of the New Israel, and at the same time the beginning of the sacred hierarchy. Then, when He had by His death and His resurrection completed once for all in Himself the mysteries of our salvation and the renewal of all things, the Lord, having now received all power in heaven and on earth (cf. Matt. 28 18), before He was taken up into heaven (cf. Acts 1:11), founded His Church as the sacrament of salvation and sent His Apostles into all the world just as He Himself had been sent by His Father (cf. John 20:21), commanding them: "Go, therefore, and make disciples of a nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit; teaching them to observe all that I have commanded you" (Matt. 28:19 ff.). "Go into the whole world, preach the Gospel to every creature. He who believes and is baptized shall be saved; but he who does not believe, shall be condemned" (Mark 16:15ff.). Whence the duty that lies on the Church of spreading the faith and the salvation of Christ, not only in virtue of the express command which was inherited from the Apostles by the order of bishops, assisted by the priests, together with the successor of Peter and supreme shepherd of the Church, but also in virtue of that life which flows from Christ into His members; "From Him the whole body, being closely joined and knit together through every joint of the system, according to the functioning in due measure of each single part, derives its increase to the building up of itself in love" (Eph. 4:16). The mission of the Church, therefore, is fulfilled by that activity which makes her, obeying the command of Christ and influenced by the grace and love of the Holy Spirit, fully present to all men or nations, in order that, by the example of her life and by her preaching, by the sacraments and other means of grace, she may lead them to the faith, the freedom and the peace of Christ; that thus there may lie open before them a firm and free road to full participation in the mystery of Christ.

Since this mission goes on and in the course of history unfolds the mission of Christ Himself, who was sent to preach the Gospel to the poor, the Church, prompted by the Holy Spirit, must walk in the same path on which Christ walked: a path of poverty and obedience, of service and self - sacrifice to the death, from which death He came forth a victor by His resurrection. For thus did all the Apostles walk in hope, and by many trials and sufferings they filled up those things wanting to the Passion of Christ for His body which is the Church (cf. Col. 1:24). For often, the blood of Christians was like a seed.(13)

6. This duty, to be fulfilled by the order of bishops, under the successor of Peter and with the prayers and help of the whole Church, is one and the same everywhere and in every condition, even though it may be carried out differently according to circumstances. Hence, the differences recognizable in this, the Church's activity, are not due to the inner nature of the mission itself, but rather to the circumstances in which this mission is exercised.

These circumstances in turn depend sometimes on the Church, sometimes on the peoples or groups or men to whom the mission is directed. For the Church, although of itself including the totality or fullness of the means of salvation, does not and cannot always and instantly bring them all into action. Rather, she experiences beginnings and degrees in that action by which she strives to make God's plan a reality. In fact, there are times when, after a happy beginning, she must again lament a setback, or at least must linger in a certain state of unfinished insufficiency. As for the men, groups and peoples concerned, only by degrees does she touch and pervade them, and thus take them up into full catholicity. The right sort of means and actions must be suited to any state or situation.

"Missions" is the term usually given to those particular undertakings by which the heralds of the Gospel, sent out by the Church and going forth into the whole world, carry out the task of preaching the Gospel and planting the Church among peoples or groups who do not yet believe in Christ. These undertakings are brought to completion by missionary activity and are mostly exercised in certain territories recognized by the Holy See. The proper purpose of this missionary activity is evangelization, and the planting of the Church among those peoples and groups where it has not yet taken root.(14) Thus from the seed which is the word of God, particular autochthonous churches should be sufficiently established and should grow up all over the world, endowed with their own maturity and vital forces. Under a hierarchy of their own, together with the faithful people, and adequately fitted out with requisites for living a full Christian life, they should make their contribution to the good of the whole Church. The chief means of the planting referred to is the preaching of the Gospel of Jesus Christ. To preach this Gospel the Lord sent forth His disciples into the whole world, that being reborn by the word of God (cf. 1 Peter 1:23), men might be joined to the Church through baptism - that Church which, as the body of the Word Incarnate, is nourished and lives by the word of God and by the eucharistic bread (cf. Acts 2:43).

In this missionary activity of the Church various stages sometimes are found side by side: first, that of the beginning or planting, then that of newness or youth. When these have passed, the Church's missionary activity does not cease, but there lies upon the particular churches already set up the duty of continuing this activity and of preaching the Gospel to those still outside.

Moreover, the groups among which the Church dwells are often radically changed, for one reason or other, so that an entirely new set of circumstances may arise. Then the Church must deliberate whether these conditions might again call for her missionary activity. Besides, circumstances are sometimes such that, for the time being, there is no possibility of expounding the Gospel directly and forthwith. Then, of course, missionaries can and must at least bear witness to Christ by charity and by works of mercy, with all patience, prudence and great confidence. Thus they will prepare the way for the Lord and make Him somehow present.

Thus it is plain that missionary activity wells up from the Church's inner nature and spreads abroad her saving Faith. It perfects her Catholic unity by this expansion. It is sustained by her apostolicity. It exercises the collegial spirit of her hierarchy. It bears witness to her sanctity while spreading and promoting it. Thus, missionary activity among the nations differs from pastoral activity exercised among the faithful as well as from undertakings aimed at restoring unity among Christians. And yet these two ends are most closely connected with the missionary zeal(15) because the division among Christians damages the most holy cause of preaching the Gospel to every creature(16) and blocks the way to the faith for many. Hence, by the very necessity of mission, all the baptized are called to gather into one flock, and thus they will be able to bear unanimous witness before the nations to Christ their Lord. And if they are not yet capable of bearing witness to the same faith, they should at least be animated by mutual love and esteem.

7. This missionary activity derives its reason from the will of God, "who wishes all men to be saved and to come to the knowledge of the truth. For there is one God, and one mediator between God and men, Himself a man, Jesus Christ, who gave Himself as a ransom for all" (1 Tim. 2:45), "neither is there salvation in any other" (Acts 4:12). Therefore, all must be converted to Him, made known by the Church's preaching, and all must be incorporated into Him by baptism and into the Church which is His body. For Christ Himself "by stressing in express language the necessity of faith and baptism (cf. Mark 16:16; John 3:5), at the same time confirmed the necessity of the Church, into which men enter by baptism, as by a door. Therefore those men cannot be saved, who though aware that God, through Jesus Christ founded the Church as something necessary, still do not wish to enter into it, or to persevere in it."(17) Therefore though God in ways known to Himself can lead those inculpably ignorant of the Gospel to find that faith without which it is impossible to please Him (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16), and at the same time a sacred duty, to preach the Gospel. And hence missionary activity today as always retains its power and necessity.

By means of this activity, the Mystical Body of Christ unceasingly gathers and directs its forces toward its own growth (cf. Eph. 4:11-16). The members of the Church are impelled to carry on such missionary activity by reason of the love with which they love God and by which they desire to share with all men the spiritual goods of both its life and the life to come.

Finally, by means of this missionary activity, God is fully glorified, provided that men fully and consciously accept His work of salvation, which He has accomplished in Christ. In this way and by this means, the plan of God is fulfilled - that plan to which Christ conformed with loving obedience for the glory of the Father who sent Him,(18) that the whole human race might form one people of God and be built up into one temple of the Holy Spirit which, being the expression of brotherly harmony, corresponds with the inmost wishes of all men. And so at last, there will be realized the plan of our Creator who formed man to His own image and likeness, when all who share one human nature, regenerated in Christ through the Holy Spirit and beholding the glory of God, will be able to say with one accord: "Our Father."(19)

8. Missionary activity is closely bound up even with human nature itself and its aspirations. For by manifesting Christ the Church reveals to men the real truth about their condition and their whole calling, since Christ is the source and model of that redeemed humanity, imbued with brotherly love, sincerity and a peaceful spirit, to which they all aspire. Christ and the Church, which bears witness to Him by preaching the Gospel, transcend every peculiarity of race or nation and therefore cannot be considered foreign anywhere or to anybody.(20) Christ Himself is the way and the truth, which the preaching of the Gospel opens to all in proclaiming in the hearing of all these words of Christ: "Repent, and believe the Gospel" (Mark 1:15). Now, since he who does not believe is already judged (cf. John 3:18), the words of Christ are at one and the same time words of judgment and of grace, of death and of life. For it is only by putting to death what is old that we are able to approach the newness of life. This is true first of all about persons, but it holds also for the various goods of this world which bear the mark both of man's sin and of God's blessing: "For all have sinned and have need of the glory of God" (Rom. 3:23). No one is freed from sin by himself and by his own power, no one is raised above himself, no one is completely rid of his sickness or his solitude or his servitude.(21) On the contrary, all stand in need of Christ, their model, their mentor, their liberator, their Savior, their source of life. The Gospel has truly been a leaven of liberty and progress in human history, even in the temporal sphere, and always proves itself a leaven of brotherhood, of unity and of peace. Not without cause is Christ hailed by the faithful as "the expected of the nations, and their Savior."(22)

9. And so the time for missionary activity extends between the first coming of the Lord and the second, in which latter the Church will be gathered from the four winds like a harvest into the kingdom of God.(23) For the Gospel must be preached to all nations before the Lord shall come (cf. Mark 13:10).

Missionary activity is nothing else and nothing less than an epiphany, or a manifesting of God's decree, and its fulfillment in the world and in world history, in the course of which God, by means of mission, manifestly works out the history of salvation. By the preaching of the word and by the celebration of the sacraments, the center and summit of which is the most holy Eucharist, He brings about the presence of Christ, the author of salvation. But whatever truth and grace are to be found among the nations, as a sort of secret presence of God, He frees from all taint of evil and restores to Christ its maker, who overthrows the devil's domain and wards off the manifold malice of vice. And so, whatever good is found to be sown in the hearts and minds of men, or in the rites and cultures peculiar to various peoples, not only is not lost, but is healed, uplifted, and perfected for the glory of God, the shame of the demon, and the bliss of men.(24) Thus, missionary activity tends toward eschatological fullness.(25) For by it the people of God is increased to that measure and time which the Father has fixed in His power(cf. Acts 1:7). To this people it was said in prophecy: "Enlarge the space for your tent, and spread out your tent cloths unsparingly" (Is. 54:2).(26) By missionary activity, the mystical body grows to the mature measure of the fullness of Christ (cf. Eph. 4:13); and the spiritual temple, where God is adored in spirit and in truth (cf. John 4:23), grows and is built up upon the foundation of the Apostles and prophets, Christ Jesus Himself being the supreme corner stone (Eph. 2:20).

CHAPTER II

MISSION WORK ITSELF

10. The Church, sent by Christ to reveal and to communicate the love of God to all men and nations, is aware that there still remains a gigantic missionary task for her to accomplish. For the Gospel message has not yet, or hardly yet, been heard by two million human beings (and their number is increasing daily), who are formed into large and distinct groups by permanent cultural ties, by ancient religious traditions, and by firm bonds of social necessity. Some of these men are followers of one of the great religions, but others remain strangers to the very knowledge of God, while still others expressly deny His existence, and sometimes even attack it. The Church, in order to be able to offer all of them the mystery of salvation and the life brought by God, must implant herself into these groups for the same motive which led Christ to bind Himself, in virtue of His Incarnation, to certain social and cultural conditions of those human beings among whom He dwelt.

ARTICLE 1: Christian Witness

11. The Church must be present in these groups through her children, who dwell among them or who are sent to them. For all Christians, wherever they live, are bound to show forth, by the example of their lives and by the witness of the word, that new man put on at baptism and that power of the Holy Spirit by which they have been strengthened at Conformation. Thus other men, observing their good works, can glorify the Father (cf. Matt. ES:16) and can perceive more fully the real meaning of human life and the universal bond of the community of mankind.

In order that they may be able to bear more fruitful witness to Christ, let them be joined to those men by esteem and love; let them acknowledge themselves to be members of the group of men among whom they live; let them share in cultural and social life by the various. undertakings and enterprises of human living; let them be familiar with their national and religious traditions; let them gladly and reverently lay bare the seeds of the Word which lie hidden among their fellows. At the same time, however, let them look to the: profound changes which are taking place among nations, and let them exert themselves to keep modern man, intent as he is on the science and technology of today's world from becoming a stranger to things divine; rather, let them awaken in him a yearning for that truth and:charity which God has revealed. Even as Christ Himself searched the hearts of men, and led them to divine light, so also His disciples, profoundly penetrated by the Spirit of Christ, should show the people among whom they live, and should converse with them, that they themselves may learn by sincere and patient dialogue what treasures a generous God has distributed among the nations of the earth. But at the same time, let them try to furbish these treasures, set them free, and bring them under the dominion of God their Savior.

12. The presence of the Christian faithful in these human groups should be inspired by that charity with which God has loved us, and with which He wills that we should love one another (cf. 1 John 4:11). Christian charity truly extends to all, without distinction of race, creed, or social condition: it looks for neither gain nor gratitude. For as God loved us with an unselfish love, so also the faithful should in their charity care for the human person himself, loving him with the same affection with which God sought out man. Just as Christ, then, went about all the towns and villages, curing every kind of disease and infirmity as a sign that the kingdom of God had come (cf. Matt. 9:35ff; Acts 10:38), so also the Church, through her children, is one with men of every condition, but especially with the poor and the afflicted. For them, she gladly spends and is spent (cf. 2 Cor. 12:15), sharing in their joys and sorrows, knowing of their longings and problems, suffering with them in death's anxieties. To those in quest of peace, she wishes to answer in fraternal dialogue, bearing them the peace and the light of the Gospel.

Let Christians labor and collaborate with others in rightly regulating the affairs of social and economic life. With special care, let them devote themselves to the education of children and young people by means of different kinds of schools, which should be considered not only as the most excellent means of forming and developing Christian youth, but also as a valuable public service, especially in the developing nations, working toward the uplifting of human dignity, and toward better living conditions. Furthermore, let them take part in the strivings of those peoples who, waging war on famine, ignorance, and disease, are struggling to better their way of life and to secure peace in the world. In this activity, the faithful should be eager to offer prudent aid to projects sponsored by public and private organizations, by governments, by various Christian communities, and even by non - Christian religions.

However, the Church has no desire at all to intrude itself into the government of the earthly city. It claims no other authority than that of ministering to men with the help of God, in a spirit of charity and faithful service (cf. Matt. 20:26; 23:11).(1)

Closely united with men in their life and work, Christ's disciples hope to render to others true witness of Christ, and to work for their salvation, even where they are not able to announce Christ fully. For they are not seeking a mere material progress and prosperity for men, but are promoting their dignity and brotherly union, teaching those religious and moral truths which Christ illumined with His light; and in this way, they are gradually opening up a fuller approach to God. Thus they help men to attain to salvation by love for God and neighbor, and the mystery of Christ begins to shine forth, in which there appears the new man, created according to God (cf. Eph. 4:24), and in which the charity of God is revealed.

ARTICLE 2: Preaching the Gospel and Gathering together the People of God

13. Wherever God opens a door of speech for proclaiming the mystery of Christ (cf. Col. 4:3), there is announced to all men (cf. Mark 16:15; 1 Cor. 9:15; Rom. 10:14) with confidence and constancy (cf. Acts 4:13, 29, 31; 9:27, 28; 13:46; 14:3; 19:8; 26:26; 28:31; 1 Thess. 2:2; 2 Cor. 3:12; 7:4; Phil. 1:20; Eph. 3:12; 6:19, 20) the living God, and He Whom He has sent for the salvation of all, Jesus Christ (cf. 1 Thess. 1:9-10; 1 Cor. 1:18-21; Gal. 1:31; Acts 14:15-17, 17:22-31), in order that non - Christians, when the Holy Spirit opens their heart (cf. Acts 16:14), may believe and be freely converted to the Lord, that they may cleave sincerely to Him Who, being the "way, the truth, and the life" (John 14:6), fulfills all their spiritual expectations, and even infinitely surpasses them.

This conversion must be taken as an initial one, yet sufficient to make a man realize that he has been snatched away from sin and led into the mystery of God's love, who called him to enter into a personal relationship with Him in Christ. For, by the workings of divine grace, the new convert sets out on a spiritual journey, by means of which, already sharing through faith in the mystery of Christ's Death and Resurrection, he passes from the old man to the new one, perfected in Christ (cf. Col. 3:5-10; Eph. 4:20-24). This bringing with it a progressive change of outlook and morals, must become evident with its social consequences, and must be gradually developed during the time of the catechumenate. Since the Lord he believes in is a sign of contradiction (cf. Luke 2:34; Matt. 10:34-39), the convert often experiences an abrupt breaking off of human ties, but he also tastes the joy which God gives without measure (cf. 1 Thess. 1:6).

The Church strictly forbids forcing anyone to embrace the Faith, or alluring or enticing people by worrisome wiles. By the same token, she also strongly insists on this right, that no one be frightened away from the Faith by unjust vexations on the part of others.(2)

In accord with the Church's ancient custom, the convert's motives should be looked into, and if necessary, purified.

14. Those who, through the Church, have accepted from God a belief in Christ(3) are admitted to the catechumenate by liturgical rites. The catechumenate is not a mere expounding of doctrines and precepts, but a training period in the whole Christian life, and an apprenticeship duty drawn out, during which disciples are joined to Christ their Teacher. Therefore, catechumens should be properly instructed in the mystery of salvation and in the practice of Gospel morality, and by sacred rites which are to be held at successive intervals,(4) they should be introduced into the life of faith, of liturgy, and of love, which is led by the People of God.

Then, when the sacraments of Christian initiation have freed them from the power of darkness (cf. Col. 1:13),(5) having died with Christ been buried with Him and risen together with Him (cf. Rom. 6:4-11; Col. 2:12-13; 1 Peter 3:21-22; Mark 16:16), they receive the Spirit (cf. 1 Thess. 3:5-7; Acts 8:14-17) of adoption of sons and celebrate the remembrance of the Lord's death and resurrection together with the whole People of God.

It is to be desired that the liturgy of the Lenten and Paschal seasons should be restored in such a way as to dispose the hearts of the catechumens to celebrate the Easter mystery at whose solemn ceremonies they are reborn to Christ through baptism.

But this Christian initiation in the catechumenate should be taken care of not only by catechists or priests, but by the entire community of the faithful, so that right from the outset the catechumens may feel that they belong to the people of God. And since the life of the Church is an apostolic one, the catechumens also should learn to cooperate wholeheartedly, by the witness of their lives and by the profession of their faith, in the spread of the Gospel and in the building up of the Church.

Finally, the juridic status of catechumens should be clearly defined in the new code of Canon law. For since they are joined to the Church, they are already of the household of Christ,(7) and not seldom they are already leading a life of faith, hope, and charity.

ARTICLE 3: Forming a Christian Community

15. The Holy Spirit, who calls all men to Christ by the seeds of the Lord and by the preaching of the Gospel, stirs up in their: hearts a submission to the faith Who in the womb of the baptismal font, He begets to a new life those who believe in Christ, He gathers them into the one People of God which is "a chosen race, a royal priesthood, a holy nation, a purchased people" (1 Peter 2:9).(8)

Therefore, let the missionaries, God's coworkers, ( cf. 1 Cor. 3:9), raise up congregations of the faithful such that, walking worthy of the vocation to which they have been called (cf. Eph. 4:1), they may exercise the priestly, prophetic, and royal office which God has entrusted to them. In this way, the Christian community will be a sign of God's presence in the world: for by reason of the eucharistic sacrifice, this community is ceaselessly on the way with Christ to the Father;(9) carefully nourished on the word of God(10) it bears witness to Christ;(11) and finally, it walks in charity and is fervent with the apostolic spirit.(12)

The Christian community should from the very start be so formed that it call provide nor its necessities insofar as this is possible.

This congregation of the faithful, endowed with the riches of its own nation's culture, should be deeply rooted in the people. Let families flourish which are imbued with the spirit of the Gospel(13) and let them be assisted by good schools; let associations and groups be organized by means of which the lay apostolate will be able to permeate the whole of society with the spirit of the Gospel. Lastly, let charity shine out between Catholics of different rites.(14)

The ecumenical spirit should be nurtured in the neophytes, who should take into account that the brethren who believe in Christ are Christ's disciples, reborn in baptism, sharers with the People of God in very many good things. Insofar as religious conditions allow, ecumenical activity - should be furthered in such a way that, excluding any appearance of indifference or confusion on the one hand, or of unhealthy rivalry on the other, Catholics should cooperate in a brotherly spirit with their separated brethren, among to the norms of the Decree on Ecumenism, making before the nations a common profession of faith, insofar as their beliefs are common, in God and in Jesus Christ, and cooperating in social and in technical projects as well as in cultural and religious ones. Let them cooperate especially for the sake of Christ, their common Lord: let His Name be the bond that unites them! This cooperation should be undertaken not only among private persons, but also, subject to approval by the local Ordinary, among churches or ecclesial communities and their works.

The Christian faithful gathered together out of all nations into the Church "are not marked off from the rest of men by their government, nor by their language, nor by their political institutions,"(15) and so they should live for God and Christ in a respectable way of their own national life. As good citizens, they should be true and effective patriots, all together avoiding racial prejudice and hypernationalism, and should foster a universal love for man.

To obtain all these things, the most important and therefore worthy of special attention are the Christian laity: namely, those who have been incorporated into Christ and live in the world. For it is up to them, imbued with the spirit of Christ, to be a leaven working on the temporal order from within, to dispose it always in accordance with Christ.(16)

But it is not enough that the Christian people be present and be organized in a given nation, nor is it enough to carry out an apostolate by way of example. They are organized for this purpose, they are present for this, to announce Christ to their non - Christian fellow - citizens by word and example, and to aid them toward the full reception of Christ.

Now, in order to plant the Church and to make the Christian community grow, various ministries are needed, which are raised up by divine calling from the midst of the faithful congregation, and are to be carefully fostered and tended to by all. Among these are the offices of priests, of deacons, and of catechists, and Catholic action. Religious men and women likewise, by their prayers and by their active work, play an indispensable role in rooting and strengthening the Kingdom of Christ in souls, and in causing it to be spread.

16. Joyfully the Church gives thanks for the priceless gift of the priestly calling which God has granted to so many youths among those nations but recently converted to Christ. For the Church drives deeper roots in any given sector of the human family when the various faithful communities all have, from among their members, their own ministers of salvation in the order of bishops, priests, and deacons, serving their own brethren, so that the young churches gradually acquire a diocesan structure with their own clergy.

What this council has decreed concerning priestly vocations and formation, should be religiously observed where the Church is first planted, and among the young churches. Of great importance are the things which are said about closely joining spiritual formation with the doctrinal and pastoral; about living a life patterned after the Gospel without looking out for ones own comfort or that of one's family; about cultivating a deep appreciation of the mystery of the Church. From all this, they will be well taught to dedicate themselves wholly to the service of the Body of Christ and to the work of the Gospel, to cleave to their own bishop as his faithful co - workers, and to cooperate with their colleagues.(17)

To attain this general end, the whole training of the students should be planned in the light of the mystery of salvation as it is revealed in the Scriptures. This mystery of Christ and of man's salvation they can discover and live in the liturgy.(18)

These common requirements of priestly training, including the pastoral and practical ones prescribed by the council(19) should be combined with an attempt to make contact with their own particular national way of thinking and acting. Therefore, let the minds of the students be kept open and attuned to an acquaintance and an appreciation of their own nation's culture. In their philosophical and theological studies, let them consider the points of contact which mediate between the traditions and religion of their homeland on the one hand and the Christian religion on the other.(20) Likewise, priestly training should have an eye to the pastoral needs of that region; and the students should learn the history, aim, and method of the Church's missionary activity, and the special social, economic, and cultural conditions of their own people. Let them be educated in the ecumenical spirit, and duly prepared for fraternal dialogue with non - Christians.(21) All this demands that studies for the priesthood be undertaken, so far as possible, in association and living together with their own people.(22) Finally, let care be taken that students are trained in ordinary ecclesiastical and financial administration.

Moreover, suitable priests should be chosen, after a little pastoral practice, to pursue higher studies in universities, even abroad and especially in Rome as well as in other institutes of learning. In this way the young churches will have at hand men from among the local clergy equipped with the learning and skill needed for discharging more difficult ecclesiastical duties.

Where episcopal conferences deem it opportune, the order of the diaconate should be restored as a permanent state of life according to the norms of the Constitution "De Ecclesia."(23) For there are men who actually carry out the functions of the deacon's office, either preaching the word of God as catechists, or presiding over scattered Christian communities in the name of the pastor and the bishop, or practicing charity in social or relief work. It is only right to strengthen them by the imposition of hands which has come down from the Apostles, and to bind them more closely to the altar, that they may carry out their ministry more effectively because of the sacramental grace of the diaconate.

17. Likewise worthy of praise are the ranks of men and women catechists, well deserving of missionary work to the nations. Imbued with the apostolic spirit, they labor much to make an outstanding and altogether necessary contribution to the spread of the Faith and of the Church.

In our time, when there are so few clerics to preach the Gospel to such great numbers and to exercise the pastoral ministry, the position of catechists is of great importance. Therefore their training must be so accomplished and so adapted to advances on the cultural level that as reliable coworkers of the priestly order, they may perform their task well, though it be weighed down with new and greater burdens.

There should therefore be an increase in the number of schools, both on the diocesan and on the regional levels, wherein future catechists may study Catholic doctrine, especially in the fields of Scripture and the liturgy, as well as catechetical method and pastoral practice; schools wherein they can develop in themselves a Christian character, and wherein they can devote themselves tirelessly to cultivating piety and sanctity of life. Moreover, conventions or courses should be held in which at certain times catechists could he refreshed in the disciplines and skills useful for their ministry and in which their spiritual life could be nourished and strengthened. In addition, for those who devote themselves entirely to this work, a decent standard of living should be provided, and social security, by paying them a just wage.(24)

It would be desirable for the Sacred Congregation for the Propagation of the Faith to provide special funds for the due training and support of catechists. If it seems necessary and fitting, let a special "Opus pro Catechists" be founded.

Moreover, the churches should gratefully acknowledge the noble work being done by auxiliary catechists, whose help they will need. These preside over the prayers in their communities and teach sacred doctrine. Something suitable should be done for their doctrinal and spiritual training. Besides, it is to be hoped that, where it seems opportune, catechists who are duly trained should receive a "missio canonica" in a publicly celebrated liturgical ceremony, so that in the eyes of the people they may serve the Faith with greater authority.

18. Right from the planting stage of the Church, the religious life should be carefully fostered. This not only offers precious and absolutely necessary assistance to missionary activity, but by a more inward consecration made to God in the Church, it also clearly manifests and signifies the inner nature of the Christian calling.(25)

Religious institutes, working to plant the Church, and thoroughly Imbued with mystic treasures with which the Church's religious tradition is adorned, should strive to give expression to them and to hand them on, according to the nature and the genius of each nation. Let them reflect attentively on how Christian religious life might be able to assimilate the ascetic and contemplative traditions, whose seeds were sometimes planted by God in ancient cultures already prior to the preaching of the Gospel.

Various forms of religious life are to be cultivated in the young churches, in order that they may display various aspects of the mission of Christ and of the life of the Church, and may devote themselves to various pastoral works, and prepare their members to exercise them rightly. On the other hand, the bishops in their conference should see to it that congregations pursuing the same apostolic aims are not multiplied to the detriment of the religious life and of the apostolate.

Worthy of special mention are the various projects for causing the contemplative life to take root. There are those who in such an attempt have kept the essential element of a monastic institution, and are bent on implanting the rich tradition of their order; there are others again who are returning to the simpler forms of ancient monasticism. But all are studiously looking for a genuine adaptation to local conditions. Since the contemplative life belongs to the fullness of the Church's presence, let it be put into effect everywhere.

CHAPTER III

PARTICULAR CHURCHES

19. The work of planting the Church in a given human community reaches a certain goal when the congregation of the faithful already rooted in social life and somewhat conformed to the local culture, enjoys a certain firmness and stability. That is to say, it is already equipped with its own supple (perhaps still insufficient) of local priests, Religious, and lay men, and is endowed with these institutions and ministries which are necessary for leading and expanding the life of the people of God under the guidance of their own bishop.

In such new churches, the life of the People of God must mature in all those fields of Christian life which are to be reformed by the norms of this council. The congregations of the faithful become daily more aware of their status as communities of faith, liturgy, and love. The laity strive by their civic and apostolic activity to set up a public order based on justice and love. The means of social communication are put to wise use at the opportune time. By a truly Christian life, families become seedbeds of the lay apostolate and of vocations to the priesthood and the Religious life. Finally, the Faith is taught by an adequate catechesis; it is celebrated in a liturgy in harmony with the genius of the people, and by suitable canonical legislation, it is introduced into upright institutions and local customs.

The bishops, in turn, each one together with his own college of priests, being more and more imbued with the mind of Christ and of the Church, feel and live along with the universal Church. Let the young church keep up an intimate communion with the whole Church, whose tradition they should link to their own culture, in order to increase, by a certain mutual exchange of forces, the life of the Mystical Body.(1) Hence, stress should be laid on those theological, psychological, and human elements which can contribute to fostering this sense of communion with the universal Church.

But these churches, very often located in the poorer portions of the globe, are mostly suffering from a very serious lack of priests and of material support. Therefore, they are badly in need of the continued missionary activity of the whole Church to furnish them with those subsidies which serve for the growth of the local Church, and above all for the maturity of Christian life. This mission action should also furnish help to those churches, founded long since, which are in a certain state of regression or weakness.

Yet these churches should launch a common pastoral effort and suitable works to increase the number of vocations to the diocesan clergy and to religious institutes, to discern them more readily, and to train them more efficiently,(2) so that little by little these churches may be able to provide for themselves and to bring aid to others.

20. Since the particular church is bound to represent the universal Church as perfectly as possible, let it realize that it has been sent to those also who are living in the same territory with it, and who do not yet believe in Christ. By the life witness of each one of the faithful and of the whole community, let the particular church be a sign which points out Christ to others.

Furthermore, there is need of the ministry of the word, so that the Gospel may reach all. The bishop should be first and foremost a herald of the Faith, who leads new disciples to Christ.(3) In order that he may properly fulfill this noble task, let him thoroughly study both the conditions of his flock, and the private opinions of his countrymen concerning God, taking careful note also of those changes which urbanization, migrations, and religious indifferentism have introduced.

The local priests in the young churches should zealously address themselves to the work of spreading the Gospel, and join forces with the foreign missionaries who form with them one college of priests, united under the authority of the bishop. They should do this, not only with a view to the feeding the faithful flock, and to the celebrating of divine worship, but also to the preaching of the Gospel to those outside, let them show themselves ready, and when the occasion presents itself, let them with a willing heart offer the bishop their services for missionary work in distant and forsaken areas of their own diocese or of other dioceses.

Let religious men and women, and the laity too, show the same fervent zeal toward their countrymen, especially toward the poor.

Episcopal conferences should see to it that biblical, theological, spiritual and pastoral refresher courses are held at stated intervals with this intention, that amid all vicissitudes and changes the clergy may acquire a fuller knowledge of the theological sciences and of pastoral methods.

For the rest, those things which this council has laid down, particularly in the Decree on the Life and Work of Priests, should be religiously observed.

In order that this missionary work of the particular church may be performed, there is need of qualified ministers, who are to be prepared in due time in a way suited to the conditions of each church. Now since men are more and more banding together into associations, it is very fitting that episcopal conferences should form a common plan concerning the dialogue to be held with such associations. But if perchance in certain regions, groups of men are to be found who are kept away from embracing the Catholic Faith because they cannot adapt themselves to the peculiar form which the church has taken in there, it is hoped that this condition will be provided for in a special way,(4) until such time as all Christians can gather together in one community. Let..individual bishops call to their dioceses the missionaries whom the Holy See may have on hand for this purpose; or let them receive such missionaries glad]y, and support their undertakings effectively.

In order that this missionary zeal may flourish among those in their own homeland, it is very fitting that the young churches should participate as soon as possible in the universal missionary work of the Church, and send their own missionaries to proclaim the Gospel all over the world, even though they themselves are suffering from a shortage of clergy. For their communion with the universal Church will be somehow brought to perfection when they themselves take an active part in missionary zeal toward other nations.

21. The church has not been really founded, and is not yet fully alive, nor is it a perfect sign of Christ among men, unless there is a laity worthy of the name working along with the hierarchy. For the Gospel cannot be deeply grounded in the abilities, life and work of any people without the active presence of laymen. Therefore, even at the very founding of a Church, great attention is to be paid to establishing a mature, Christian laity.

For the lay faithful fully belong at one and the same time both to the People of God and to civil society: they belong to the nation in which they were born; they have begun to share in its cultural treasures by means of their education; they are joined to its life by manifold social ties; they are cooperating in its progress by their efforts, each in his own profession; they feel its problems to be their very own, and they are trying to solve them. They also belong to Christ, because they were regenerated in the Church by faith and by baptism, so that they are Christ's in newness of life and work (cf. 1 Cor. 15:23), in order that in Christ, all things may be made subject to God, and finally God will be all in all (cf. Cor. 15:28).

Their main duty, whether they are men or women, is the witness which they are bound to bear to Christ by their life and works in the home, in their social milieu, and in their own professional circle. In them, there must appear the new man created according to God in justice and true holiness (cf. Eph. 4:24). But they must give expression to this newness of life in the social and cultural framework of their own homeland, according to their own national traditions. They must be acquainted with this culture; they must heal it and preserve it; they must develop it in accordance with modern conditions, and finally perfect it in Christ, so that the Faith of Christ and the life of the Church are no longer foreign to the society in which they live, but begin to permeate and to transform it. Let them be one with their fellow countrymen in sincere charity, so that there appears in their way of life a new bond of unity and of universal solidarity, which is drawn from the mystery of Christ. Let them also spread the Faith of Christ among those with whom they live or have professional connections - an obligation which is all the more urgent, because very many men can hear of Christ and of the Gospel only by means of the laity who are their neighbors. In fact, wherever possible, the laity should be prepared, in more immediate cooperation with the hierarchy, to fulfill a special mission of proclaiming the Gospel and communicating Christian teachings, so that they may add vigor to the nascent Church.

Let the clergy highly esteem the arduous apostolate of the laity. Let them train the laity to become conscious of the responsibility which they as members of Christ have for all men; let them instruct them deeply in the mystery of Christ, introduce them to practical methods, and be at their side in difficulties, according to the tenor of the Constitution Lumen Gentium and the Decree Apostolicam Actuositatem.

While pastors and laymen, then, retain each their own state of life and their own responsibilities, let the whole young church render one firm and vital witness to Christ, and become a shining beacon of the salvation which comes to us in Christ.

22. The seed which is the word of God, watered by divine dew, sprouts from the good ground and draws from thence its moisture, which it transforms and assimilates into itself, and finally bears much fruit. In harmony with the economy of the Incarnation, the young churches, rooted in Christ and built up on the foundation of the Apostles, take to themselves in a wonderful exchange all the riches of the nations which were given to Christ as an inheritance (cf Ps. 2:8). They borrow from the customs and traditions of their people, from their wisdom and their learning, from their arts and disciplines, all those things which can contribute to the glory of their Creator, or enhance the grace of their Savior, or dispose Christian life the way it should be.(5)

To achieve this goal, it is necessary that in each major socio - cultural area, such theological speculation should be encouraged, in the light of the universal Church's tradition, as may submit to a new scrutiny the words and deeds which God has revealed, and which have been set down in Sacred Scripture and explained by the Fathers and by the magisterium.

Thus it will be more clearly seen in what ways faith may seek for understanding, with due regard for the philosophy and wisdom of these peoples; it will be seen in what ways their customs, views on life, and social order, can be reconciled with the manner of living taught by divine revelation. From here the way will be opened to a more profound adaptation in the whole area of Christian life. By this manner of acting, every appearance of syncretism and of false particularism will be excluded, and Christian life will be accommodated to the genius and the dispositions of each culture.(6) Particular traditions, together with the peculiar patrimony of each family of nations, illumined by the light of the Gospel, can then be taken up into Catholic unity. Finally, the young particular churches, adorned with their own traditions, will have their own place in the ecclesiastical communion, saving always the primacy of Peter's See, which presides over the entire assembly of charity.(7)

And so, it is to be hoped that episcopal conferences within the limits of each major socio - cultural territory will so coordinate their efforts that they may be able to pursue this proposal of adaptation with one mind and with a common plan.

CHAPTER IV

MISSIONARIES

23. Although every disciple of Christ, as far in him lies, has the duty of spreading the Faith,(1) Christ the Lord always calls whomever He will from among the number of His disciples, to be with Him and to be sent by Him to preach to the nations (cf. Mark 3:13). Therefore, by the Holy Spirit, who distributes the charismata as He wills for the common good (1 Cor. 12:11), He inspires the missionary vocation in the hearts of individuals, and at the same time He raises up in the Church certain institutes(2) which take as their own special task the duty of preaching the Gospel, a duty belonging to the whole Church.

They are assigned with a special vocation who, being endowed with a suitable natural temperament, and being fit as regards talent and other qualities, have been trained to undertake mission work;(3) or be they autochthonous or be they foreigners: priests, Religious, or laymen. Sent by legitimate authority, they go out in faith and obedience to those who are far from Christ. They are set apart for the work for which they have been taken up (cf. Acts 13:2), as ministers of the Gospel, "that the offering up of the Gentiles may become acceptable, being sanctified by the Holy Spirit" (Rom. 15:16).

24. Yet man must respond to God Who calls, and that in such a way, that without taking counsel with flesh and blood (Gal. 1:16), he devotes himself wholly to the work of the Gospel. This response, however can only be given when the Holy Spirit gives His inspiration and His power. For he who is sent enters upon the life and mission of Him Who "emptied Himself, taking the nature of a slave" (Phil. 2:7). Therefore, he must be ready to stay at his vocation for an entire lifetime, and to renounce himself and all those whom he thus far considered as his own, and instead to "make himself all things to all men" (1 Cor. 9:22).

Announcing the Gospel to all nations, he confidently makes known the mystery of Christ, whose ambassador he is, so that in him he dares to speak as he ought (cf. Eph. 6:19; Acts 4:31), not being ashamed of the scandal of the Cross. Following in his Master's footsteps, meek and humble of heart, he proves that His yoke is easy and His burden light (Matt. 11:29ff.) By a truly evangelical life,(4) in much patience, in long - suffering, in kindness, in unaffected love (cf. 2 Cor. 6:4ff.), he bears witness to his Lord, if need be to the shedding of his blood. He will ask of God the power and strength, that he may know that there is an overflowing of joy amid much testing of tribulation and deep poverty (2 Cor. 8:2). Let him be convinced that obedience is the hallmark of the servant of Christ, who redeemed the human race by His obedience.

The heralds of the Gospel lest they neglect the grace which is in them, should be renewed day by day in the spirit of their mind (cf. 1 Tim. 4:14; Eph. 4:23; 2 Cor. 4:16). Their Ordinaries and superiors should gather the missionaries together from time to time, that they be strengthened in the hope of their calling and may be renewed in the apostolic ministry, even in houses expressly set up for this purpose.

25. For such an exalted task, the future missionary is to be prepared by a special spiritual and moral training.(5) For he must have the spirit of initiative in beginning, as well as that of constancy in carrying through what he has begun; he must be persevering in difficulties, patient and strong of heart in bearing with solitude, fatigue, and fruitless labor. He will encounter men with an open mind and a wide heart; he will gladly take up the duties which are entrusted to him; he will with a noble spirit adapt himself to the people's foreign way of doing things and to changing circumstances; while in the spirit of harmony and mutual charity, he will cooperate with his brethren and all who dedicate themselves to the same task, so that together with the faithful, they will be one heart and one soul (cf. Acts 2:42; 4:32)(7) in imitation of the apostolic community.

These habits of mind should be earnestly exercised already in his time of training; they should be cultivated, and should be uplifted and nourished by the spiritual life. Imbued with a living faith and a hope that never fails, the missionary should be a man of prayer. Let him have an ardent spirit of power and of love and of prudence (cf. 2 Tim. 1:7). Let him learn to be self - sufficing in whatever circumstances (Phil. 4:11); always bearing about in himself the dying of Jesus, so that the life of Jesus may work in those to whom he is sent (2 Cor. 4:10ff.), out of zeal of souls, let him gladly spend all and be spent himself for souls (cf. 2 Cor. 12:15ff.), so that "by the daily practice of his duty he may grow in the love of God and neighbor."(8) Thus obedient to the will of the Father together with Christ, he will continue His mission under the hierarchical authority of the Church.

26. Those who are sent to different nations in order to be good ministers of Christ, should he nourished with the "words of faith and with good doctrine" (1 Tim. 4:6), which they should draw principally from the Sacred Scriptures, studying the mystery of Christ, whose heralds and witnesses they will be.

Therefore, all missionaries - priests, Brothers, Sisters, and lay folk - each according to their own state, should be prepared and trained, lest they be found unequal to the demands of their future work.(9) From the very beginning, their doctrinal training should be so planned that it takes in both the universality of the Church and the diversity of the world's nations. This holds for all of their studies by which they are prepared for the exercise of the ministry, as also for the other studies which it would be useful for them to learn, that they may have a general knowledge of the peoples, cultures, and religions; not only a knowledge that looks to the past, but one that considers the present time. For anyone who is going to encounter another people should have a great esteem for their patrimony and their language and their customs. It is very necessary for the future missionary to devote himself to missiological studies: that is, to know the teachings and norms of the Church concerning missionary activity, to know along what roads the heralds of the Gospel have run in the course of the centuries, and also what is the present condition of the missions, and what methods are considered more effective at the present time.(8)

But even though this entire training program is imbued with pastoral solicitude, a special and organized apostolic training ought to be given, by means of both teaching and practical exercises.(9)

Brothers and Sisters, in great numbers, should be well instructed and prepared in the catechetical art, that they may collaborate still better in the apostolate.

Even those who take part in missionary activity only for a time have to be given a training which is suited to their condition.

All these different kinds of formation should be completed in the lands to which they are sent, so that the missionaries may have a more thorough knowledge of the history, social structures, and customs of the people; that they may have an insight into their moral order and their religious precepts, and into the secret notions which, according to their sacred tradition, they have formed concerning God, the world and man.(10) Let the missionaries learn the languages to such a degree that they can use them in a fluent and polished manner, and so find more easy access to the minds and the hearts of men. (11) Furthermore, they should be properly introduced into special pastoral problems.

Some should be more thoroughly prepared in missiological institutes or in other faculties or universities, so that they may be able to discharge special duties more effectively(12) and be a help, by their learning, to other missionaries in carrying on the mission work, which especially in our time presents so many difficulties and opportunities. It is moreover highly desirable that the regional episcopal conferences should have available an abundance of such experts, and that they should make fruitful use of their knowledge and experience in the necessities of their office. Nor should there be wanting some who are perfectly skilled in the use of practical instruments and the means of social communication, the importance of which should be highly appreciated by all.

27. All these things, though necessary for everyone who is sent to the nations, can scarcely be attained to in reality by individual missionaries. Since even mission work itself, as experience teaches, cannot be accomplished by lone individuals, a common calling has gathered these individuals together into institutes, in which, with united efforts, they are properly trained and might carry out this work in the name of the Church and under the direction of the hierarchy. For many centuries, these institutes have borne the burden of the day and the heat, devoting themselves to missionary labor either entirely or in part. Often vast territories were committed to them by the Holy See for evangelization, and there they gathered together a new people for God, a local church clinging to their own shepherds. With their zeal and experience, they will serve, by fraternal cooperation either in the care of souls or in rendering special services for the common good, those churches which were founded at the cost of their sweat and even of their blood.

Sometimes, throughout the entire extent of some region, they will take certain tasks upon themselves; e.g., the evangelization of groups of peoples who perhaps for special reasons have not yet accepted the Gospel message, or who have thus far resisted it.(13)

If need be, let them be on hand to help and train, out of their own experience, those who will devote themselves to missionary activity for a time.

For these reasons, and since there are still many nations to be led to Christ, the institutes remain extremely necessary.

CHAPTER V

PLANNING MISSIONARY ACTIVITY

28. The Christian faithful, having different gifts (cf. Rom. 12:6), according to each one's opportunity, ability, charisms and ministry (cf. 1 Cor. 3:10) must all cooperate in the Gospel. Hence all alike, those who sow and those who reap (cf. John 4:37), those who plant and those who irrigate, must be one (cf. 1 Cor. 3:8), so that "in a free and orderly fashion cooperating toward the same end,"(1) they may spend their forces harmoniously for the building up of the Church.

Wherefore, the labors of the Gospel heralds and the help given by the rest of the Christian faithful must be so directed and intertwined that "all may be done in order" (1 Cor. 14:40) in all fields of missionary activity and cooperation.

29. Since the charge of proclaiming the Gospel in the whole world falls primarily on the body of bishops,(2) the synod of bishops or that "stable Council of bishops for the entire Church,"(3) among the affairs of general concern,(4) should give special consideration to missionary activity, which is the greatest and holiest task of the Church.(5)

For all missions and for the whole of missionary activity there should be only one competent office, namely that of the "Propagation of the Faith," which should direct and coordinate, throughout the world, both missionary work itself and missionary cooperation. However, the law of the Oriental Churches is to remain untouched.(6)

Although the Holy Spirit in diverse manners arouses the mission spirit in the Church of God, and oft times anticipates the action of those whose task it is to rule the life of the Church, yet for its part, this office should promote missionary vocations and missionary spirituality, zeal and prayer for the missions, and should put out authentic and adequate reports about them. Let it raise up missionaries and distribute them according to the more urgent needs of various areas. Let it arrange for an orderly plan of action, issue directives and principles adapted to evangelization, and give the impetus. Let it take care of stimulating and coordinating an effective collection of funds, which are to be distributed according to reasons of necessity and usefulness, the extent of the territory in question, the number of believers and non - believers, of undertakings and institutes, of ministers and missionaries.

In coordination with the Secretariat for Promoting Christian Unity, let it search out ways and means for bringing about and directing fraternal cooperation as well as harmonious living with missionary undertaking of other Christian communities, that as far as possible the scandal of division may be removed.

Therefore, this office must be both an instrument of administration and an organ of dynamic direction, which makes use of scientific methods and means suited to the conditions of modern times, always taking into consideration present - day research in matters of theology, of methodology and missionary pastoral procedure.

In the direction of this office, an active role with a deliberative vote should be had by selected representatives of all those who cooperate in missionary work: that is, the bishops of the whole world (the episcopal conferences should be heard from in this regard), as well as the moderators of pontifical institutes and works, in ways and under conditions to be fixed by the Roman Pontiff. All these, being called together at stated times, will exercise supreme control of all mission work under the authority of the Supreme Pontiff. This office should have available a permanent group of expert consultors, of proven knowledge and experience, whose duty it will be, among other things to gather pertinent information about local conditions in various regions, and about the thinking of various groups of men) as well as about the means of evangelization to be used. They will then propose scientifically based conclusions for mission work and cooperation.

Institutes of religious women, regional undertakings for the mission cause, and organizations of laymen (especially international ones) should be suitably represented.

30. In order that the proper goals and results may be obtained, all missionary workers should have but "one heart and one soul" (Acts 4:32) in the actual carrying out of mission work itself.

It is the bishop's role, as the ruler and center of unity in the diocesan apostolate, to promote missionary activity, to direct it and to coordinate it but always in such a way that the zeal and spontaneity of those who share in the work may be preserved and fostered. All missionaries, even exempt Religious, are subject to his power in the various works which refer to the exercise of the sacred apostolate.(7) To improve coordination, let the bishop set up, insofar as possible, a pastoral council, in which clergy, Religious, and laity may have a part, through the medium of selected delegates. Moreover let them take care that apostolic activity be not limited to those only who have already been converted. A fair proportion of personnel and funds should be assigned to the evangelization of non - Christians.

31. Episcopal conferences should take common counsel to deal with weightier questions and urgent problems, without however neglecting local differences.(8) Lest the already insufficient supply of men and means be further dissipated, or lest projects be multiplied without necessity, it is recommended that they pool their resources to found projects which will serve the good of all as for instance, seminaries; technical schools and schools of higher learning; pastoral, catechetical, and liturgical centers; as well as the means of social communication.

Such cooperation, when indicated, should also be initiated between several different episcopal conferences.

32. It would also be good to coordinate the activities which are being carried on by ecclesiastical institutes and associations. All these, of whatever kind, should defer to the local Ordinary in all that concerns missionary activity itself. Therefore, it will be very helpful to, draw up contracts to regulate relations between local Ordinaries and the moderator of the institute.

When a territory has been committed to a certain institute, both the ecclesiastical superior and the institute will be concerned to direct everything to this end, that the new Christian community may grow into a local church, which in due time will be governed by its own pastor with his clergy.

When the commission of a certain territory expires, a new state of affairs begins. Then the episcopal conference and the institutes in joint deliberation should lay down norms governing the relations between local Ordinaries and the institutes.(9) It will be the role of Holy See to outline the general principles according to which regional and even particular contracts are to be drawn up.

Although the institutes will be prepared to continue the work which they have begun, cooperating in the ordinary ministry of the care of souls, yet when the local clergy grows numerous, it will be provided that the institute, insofar as this is in agreement with its purpose, should remain faithful to the diocese, generously taking over special works or some area in it.

33. The institutes engaged in missionary activity in the same territory should find ways and means of coordinating their work. Therefore, it will be very useful to have conferences of Religious men and unions of Religious women, in which institutes of the same country or region should take part. These conferences should ask what things can be done by combined efforts, and they should be in close touch with the episcopal conferences.

All these things, with equal reason, should be extended to include the cooperation of missionary institutes in the home lands, so that questions and joint projects can be settled with less expense, as for instance the formation of future missionaries, as well as courses for missionaries, relations with public authorities and with international or supranational organizations.

34. Since the right and methodical exercise of missionary activity requires that those who labor for the Gospel should be scientifically prepared for their task, and especially for dialogue with non - Christian religions and cultures, and also that they should be effectively assisted in the carrying out of this task, it is desired that, for the sake of the missions, there should be fraternal and generous collaboration on the part of scientific institutes which specialize in missiology and in other arts and disciplines useful for the missions, such as ethnology and linguistics, the history and science of religions, sociology, pastoral skills and the like.

CHAPTER VI

COOPERATION

35. Since the whole Church is missionary, and the work of evangelization is a basic duty of the People of God, this sacred synod invites all to a deep interior renewal; so that, having a vivid awareness of their own responsibility for spreading the Gospel, they may do their share in missionary work among the nations.

36. As members of the living Christ, incorporated into Him and made like unto Him through baptism and through confirmation and the Eucharist, all the faithful are duty - bound to cooperate in the expansion and spreading out of His Body, to bring it to fullness as soon as may be (Eph. 4:13).

Therefore, all sons of the Church should have a lively awareness of their responsibility to the world; they should foster in themselves a truly catholic spirit; they should spend their forces in the work of evangelization. And yet, let everyone know that their first and most important obligation for the spread of the Faith is this: to lead a profoundly Christian life. For their fervor in the service of God and their charity toward others will cause a new spiritual wind to blow for the whole Church, which will then appear as a sign lifted up among the nations (cf. Is. 11:12), "the light of the world" (Matt. 5:14) and "the salt of the earth" (Matt. 5:13). This testimony of a good life will more easily have its effect if it is given in unison with other Christian communities, according to the norms of the Decree on Ecumenism, 12.(1) From this renewed spirit, prayer and works of penance will be spontaneously offered to God that He may fructify the missionaries' work with His grace; and then there will be missionary vocations, and the material subsidies which the missions need will be forthcoming.

But in order that each and every one of the Christian faithful may he fully acquainted with the present condition of the Church in the world, and may hear the voice of the multitudes who cry "Help us!" (cf. Acts 16:9), modern means of social communication should be used to furnish such mission information that the faithful may feel this mission work to be their very own, and may open their hearts to such vast and profound human needs, and may come to their assistance.

It is also necessary to coordinate the information, and to cooperate with national and international agencies.

37. But since the People of God lives in communities, especially in dioceses and parishes, and becomes somehow visible in them, it is also up to these to witness Christ before the nations.

The grace of renewal cannot grow in communities unless each of these extends the range of its charity to the ends of the earth, and devotes the same care to those afar off as it does to those who are its own members.

Thus the whole community prays, works together, and exercises its activity among the nations through those of its sons whom God has chosen for this most excellent task.

It will be very useful, provided the universal scope of mission work is not thereby neglected, to keep in contact with missionaries who are from one's own community, or with some parish or diocese in the missions, so that the communion between the communities may be made visible, and serve for their mutual edification.

38. All bishops, as members of the body of bishops succeeding to the College of Apostles, are consecrated not just for some one diocese, but or the salvation of the entire world. The mandate of Christ to preach the Gospel to every creature (Mark 16:15) primarily and immediately concerns them, with Peter and under Peter. Whence there arises that communion and cooperation of churches which is so necessary today for carrying on the work of evangelization. In virtue of this communion, the individual churches bear the burden of care for them all, and make their necessities known to one another, and exchange mutual communications regarding their affairs, since the extension of the Body of Christ is the duty of the whole College of Bishops.(2)

In his own diocese, with which he constitutes one unit the bishop, stimulating, promoting and directing the work for the missions, makes the mission spirit and zeal of the People of God present and as it were visible, so that the whole diocese becomes missionary.

It will be the bishop's task to raise up from among his own people, especially the sick and those oppressed by hardship, some souls to offer prayers and penance to God with a wide - open heart for the evangelization of the world. The bishop will also gladly encourage youths and clerics who have vocations to mission institutes, accepting it with a grateful spirit if God should call some of them to be employed in the missionary activity of the Church. The bishop will exhort and help the diocesan congregations to play a role of their own in the missions; he will promote the works of mission institutes among his own faithful, but most especially the papal mission works. For it is only right to give these works pride of place, since they are the means of imbuing Catholics from their very infancy with a real universal and missionary outlook; and they are also the means of making an effective collection of funds to subsidize all missions, each according to its needs.(3)

But since the need for workers in the vineyard of the Lord is growing from day to day, and diocesan priests have expressed the wish to play an ever greater part in the evangelization of the world, this sacred synod desires that the bishops considering the very serious dearth of priests which is hindering the evangelization of many areas, should send some of their better priests, who offer themselves for mission work and have received a suitable preparation, to those dioceses which are lacking in clergy, where at least for a time they will exercise their missionary ministry in a spirit of service.(4)

But in order that the missionary activity of the bishops may be exercised more effectively for the good of the whole Church, it would be expedient for the episcopal conferences to take charge of those affairs which concern the orderly cooperation of their own region.

In their own conference, the bishops should deliberate about dedicating to the evangelization of the nations some priests from among the diocesan clergy; they should decide what definite offering each diocese should be obliged to set aside annually for the work of the missions, in proportion to its own budget;(5) they should consider how to direct and control the ways and means by which the missions receive direct help; they should deal with assisting and if need be, founding, missionary institutes and seminaries for diocesan mission clergy, and the promoting of closer relations between such institutes and the dioceses.

It also pertains to the episcopal conferences to found and promote works for the brotherly reception and due pastoral care of those who immigrate from mission lands for the sake of studying or finding work. For through them, far - away peoples are sometimes made near; and an excellent opportunity is offered to communities which have long been Christian to converse with nations which have not yet heard the Gospel, and to show them in their own dutiful love and aid, the genuine face of Christ.(6)

39. Priests personally represent Christ, and are collaborators of the order of bishops in that threefold sacred task which by its very nature belongs to the mission of the Church.(7) Therefore, they should fully understand that their life is also consecrated to the service of the missions. Now because by means of their own ministry - which consists principally in the Eucharist which perfects the Church - they are in communion with Christ the Head and are leading others to this communion, they cannot help but feel how much is yet wanting to the fullness of that Body, and how much therefore must be done that it may grow from day to day. They shall therefore plan their pastoral care in such a way that it will serve to spread the Gospel among non - Christians.

In their pastoral activities, priests should stir up and preserve amid the faithful a zeal for the evangelization of the world, by instructing them in sermons and in Christian doctrine courses about the Church's task of announcing Christ to all nations; by enlightening Christian families about the necessity and the honor of fostering missionary vocations among their own sons and daughters, by promoting mission fervor in young people from the schools and Catholic associations so that among them there may arise future heralds of the Gospel. Let priests teach the faithful to pray for the missions, and let them not be ashamed to ask alms of them for this purpose, becoming like beggars for Christ and for the salvation of souls.

Professors in seminaries and universities will teach young people the true state of the world and of the Church, so that the necessity of a more intense evangelization of non - Christians will become clear to them and will nurture their zeal. In teaching the dogmatic, biblical, moral, and historical branches, they should focus attention on the missionary elements therein contained, so that in this way a missionary, awareness may be formed in future priests.

40. Religious institutes of the contemplative and of the active life have so far played, and still do play, the main role in the evangelization of the world. This sacred synod gladly acknowledges their merits and thanks God for all that they have expended for the glory of God and the service of souls while exhorting them to go on untiringly in the work which they have begun, since they know that the virtue of charity, which by reason of their vocation they are bound to practice with greater perfection, obliges and impels them to a truly catholic spirit and work.(9)

Institutes of the contemplative life, by their prayers, sufferings, and works of penance have a very great importance in the conversion of souls, because it is God who sends workers into His harvest when He is asked to do so (cf. Matt. 9:38) God who opens the minds of non - Christians to hear the Gospel (cf. Acts 16:14), and God who fructifies the word of salvation in their hearts (cf. 1 C,or. 3:7). In fact, these institutes are asked to found houses in mission areas, as not a few of them have already done, so that there, living out their lives in a way accommodated to the truly religious traditions of the people, they can bear excellent witness among non - Christians to the majesty and love of God, as well as to our union in Christ.

Institutes of the active life, whether they pursue a strictly mission ideal or not, should ask themselves sincerely in the presence of God, whether they would not be able to extend their activity for the expansion of the Kingdom of God among the nations; whether they could possibly leave certain ministries to others so that they themselves could expend their forces for the missions, whether they could possibly undertake activity in the missions, adapting their constitutions if necessary, but according to the spirit of their founder; whether their members are involved as totally as possible in the mission effort; and whether their type of life is a witness to the Gospel accommodated to the character and condition of the people.

Now since, under the inspiration of the Holy Spirit, secular institutes are daily increasing in the Church, their activity, under the authority of the bishop, could be fruitful in the missions in many ways as a sign of complete dedication to the evangelization of the world.

41. Laymen cooperate in the Church's work of evangelization; as witnesses and at the same time as living instruments, they share in her saving mission;(10) especially if they have been called by God and have been accepted by the bishop for this work.

In those lands which are already Christian, laymen cooperate in the work of evangelization by nurturing in themselves and in others a knowledge and love of the missions; by stimulating vocations in their own family, in Catholic associations, and in the schools; by offering subsidies of every kind, that they may offer to others that gift of Faith which they have received gratis.

But in mission lands, let laymen, whether foreigners or autochthonous, teach in schools, administer temporal goods cooperate in parish and diocesan activities, and organize and promote various forms of the lay apostolate, in order that the faithful of the young churches may be able to take part as soon as possible in the life of the Church.(11)

Lastly, let laymen gladly offer socio - economic cooperation to peoples on the way of development. This cooperation is all the more to be praised, the more it concerns itself with founding institutes which touch on the basic structures of social life, or which are oriented to the training of those who bear the responsibility for the government.

Worthy of special praise are those laymen who, in universities or in scientific institutes, promote by their historical and scientific religious research the knowledge of peoples and of religions; thus helping the heralds of the Gospel, and preparing for the dialogue with non - Chistians.

They should cooperate in a brotherly spirit with other Christians, with non - Christians, and with members of international organizations, aways having before their eyes the fact that "the building up of the earthly city should have its foundation in the Lord, and should be directed towards Him."(12)

To be equal to all these tasks, laymen need the necessary technical and spiritual preparation, which should be given in institutes destined for this; so that their lives may be a witness for Christ among non - Christians, according to the words of the Apostle: "Do not be a stumbling - block to Jews and Greeks and to the Church of God, even as I myself in all things please all men, not seeking what is profitable to myself but to the many, that they may be saved." (1 Cor. 10:32-33)