POSTSYNODAL

APOSTOLICEXHORTATION

CHRISTIFIDELESLAICI
OF
HISHOLINESS
JOHNPAULII
ONTHEVOCATIONANDTHEMISSION
OFTHELAYFAITHFUL
INTHECHURCHANDINTHEWORLD

ToBishops
ToPriestsandDeacons
ToWomenandMenReligious
andtoAlltheLayFaithful
INTRODUCTION
1.THELAYMEMBERSofChrist'sFaithfulPeople(ChristifidelesLaici),
whose"VocationandMissionintheChurchandintheWorldTwentyYears
aftertheSecondVaticanCouncil"wasthetopicofthe1987Synodof
Bishops,arethosewhoformthatpartofthePeopleofGodwhichmight
belikenedtothelabourersinthevineyardmentionedinMatthew'sGospel:
"FortheKingdomofheavenislikeahouseholderwhowentoutearlyin
themorningtohirelabourersforhisvineyard.Afteragreeingwiththe
labourersforadenariusaday,hesentthemintohisvineyard"(Mt20:1
2).
ThegospelparablesetsbeforeoureyestheLord'svastvineyardandthe
multitudeofpersons,bothwomenandmen,whoarecalledandsentforth
byhimtolabourinit.Thevineyardisthewholeworld(cf.Mt13:38),
whichistobetransformedaccordingtotheplanofGodinviewofthe
finalcomingoftheKingdomofGod.
YouGoIntoMyVineyardToo
2."Andgoingoutaboutthethirdhourhesawothersstandingidleinthe
marketplaceandtothemhesaid,'Yougointothevineyardtoo'"(Mt
20:34).

FromthatdistantdaythecalloftheLordJesus"Yougointomyvineyard
too"neverfailstoresoundinthecourseofhistory:itisaddressedto
everypersonwhocomesintothisworld.
Inourtimes,theChurchafterVaticanIIinarenewedoutpouringofthe
SpiritofPentecosthascometoamorelivelyawarenessofhermissionary
natureandhaslistenedagaintothevoiceofherLordwhosendsherforth
intotheworldas"theuniversalsacramentofsalvation"(1).
Yougotoo.ThecallisaconcernnotonlyofPastors,clergy,andmenand
womenreligious.Thecallisaddressedtoeveryone:laypeopleaswellare
personallycalledbytheLord,fromwhomtheyreceiveamissiononbehalf
oftheChurchandtheworld.InpreachingtothepeopleSaintGregorythe
Greatrecallsthisfactandcommentsontheparableofthelabourersin
thevineyard:"Keepwatchoveryourmanneroflife,dearpeople,and
makesurethatyouareindeedtheLord'slabourers.Eachpersonshould
takeintoaccountwhathedoesandconsiderifheislabouringinthe
vineyardoftheLord"(2).
TheCouncil,inparticular,withitsrichdoctrinal,spiritualandpastoral
patrimony,haswrittenasneverbeforeonthenature,dignity,spirituality,
missionandresponsibilityofthelayfaithful.AndtheCouncilFathers,re
echoingthecallofChrist,havesummonedallthelayfaithful,bothwomen
andmen,tolabourinthevineyard:"TheCouncil,then,makesanearnest
pleaintheLord'snamethatalllaypeoplegiveaglad,generous,and
promptresponsetotheimpulseoftheHolySpiritandtothevoiceof
Christ,whoisgivingthemanespeciallyurgentinvitationatthismoment.
Youngpeopleshouldfeelthatthiscallisdirectedtotheminparticular,and
theyshouldrespondtoiteagerlyandmagnanimously.TheLordhimself
renewshisinvitationtoallthelayfaithfultocomeclosertohimeveryday,
andwiththerecognitionthatwhatishisisalsotheirown(Phil2:5)they
oughttoassociatethemselveswithhiminhissavingmission.Onceagain
hesendsthemintoeverytownandplacewherehehimselfistocome(cf.
Lk10:1)"(3).
Yougointomyvineyardtoo.DuringtheSynodofBishops,heldinRome,
130October1987,thesewordswerereechoedinspiritonceagain.
FollowingthepathmarkedoutbytheCouncilandremainingopentothe
lightoftheexperienceofpersonsandcommunitiesfromthewhole
Church,theFathers,enrichedbyprecedingSynods,treatedinaspecific
andextensivemannerthetopicofthevocationandmissionofthelay
faithfulintheChurchandintheworld.

Inthisassemblyofbishopstherewasnotlackingaqualified
representationofthelayfaithful,bothwomenandmen,whichrendereda
valuablecontributiontotheSynodproceedings.Thiswaspublicly
acknowledgedintheconcludinghomily:"Wegivethanksthatduringthe
courseoftheSynodwehavenotonlyrejoicedintheparticipationofthe
layfaithful(bothmenandwomenauditors),butevenmoresointhatthe
progressoftheSynodaldiscussionshasenabledustolistentothose
whomweinvited,representativesofthelayfaithfulfromallpartsofthe
world,fromdifferentcountries,andtoprofitfromtheirexperience,their
adviceandthesuggestionstheyhaveofferedoutofloveforthecommon
cause"(4).
InlookingovertheyearsfollowingtheCounciltheSynodFathershave
beenabletoverifyhowtheHolySpiritcontinuestorenewtheyouthofthe
Churchandhowhehasinspirednewaspirationstowardsholinessandthe
participationofsomanylayfaithful.Thisiswitnessed,amongotherways,
inthenewmannerofactivecollaborationamongpriests,religiousandthe
layfaithfultheactiveparticipationintheLiturgy,intheproclamationof
theWordofGodandcatechesisthemultiplicityofservicesandtasks
entrustedtothelayfaithfulandfulfilledbythemtheflourishingofgroups,
associationsandspiritualmovementsaswellasalaycommitmentinthe
lifeoftheChurchandinthefullerandmeaningfulparticipationofwomen
inthedevelopmentofsociety.
Atthesametime,theSynodhaspointedoutthatthepostconciliarpath
ofthelayfaithfulhasnotbeenwithoutitsdifficultiesanddangers.In
particular,twotemptationscanbecitedwhichtheyhavenotalways
knownhowtoavoid:thetemptationofbeingsostronglyinterestedin
Churchservicesandtasksthatsomefailtobecomeactivelyengagedin
theirresponsibilitiesintheprofessional,social,culturalandpoliticalworld
andthetemptationoflegitimizingtheunwarrantedseparationoffaith
fromlife,thatis,aseparationoftheGospel'sacceptancefromtheactual
livingoftheGospelinvarioussituationsintheworld.
Inthecourseofitswork,theSynodmadeconstantreferencetothe
SecondVaticanCouncil,whoseteachingonthelayfaithful,aftertwenty
years,hastakenonasurprisinglycontemporarycharacterandattimes
hascarriedpropheticsignificance:suchteachinghasthecapacityof
enlighteningandguidingtheresponsesthattodaymustbegiventonew
situations.Inreality,thechallengeembracedbytheSynodFathershas
beenthatofindicatingtheconcretewaysthroughwhichthisrich"theory"
onthelaystateexpressedbytheCouncilcanbetranslatedintoauthentic

theory to practice

Church"practice".Somesituationshavemadethemselvesfeltbecauseof
acertain"novelty"thattheyhave,andinthissensetheycanbecalled
postconciliar,atleastchronologically:tothesetheSynodFathershave
rightlygivenaparticularattentioninthecourseoftheirdiscussionand
reflection.Amongthosesituationstoberecalledarethoseregardingthe
ministriesandChurchservicesentrustedatpresentandinthefutureto
thelayfaithful,thegrowthandspreadofnew"movements"alongside
othergroupformsoflayinvolvement,andtheplaceandroleofwomen
bothintheChurchandinsociety.
Attheconclusionoftheirwork,whichproceededwithgreatcommitment,
competenceandgenerosity,theSynodFathersmadeknowntometheir
desiresandrequestedthatatanopportunetime,aconclusivepapal
documentonthetopicofthelayfaithfulbeofferedtotheUniversal
Church(5).
ThisPostSynodalApostolicExhortationintendstotakeintoaccountallthe
richnessoftheSynodwork,fromtheLineamentatotheInstrumentum
Laboris,fromtheintroductoryreport,thepresentationsofindividual
bishopsandlaypersonstothesummaryreportsafterdiscussioninthe
Synodhall,fromthediscussionsandreportsofthe"smallgroups"tothe
final"Propositions"andtheconcluding"Message".Forthisreasonthe
presentdocumentisnotsomethingincontradistinctiontotheSynod,butis
meanttobeafaithfulandcoherentexpressionofit,afruitofcollegiality.
Assuch,theCounciloftheGeneralSecretariatoftheSynodofBishops
andtheSecretariatitselfhavecontributedtoitsfinalform.
ThisExhortationintendstostirandpromoteadeeperawarenessamong
allthefaithfulofthegiftandresponsibilitytheyshare,bothasagroup
andasindividuals,inthecommunionandmissionoftheChurch.
ThePressingNeedsoftheWorldToday:"Whydoyoustandhere
idleallday?"
3.ThebasicmeaningofthisSynodandthemostpreciousfruitdesiredas
aresultofit,isthelayfaithful'shearkeningtothecallofChristtheLordto
workinhisvineyard,totakeanactive,conscientiousandresponsiblepart
inthemissionoftheChurchinthisgreatmomentinhistory,made
especiallydramaticbyoccurringonthethresholdoftheThirdMillennium.
AnewstateofaffairstodaybothintheChurchandinsocial,economic,
politicalandculturallife,callswithaparticularurgencyfortheactionof
thelayfaithful.Iflackofcommitmentisalwaysunacceptable,thepresent

timerendersitevenmoreso.Itisnotpermissibleforanyonetoremain
idle.
Wecontinueinourreadingofthegospelparable:"Andabouttheeleventh
hourhewentoutandfoundothersstandingandhesaidtothem,'Why
doyoustandhereidleallday?'.Theysaidtohim,'Becausenoonehas
hiredus'.Hesaidtothem,'Yougointothevineyardtoo'"(Mt20:67).
SincetheworkthatawaitseveryoneinthevineyardoftheLordissogreat
thereisnoplaceforidleness.Withevengreaterurgencythe
"householder"repeatshisinvitation:"Yougointomyvineyardtoo".
ThevoiceoftheLordclearlyresoundsinthedepthsofeachofChrist's
followers,whothroughfaithandthesacramentsofChristianinitiationis
madeliketoJesusChrist,isincorporatedasalivingmemberintheChurch
andhasanactivepartinhermissionofsalvation.ThevoiceoftheLord
alsocomestobeheardthroughthehistoriceventsoftheChurchand
humanity,astheCouncilremindsus:"ThePeopleofGodbelievesthatitis
ledbytheSpiritoftheLord,whofillsthewholeworld.Movedbythisfaith
ittriestodiscernauthenticsignsofGod'spresenceandpurposeinthe
events,theneeds,andthelongingswhichitshareswithotherpeopleof
ourtime.Forfaiththrowsanewlightonallthingsandmakesknownthe
fullidealtowhichGodhascalledeachindividual,andthusguidesthemind
towardssolutionswhicharefullyhuman"(6).
Itisnecessary,then,tokeepawatchfuleyeonthisourworld,withits
problemsandvalues,itsunrestandhopes,itsdefeatsandtriumphs:a
worldwhoseeconomic,social,politicalandculturalaffairsposeproblems
andgravedifficultiesinlightofthedescriptionprovidedbytheCouncilin
thePastoralConstitution,GaudiumetSpes.(7)This,then,isthevineyard
thisisthefieldinwhichthefaithfularecalledtofulfilltheirmission.Jesus
wantsthem,ashewantsallhisdisciples,tobethe"saltoftheearth"and
the"lightoftheworld"(cf.Mt5:1314).Butwhatistheactualstateof
affairsofthe"earth"andthe"world",forwhichChristiansoughttobe
"salt"and"light"?
Thevarietyofsituationsandproblemsthatexistinourworldisindeed
greatandrapidlychanging.Forthisreasonitisallthemorenecessaryto
guardagainstgeneralizationsandunwarrantedsimplifications.Itis
possible,however,tohighlightsometrendsthatareemerginginpresent
daysociety.Thegospelrecordsthattheweedsandthegoodgraingrew
togetherinthefarmer'sfield.Thesameistrueinhistory,wherein
everydaylifethereoftenexistcontradictionsintheexerciseofhuman

freedom,wherethereisfound,sidebysideandattimesclosely
intertwined,evilandgood,injusticeandjustice,anguishandhope.
SecularismandtheNeedforReligion
4.Howcanonenotnoticetheevergrowingexistenceofreligious
indifferenceandatheisminitsmorevariedforms,particularlyinits
perhapsmostwidespreadformofsecularism?Adverselyaffectedbythe
impressivetriumphsofcontinuingscientificandtechnologicaldevelopment
andaboveall,fascinatedbyaveryoldandyetnewtemptation,namely,
thatofwishingtobecomelikeGod(cf.Gen3:5)throughtheuseofa
libertywithoutbounds,individualscutthereligiousrootsthatareintheir
heartstheyforgetGod,orsimplyretainhimwithoutmeaningintheirlives,
oroutrightlyrejecthim,andbegintoadorevarious"idols"ofthe
contemporaryworld.
Thepresentdayphenomenonofsecularismistrulyserious,notsimplyas
regardstheindividual,butinsomeways,asregardswholecommunities,
astheCouncilhasalreadyindicated:"Growingnumbersofpeopleare
abandoningreligioninpractice"(8).AtothertimesImyselfhaverecalled
thephenomenonofdeChristianizationthatstrikeslongstandingChristian
peopleandwhichcontinuallycallsforareevangelization.
Humanlongingandtheneedtorreligion,however,arenotabletobe
totallyextinguished.Whenpersonsinconsciencehavethecouragetoface
themoreseriousquestionsofhumanexistenceparticularlyquestions
relatedtothepurposeoflife,tosufferingandtodyingtheyareunableto
avoidmakingtheirownthewordsoftruthutteredbySaintAugustine:
"Youhavemadeusforyourself,OLord,andourheartsarerestlessuntil
theyrestinyou"(9).Inthesamemannerthepresentdayworldbears
witnesstothisaswell,ineverincreasingandimpressiveways,throughan
opennesstoaspiritualandtranscendentoutlooktowardslife,therenewed
interestinreligiousresearch,thereturntoasenseofthesacredandto
prayer,andthedemandforfreedomtocalluponthenameoftheLord.
TheHumanPerson:ADignityViolatedandExalted
5.Wefurthermorecalltomindtheviolationstowhichthehumanpersonis
subjected.Whentheindividualisnotrecognizedandlovedintheperson's
dignityasthelivingimageofGod(cf.Gen1:26),thehumanbeingis
exposedtomorehumiliatinganddegradingformsof"manipulation",that
mostassuredlyreducetheindividualtoaslaverytothosewhoare
stronger."Thosewhoarestronger"cantakeavarietyofnames:an

ideologyeconomicpower,politicalandinhumanesystems,scientific
technocracyortheintrusivenessofthemassmedia.Onceagainwefind
ourselvesbeforemanypersons,oursistersandbrothers,whose
fundamentalrightsarebeingviolated,owingtotheirexceedinglygreat
capacityforenduranceandtotheclearinjusticeofcertaincivillaws:the
righttolifeandtointegrity,therighttoahouseandtowork,therightto
afamilyandresponsibleparenthood,therighttoparticipationinpublicand
politicallife,therighttofreedomofconscienceandthepracticeofreligion.
Whoisabletocountthenumberofbabiesunbornbecausetheyhave
beenkilledintheirmothers'wombs,childrenabandonedandabusedby
theirownparents,childrenwhogrowwithoutaffectionandeducation?In
somecountriesentirepopulationsaredeprivedofhousingandwork,
lackingthemeansabsolutelyessentialforleadingalifeworthyofahuman
being,andaredeprivedevenofthosethingsnecessaryfortheir
sustenance.Therearegreatareasofpovertyandofmisery,bothphysical
andmoral,existingatthismomentontheperipheryofgreatcities.Entire
groupsofhumanbeingshavebeenseriouslyafflicted.
Butthesacrednessofthehumanpersoncannotbeobliterated,nomatter
howoftenitisdevaluedandviolatedbecauseithasitsunshakable
foundationinGodasCreatorandFather.Thesacrednessoftheperson
alwayskeepsreturning,againandagain.
Thesenseofthedignityofthehumanpersonmustbeponderedand
reaffirmedinstronger.terms.Abeneficialtrendisadvancingand
permeatingallpeoplesoftheearth,makingthemevermoreawareofthe
dignityoftheindividual:thepersonisnotatalla"thing"oran"object"to
beused,butprimarilyaresponsible"subject",oneendowedwith
conscienceandfreedom,calledtoliveresponsiblyinsocietyandhistory,
andorientedtowardsspiritualandreligiousvalues.
Ithasbeensaidthatoursisthetimeof"humanism":paradoxically,some
ofitsatheisticandsecularisticformsarriveatapointwherethehuman
personisdiminishedandannihilatedotherformsofhumanism,instead,
exalttheindividualinsuchamannerthattheseformsbecomeaveritable
andrealidolatry.Therearestillotherforms,however,inlinewiththe
truth,whichrightlyacknowledgethegreatnessandmiseryofindividuals
andmanifest,sustainandfosterthetotaldignityofthehumanperson.
Thesignandfruitofthistrendtowardshumanismisthegrowingneedfor
participation,whichisundoubtedlyoneofthedistinctivefeaturesof
presentdayhumanity,atrue"signofthetimes"thatisdevelopingin

growing need for

participatiom

variousfieldsandindifferentways:aboveallthegrowingneedfor
participationregardingwomenandyoungpeople,notonlyinareasof
familyandacademiclife,butalsoincultural,economic,socialandpolitical
areas.Tobeleadingcharactersinthisdevelopment,insomewaystobe
creatorsofanew,morehumaneculture,isarequirementbothforthe
individualandforpeoplesasawhole(10).
ConflictandPeace
6.Finally,weareunabletooverlookanotherphenomenonthatisquite
evidentinpresentdayhumanity:perhapsasneverbeforeinhistory,
humanityisdailybuffetedbyconflict.Thisisaphenomenonwhichhas
manyforms,displayedinalegitimatepluralityofmentalitiesandinitiatives,
butmanifestedinthefataloppositionofpersons,groups,categories,
nationsandblocksofnations.Thisoppositiontakestheformofviolence,
ofterrorism,andofwar.Onceagain,butwithproportionsenormously
widespread,diversesectorsofhumanitytoday,wishingtoshowtheir
"omnipotence",renewthefutileexperienceofconstructingthe"Towerof
Babel"(cf.Gen11:19),whichspreadsconfusion,struggle,disintegration
andoppression.Thehumanfamilyisthusinitselfdramaticallyconvulsed
andwounded.
Ontheotherhand,totallyunsupressibleisthathumanlongingexperienced
byindividualsandwholepeoplesfortheinestimablegoodofpeacein
justice.Thegospelbeatitude:"Blessedarethepeacemakers"(Mt5:9)
findsinthepeopleofourtimeanewandsignificantresonance:entire
populationstodaylive,sufferandlabourtobringaboutpeaceandjustice.
Theparticipationbysomanypersonsandgroupsinthelifeofsocietyis
increasinglypursuedtodayasthewaytomakeadesiredpeacebecomea
reality.
Onthisroadwemeetmanylayfaithfulgenerouslycommittedtothesocial
andpoliticalfield,workinginavarietyofinstitutionalformsandthoseofa
voluntarynatureinservicetotheleast.
JesusChrist,theHopeofHumanity
7.This,then,isthevastfieldoflabourthatstandsbeforethelabourers
sentforthbythe"householder"toworkinhisvineyard.
InthisfieldtheChurchispresentandworking,everyoneofus,Pastors,
priests,deacons,religiousandlayfaithful.Theadversesituationshere
mentioneddeeplyaffecttheChurch:theyinpartconditiontheChurch,but

theydonotcrushher,norevenlessovercomeher,becausetheHoly
Spirit,whogivesherlife,sustainsherinhermission.
Despiteeverydifficulty,delayandcontradictioncausedbythelimitsof
humannature,bysinandbytheEvilOne,theChurchknowsthatallthe
forcesthathumanityemploysforcommunionandparticipationfindafull
responseintheinterventionofJesusChrist,theRedeemerofmanandof
theworld.
TheChurchknowsthatsheissentforthbyhimas"signandinstrumentof
intimateunionwithGodandoftheunityofallthehumanrace"(11).
Despiteallthis,then,humanityisabletohope.Indeeditmusthope:the
livingandpersonalGospel,JesusChristhimself,isthe"goodnews"and
thebearerofjoythattheChurchannounceseachday,andtowhomthe
Churchbearstestimonybeforeallpeople.
Thelayfaithfulhaveanessentialandirreplaceableroleinthis
announcementandinthistestimony:throughthemtheChurchofChristis
madepresentinthevarioussectorsoftheworld,asasignandsourceof
hopeandoflove.
CHAPTERI
IAMTHEVINEANDYOUARETHEBRANCHES
TheDignityoftheLayFaithfulintheChurchasMystery
TheMysteryoftheVine
8.TheSacredScripturesusetheimageofthevineinvariousways.Ina
particularcase,thevineservestoexpresstheMysteryofthePeopleof
God.FromthisperspectivewhichemphasizestheChurch'sinternalnature,
thelayfaithfulareseennotsimplyaslabourerswhoworkinthevineyard,
butasthemselvesbeingapartofthevineyard.Jesussays,"Iamthevine,
youarethebranches"(Jn15:5).
TheprophetsintheOldTestamentusedtheimageofthevinetodescribe
thechosenpeople.IsraelisGod'svine,theLord'sownwork,thejoyofhis
heart:"Ihaveplantedyouachoicevine"(Jer2:21)"Yourmotherwaslike
avineinavineyardtransplantedbythewater,fruitfulandfullofbranches
byreasonofabundantwater"(Ez19:10)"Mybelovedhadavineyardon
averyfertilehill.Hedugitandcleareditofstonesandplanteditwith
choicevines..."((Is5:12).

Jesushimselfonceagaintakesupthesymbolofthevineandusesitto
illustratevariousaspectsoftheKingdomofGod:"Amanplanteda
vineyard,andsetahedgearoundit,anddugapitforthewinepress,and
builtatowerandletitouttotenantsandwentintoanothercountry"(Mk
12:1cf.Mt21:28ff.).
JohntheEvangelistinvitesustogofurtherandleadsustodiscoverthe
mysteryofthevine:itisthefigureandsymbolnotonlyofthePeopleof
God,butofJesushimself.Heisthevineandwe,hisdisciples,arethe
branches.Heisthe"truevine",towhichthebranchesareengraftedto
havelife(cf.Jn15:1ff.).
TheSecondVaticanCouncil,makingreferencetothevariousbiblical
imagesthathelptorevealthemysteryoftheChurch,proposesagainthe
imageofthevineandthebranches:"Christisthetruevinewhogiveslife
andfruitfulnesstothebranches,thatis,tous.ThroughtheChurchwe
abideinChrist,withoutwhomwecandonothing(Jn15:15)"(12).The
Churchherself,then,isthevineinthegospel.Sheismysterybecausethe
verylifeandloveoftheFather,SonandHolySpiritarethegift
gratuitouslyofferedtoallthosewhoarebornofwaterandtheHolySpirit
(cf.Jn3:5),andcalledtorelivetheverycommunionofGodandto
manifestitandcommunicateitinhistory(mission):"Inthatday",Jesus
says,"youwillknowtkatIaminmyFatherandyouinme,andIinyou"
(Jn14:20).
OnlyfrominsidetheChurch'smysteryofcommunionisthe"identity"of
thelayfaithfulmadeknown,andtheirfundamentaldignityrevealed.Only
withinthecontextofthisdignitycantheirvocationandmissioninthe
Churchandintheworldbedefined.
WhoaretheLayFaithful
9.TheSynodFathershaverightlypointedtotheneedforadefinitionof
thelayfaithful'svocationandmissioninpositiveterms,throughanin
depthstudyoftheteachingsoftheSecondVaticanCouncilinlightofboth
recentdocumentationfromtheMagisteriumandthelivedexperienceof
theChurch,guidedassheisbytheHolySpirit(13).
Ingivingaresponsetothequestion"Whoarethelayfaithful",theCouncil
wentbeyondpreviousinterpretationswhichwerepredominantlynegative.
Insteaditopeneditselftoadecidedlypositivevisionanddisplayedabasic
intentionofassertingthefullbelongingofthelayfaithfultotheChurch
andtoitsmystery.

Atthesametimeitinsistedontheuniquecharacteroftheirvocation,
whichisinaspecialwayto"seektheKingdomofGodbyengagingin
temporalaffairsandorderingthemaccordingtotheplanofGod"(14).
"Theterm'layfaithful'"wereadintheConstitutionontheChurch,Lumen
Gentium"ishereunderstoodtomeanallthefaithfulexceptthoseinHoly
Ordersandthosewhobelongtoareligiousstatesanctionedbythe
Church.ThroughBaptismthelayfaithfularemadeonebodywithChrist
andareestablishedamongthePeopleofGod.Theyareintheirownway
madesharersinthepriestly,propheticandkinglyofficeofChrist.They
carryouttheirownpartinthemissionofthewholeChristianpeoplewith
respecttotheChurchandtheworld"(15).
PiusXIIoncestated:"TheFaithful,morepreciselythelayfaithful,find
themselvesonthefrontlinesoftheChurch'slifeforthemtheChurchis
theanimatingprincipleforhumansociety.Therefore,theyinparticular,
oughttohaveaneverclearerconsciousnessnotonlyofbelongingtothe
Church,butofbeingtheChurch,thatistosay,thecommunityofthe
faithfulonearthundertheleadershipofthePope,theheadofall,andof
theBishopsincommunionwithhim.ThesearetheChurch..."(16).
AccordingtotheBiblicalimageofthevineyard,thelayfaithful,together
withalltheothermembersoftheChurch,arebranchesengraftedto
Christthetruevine,andfromhimderivetheirlifeandfruitfulness.
IncorporationintoChristthroughfaithandBaptismisthesourceofbeing
aChristianinthemysteryoftheChurch.Thismysteryconstitutesthe
Christian'smostbasic"features"andservesasthebasisforallthe
vocationsanddynamismoftheChristianlifeofthelayfaithful(cf.Jn3:5).
InChristwhodiedandrosefromthedead,thebaptizedbecomea"new
creation"(Gal6:152Cor5:17),washedcleanfromsinandbroughttolife
throughgrace.
Therefore,onlythroughacceptingtherichnessinmysterythatGodgives
totheChristianinBaptismisitpossibletocometoabasicdescriptionof
thelayfaithful.
Baptismandthe"Newness"ofChristianLife
10.Itisnoexaggerationtosaythattheentireexistenceofthelayfaithful
hasasitspurposetoleadapersontoaknowledgeoftheradicalnewness
oftheChristianlifethatcomesfromBaptism,thesacramentoffaith,so
thatthisknowledgecanhelpthatpersonlivetheresponsibilitieswhich
arisefromthatvocationreceivedfromGod.Inarrivingatabasic

descriptionofthelayfaithfulwenowmoreexplicitlyanddirectlyconsider
amongothersthefollowingthreefundamentalaspects:Baptism
regeneratesusinthelifeottheSonofGodunitesustoChristandtohis
Body,theChurchandanointsusintheHolySpirit,makingusspiritual
temples.
ChildrenintheSon
11.WehererecallJesus'wordstoNicodemus:"Truly,truly,Isaytoyou,
unlessoneisbornofwaterandtheSpirit,hecannotenterthekingdomof
God"(Jn3:5).Baptism,then,isarebirth,aregeneration.
InconsideringthisaspectofthegiftwhichcomesfromBaptism,the
apostlePeterbreaksoutintosong:"BlessedbetheGodandFatherofour
LordJesusChrist!Byhisgreatmercywehavebeenbornanewtoaliving
hopethroughtheresurrectionofJesusChristfromthedead,andtoan
inheritancewhichisimperishable,undefiledandunfading"(1Pt1:34).
AndhecallsChristiansthosewhohavebeen"bornanew,notof
perishableseedbutofimperishable,throughthelivingandabidingwordof
God"(1Pt1:23).
WithBaptismwebecomechildrenofGodinhisonlybegottenSon,Jesus
Christ.RisingfromthewatersoftheBaptismalfont,everyChristianhears
againthevoicethatwasonceheardonthebanksoftheJordanRiver:
"YouaremybelovedSonwithyouIamwellpleased"(Lk3:22).Fromthis
comestheunderstandingthatonehasbeenbroughtintoassociationwith
thebelovedSon,becomingachildofadoption(cf.Gal4:47)anda
brotherorsisterofChrist.InthiswaytheeternalplanoftheFatherfor
eachpersonisrealizedinhistory:"Forthosewhomheforeknewhealso
predestinedtobeconformedtotheimageofhisSon,inorderthathe
mightbethefirstbornamongmanybrethren"(Rom8:29).
ItistheHolySpiritwhoconstitutesthebaptizedasChildrenofGodand
membersofChrist'sBody.St.PaulremindstheChristiansofCorinthofthis
fact:"ForbyoneSpiritweareallbaptizedintoonebody"(1Cor12:13),
sothattheapostlecansaytothelayfaithful:"Nowyouarethebodyof
Christandindividuallymembersofit"(1Cor12:27)"Andbecauseyouare
sons,GodhassenttheSpiritofhisSonintoourhearts"(Gal4:6cf.Rom
8:1516).
WeAreOneBodyinChrist
12.Regeneratedas"ChildrenintheSon",thebaptizedareinseparably

BAPTISM:
regenerates
anoint
unites

joinedtogetheras"membersofChristandmembersofthebodyofthe
Church",astheCouncilofFlorenceteaches(17).
Baptismsymbolizesandbringsaboutamysticalbutrealincorporationinto
thecrucifiedandgloriousbodyofChrist.ThroughthesacramentJesus
unitesthebaptizedtohisdeathsoastounitetherecipienttohis
resurrection(cf.Rom6:35).The"oldman"isstrippedawayfora
reclothingwith"thenewman",thatis,withJesushimself:"Forasmanyof
youaswerebaptizedintoChristhaveputonChrist"(Gal3:27cf.Eph
4:2224Col3:910).Theresultisthat"we,thoughmany,areonebodyin
Christ"(Rom12:5).
InthewordsofSaintPaulwefindagainthefaithfulechooftheteaching
ofJesushimself,whichrevealsthemysticalunityofChristwithhis
disciplesandthediscipleswitheachother,presentingitasanimageand
extensionofthatmysticalcommunionthatbindstheFathertotheSon
andtheSontotheFatherinthebondoflove,theHolySpirit(cf.Jn
17:21).Jesusreferstothissameunityintheimageofthevineandthe
branches:"Iamthevine,youthebranches"(Jn15:5),animagethat
shedslightnotonlyonthedeepintimacyofthediscipleswithJesusbut
onthenecessityofavitalcommunionofthediscipleswitheachother:all
arebranchesofasinglevine.
HolyandLivingTemplesoftheSpirit
13.Inanothercomparison,usingtheimageofabuilding,theapostlePeter
definesthebaptizedas"livingstones"foundedonChrist,the"corner
stone",anddestinedto"beraisedupintoaspiritualbuilding"(1Pt2:5
ff.).Theimageintroducesustoanotheraspectofthenewnessof
ChristianlifecomingfromBaptismanddescribedbytheSecondVatican
Council:"ByregenerationandtheanointingoftheHolySpirit,thebaptized
areconsecratedintoaspiritualhouse"(18).
TheHolySpirit"anoints"thebaptized,sealingeachwithanindelible
character(cf.2Cor1:2122),andconstitutingeachasaspiritualtemple,
thatis,hefillsthistemplewiththeholypresenceofGodasaresultof
eachperson'sbeingunitedandlikenedtoJesusChrist.
Withthisspiritual"unction",Christianscanrepeatinanindividualwaythe
wordsofJesus:"TheSpiritoftheLordisuponme,becausehehas
anointedmetopreachgoodnewstothepoor.Hehassentmeto
proclaimreleasetocaptivesandrecoveringofsighttotheblind,tosetat
libertythosewhoareoppressed,toproclaimtheacceptableyearofthe

Lord"(Lk4:1819cf.Is61:12).ThuswiththeoutpouringoftheHoly
SpiritinBaptismandConfirmation,thebaptizedshareinthesamemission
ofJesusastheChrist,theSaviourMessiah.
SharersinthePriestly,PropheticandKinglyMissionofJesusChrist
14.Referringtothebaptizedas"newbornbabes",theapostlePeter
writes:"Cometohim,tothatlivingstone,rejectedbymenbutinGod's
sightchosenandpreciousandlikelivingstonesbeyourselvesbuiltintoa
spiritualhouse,tobeaholypriesthoodtoofferspiritualsacrifices
acceptabletoGodthroughJesusChrist...youareachosenrace,aroyal
priesthood,aholynation,God'sownpeople,thatyoumaydeclarethe
wonderfuldeedsofhimwhocalledyououtofdarknessintohismarvelous
light"(1Pt2:45,9).
AnewaspecttothegraceanddignitycomingfromBaptismishere
introduced:thelayfaithfulparticipate,fortheirpart,inthethreefold
missionofChristasPriest,ProphetandKing.Thisaspecthasneverbeen
forgotteninthelivingtraditionoftheChurch,asexemplifiedinthe
explanationwhichSt.AugustineoffersforPsalm26:"Davidwasanointed
king.Inthosedaysonlyakingandapriestwereanointed.Thesetwo
personsprefiguredtheoneandonlypriestandkingwhowastocome,
Christ(thename"Christ"means"anointed").Notonlyhasourheadbeen
anointedbutwe,hisbody,havealsobeenanointed...thereforeanointing
comestoallChristians,eventhoughinOldTestamenttimesitbelonged
onlytotwopersons.ClearlywearetheBodyofChristbecauseweareall
"anointed"andinhimare"christs",thatis,"anointedones",aswellas
Christhimself,"TheAnointedOne".Inacertainway,then,itthushappens
thatwithheadandbodythewholeChristisformed"(19).
InthewakeoftheSecondVaticanCouncil(20),atthebeginningofmy
pastoralministry,myaimwastoemphasizeforcefullythepriestly,
propheticandkinglydignityoftheentirePeopleofGodinthefollowing
words:"HewhowasbornoftheVirginMary,thecarpenter'sSonashe
wasthoughttobeSonofthelivingGod(confessedbyPeter),hascome
tomakeus'akingdomofpriests'TheSecondVaticanCouncilhas
remindedusofthemysteryofthispowerandofthefactthatthemission
ofChristPriest,ProphetTeacher,KingcontinuesintheChurch.Everyone,
thewholePeopleofGod,sharesinthisthreefoldmission"(21).
WiththisExhortationthelayfaithfulareinvitedtotakeupagainand
reread,meditateonandassimilatewithrenewedunderstandingandlove,
therichandfruitfulteachingoftheCouncilwhichspeaksoftheir

participationinthethreefoldmissionofChrist(22).Hereinsummaryform
aretheessentialelementsofthisteaching.
Thelayfaithfularesharersinthepriestlymission,forwhichJesusoffered
himselfonthecrossandcontinuestobeofferedinthecelebrationofthe
EucharistforthegloryofGodandthesalvationofhumanity.Incorporated
inJesusChrist,thebaptizedareunitedtohimandtohissacrificeinthe
offeringtheymakeofthemselvesandtheirdailyactivities(cf.Rom12:1,
2).SpeakingofthelayfaithfultheCouncilsays:"Fortheirwork,prayers
andapostolicendeavours,theirordinarymarriedandfamilylife,theirdaily
labour,theirmentalandphysicalrelaxation,ifcarriedoutintheSpirit,and
eventhehardshipsoflifeifpatientlyborneallofthesebecomespiritual
sacrificesacceptabletoGodthroughJesusChrist(cf.1Pt2:5).Duringthe
celebrationoftheEucharistthesesacrificesaremostlovinglyofferedto
theFatheralongwiththeLord'sbody.Thusasworshiperswhoseevery
deedisholy,thelayfaithfulconsecratetheworlditselftoGod"(23).
ThroughtheirparticipationinthepropheticmissionofChrist,"who
proclaimedthekingdomofhisFatherbythetestimonyofhislifeandby
thepowerofhisworld"(24),thelayfaithfularegiventheabilityand
responsibilitytoacceptthegospelinfaithandtoproclaimitinwordand
deed,withouthesitatingtocourageouslyidentifyanddenounceevil.United
toChrist,the"greatprophet"(Lk7:16),andintheSpiritmade"witnesses"
oftheRisenChrist,thelayfaithfularemadesharersintheappreciationof
theChurch'ssupernaturalfaith,that"cannoterrinmattersofbelief"(25)
andsharersaswellinthegraceoftheword(cf.Acts2:1718Rev
19:10).Theyarealsocalledtoallowthenewnessandthepowerofthe
gospeltoshineouteverydayintheirfamilyandsociallife,aswellasto
expresspatientlyandcourageouslyinthecontradictionsofthepresent
agetheirhopeoffuturegloryeven"throughtheframeworkoftheir
secularlife"(26).
BecausethelayfaithfulbelongtoChrist,LordandKingoftheUniverse,
theyshareinhiskinglymissionandarecalledbyhimtospreadthat
Kingdominhistory.TheyexercisetheirkingshipasChristians,aboveallin
thespiritualcombatinwhichtheyseektoovercomeinthemselvesthe
kingdomofsin(cf.Rom6:12),andthentomakeagiftofthemselvesso
astoserve,injusticeandincharity,Jesuswhoishimselfpresentinallhis
brothersandsisters,aboveallintheveryleast(cf.Mt25:40).
Butinparticularthelayfaithfularecalledtorestoretocreationallits
originalvalue.Inorderingcreationtotheauthenticwellbeingofhumanity
inanactivitygovernedbythelifeofgrace,theyshareintheexerciseof

thepowerwithwhichtheRisenChristdrawsallthingstohimselfand
subjectsthemalongwithhimselftotheFather,sothatGodmightbe
everythingtoeveryone(cf.1Cor15:28Jn12:32).
TheparticipationofthelayfaithfulinthethreefoldmissionofChristas
Priest,ProphetandKingfindsitssourceintheanointingofBaptism,its
furtherdevelopmentinConfirmationanditsrealizationanddynamic
sustenanceintheHolyEucharist.Itisaparticipationgiventoeach
memberofthelayfaithfulindividually,inasmuchaseachisoneofthe
manywhoformtheoneBodyoftheLord:infact,Jesusshowershisgifts
upontheChurchwhichishisBodyandhisSpouse.Insuchaway
individualsaresharersinthethreefoldmissionofChristinvirtueoftheir
beingmembersoftheChurch,asSt.Peterclearlyteaches,whenhe
definesthebaptizedas"achosenrace,aroyalpriesthood,aholynation,
God'sownpeople"(1Pt2:9).PreciselybecauseitderivesfromChurch
communion,thesharingofthelayfaithfulinthethreefoldmissionofChrist
requiresthatitbelivedandrealizedincommunionandfortheincreaseof
communionitself.SaintAugustinewrites:"Aswecalleveryone'Christians'
invirtueofamysticalanointing,sowecalleveryone'priests'becauseall
aremembersofonlyonepriesthood"(27).
TheLayFaithfulandTheirSecularCharacter
15.ThenewnessoftheChristianlifeisthefoundationandtitlefor
equalityamongallthebaptizedinChrist,forallthemembersofthePeople
ofGod:"Asmembers,theyshareacommondignityfromtheirrebirthin
Christ,theyhavethesamefilialgraceandthesamevocationto
perfection.Theypossessincommononesalvation,onehopeandone
undividedcharity"(28).BecauseoftheonedignityflowingfromBaptism,
eachmemberofthelayfaithful,togetherwithordainedministersandmen
andwomenreligious,sharesaresponsibilityfortheChurch'smission.
Butamongthelayfaithfulthisonebaptismaldignitytakesonamannerof
lifewhichsetsapersonapart,without,however,bringingabouta
separationfromtheministerialpriesthoodorfrommenandwomen
religious.TheSecondVaticanCouncilhasdescribedthismanneroflifeas
the"secularcharacter":"Thesecularcharacterisproperlyandparticularly
thatofthelayfaithful"(29).
Tounderstandproperlythelayfaithful'spositionintheChurchina
complete,adequateandspecificmanneritisnecesarytocometoa
deepertheologicalunderstandingoftheirsecularcharacterinlightof
God'splanofsalvationandinthecontextofthemysteryoftheChurch.

PopePaulVIsaidtheChurch"hasanauthenticseculardimension,
inherenttoherinnernatureandmission,whichisdeeplyrootedinthe
mysteryoftheWordIncarnate,andwhichisrealizedindifferentforms
throughhermembers"(30).
TheChurch,infact,livesintheworld,evenifsheisnotoftheworld(cf.
Jn17:16).SheissenttocontinuetheredemptiveworkofJesusChrist,
which"byitsverynatureconcernsthesalvationofhumanity,andalso
involvestherenewalofthewholetemporalorder"(31).
CertainlyallthemembersoftheChurcharesharersinthissecular
dimensionbutindifferentways.Inparticularthesharingofthelayfaithful
hasitsownmannerofrealizationandfunction,which,accordingtothe
Council,is"properlyandparticularly"theirs.Suchamannerisdesignated
withtheexpression"secularcharacter"(32).
InfacttheCouncil,indescribingthelayfaithful'ssituationinthesecular
world,pointstoitaboveall,astheplaceinwhichtheyreceivetheircall
fromGod:"TheretheyarecalledbyGod"(33).This"place"istreatedand
presentedindynamicterms:thelayfaithful"liveintheworld,thatis,in
everyoneofthesecularprofessionsandoccupations.Theyliveinthe
ordinarycircumstancesoffamilyandsociallife,fromwhichtheveryfabric
oftheirexistenceiswoven"(34).Theyarepersonswholiveanordinary
lifeintheworld:theystudy,theywork,theyformrelationshipsasfriends,
professionals,membersofsociety,cultures,etc.However,theCouncil
considerstheirconditionnotsimplyanexternalandenvironmental
framework,butasarealitydestinedtofindinJesusChristthefullnessof
itsmeaning(35).Indeeditleadstotheaffirmationthat"theWordmade
fleshwilledtoshareinhumanfellowship...Hesanctifiedthosehuman
ties,especiallyfamilyones,fromwhichsocialrelationshipsarise,willingly
submittinghimselftothelawsofhiscountry.Hechosetoleadthelifeof
anordinarycraftsmanofhisowntimeandplace"(36).
The"world"thusbecomestheplaceandthemeansforthelayfaithfulto
fulfilltheirChristianvocation,becausetheworlditselfisdestinedtoglorify
GodtheFatherinChrist.TheCouncilisablethentoindicatetheproper
andspecialsenseofthedivinevocationwhichisdirectedtothelay
faithful.Theyarenotcalledtoabandonthepositionthattheyhaveinthe
world.Baptismdoesnottakethemfromtheworldatall,astheapostle
Paulpointsout:"So,brethren,inwhateverstateeachwascalled,therelet
himremainwithGod"(1Cor7:24).Onthecontrary,heentrustsa
vocationtothemthatproperlyconcernstheirsituationintheworld.The
layfaithful,infact,"arecalledbyGodsothatthey,ledbythespiritofthe

Gospel,mightcontributetothesanctificationoftheworld,asfromwithin
likeleaven,byfulfillingtheirownparticularduties.Thus,especiallyinthis
wayoflife,resplendentinfaith,hopeandcharitytheymanifestChristto
others"(37).Thusforthelayfaithful,tobepresentandactiveintheworld
isnotonlyananthropologicalandsociologicalreality,butinaspecificway,
atheologicalandecclesiologicalrealityaswell.Infact,intheirsituationin
theworldGodmanifestshisplanandcommunicatestothemtheir
particularvocationof"seekingtheKingdomofGodbyengagingin
temporalaffairsandbyorderingthemaccordingtotheplanofGod"(38).
PreciselywiththisinmindtheSynodFatherssaid:"Thesecularcharacter
ofthelayfaithfulisnotthereforetobedefinedonlyinasociological
sense,butmostespeciallyinatheologicalsense.Thetermsecularmust
beunderstoodinlightoftheactofGodthecreatorandredeemer,who
hashandedovertheworldtowomenandmen,sothattheymay
participateintheworkofcreation,freecreationfromtheinfluenceofsin
andsanctifythemselvesinmarriageorthecelibatelife,inafamily,ina
professionandinthevariousactivitiesofsociety"(39).
Thelayfaithful'spositionintheChurch,then,comestobefundamentally
definedbytheirnewnessinChristianlifeanddistinguishedbytheirsecular
character(40).
Theimagestakenfromthegospelofsalt,lightandleaven,although
indiscriminatelyapplicabletoallJesus'disciples,arespecificallyappliedto
thelayfaithful.Theyareparticularlymeaningfulimagesbecausethey
speaknotonlyofthedeepinvolvementandthefullparticipationofthelay
faithfulintheaffairsoftheearth,theworldandthehumancommunity,
butalsoandaboveall,theytelloftheradicalnewnessandunique
characterofaninvolvementandparticipationwhichhasasitspurposethe
spreadingoftheGospelthatbringssalvation.
CalledtoHoliness
16.Wecometoafullsenseofthedignityofthelayfaithfulifweconsider
theprimeandfundamentalvocationthattheFatherassignstoeachof
theminJesusChristthroughtheHolySpirit:thevocationtoholiness,that
is,theperfectionofcharity.Holinessisthegreatesttestimonyofthe
dignityconferredonadiscipleofChrist.
TheSecondVaticanCouncilhassignificantlyspokenontheuniversalcall
toholiness.Itispossibletosaythatthiscalltoholinessispreciselythe
basicchargeentrustedtoallthesonsanddaughtersoftheChurchbya

CouncilwhichintendedtobringarenewalofChristianlifebasedonthe
gospel(41).Thischargeisnotasimplemoralexhortation,butan
undeniablerequirementarisingfromthemysteryoftheChurch:sheisthe
choicevine,whosebranchesliveandgrowwiththesameholyandlife
givingenergiesthatcomefromChristsheistheMysticalBody,whose
membersshareinthesamelifeofholinessoftheHeadwhoisChristshe
istheBelovedSpouseoftheLordJesus,whodeliveredhimselfupforher
sanctification(cf.Eph5:25ff.).TheSpiritthatsanctifiedthehumannature
ofJesusinMary'svirginalwomb(cf.Lk1:35)isthesameSpiritthatis
abidingandworkingintheChurchtocommunicatetohertheholinessof
theSonofGodmademan.
ItisevermoreurgentthattodayallChristianstakeupagainthewayof
gospelrenewal,welcominginaspiritofgenerositytheinvitationexpressed
bytheapostlePeter"tobeholyinallconduct"(1Pt1:15).The1985
ExtraordinarySynod,twentyyearsaftertheCouncil,opportunelyinsisted
onthisurgency:"SincetheChurchinChristisamystery,sheoughttobe
consideredthesignandinstrumentofholiness...Menandwomensaints
havealwaysbeenthesourceandoriginofrenewalinthemostdifficult
circumstancesintheChurch'shistory.Todaywehavethegreatestneedof
saintswhomwemustassiduouslybegGodtoraiseup"(42).
EveryoneintheChurch,preciselybecausetheyaremembers,receiveand
therebyshareinthecommonvocationtoholiness.Inthefullnessofthis
titleandonequalparwithallothermembersoftheChurch,thelay
faithfularecalledtoholiness:"AllthefaithfulofChristofwhateverrankor
statusarecalledtothefullnessofChristianlifeandtotheperfectionof
charity"(43)."AllofChrist'sfollowersareinvitedandboundtopursue
holinessandtheperfectfulfillmentoftheirownstateoflife"(44).
ThecalltoholinessisrootedinBaptismandproposedanewintheother
Sacraments,principallyintheEucharist.SinceChristiansarereclothedin
ChristJesusandrefreshedbyhisSpirit,theyare"holy".Theytherefore
havetheabilitytomanifestthisholinessandtheresponsibilitytobear
witnesstoitinallthattheydo.TheapostlePaulnevertiresof
admonishingallChristianstolive"asisfittingamongsaints"(Eph5:3).
LifeaccordingtotheSpirit,whosefruitisholiness(cf.Rom6:22Gal5:22),
stirsupeverybaptizedpersonandrequireseachtofollowandimitate
JesusChrist,inembracingtheBeatitudes,inlisteningandmeditatingon
theWordofGod,inconsciousandactiveparticipationintheliturgicaland
sacramentallifeoftheChurch,inpersonalprayer,infamilyorin
community,inthehungerandthirstforjustice,inthepracticeofthe

call to holiness
rooted in
BAPTISM and especially
the
EUCHARIST

commandmentofloveinallcircumstancesoflifeandservicetothe
brethren,especiallytheleast,thepoorandthesuffering.
TheLifeofHolinessintheWorld
17.Thevocationofthelayfaithfultoholinessimpliesthatlifeaccordingto
theSpiritexpressesitselfinaparticularwayintheirinvolvementin
temporalaffairsandintheirparticipationinearthlyactivities.Onceagain
theapostleadmonishesus:"Whateveryoudo,inwordordeed,do
everythinginthenameoftheLordJesus,givingthankstoGodtheFather
throughhim"(Col3:17).Applyingtheapostle'swordstothelayfaithful,
theCouncilcategoricallyaffirms:"Neitherfamilyconcernsnorother
secularaffairsshouldbeexcludedfromtheirreligiousprogrammeoflife"
(45).LikewisetheSynodFathershavesaid:"Theunityoflifeofthelay
faithfulisofthegreatestimportance:indeedtheymustbesanctifiedin
everydayprofessionalandsociallife.Therefore,torespondtotheir
vocation,thelayfaithfulmustseetheirdailyactivitiesasanoccasionto
jointhemselvestoGod,fulfillhiswill,serveotherpeopleandleadthemto
communionwithGodinChrist"(46).
Thevocationtoholinessmustberecognizedandlivedbythelayfaithful,
firstofallasanundeniableanddemandingobligationandasashining
exampleoftheinfiniteloveoftheFatherthathasregeneratedtheminhis
ownlifeofholiness.Suchavocation,then,oughttobecalledanessential
andinseparableelementofthenewlifeofBaptism,andthereforean
elementwhichdeterminestheirdignity.Atthesametimethevocationto
holinessisintimatelyconnectedtomissionandtotheresponsibility
entrustedtothelayfaithfulintheChurchandintheworld.Infact,that
sameholinesswhichisderivedsimplyfromtheirparticipationinthe
Church'sholiness,representstheirfirstandfundamentalcontributionto
thebuildingoftheChurchherself,whoisthe"CommunionofSaints".The
eyesoffaithbeholdawonderfulscene:thatofacountlessnumberoflay
people,bothwomenandmen,busyatworkintheirdailylifeandactivity,
oftentimesfarfromviewandquiteunacclaimedbytheworld,unknownto
theworld'sgreatpersonagesbutnonethelesslookeduponinlovebythe
Father,untiringlabourerswhoworkintheLord'svineyard.Confidentand
steadfastthroughthepowerofGod'sgrace,thesearethehumbleyet
greatbuildersoftheKingdomofGodinhistory.
Holiness,then,mustbecalledafundamentalpresuppositionandan
irreplaceableconditionforeveryoneinfulfillingthemissionofsalvation
withintheChurch.TheChurch'sholinessisthehiddensourceandthe
infalliblemeasureoftheworksoftheapostolateandofthemissionary

effort.OnlyinthemeasurethattheChurch,Christ'sSpouse,islovedby
himandshe,inturn,loveshim,doesshebecomeamotherfruitfulinthe
Spirit.
Againwetakeuptheimagefromthegospel:thefruitfulnessandthe
growthofthebranchesdependsontheirremainingunitedtothevine."As
thebranchcannotbearfruitbyitself,unlessitabidesinthevine,neither
canyou,unlessyouabideinme.Iamthevine,youarethebranches.He
whoabidesinme,andIinhim,heitisthatbearsmuchfruit,forapart
frommeyoucandonothing"(Jn15:45).
Itisappropriatetorecallherethesolemnproclamationofbeatificationand
canonizationoflaymenandwomenwhichtookplaceduringthemonthof
theSynod.TheentirePeopleofGod,andthelayfaithfulinparticular,can
findatthismomentnewmodelsofholinessandnewwitnessesofheroic
virtuelivedintheordinaryeverydaycircumstancesofhumanexistence.
TheSynodFathershavesaid:"ParticularChurchesespeciallyshouldbe
attentivetorecognizingamongtheirmemberstheyoungermenand
womenofthoseChurcheswhohavegivenwitnesstoholinessinsuch
conditions(everydaysecularconditionsandtheconjugalstate)andwho
canbeanexampleforothers,sothat,ifthecasecallsforit,they(the
Churches)mightproposethemtobebeatifiedandcanonized"(47).
Attheendofthesereflectionsintendedtodefinethelayfaithful'sposition
intheChurch,thecelebratedadmonitionofSaintLeotheGreatcomesto
mind:"Acknowledge,OChristian,yourdignity!"(48).SaintMaximus,Bishop
ofTurin,inaddressingthosewhohadreceivedtheholyanointingof
Baptism,repeatsthesamesentiments:"Ponderthehonorthathasmade
yousharersinthismystery!"(49).Allthebaptizedareinvitedtohearonce
againthewordsofSaintAugustine:"Letusrejoiceandgivethanks:we
havenotonlybecomeChristians,butChristhimself...Standinaweand
rejoice:WehavebecomeChrist"(50).
ThedignityasaChristian,thesourceofequalityforallmembersofthe
Church,guaranteesandfostersthespiritofcommunionandfellowship,
and,atthesametime,becomesthehiddendynamicforceinthelay
faithful'sapostolateandmission.Itisadignity,however,whichbrings
demands,thedignityoflabourerscalledbytheLordtoworkinhis
vineyard:"Uponallthelayfaithful,then,reststheexalteddutyofworking
toassurethateachdaythedivineplanofsalvationisfurtherextendedto
everyperson,ofeveryera,ineverypartoftheearth"(51).
CHAPTERII

ALLBRANCHESOFASINGLEVINE
TheParticipationoftheLayFaithtulintheLifeofChurchas
Communion
TheMysteryofChurchCommunion
18.AgainweturntothewordsofJesus:"Iamthetruevineandmy
Fatheristhevinedresser...AbideinmeandIinyou"(Jn15:1,4).
Thesesimplewordsrevealthemysteryofcommunionthatservesasthe
unifyingbondbetweentheLordandhisdisciples,betweenChristandthe
baptized:alivingandlifegivingcommunionthroughwhichChristiansno
longerbelongtothemselvesbutaretheLord'sveryown,asthebranches
areonewiththevine.
ThecommunionofChristianswithJesushasthecommunionofGodas
Trinity,namely,theunityoftheSontotheFatherinthegiftoftheHoly
Spirit,asitsmodelandsource,andisitselfthemeanstoachievethis
communion:unitedtotheSonintheSpirit'sbondoflove,Christiansare
unitedtotheFather.
Jesuscontinues:"Iamthevine,youarethebranches"(Jn15:5).From
thecommunionthatChristiansexperienceinChristthereimmediately
flowsthecommunionwhichtheyexperiencewithoneanother:allare
branchesofasinglevine,namely,Christ.Inthiscommunionisthe
wonderfulreflectionandparticipationinthemysteryoftheintimatelifeof
loveinGodasTrinity,Father,SonandHolySpiritasrevealedbytheLord
Jesus.ForthiscommunionJesusprays:"thattheymayallbeoneevenas
you,Father,areinme,andIinyou,thattheyalsomaybeinus,sothat
theworldmaybelievethatyouhavesentme"(Jn17:21).
SuchcommunionistheverymysteryoftheChurch,astheSecondVatican
CouncilrecallsinthecelebratedwordsofSaintCyprian:"TheChurch
shinesforthas'apeoplemadeonewiththeunityoftheFather,Sonand
HolySpirit'"(52).WeareaccustomedtorecallthismysteryofChurch
communionatthebeginningofthecelebrationoftheEucharist,whenthe
priestwelcomesallwiththegreetingoftheApostlePaul:"Thegraceof
theLordJesus,theloveofGodandthefellowshipoftheHolySpiritbe
withyouall"(2Cor13:13).
Afterhavingdescribedthedistinguishingfeaturesofthelayfaithfulon
whichtheirdignityrests,wemustatthismomentreflectontheirmission
andresponsibilityintheChurchandintheworld.Aproperunderstanding

oftheseaspects,however,canbefoundonlyinthelivingcontextofthe
Churchascommunion.
VaticanIIandtheEcclesiologyofCommunion
19.AttheSecondVaticanCounciltheChurchagainproposedthiscentral
ideaaboutherself,asthe1985ExtraordinarySynodrecalls:"The
ecclesiologyofcommunionisacentralandfundamentalconceptinthe
conciliardocuments.Koinoniacommunion,findingitssourceinSacred
Scripture,wasaconceptheldingreathonourintheearlyChurchandin
theOrientalChurches,andthisteachingendurestothepresentday.Much
wasdonebytheSecondVaticanCounciltobringaboutaclearer
understandingoftheChurchascommunionanditsconcreteapplicationto
life.What,then,doesthiscomplexword'communion'mean?Its
fundamentalmeaningspeaksoftheunionwithGodbroughtaboutby
JesusChrist,intheHolySpirit.Theopportunityforsuchcommunionis
presentintheWordofGodandintheSacraments.Baptismisthedoor
andthefoundationofcommunionintheChurch.TheEucharististhe
sourceandsummitofthewholeChristianlife(cf.LumenGentium,11).
TheBodyofChristintheHolyEucharistsacramentalizesthiscommunion,
thatis,itisasignandactuallybringsabouttheintimatebondsof
communionamongallthefaithfulintheBodyofChristwhichistheChurch
(1Cor10:16)"(53).
OnthedayaftertheconclusionoftheCouncilPopePaulVIaddressedthe
faithfulinthefollowingwords:"TheChurchisacommunion.Inthis
contextwhatdoescommunionmean?Wereferyoutotheparagraphin
theCatechismthatspeaksofthesanctorumcommunionem,'the
CommunionofSaints'.ThemeaningoftheChurchisacommunionof
saints.'Communion'speaksofadouble,lifegivingparticipation:the
incorporationofChristiansintothelifeofChrist,andthecommunicationof
thatlifeofcharitytotheentirebodyoftheFaithful,inthisworldandin
thenext,unionwithChristandinChrist,andunionamongChristians,in
theChurch"(54).
VaticanCouncilIIhasinvitedustocontemplatethemysteryoftheChurch
throughbiblicalimageswhichbringtolighttherealityoftheChurchasa
communionwithitsinseparabledimensions:thecommunionofeach
ChristianwithChristandthecommunionofallChristianswithoneanother.
Thereisthesheepfold,theflock,thevine,thespiritualbuilding,theHoly
City(55).Aboveall,thereistheimageoftheBodyassetforthbythe
ApostlePaul.Itsdoctrinefindsapleasingexpressiononceagaininvarious
passagesoftheCouncil'sdocuments(56).Initsturn,theCouncilhas

lookedagainattheentirehistoryofsalvationandhasreproposedthe
imageoftheChurchasthePeopleofGod:"IthaspleasedGodtomake
peopleholyandtosavethem,notmerelyasindividualswithoutany
mutualbonds,butbymakingthemintoasinglepeople,apeoplewhich
acknowledgeshimintruthandserveshiminholiness(57)."Fromits
openinglines,theConstitutionLumenGentiumsummarizesthisdoctrinein
awonderfulway:"TheChurchinChristisakindofsacrament,thatis,a
signandinstrumentofintimateunionwithGodandoftheunityofallthe
humanrace"(58).
TherealityoftheChurchasCommunionis,then,theintegratingaspect,
indeedthecentralcontentofthe"mystery",orrather,thedivineplanfor
thesalvationofhumanity.Forthispurposeecclesialcommunioncannotbe
interpretedinasufficientwayifitisunderstoodassimplyasociologicalor
apsychologicalreality.TheChurchasCommunionisthe"new"People,the
"messianic"People,thePeoplethat"has,foritshead,Christ...asits
heritage,thedignityandfreedomofGod'sChildren...foritslaw,thenew
commandmenttoloveasChristlovedus...foritsgoal,thekingdomof
God...establishedbyChristasacommunionoflife,loveandtruth"(59).
ThebondsthatunitethemembersoftheNewPeopleamongthemselves
andfirstofallwithChristarenotthoseof"fleshandblood",butthoseof
thespirit,morepreciselythoseoftheHolySpirit,whomallthebaptized
havereceived(cf.Joel3:1).
Infact,thatSpiritistheOnewhofrometernityunitestheoneand
undividedTrinity,thatSpiritwho"inthefullnessoftime"(Gal4:4)forever
uniteshumannaturetotheSonofGod,thatsameidenticalSpiritwhoin
thecourseofChristiangenerationsistheconstantandneverending
sourceofcommunionintheChurch.
AnOrganicCommunion:DiversityandComplementarity
20.Ecclesialcommunionismorepreciselylikenedtoan"organic"
communion,analogoustothatofalivingandfunctioningbody.Infact,at
oneandthesametimeitischaracterizedbyadiversityanda
complementarityofvocationsandstatesinlife,ofministries,ofcharisms
andresponsibilities.Becauseofthisdiversityandcomplementarityevery
memberofthelayfaithfulisseeninrelationtothewholebodyandoffers
atotallyuniquecontributiononbehalfofthewholebody.
SaintPaulinsistsinaparticularwayontheorganiccommunionofthe
MysticalBodyofChrist.Wecanhearhisrichteachingechoedinthe
followingsynthesisfromtheCouncil:"JesusChrist"wereadinthe

ConstitutionLumenGentium"bycommunicatinghisSpirittohisbrothers
andsisters,calledtogetherfromallpeoples,madethemmysticallyintohis
ownbody.Inthatbody,thelifeofChristiscommunicatedtothosewho
believe...Asallthemembersofthehumanbody,thoughtheyaremany,
formonebody,soalsoaretheFaithfulinChrist(cf.1Cor12:12).Also,in
thebuildingupofChrist'sbodythereisadiversityofmembersand
functions.ThereisonlyoneSpiritwho,accordingtohisownrichnessand
thenecessitiesofservice,distributeshisdifferentgiftsforthewelfareof
theChurch(cf.1Cor12:111).Amongthesegiftscomesinthefirstplace
thegracegiventotheapostlestowhoseauthoritytheSpirithimself
subjectseventhosewhoareendowedwithcharisms(cf.1Cor14).
FurthermoreitisthissameSpirit,whothroughhispowerandthroughthe
intimatebondbetweenthemembers,producesandurgesloveamongthe
faithful.Consequently,ifonemembersuffersanything,allthemembers
sufferittoo,andifonememberishonoured,allmemberstogetherrejoice
(cf.1Cor12:26)"(60).
OneandthesameSpiritisalwaysthedynamicprincipleofdiversityand
unityintheChurch.OnceagainwereadintheConstitutionLumen
Gentium,"Inorderthatwemightbeunceasinglyrenewedinhim(cf.Eph
4:23),hehassharedwithushisSpiritwho,existingasoneandthesame
beingintheheadandinthemembers,giveslifeto,unifiesandmovesthe
wholebody.Thishedoesinsuchawaythathisworkcouldbecompared
bytheFatherstothefunctionwhichthesoulastheprincipleoflifefulfills
inthehumanbody"(60).Andinanotherparticularlysignificanttextwhich
ishelpfulinunderstandingnotonlytheorganicnaturepropertoecclesial
communionbutalsoitsaspectofgrowthtowardperfectcommunion,the
Councilwrites:"TheSpiritdwellsintheChurchandintheheartsofthe
Faithful,asinatemple(cf.1Cor3:166:19).Inthemhepraysandbears
witnessthattheyareadoptedsons(cf.Gal4:6Rom8:1516,26).
GuidingtheChurchinthewayofalltruth(cf.Jn16:13)andunifyingherin
communionandintheworksofservice,hebestowsuponhervaried
hierarchicalandcharismaticgiftsandadornsherwiththefruitsofhis
grace(cf.Eph4:11121Cor12:4Gal5:22).BythepoweroftheGospel
hemakestheChurchgrow,perpetuallyrenewsher,andleadsherto
perfectunionwithherSpouse.TheSpiritandtheBridebothsaytothe
LordJesus,'Come!'(cf.Rev22:17)"(62).
Churchcommunionthenisagift,agreatgiftoftheHolySpirit,tobe
gratefullyacceptedbythelayfaithful,andatthesametimetobelived
withadeepsenseofresponsibility.Thisisconcretelyrealizedthrough
theirparticipationinthelifeandmissionoftheChurch,towhoseservice

thelayfaithfulputtheirvariedandcomplementaryministriesand
charisms.
Amemberofthelayfaithful"canneverremaininisolationfromthe
community,butmustliveinacontinualinteractionwithothers,withalively
senseoffellowship,rejoicinginanequaldignityandcommoncommitment
tobringtofruitiontheimmensetreasurethateachhasinherited.The
SpiritoftheLordgivesavastvarietyofcharisms,invitingpeopleto
assumedifferentministriesandformsofserviceandremindingthem,as
heremindsallpeopleintheirrelationshipintheChurch,thatwhat
distinguishespersonsisnotanincreaseindignity,butaspecialand
complementarycapacityforservice...Thus,thecharisms,theministries,
thedifferentformsofserviceexercisedbythelayfaithfulexistin
communionandonbehalfofcommunion.Theyaretreasuresthat
complementoneanotherforthegoodofallandareunderthewise
guidanceoftheirPastors"(63).
MinistriesandCharisms,theSpirit'sGiftstotheChurch
21.TheSecondVaticanCouncilspeaksoftheministriesandcharismsas
thegiftsoftheHolySpiritwhicharegivenforthebuildingupoftheBody
ofChristandforitsmissionofsalvationintheworld(64).Indeed,the
ChurchisdirectedandguidedbytheHolySpirit,wholavishesdiverse
hierarchicalandcharismaticgiftsonallthebaptized,callingthemtobe,
eachinanindividualway,activeandcoresponsible.
Wenowturnourthoughtstoministriesandcharismsastheydirectly
relatetothelayfaithfulandtotheirparticipationinthelifeofChurch
Communion.
Ministries,OfficesandRoles
TheministrieswhichexistandareatworkatthistimeintheChurchare
all,evenintheirvarietyofforms,aparticipationinJesusChrist'sown
ministryastheGoodShepherdwholaysdownhislifeforthesheep(cf.Jn
10:11),thehumbleservantwhogiveshimselfwithoutreserveforthe
salvationofall(cf.Mk10:45).TheApostlePaulisquiteclearinspeaking
abouttheministerialconstitutionoftheChurchinapostolictimes.Inhis
FirstLettertotheCorinthianshewrites:"AndGodhasappointedinthe
Churchfirstapostles,secondprophets,thirdteachers..."(1Cor12:28).In
hisLettertotheEphesiansweread:"Butthegracewasgiventoeachof
usaccordingtothemeasureofChrist'sgift...Andhisgiftswerethatsome
shouldbeapostles,someprophets,someevangelists,somepastorsand

teachers,toequipthesaintsfortheworkofministry,forbuildingupthe
bodyofChrist,untilweallattaintotheunityofthefaithandofthe
knowledgeoftheSonofGod,tomaturemanhood,tothemeasureofthe
statureofthefullnessofChrist"(Eph4:7,1113cf.Rom12:48).These
andotherNewTestamenttextsindicatethediversityofministriesaswell
asofgiftsandecclesialtasks.
TheMinistriesDerivedfromHolyOrders
22.InaprimarypositionintheChurcharetheordainedministries,thatis,
theministriesthatcomefromtheSacramentofOrders.Infact,withthe
mandatetomakedisciplesofallnations(cf.Mt28:19),theLordJesus
choseandconstitutedtheapostlesseedofthePeopleoftheNew
CovenantandoriginoftheHierarchy(65)toformandtorulethepriestly
people.ThemissionoftheApostles,whichtheLordJesuscontinuesto
entrusttothePastorsofhispeople,isatrueservice,significantlyreferred
toinSacredScriptureas"diakonia",namely,serviceorministry.The
ministriesreceivethecharismoftheHolySpiritfromtheRisenChrist,in
uninterruptedsuccessionfromtheapostles,throughtheSacramentof
Orders:fromhimtheyreceivetheauthorityandsacredpowertoservethe
Church,actinginpersonaChristiCapitis(inthepersonofChrist,theHead)
(66)andtogatherherintheHolySpiritthroughtheGospelandthe
Sacraments.
Theordainedministries,apartfromthepersonswhoreceivethem,area
gracefortheentireChurch.Theseministriesexpressandrealizea
participationinthepriesthoodofJesusChristthatisdifferent,notsimply
indegreebutinessence,fromtheparticipationgiventoallthelayfaithful
throughBaptismandConfirmation.Ontheotherhand,theministerial
priesthood,astheSecondVaticanCouncilrecalls,essentiallyhastheroyal
priesthoodofallthefaithfulasitsaimandisorderedtoit(67).
Forthisreason,soastoassureandtoincreasecommunionintheChurch,
particularlyinthoseplaceswherethereisadiversityandcomplementarity
ofministries,Pastorsmustalwaysacknowledgethattheirministryis
fundamentallyorderedtotheserviceoftheentirePeopleofGod(cf.Heb
5:1).Thelayfaithful,inturn,mustacknowledgethattheministerial
priesthoodistotallynecessaryfortheirparticipationinthemissioninthe
Church(68).
TheMinistries,OfficesandRolesoftheLayFaithful
23.TheChurch'smissionofsalvationintheworldisrealizednotonlyby

theministersinvirtueoftheSacramentofOrdersbutalsobyallthelay
faithfulindeed,becauseoftheirBaptismalstateandtheirspecific
vocation,inthemeasurepropertoeachperson,thelayfaithfulparticipate
inthepriestly,propheticandkinglymissionofChrist.
ThePastors,therefore,oughttoacknowledgeandfostertheministries,
theofficesandrolesofthelayfaithfulthatfindtheirfoundationinthe
SacramentsofBaptismandConfirmation,indeed,foragoodmanyof
them,intheSacramentofMatrimony.
WhennecessityandexpediencyintheChurchrequireit,thePastors,
accordingtoestablishednormsfromuniversallaw,canentrusttothelay
faithfulcertainofficesandrolesthatareconnectedtotheirpastoral
ministrybutdonotrequirethecharacterofOrders.TheCodeofCanon
Lawstates:"WhenthenecessityoftheChurchwarrantsitandwhen
ministersarelacking,laypersons,eveniftheyarenotlectorsoracolytes,
canalsosupplyforcertainoftheiroffices,namely,toexercisetheministry
oftheword,topresideoverliturgicalprayers,toconferBaptism,andto
distributeHolyCommunioninaccordwiththeprescriptionsofthelaw"
(69).However,theexerciseofsuchtasksdoesnotmakePastorsofthe
layfaithful:infact,apersonisnotaministersimplyinperformingatask,
butthroughsacramentalordination.OnlytheSacramentofOrdersgives
theordainedministeraparticularparticipationintheofficeofChrist,the
ShepherdandHead,andinhisEternalPriesthood(70).Thetaskexercised
invirtueofsupplytakesitslegitimacyformallyandimmediatelyfromthe
officialdeputationgivenbythePastors,aswellasfromitsconcrete
exerciseundertheguidanceofecclesiasticalauthority(71).
TherecentSynodalAssemblyhasprovidedanextensiveandmeaningful
overviewofthesituationintheChurchontheministries,officesandroles
ofthebaptized.TheFathershavemanifestedadeepappreciationforthe
contributionofthelayfaithful,bothwomenandmen,intheworkofthe
apostolate,inevangelization,sanctificationandtheChristiananimationof
temporalaffairs,aswellastheirgenerouswillingnesstosupplyin
situationsofemergencyandchronicnecessity(72).
FollowingtheliturgicalrenewalpromotedbytheCouncil,thelayfaithful
themselveshaveacquiredamorelivelyawarenessofthetasksthatthey
fulfillintheliturgicalassemblyanditspreparation,andhavebecomemore
widelydisposedtofulfillthem:theliturgicalcelebration,infact,isasacred
actionnotsimplyoftheclergy,butoftheentireassembly.Itis,therefore,
naturalthatthetasksnotpropertotheordainedministersbefulfilledby
thelayfaithful(73).Inthiswaythereisanaturaltransitionfroman

effectiveinvolvementofthelayfaithfulintheliturgicalactiontothatof
announcingthewordofGodandpastoralcare(74).
InthesameSynodAssembly,however,acriticaljudgmentwasvoiced
alongwiththesepositiveelements,aboutatooindiscriminateuseofthe
word"ministry",theconfusionandtheequatingofthecommonpriesthood
andtheministerialpriesthood,thelackofobservanceofecclesiasticallaws
andnorms,thearbitraryinterpretationoftheconceptof"supply",the
tendencytowardsa"clericalization"ofthelayfaithfulandtheriskof
creating,inreality,anecclesialstructureofparallelservicetothatfounded
ontheSacramentofOrders.
PreciselytoovercomethesedangerstheSynodFathershaveinsistedon
thenecessitytoexpresswithgreaterclarity,andwithamoreprecise
terminology(75),boththeunityoftheChurch'smissioninwhichallthe
baptizedparticipate,andthesubstantialdiversityoftheministryofPastors
whichisrootedintheSacramentofOrders,allthewhilerespectingthe
otherministries,officesandrolesintheChurch,whicharerootedinthe
SacramentsofBaptismandConfirmation.
Inthefirstplace,then,itisnecessarythatinacknowledgingandin
conferringvariousministries,officesandrolesonthelayfaithful,the
Pastorsexercisethemaximumcaretoinstitutethemonthebasisof
Baptisminwhichthesetasksarerooted.ItisalsonecessarythatPastors
guardagainstafacileyetabusiverecoursetoapresumed"situationof
emergency"orto"supplybynecessity",whereobjectivelythisdoesnot
existorwherealternativepossibilitiescouldexistthroughbetterpastoral
planning.
Thevariousministries,officesandrolesthatthelayfaithfulcan
legitimatelyfulfillintheliturgy,inthetransmissionofthefaith,andinthe
pastoralstructureoftheChurch,oughttobeexercisedinconformityto
theirspecificlayvocation,whichisdifferentfromthatofthesacred
ministry.InthisregardtheExhortationEvangeliiNuntiandi,thathadsucha
greatpartinstimulatingthevariedcollaborationofthelayfaithfulinthe
Church'slifeandmissionofspreadingthegospel,recallsthat"theirown
fieldofevangelizingactivityisthevastandcomplicatedworldofpolitics,
societyandeconomics,aswellastheworldofculture,ofthesciencesand
thearts,ofinternationallife,ofthemassmedia.Italsoincludesother
realitieswhichareopentoevangelization,suchashumanlove,thefamily,
theeducationofchildrenandadolescents,professionalwork,and
suffering.ThemoreGospelinspiredlaypeoplethereareengagedinthese
realities,clearlyinvolvedinthem,competenttopromotethemand

consciousthattheymustexercisetothefulltheirChristianpowerswhich
areoftenrepressedandburied,themoretheserealitieswillbeatthe
serviceoftheKingdomofGodandthereforeattheserviceofsalvationin
JesusChrist,withoutinanywaylosingorsacrificingtheirhumancontent
butratherpointingtoatranscendentdimensionwhichisoften
disregarded"(76).
InthecourseofSynodworktheFathersdevotedmuchattentiontothe
LectorateandtheAcolytate.Whileinthepasttheseministriesexistedin
theLatinChurchonlyasspiritualstepsonroutetotheordainedministry,
withthemotuproprioofPaulVI,MinisteriaQuaedam(15August1972),
theyassumedanautonomyandstability,aswellasapossibilityoftheir
beinggiventothelayfaithful,albeit,onlytomen.Thissamefactis
expressedinthenewCodeofCanonLaw(77).AtthistimetheSynod
Fathersexpressedthedesirethat"themotuproprioMinisteriaQuaedam
bereconsidered,bearinginmindthepresentpracticeoflocalchurches
andaboveallindicatingcriteriawhichoughttobeusedinchoosingthose
destinedforeachministry"(78).
InthisregardaCommissionwasestablishedtorespondtothisdesire
voicedbytheSynodFathers,specificallytoprovideanindepthstudyof
thevarioustheological,liturgical,juridicalandpastoralconsiderationwhich
areassociatedwiththegreatincreasetodayoftheministriesentrustedto
thelayfaithful.
WhiletheconclusionsoftheCommission'sstudyareawaited,amore
orderedandfruitfulecclesialpracticeoftheministriesentrustedtothelay
faithfulcanbeachievedifalltheparticularChurchesfaithfullyrespectthe
abovementionedtheologicalprinciples,especiallytheessentialdifference
betweentheministerialpriesthoodandthecommonpriesthood,andthe
differencebetweentheministriesderivedfromtheSacramentofOrders
andthosederivedfromtheSacramentsofBaptismandConfirmation.
Charisms
24.TheHolySpirit,whilebestowingdiverseministriesinChurch
communion,enrichesitstillfurtherwithparticulargiftsorpromptingsof
grace,calledcharisms.Thesecantakeagreatvarietyofforms,bothasa
manifestationoftheabsolutefreedomoftheSpiritwhoabundantly
suppliesthem,andasaresponsetothevariedneedsoftheChurchin
history.Thedescriptionandtheclassificationgiventothesegiftsinthe
NewTestamentareanindicationoftheirrichvariety."Toeachisgiven
themanifestationoftheSpiritforthecommongood.Tooneisgiven

throughtheSpirittheutteranceofwisdom,andtoanothertheutterance
ofknowledgeaccordingtothesameSpirit,toanotherfaithbythesame
Spirit,toanothergiftsofhealingbytheoneSpirit,toanothertheworking
ofmiracles,toanotherprophecy,toanothertheabilitytodistinguish
betweenspirits,toanothervariouskindsoftongues,toanotherthe
interpretationoftongues"(1Cor12:710cf.1Cor12:46,2831Rom
12:681Pt4:1011).
Whethertheybeexceptionalandgreatorsimpleandordinary,the
charismsaregracesoftheHolySpiritthathave,directlyorindirectly,a
usefulnessfortheecclesialcommunity,orderedastheyaretothebuilding
upoftheChurch,tothewellbeingofhumanityandtotheneedsofthe
world.
Eveninourowntimesthereisnolackofafruitfulmanifestationofvarious
charismsamongthefaithful,womenandmen.Thesecharismsaregiven
toindividualpersons,andcanevenbesharedbyothersinsuchwaysas
tocontinueintimeapreciousandeffectiveheritage,servingasasource
ofaparticularspiritualaffinityamongpersons.Inreferringtothe
apostolateofthelayfaithfultheSecondVaticanCouncilwrites:"Forthe
exerciseoftheapostolatetheHolySpiritwhosanctifiesthePeopleofGod
throughtheministryandthesacramentsgivesthefaithfulspecialgiftsas
well(cf.1Cor12:7),'allottingthemtoeachoneashewills'(cf.1Cor
12:11),sothateachmightplace'attheserviceofothersthegrace
received'andbecome'goodstewardsofGod'svariedgrace'(1Pt4:10),
andbuilduptherebythewholebodyincharity(cf.Eph4:16)"(79).
Byalogicwhichlookstothedivinesourceofthisgiving,astheCouncil
recalls(80),thegiftsoftheSpiritdemandthatthosewhohavereceived
themexercisethemforthegrowthofthewholeChurch.
Thecharismsarereceivedingratitudebothonthepartoftheonewho
receivesthem,andalsoonthepartoftheentireChurch.Theyareinfact
asingularlyrichsourceofgraceforthevitalityoftheapostolateandfor
theholinessofthewholeBodyofChrist,providedthattheybegiftsthat
cometrulyfromtheSpiritandareexercisedinfullconformitywiththe
authenticpromptingsoftheSpirit.Inthissensethediscernmentof
charismsisalwaysnecessary.Indeed,theSynodFathershavestated:
"TheactionoftheHolySpirit,whobreatheswherehewill,isnotalways
easilyrecognizedandreceived.WeknowthatGodactsinallChristians,
andweareawareofthebenefitswhichflowfromcharismsbothfor
individualsandforthewholeChristiancommunity.Nevertheless,atthe
sametimewearealsoawareofthepowerofsinandhowitcandisturb

andconfusethelifeofthefaithfulandofthecommunity"(81).
Forthisreasonnocharismdispensesapersonfromreferenceand
submissiontothePastorsoftheChurch.TheCouncilclearlystates:
"Judgmentastotheir(charisms)genuinenessandproperusebelongsto
thosewhopresideovertheChurch,andtowhosespecialcompetenceit
belongs,notindeedtoextinguishtheSpirit,buttotestallthingsandhold
fasttowhatisgood(cf.1Thess5:12and1921)"(82),sothatallthe
charismsmightworktogether,intheirdiversityandcomplementarity,for
thecommongood(83).
TheLayFaithful'sParticipationintheLifeoftheChurch
25.ThelayfaithfulparticipateinthelifeoftheChurchnotonlyin
exercisingtheirtasksandcharisms,butalsoinmanyotherways.
Suchparticipationfindsitsfirstandnecessaryexpressioninthelifeand
missionoftheparticularChurch,inthedioceseinwhich"theChurchof
Christ,one,holy,catholicandapostolic,istrulypresentandatwork"(84).
TheParticularChurchesandtheUniversalChurch
Foranadequateparticipationinecclesiallifethelayfaithfulabsolutely
needtohaveaclearandprecisevisionoftheparticularChurchwithits
primordialbondtotheuniversalChurch.TheparticularChurchdoesnot
comeaboutfromakindoffragmentationoftheuniversalChurch,nor
doestheuniversalChurchcomeaboutbyasimpleamalgamationof
particularChurches.Butthereisareal,essentialandconstantbond
unitingeachofthemandthisiswhytheuniversalChurchexistsandis
manifestedintheparticularChurches.ForthisreasontheCouncilsays
thattheparticularChurches"areconstitutedafterthemodelofthe
universalChurchitisinandfromtheseparticularChurchesthatthere
comeintobeingtheoneanduniqueCatholicChurch"(85).
ThesameCouncilstronglyencouragesthelayfaithfulactivelytoliveout
theirbelongingtotheparticularChurch,whileatthesametimeassuming
aneverincreasing"catholic"spirit:"Letthelayfaithfulconstantlyfoster"
wereadintheDecreeontheApostolateofLayPeople"afeelingfortheir
owndiocese,ofwhichtheparishisakindofcell,andbealwaysreadyat
theirbishops'invitationtoparticipateindiocesanprojects.Indeed,ifthe
needsofcitiesandruralareasaretobemet,laypeopleshouldnotlimit
theircooperationtotheparochialordiocesanboundariesbutstriveto
extendittointerparochial,interdiocesan,nationalandinternationalfields,

themoresobecausethedailyincreaseinpopulationmobility,thegrowth
ofmutualbonds,andtheeaseofcommunicationnolongerallowany
sectorofsocietytoremainclosedinuponitself.Thustheyshouldbe
concernedabouttheneedsofthePeopleofGodscatteredthroughoutthe
world"(86).
Inthissense,therecentSynodhasfavoredthecreationofDiocesan
PastoralCouncils,asarecourseatopportunetimes.Infact,onadiocesan
levelthisstructurecouldbetheprincipleformofcollaboration,dialogue,
anddiscernmentaswell.Theparticipationofthelayfaithfulinthese
Councilscanbroadenresourcesinconsultationandtheprincipleof
collaborationandincertaininstancesalsoindecisionmakingifappliedin
abroadanddeterminedmanner(87).
TheparticipationofthelayfaithfulinDiocesanSynodsandinlocal
Councils,whetherprovincialorplenary,isenvisionedbytheCodeofCanon
Law(88).ThesestructurescouldcontributetoChurchcommunionandthe
missionoftheparticularChurch,bothinitsownsurroundingsandin
relationtotheotherparticularChurchesoftheecclesiasticalprovinceor
EpiscopalConference.
EpiscopalConferencesarecalledtoevaluatethemostoportunewayof
developingtheconsultationandthecollaborationofthelayfaithful,
womenandmen,atanationalorregionallevel,sothattheymayconsider
welltheproblemstheyshareandmanifestbetterthecommunionofthe
wholeChurch(89).
TheParish
26.Theecclesialcommunity,whilealwayshavingauniversaldimension,
findsitsmostimmediateandvisibleexpressionintheparish.Itisthere
thattheChurchisseenlocally.InacertainsenseitistheChurchlivingin
themidstofthehomesofhersonsanddaughters(90).
Itisnecessarythatinlightofthefaithallrediscoverthetruemeaningof
theparish,thatis,theplacewherethevery"mystery"oftheChurchis
presentandatwork,evenifattimesitislackingpersonsandmeans,
evenifatothertimesitmightbescatteredovervastterritoriesoralmost
nottobefoundincrowdedandchaoticmodernsectionsofcities.The
parishisnotprincipallyastructure,aterritory,orabuilding,butrather,
"thefamilyofGod,afellowshipafirewithaunifyingspirit"(91),"afamilial
andwelcominghome"(92),the"communityofthefaithful"(93).Plainlyand
simply,theparishisfoundedonatheologicalreality,becauseitisa

Eucharisticcommunity(94).Thismeansthattheparishisacommunity
properlysuitedforcelebratingtheEucharist,thelivingsourceforits
upbuildingandthesacramentalbondofitsbeinginfullcommunionwith
thewholeChurch.Suchsuitablenessisrootedinthefactthattheparishis
acommunityoffaithandanorganiccommunity,thatis,constitutedbythe
ordainedministersandotherChristians,inwhichthepastorwho
representsthediocesanbishop(95)isthehierarchicalbondwiththeentire
particularChurch.
SincetheChurch'staskinourdayissogreatitsaccomplishmentcannot
belefttotheparishalone.ForthisreasontheCodeofCanonLaw
providesforformsofcollaborationamongparishesinagiventerritory(96)
andrecommendstothebishop'scarethevariousgroupsoftheChristian
Faithful,eventheunbaptizedwhoarenotunderhisordinarypastoral
care(97).Therearemanyotherplacesandformsofassociationthrough
whichtheChurchcanbepresentandatwork.Allarenecessarytocarry
outthewordandgraceoftheGospelandtocorrespondtothevarious
circumstancesoflifeinwhichpeoplefindthemselvestoday.Inasimilar
waythereexistintheareasofculture,society,education,professions,
etc.manyotherwaysforspreadingthefaithandothersettingsforthe
apostolatewhichcannothavetheparishastheircenterandorigin.
Nevertheless,inourdaytheparishstillenjoysanewandpromising
season.Atthebeginningofhispontificate,PaulVIaddressedtheRoman
clergyinthesewords:"Webelievesimplythatthisoldandvenerable
structureoftheparishhasanindispensablemissionofgreatcontemporary
importance:tocreatethebasiccommunityoftheChristianpeopleto
initiateandgatherthepeopleintheaccustomedexpressionofliturgical
lifetoconserveandrenewthefaithinthepeopleoftodaytoserveas
theschoolforteachingthesalvificmessageofChristtoputsolidarityin
practiceandworkthehumblecharityofgoodandbrotherlyworks"(98).
TheSynodFathersfortheirparthavegivenmuchattentiontothepresent
stateofmanyparishesandhavecalledforagreatereffortintheir
renewal:"Manyparishes,whetherestablishedinregionsaffctedbyurban
progressorinmissionaryterritory,cannotdotheirworkeffectively
becausetheylackmaterialresourcesorordainedmenoraretoobig
geographicallyorbecauseoftheparticularcircumstancesofsome
Christians(e.g.exilesandmigrants).Sothatallparishesofthiskindmay
betrulycommunitiesofChristians,localecclesialauthoritiesoughtto
fosterthefollowing:a)adaptationofparishstructuresaccordingtothefull
flexibilitygrantedbycanonlaw,especiallyinpromotingparticipationbythe
layfaithfulinpastoralresponsibilitiesb)small,basicorsocalled"living"

communities,wherethefaithfulcancommunicatetheWordofGodand
expressitinserviceandlovetooneanotherthesecommunitiesaretrue
expressionsofecclesialcommunionandcentersofevangelization,in
communionwiththeirpastors"(99).Fortherenewalofparishesandfora
betterassuranceoftheireffectivenessinwork,variousformsof
cooperationevenontheinstitutionalleveloughttobefosteredamong
diverseparishesinthesamearea.
TheApostolicCommitmentintheParish
27.Itisnownecessarytolookmorecloselyatthecommunionand
participationofthelayfaithfulinparishlife.Inthisregardalllaymenand
womenarecalledtogivegreaterattentiontoaparticularlymeaningful,
stirringandincisivepassagefromtheCouncil:"TheiractivitywithinChurch
communitiesissonecessarythatwithoutittheapostolateofthePastors
isgenerallyunabletoachieveitsfulleffectiveness"(100).
Thisisindeedaparticularlyimportantaffirmation,whichevidentlymustbe
interpretedinlightofthe"ecclesiologyofcommunion".Ministriesand
charisms,beingdiverseandcomplementary,areallnecessaryforthe
Churchtogrow,eachinitsownway.
Thelayfaithfuloughttobeevermoreconvincedofthespecialmeaning
thattheircommitmenttotheapostolatetakesonintheirparish.Once
againtheCouncilauthoritativelyplacesitinrelief:"Theparishoffersan
outstandingexampleoftheapostolateonthecommunitylevel,inasmuch
asitbringstogetherthemanyhumandifferencesfoundwithinits
boundariesanddrawsthemintotheuniversalityoftheChurch.Thelay
faithfulshouldaccustomthemselvestoworkingintheparishincloseunion
withtheirpriests,bringingtotheChurchcommunitytheirownandthe
world'sproblemsaswellasquestionsconcerninghumansalvation,allof
whichneedtobeexaminedtogetherandsolvedthroughgeneral
discussion.Asfaraspossiblethelayfaithfuloughttocollaborateinevery
apostolicandmissionaryundertakingsponsoredbytheirownecclesial
family"(101).
TheCouncil'smentionofexaminingandsolvingpastoralproblems"by
generaldiscussion"oughttofinditsadequateandstructureddevelopment
throughamoreconvinced,extensiveanddecidedappreciationfor"Parish
PastoralCouncils",onwhichtheSynodFathershaverightlyinsisted(102).
Inthepresentcircumstancesthelayfaithfulhavetheabilitytodovery
muchand,therefore,oughttodoverymuchtowardsthegrowthofan

authenticecclesialcommunionintheirparishesinordertoreawaken
missionaryzealtowardsnonbelieversandbelieversthemselveswhohave
abandonedthefaithorgrownlaxintheChristianlife.
Ifindeed,theparishistheChurchplacedintheneighborhoodsof
humanity,itlivesandisatworkthroughbeingdeeplyinsertedinhuman
societyandintimatelyboundupwithitsaspirationsanditsdramatic
events.Oftentimesthesocialcontext,especiallyincertaincountriesand
environments,isviolentlyshakenbyelementsofdisintegrationandde
humanization.Theindividualislostanddisoriented,buttherealways
remainsinthehumanheartthedesiretoexperienceandcultivatecaring
andpersonalrelationships.Theresponsetosuchadesirecancomefrom
theparish,when,withthelayfaithful'sparticipation,itadherestoits
fundamentalvocationandmission,thatis,tobea"place"intheworldfor
thecommunityofbelieverstogathertogetherasa"sign"and
"instrument"ofthevocationofalltocommunion,inaword,tobeahouse
ofwelcometoallandaplaceofservicetoall,or,asPopeJohnXXIIIwas
fondofsaying,tobethe"villagefountain"towhichallwouldhave
recourseintheirthirst.
TheFormsofParticipationintheLifeoftheChurch
28.Thelayfaithfultogetherwiththeclergyandwomenandmenreligious,
makeuptheonePeopleofGodandtheBodyofChrist.
Being"members"oftheChurchtakesnothingawayfromthefactthat
eachChristianasanindividualis"uniqueandirrepeatable".Onthe
contrary,thisbelongingguaranteesandfosterstheprofoundsenseofthat
uniquenessandirrepeatability,insofarastheseveryqualitiesarethe
sourceofvarietyandrichnessforthewholeChurch.Therefore,Godcalls
theindividualinJesusChrist,eachonepersonallybyname.Inthissense,
theLord'swords"Yougointomyvineyardtoo",directedtotheChurchas
awhole,comespeciallyaddressedtoeachmemberindividually.
Becauseofeachmember'suniqueandirrepeatablecharacter,thatis,
one'sidentityandactionsasaperson,eachindividualisplacedatthe
serviceofthegrowthoftheecclesialcommunitywhile,atthesametime,
singularlyreceivingandsharinginthecommonrichnessofalltheChurch.
Thisisthe"CommunionofSaints"whichweprofessintheCreed.The
goodofallbecomesthegoodofeachoneandthegoodofeachone
becomesthegoodofall."IntheHolyChurch",writesSaintGregorythe
Great,"allarenourishedbyeachoneandeachonesisnourishedbyall"
(103).

IndividualFormsofParticipation
Aboveall,eachmemberofthelayfaithfulshouldalwaysbefullyawareof
beinga"memberoftheChurch"yetentrustedwithauniquetaskwhich
cannotbedonebyanotherandwhichistobefulfilledforthegoodofall.
FromthisperspectivetheCouncil'sinsistenceontheabsolutenecessityof
anapostolateexercisedbytheindividualtakesonitsfullmeaning:"The
apostolateexercisedbytheindividualwhichflowsabundantlyfromatruly
Christianlife(cf.Jn4:11)istheoriginandconditionofthewholelay
apostolate,eveninitsorganizedexpression,andadmitsnosubstitute.
Regardlessofcircumstance,alllaypersons(includingthosewhohaveno
opportunityorpossibilityforcollaborationinassociations)arecalledtothis
typeofapostolateandobligedtoengageinit.Suchanapostolateis
usefulatalltimesandplaces,butincertaincircumstancesitistheonly
oneavailableandfeasible"(104).
Intheapostolateexercisedbytheindividual,greatrichesarewaitingtobe
discoveredthroughanintensificationofthemissionaryeffortofeachof
thelayfaithful.Suchanindividualformofapostolatecancontribute
greatlytoamoreextensivespreadingoftheGospel,indeeditcanreach
asmanyplacesastherearedailylivesofindividualmembersofthelay
faithful.Furthermore,thespreadofthegospelwillbecontinual,sincea
person'slifeandfaithwillbeone.Likewisethespreadofthegospelwillbe
particularlyincisive,becauseinsharingfullyintheuniqueconditionsofthe
life,work,difficultiesandhopesoftheirsistersandbrothers,thelay
faithfulwillbeabletoreachtheheartsoftheirneighbors,friends,and
colleagues,openingthemtoafullsenseofhumanexistence,thatis,to
communionwithGodandwithallpeople.
GroupFormsofParticipation
29.Churchcommunion,alreadypresentandatworkintheactivitiesofthe
individual,findsitsspecificexpressioninthelayfaithful'sworkingtogether
ingroups,thatis,inactivitiesdonewithothersinthecourseoftheir
responsibleparticipationinthelifeandmissionoftheChurch.
Inrecentdaysthephenomenonoflaypeopleassociatingamong
themselveshastakenonacharacterofparticularvarietyandvitality.In
somewayslayassociationshavealwaysbeenpresentthroughoutthe
Church'shistoryasvariousconfraternities,thirdordersandsodalities
testifyeventoday.However,inmoderntimessuchlaygroupshave
receivedaspecialstimulus,resultinginthebirthandspreadofa
multiplicityofgroupforms:associations,groups,communities,movements.

Wecanspeakofaneweraofgroupendeavoursofthelayfaithful.In
fact,"alongsidethetraditionalformingofassociations,andattimes
comingfromtheirveryroots,movementsandnewsodalitieshave
sprouted,withaspecificfeatureandpurpose,sogreatistherichnessand
theversatilityofresourcesthattheHolySpiritnourishesintheecclesial
community,andsogreatisthecapacityofinitiativeandthegenerosityof
ourlaypeople"(105).
Oftentimestheselaygroupsshowthemselvestobeverydiversefromone
anotherinvariousaspects,intheirexternalstructures,intheirprocedures
andtrainingmethods,andinthefieldsinwhichtheywork.However,they
allcometogetherinanallinclusiveandprofoundconvergencewhen
viewedfromtheperspectiveoftheircommonpurpose,thatis,the
responsibleparticipationofallofthemintheChurch'smissionofcarrying
forththeGospelofChrist,thesourceofhopeforhumanityandthe
renewalofsociety.
Theactualformationofgroupsofthelayfaithfulforspiritualpurposesor
forapostolicworkcomesfromvarioussourcesandcorrespondsto
differentdemands.Infact,theirformationitselfexpressesthesocial
natureofthepersonandforthisreasonleadstoamoreextensiveand
incisiveeffectivenessinwork.Inreality,a"cultural"effectcanbe
accomplishedthroughworkdonenotsomuchbyanindividualalonebut
byanindividualas"asocialbeing",thatis,asamemberofagroup,ofa
community,ofanassociation,orofamovement.Suchworkis,then,the
sourceandstimulusleadingtothetransformationofthesurroundingsand
societyaswellasthefruitandsignofeveryothertransformationinthis
regard.Thisisparticularlytrueinthecontextofapluralisticand
fragmentedsocietythecaseinsomanypartsoftheworldtodayandin
lightoftheproblemswhichhavebecomegreatlycomplexanddifficult.On
theotherhand,inasecularizedworld,aboveall,thevariousgroupforms
oftheapostolatecanrepresentformanyaprecioushelpfortheChristian
lifeinremainingfaithfultothedemandsofthegospelandtothe
commitmenttotheChurch'smissionandtheapostolate.
Beyondthis,theprofoundreasonthatjustifiesanddemandsthelay
faithful'sformingoflaygroupscomesfromatheologybasedon
ecclesiology,astheSecondVaticanCouncilclearlyacknowledgedin
referringtothegroupapostolateasa"signofcommunionandofunityof
theChurchofChrist"(106).
Itisa"sign"thatmustbemanifestedinrelationto"communion"bothin
theinternalandexternalaspectsofthevariousgroupformsandinthe

widercontextoftheChristiancommunity.Asmentioned,thisreasonbased
onecclesiologyexplains,ononehand,the"right"oflayassociationsto
form,andontheother,thenecessityof"criteria"fordiscerningthe
authenticityoftheformswhichsuchgroupstakeintheChurch.
Firstofall,thefreedomforlaypeopleintheChurchtoformsuchgroups
istobeacknowledged.Suchlibertyisatrueandproperrightthatisnot
derivedfromanykindof"concession"byauthority,butflowsfromthe
SacramentofBaptism,whichcallsthelayfaithfultoparticipateactivelyin
theChurch'scommunionandmission.InthisregardtheCouncilisquite
clear:"AslongastheproperrelationshipiskepttoChurchauthority,the
layfaithfulhavetherighttofoundandrunsuchassociationsandtojoin
thosealreadyexisting"(107).AcitationfromtherecentlypublishedCode
ofCanonLawaffirmsitaswell:"TheChristianfaithfulareatlibertyto
foundandgovernassociationsforcharitableandreligiouspurposesorfor
thepromotionoftheChristianvocationintheworldtheyarefreetohold
meetingstopursuethesepurposesincommon"(108).
Itisaquestionofafreedomthatistobeacknowledgedandguaranteed
byecclesialauthorityandalwaysandonlytobeexercisedinChurch
communion.Consequently,therightofthelayfaithfultoformgroupsis
essentiallyinrelationtotheChurch'slifeofcommunionandtohermission.
"CriteriaofEcclesiality"forLayGroups
30.ItisalwaysfromtheperspectiveoftheChurch'scommunionand
mission,andnotinoppositiontothefreedomtoassociate,thatone
understandsthenecessityofhavingclearanddefinitecriteriafor
discerningandrecognizingsuchlaygroups,alsocalled"Criteriaof
Ecclesiality".
Thefollowingbasiccriteriamightbehelpfulinevaluatinganassociationof
thelayfaithfulintheChurch:
TheprimacygiventothecallofeveryChristiantoholiness,asitis
manifested"inthefruitsofgracewhichthespiritproducesinthefaithful"
(109)andinagrowthtowardsthefullnessofChristianlifeandthe
perfectionofcharity(110).
Inthissensewhateverassociationofthelayfaithfultheremightbe,itis
alwayscalledtobemoreofaninstrumentleadingtoholinessinthe
Church,throughfosteringandpromoting"amoreintimateunitybetween
theeverydaylifeofitsmembersandtheirfaith"(111).

TheresponsibilityofprofessingtheCatholicfaith,embracingand
proclaimingthetruthaboutChrist,theChurchandhumanity,inobedience
totheChurch'sMagisterium,astheChurchinterpretsit.Forthisreason
everyassociationofthelayfaithfulmustbeaforumwherethefaithis
proclaimedaswellastaughtinitstotalcontent.
Thewitnesstoastrongandauthenticcommunioninfilialrelationshipto
thePope,intotaladherencetothebeliefthatheistheperpetualand
visiblecenterofunityoftheuniversalChurch(112),andwiththelocal
Bishop,"thevisibleprincipleandfoundationofunity"(113)intheparticular
Church,andin"mutualesteemforallformsoftheChurch'sapostolate"
(114).
ThecommunionwithPopeandBishopmustbeexpressedinloyal
readinesstoembracethedoctrinalteachingsandpastoralinitiativesof
bothPopeandBishop.Moreover,Churchcommuniondemandsbothan
acknowledgmentofalegitimatepluralityofformsintheassociationsof
thelayfaithfulintheChurchandatthesametime,awillingnessto
cooperateinworkingtogether.
ConformitytoandparticipationintheChurch'sapostolicgoals,thatis,
"theevangelizationandsanctificationofhumanityandtheChristian
formationofpeople'sconscience,soastoenablethemtoinfusethespirit
ofthegospelintothevariouscommunitiesandspheresoflife"(115).
Fromthisperspective,everyoneofthegroupformsofthelayfaithfulis
askedtohaveamissionaryzealwhichwillincreasetheireffectivenessas
participantsinareevangelization.
Acommitmenttoapresenceinhumansociety,whichinlightofthe
Church'ssocialdoctrine,placesitattheserviceofthetotaldignityofthe
person.
Therefore,associationsofthelayfaithfulmustbecomefruitfuloutletsfor
participationandsolidarityinbringingaboutconditionsthataremorejust
andlovingwithinsociety.
Thefundamentalcriteriamentionedatthistimefindtheirverificationin
theactualfruitsthatvariousgroupformsshowintheirorganizationallife
andtheworkstheyperform,suchas:therenewedappreciationforprayer,
contemplation,liturgicalandsacramentallife,thereawakeningofvocations
toChristianmarriage,theministerialpriesthoodandtheconsecratedlifea
readinesstoparticipateinprogrammesandChurchactivitiesatthelocal,

nationalandinternationallevelsacommitmenttocatechesisanda
capacityforteachingandformingChristiansadesiretobepresentas
Christiansinvarioussettingsofsociallifeandthecreationandawakening
ofcharitable,culturalandspiritualworksthespiritofdetachmentand
evangelicalpovertyleadingtoagreatergenerosityincharitytowardsall
conversiontotheChristianlifeorthereturntoChurchcommunionof
thosebaptizedmemberswhohavefallenawayfromthefaith.
ThePastorsinServicetoCommunion
31.ThePastorsoftheChurcheveniffacedwithpossibleand
understandabledifficultiesasaresultofsuchassociationsandtheprocess
ofemployingnewforms,cannotrenouncetheserviceprovidedbytheir
authority,notsimplyforthewellbeingoftheChurch,butalsoforthewell
beingofthelayassociationsthemselves.Inthissensetheyoughtto
accompanytheirworkofdiscernmentwithguidanceand,aboveall,
encouragementsothatlayassociationsmightgrowinChurchcommunion
andmission.
Itisexceedinglyopportunethatsomenewassociationsandmovements
receiveofficialrecognitionandexplicitapprovalfromcompetentChurch
authoritytofacilitatetheirgrowthonboththenationalandinternational
level.TheCouncilhasalreadyspokeninthisregard:"Dependingonits
variousformsandgoals,thelayapostolateprovidesfordifferenttypesof
relationshipswiththehierarchy...Certainformsofthelayapostolateare
givenexplicitrecognitionbythehierarchy,thoughindifferentways.
BecauseofthedemandsofthecommongoodoftheChurch,moreover,
ecclesialauthoritycanselectandpromoteinaparticularwaysomeofthe
apostolicassociationsandprojectswhichhaveanimmediatelyspiritual
purpose,therebyassuminginthemaspecialresponsibility"(116).
Amongthevariousformsofthelayapostolatewhichhaveaparticular
relationshiptothehierarchy,theSynodFathershavesingledoutvarious
movementsandassociationsofCatholicActioninwhich"indeed,inthis
organicandstableform,thelayfaithfulmayfreelyassociateunderthe
movementoftheHolySpirit,incommunionwiththeirbishopandpriests,
sothatinawaypropertotheirvocationandwithsomespecialmethod
theymightbeofservicethroughtheirfaithfulnessandgoodworksto
promotethegrowthoftheentireChristiancommunity,pastoralactivities
andinfusingeveryaspectoflifewiththegospelspirit"(117).
ThePontificalCouncilfortheLaityhasthetaskofpreparingalistofthose
associationswhichhavereceivedtheofficialapprovaloftheHolySee,

and,atthesametime,ofdrawingup,togetherwiththePontificalCouncil
fortheUnionofChristians,thebasicconditionsonwhichthisapproval
mightbegiventoecumenicalassociationsinwhichthereisamajorityof
Catholics,anddeterminingthosecasesinwhichsuchanapprovalisnot
possible(118).
Allofus,Pastorsandlayfaithful,havethedutytopromoteandnourish
strongerbondsandmutualesteem,cordialityandcollaborationamongthe
variousformsoflayassociations.Onlyinthiswaycantherichnessofthe
giftsandcharismsthattheLordoflersusbeartheirfruitfulcontributionin
buildingthecommonhouse:"Forthesoundbuildingofacommonhouseit
isnecessary,furthermore,thateveryspiritofantagonismandconflictbe
putasideandthatthecompetitionbeinoutdoingoneanotherinshowing
honour(cf.Rom12:10),inattainingamutualaffection,awilltowards
collaboration,withpatience,farsightedness,andreadinesstosacrifice
whichwillattimesberequired"(119).
SoastorenderthankstoGodforthegreatgiftofChurchcommunion
whichisthereflectionintimeoftheeternalandineffablecommunionof
theloveofGod,ThreeinOne,weonceagainconsiderJesus'words:"I
amthevine,youarethebranches"(Jn15:5).Theawarenessofthegift
oughttobeaccompaniedbyastrongsenseofresponsibilityforitsuse:it
is,infact,agiftthat,likethetalentofthegospelparable,mustbeputto
workinalifeofeverincreasingcommunion.
Toberesponsibleforthegiftofcommunionmeans,firstofall,tobe
committedtoovercomingeachtemptationtodivisionandoppositionthat
worksagainsttheChristianlifewithitsresponsibilityintheapostolate.The
cryofSaintPaulcontinuestoresoundasareproachtothosewhoare
"woundingtheBodyofChrist":"WhatImeanisthateachoneofyou
says,'IbelongtoPaul',or'IbelongtoCephas',or'IbelongtoChrist!'Is
Christdivided?"(1Cor1:1213).No,ratherletthesewordsoftheapostle
soundapersuasivecall:"Iappealtoyou,brethren,bythenameofour
LordJesusChrist,thatallofyouagreeandthattherebenodissensions
amongyou,butthatyoubeunitedinthesamemindandthesame
judgment"(1Cor1:10).
ThusthelifeofChurchcommunionwillbecomeasignforalltheworldand
acompellingforcethatwillleadpersonstofaithinChrist:"thattheymay
allbeoneevenasyou,Father,areinmeandIinyou,thattheyalsomay
beinus,sothattheworldmaybelievethatyouhavesentme"(Tn
17:21).Insuchawaycommunionleadstomission,andmissionitselfto
communion.

CHAPTERIII
IHAVEAPPOINTEDYOUTOGOFORTHANDBEARFRUIT
TheCoresponsibilityoftheLayFaithfulintheChurchasMission
MissiontoCommunion
32.Wereturntothebiblicalimageofthevineandthebranches,which
immediatelyandquiteappropriatelylendsitselftoaconsiderationof
fruitfulnessandlife.Engraftedtothevineandbroughttolife,the
branchesareexpectedtobearfruit:"Hewhoabidesinme,andIinhim,
heitisthatbearsmuchfruit"(Jn15:5).Bearingfruitisanessential
demandoflifeinChristandlifeintheChurch.Thepersonwhodoesnot
bearfruitdoesnotremainincommunion:"Eachbranchofminethatbears
nofruit,he(myFather)takesaway"(Jn15:2).
CommunionwithJesus,whichgivesrisetothecommunionofChristians
amongthemselves,isanindispensableconditionforbearingfruit:"Apart
frommeyoucandonothing"(Jn15:5).Andcommunionwithothersisthe
mostmagnificentfruitthatthebranchescangive:infact,itisthegiftof
ChristandHisSpirit.
Atthispointcommunionbegetscommunion:essentiallyitislikenedtoa
missiononbehalfofcommunion.Infact,Jesussaystohisdisciples:"You
didnotchooseme,butIchoseyouandappointedyouthatyoushouldgo
andbearfruitandthatyourfruitshouldabide"(Jn15:16).
Communionandmissionareprofoundlyconnectedwitheachother,they
interpenetrateandmutuallyimplyeachother,tothepointthatcommunion
representsboththesourceandthefruitofmission:communiongivesrise
tomissionandmissionisaccomplishedincommunion.Itisalwaystheone
andthesameSpiritwhocallstogetherandunifiestheChurchandsends
hertopreachtheGospel"totheendsoftheearth"(Acts1:8).Onher
part,theChurchknowsthatthecommunionreceivedbyherasagiftis
destinedforallpeople.ThustheChurchfeelssheowestoeachindividual
andtohumanityasawholethegiftreceivedfromtheHolySpiritthat
poursthecharityofJesusChristintotheheartsofbelievers,asamystical
forceforinternalcohesionandexternalgrowth.ThemissionoftheChurch
flowsfromherownnature.Christhaswilledittobeso:thatof"signand
instrument...ofunityofallthehumanrace"(120).Suchamissionhasthe
purposeofmakingeveryoneknowandlivethe"new"communionthatthe
SonofGodmademanintroducedintothehistoryoftheworld.Inthis
regard,then,thetestimonyofJohntheEvangelistdefinesinanundeniable

waytheblessedendtowardswhichtheentiremissionoftheChurchis
directed:"Thatwhichwehaveseenandheardweproclaimalsotoyou,so
thatyoumayhavefellowshipwithusandourfellowshipiswiththe
FatherandwithhisSonJesusChrist"(1Jn1:3).
InthecontextofChurchmission,then,theLordentrustsagreatpartof
theresponsibilitytothelayfaithful,incommunionwithallothermembers
ofthePeopleofGod.Thisfact,fullyunderstoodbytheFathersofthe
SecondVaticanCouncil,recurredwithrenewedclarityandincreasedvigor
inalltheworksoftheSynod:"Indeed,Pastorsknowhowmuchthelay
faithfulcontributetothewelfareoftheentireChurch.Theyalsoknowthat
theythemselveswerenotestablishedbyChristtoundertakealonethe
entiresavingmissionoftheChurchtowardstheworld,butthey
understandthatitistheirexaltedofficetobeshepherdsofthelayfaithful
andalsotorecognizethelatter'sservicesandcharismsthatallaccording
totheirproperrolesmaycooperateinthiscommonundertakingwithone
heart"(121).
ProclaimingtheGospel
33.Thelayfaithful,preciselybecausetheyaremembersoftheChurch,
havethevocationandmissionofproclaimingtheGospel:theyare
preparedforthisworkbythesacramentsofChristianinitiationandbythe
giftsoftheHolySpirit.
InaveryclearandsignificantpassagefromtheSecondVaticanCouncil
weread:"AssharersinthemissionofChrist,priest,prophetandking,the
layfaithfulhaveanactiveparttoplayinthelifeandactivityofthe
Church...Strengthenedbytheiractiveparticipationintheliturgicallifeof
theircommunity,theyareeagertodotheirshareinapostolicworksof
thatcommunity.TheyleadtotheChurchpeoplewhoareperhapsfar
removedfromittheyearnestlycooperateinpresentingtheWordofGod,
especiallybymeansofcatecheticalinstructionandoffertheirspecialskills
tomakethecareofsoulsandtheadministrationofthetemporalgoodsof
theChurchmoreefficient"(122).
TheentiremissionoftheChurch,then,isconcentratedandmanifestedin
evangelization.ThroughthewindingpassagesofhistorytheChurchhas
madeherwayunderthegraceandthecommandofJesusChrist:"Gointo
alltheworldandpreachthegospeltothewholecreation"(Mk16:15)"...
andlo,Iamwithyoualways,untilthecloseoftheage"(Mt28:20)."To
evangelize",writesPaulVI,"isthegraceandvocationpropertothe
Church,hermostprofoundidentity"(123).

ThroughevangelizationtheChurchisbuiltupintoacommunityoffaith:
moreprecisely,intoacommunitythatconfessesthefaithinfulladherence
totheWordofGodwhichiscelebratedintheSacraments,andlivedin
charity,theprincipleofChristianmoralexistence.Infact,the"goodnews"
isdirectedtostirringapersontoaconversionofheartandlifeanda
clingingtoJesusChristasLordandSaviourtodisposingapersonto
receiveBaptismandtheEucharistandtostrengthenapersoninthe
prospectandrealizationofnewlifeaccordingtotheSpirit.
CertainlythecommandofJesus:"GoandpreachtheGospel"always
maintainsitsvitalvalueanditseverpressingobligation.Nevertheless,the
presentsituation,notonlyoftheworldbutalsoofmanypartsofthe
Church,absolutelydemandsthatthewordofChristreceiveamoreready
andgenerousobedience.Everydiscipleispersonallycalledbynameno
disciplecanwithholdmakingaresponse:"Woetome,ifIdonotpreach
thegospel"(1Cor9:16).
TheHourHasComeforaReEvangelization
34.WholecountriesandnationswherereligionandtheChristianlifewere
formerlyflourishingandcapableoffosteringaviableandworking
communityoffaith,arenowputtoahardtest,andinsomecases,are
evenundergoingaradicaltransformation,asaresultofaconstant
spreadingofanindifferencetoreligion,ofsecularismandatheism.This
particularlyconcernscountriesandnationsofthesocalledFirstWorld,in
whicheconomicwellbeingandconsumerism,evenifcoexistentwitha
tragicsituationofpovertyandmisery,inspiresandsustainsalifelived"as
ifGoddidnotexist".Thisindifferencetoreligionandthepracticeof
religiondevoidoftruemeaninginthefaceoflife'sveryseriousproblems,
arenotlessworryingandupsettingwhencomparedwithdeclared
atheism.SometimestheChristianfaithaswell,whilemaintainingsomeof
theexternalsofitstraditionandrituals,tendstobeseparatedfromthose
momentsofhumanexistencewhichhavethemostsignificance,suchas,
birth,sufferinganddeath.Insuchcases,thequestionsandformidable
enigmasposedbythesesituations,ifremainingwithoutresponses,expose
contemporarypeopletoaninconsolabledelusionortothetemptationof
eliminatingthetrulyhumanizingdimensionoflifeimplicitinthese
problems.
Ontheotherhand,inotherregionsornationsmanyvitaltraditionsofpiety
andpopularformsofChristianreligionarestillconservedbuttodaythis
moralandspiritualpatrimonyrunstheriskofbeingdispersedunderthe
impactofamultiplicityofprocesses,includingsecularizationandthe

spreadofsects.Onlyareevangelizationcanassurethegrowthofaclear
anddeepfaith,andservetomakethesetraditionsaforceforauthentic
freedom.
WithoutdoubtamendingoftheChristianfabricofsocietyisurgently
neededinallpartsoftheworld.Butforthistocomeaboutwhatis
neededistofirstremaketheChristianfabricoftheecclesialcommunity
itselfpresentinthesecountriesandnations.
Atthismomentthelayfaithful,invirtueoftheirparticipationinthe
propheticmissionofChrist,arefullypartofthisworkoftheChurch.Their
responsibility,inparticular,istotestifyhowtheChristianfaithconstitutes
theonlyfullyvalidresponseconsciouslyperceivedandstatedbyallin
varyingdegreestotheproblemsandhopesthatlifeposestoeveryperson
andsociety.Thiswillbepossibleifthelayfaithfulwillknowhowto
overcomeinthemselvestheseparationoftheGospelfromlife,toagain
takeupintheirdailyactivitiesinfamily,workandsociety,anintegrated
approachtolifethatisfullybroughtaboutbytheinspirationandstrength
oftheGospel.
ToallpeopleoftodayIonceagainrepeattheimpassionedcrywithwhich
Ibeganmypastoralministry:"Donotbeafraid!Open,indeed,openwide
thedoorstoChrist!
Opentohissavingpowertheconfinesofstates,andsystemspoliticaland
economic,aswellasthevastfieldsofculture,civilization,and
development.Donotbeafraid!Christknows'whatisinsideaperson'.Only
heknows!Todaytoooftenpeopledonotknowwhattheycarryinside,in
thedeepestrecessesoftheirsoul,intheirheart.Toooftenpeopleare
uncertainaboutasenseoflifeonearth.Invadedbydoubtstheyareled
intodespair.ThereforewithhumilityandtrustIbegandimploreyouallow
Christtospeaktothepersoninyou.Onlyhehasthewordsoflife,yes,
eternallife"(124).
OpeningwidethedoorstoChrist,acceptinghimintohumanityitselfposes
absolutelynothreattopersons,indeeditistheonlyroadtotaketoarrive
atthetotaltruthandtheexaltedvalueofthehumanindividual.
Thisvitalsynthesiswillbeachievedwhenthelayfaithfulknowhowtoput
thegospelandtheirdailydutiesoflifeintoamostshiningandconvincing
testimony,where,notfearbutthelovingpursuitofChristandadherence
tohimwillbethefactorsdetermininghowapersonistoliveandgrow,
andthesewillleadtonewwaysoflivingmoreinconformitywithhuman

dignity.
HumanityislovedbyGod!Thisverysimpleyetprofoundproclamationis
owedtohumanitybytheChurch.EachChristian'swordsandlifemust
makethisproclamationresound:Godlovesyou,Christcameforyou,
Christisforyou"theWay,theTruthandtheLife!"(Jn14:6).
Thisreevangelizationisdirectednotonlytoindividualpersonsbutalsoto
entireportionsofpopulationsinthevarietyoftheirsituations,
surroundingsandcultures.Itspurposeistheformationofmatureecclesial
communities,inwhichthefaithmightradiateandfulfillthebasicmeaning
ofadherencetothepersonofChristandhisGospel,ofanencounterand
sacramentalcommunionwithhim,andofanexistencelivedincharityand
inservice.
Thelayfaithfulhavetheirparttofulfillintheformationoftheseecclesial
communities,notonlythroughanactiveandresponsibleparticipationin
thelifeofthecommunity,inotherwords,throughatestimonythatonly
theycangive,butalsothroughamissionaryzealandactivitytowardsthe
manypeoplewhostilldonotbelieveandwhonolongerlivethefaith
receivedatBaptism.
Inthecaseofcominggenerations,thelayfaithfulmustofferthevery
valuablecontribution,morenecessarythanever,ofasystematicworkin
catechesis.TheSynodFathershavegratefullytakennoteoftheworkof
catechists,acknowledgingthatthey"haveataskthatcarriesgreat
importanceinanimatingecclesialcommunities"(125).Itgoeswithout
sayingthatChristianparentsaretheprimaryandirreplaceablecatechists
oftheirchildren,ataskforwhichtheyaregiventhegracebythe
SacramentofMatrimony.Atthesametime,however,wealloughttobe
awareofthe"rights"thateachbaptizedpersonhastobeinginstructed,
educatedandsupportedinthefaithandtheChristianlife.
GoIntotheWholeWorld
35.Whilepointingoutandexperiencingthepresenturgencyforare
evangelization,theChurchcannotwithdrawfromherongoingmissionof
bringingthegospeltothemultitudesthemillionsandmillionsofmenand
womenwhoasyetdonotknowChristtheRedeemerofhumanity.Ina
specificwaythisisthemissionaryworkthatJesusentrustedandagain
entrustseachdaytohisChurch.
Theactivityofthelayfaithful,whoarealwayspresentinthese

surroundings,isrevealedinthesedaysasincreasinglynecessaryand
valuable.Asitstands,thecommandoftheLord"Gointothewholeworld"
iscontinuingtofindagenerousresponsefromlaypersonswhoareready
toleavefamiliarsurroundings,theirwork,theirregionorcountry,atleast
foradeterminedtime,togointomissionterritory.EvenChristianmarried
couples,inimitationofAquilaandPriscilla(cf.Acts18Rom16:3ff),are
offeringacomfortingtestimonyofimpassionedloveforChristandthe
Churchthroughtheirvaluablepresenceinmissionlands.Atruemissionary
presenceisexercisedevenbythosewhoforvariousreasonslivein
countriesorsurroundingswheretheChurchisnotyetestablishedand
bearwitnesstothefaith.
However,atpresentthemissionaryconcernistakingonsuchextensive
andseriousproportionsfortheChurchthatonlyatrulyconsolidatedeffort
toassumeresponsibilitybyallmembersoftheChurch,bothindividuals
andcommunities,canleadtothehopeforamorefruitfulresponse.
TheinvitationaddressedbytheSecondVaticanCounciltotheparticular
Churchretainsallitsvalue,evendemandingatpresentamoreextensive
andmoredecisiveacceptance:"SincetheparticularChurchesarebound
tomirrortheuniversalChurchasperfectlyaspossible,letthembefully
awarethattheyhavebeensentalsotothosewhodonotbelievein
Christ"(126).
TheChurchtodayoughttotakeagiantstepforwardinherevangelization
effort,andenterintoanewstageofhistoryinhermissionarydynamism.
Inaworldwherethelesseningofdistancemakestheworldincreasingly
smaller,theChurchcommunityoughttostrengthenthebondsamongits
members,exchangevitalenergiesandmeans,andcommititselfasa
grouptoauniqueandcommonmissionofproclaimingandlivingthe
Gospel."SocalledyoungerChurcheshaveneedofthestrengthofthe
olderChurchesandtheolderonesneedthewitnessandimpulseofthe
younger,sothatindividualChurchesreceivetherichesofotherChurches"
(127).
Inthisarea,youngerChurchesarefindingthatanessentialand
undeniableelementinthefoundingofChurches(128)istheformationnot
onlyoflocalclergybutalsoofamatureandresponsiblelayfaithful:inthis
waythecommunitywhichitselfhasbeenevangelizedgoesforthintoa
newregionoftheworldsothatittoomightrespondtothemissionof
proclaimingandbearingwitnesstotheGospelofChrist.
TheSynodFathershavementionedthatthelayfaithfulcanfavourthe

relationswhichoughttobeestablishedwithfollowersofvariousreligions
throughtheirexampleinthesituationsinwhichtheyliveandintheir
activities:"ThroughouttheworldtodaytheChurchlivesamongpeopleof
variousreligions...AlltheFaithful,especiallythelayfaithfulwholive
amongthepeopleofotherreligions,whetherlivingintheirnativeregionor
inlandsasmigrants,oughttobeforallasignoftheLordandhisChurch,
inawayadaptedtotheactuallivingsituationofeachplace.Dialogue
amongreligionshasapreeminentpart,foritleadstoloveandmutual
respect,andtakesaway,oratleastdiminishes,prejudicesamongthe
followersofvariousreligionsandpromotesunityandfriendshipamong
peoples"(129).
Whatisfirstneededfortheevangelizationoftheworldarethosewhowill
evangelize.Inthisregardeveryone,beginningwiththeChristianfamily,
mustfeeltheresponsibilitytofosterthebirthandgrowthofvocations,
bothpriestlyandreligiousaswellasinthelaystate,specificallydirected
tothemissions.Thisshouldbedonebyrelyingoneveryappropriate
means,butwithouteverneglectingtheprivilegedmeansofprayer,
accordingtotheverywordsoftheLordJesus:"Theharvestisplentiful,
butthelabourersarefewpraythereforetheLordoftheharvesttosend
outlabourersintohisharvest!"(Mt9:37,38).
ToLivetheGospelServingthePersonandSociety
36.InbothacceptingandproclaimingtheGospelinthepoweroftheSpirit
theChurchbecomesatoneandthesametimean"evangelizingand
evangelized"community,andforthisveryreasonsheismadetheservant
ofall.Inherthelayfaithfulparticipateinthemissionofservicetothe
personandsociety.WithoutdoubttheChurchhastheKingdomofGodas
hersupremegoal,ofwhich"sheonearthisitsseedandbeginning"(130),
andisthereforetotallyconsecratedtotheglorificationoftheFather.
However,theKingdomisthesourceoffullliberationandtotalsalvationfor
allpeople:withthisinmind,then,theChurchwalksandlives,intimately
boundinarealsensetotheirhistory.
Havingreceivedtheresponsibilityofmanifestingtotheworldthemystery
ofGodthatshinesforthinJesusChrist,theChurchlikewiseawakensone
persontoanother,givingasenseofone'sexistence,openingeachtothe
wholetruthabouttheindividualandofeachperson'sfinaldestiny(131).
FromthisperspectivetheChurchiscalled,invirtueofherverymissionof
evangelization,toserveallhumanity.Suchserviceisrootedprimarilyinthe
extraordinaryandprofoundfactthat"throughtheIncarnationtheSonof
Godhasunitedhimselfinsomefashiontoeveryperson"(132).

Forthisreasontheperson"istheprimaryroutethattheChurchmust
travelinfulfillinghermission:theindividualistheprimaryandfundamental
wayfortheChurch,thewaytracedoutbyChristhimself,thewaythat
leadsinvariablythroughthemysteryoftheIncarnationandRedemption"
(133).
TheSecondVaticanCouncil,repeatedlyandwithasingularclarityand
force,expressedtheseverysentimentsinitsdocuments.Weagainreada
particularlyenlighteningtextfromtheConstitutionGaudiumetSpes:
"Pursuingthesavingpurposewhichispropertoher,theChurchnotonly
communicatesdivinelifetoall,butinsomewaycaststhereflectedlightof
thatdivinelifeovertheentireearth.Shedoesthismostofallbyher
healingandelevatingimpactonthedignityofthehumanperson,bythe
wayinwhichshestrengthensthebondsofhumansociety,andimbuesthe
dailyactivityofpeoplewithadeepersenseandmeaning.Thus,through
herindividualmembersandthewholecommunity,theChurchbelievesshe
cncontributemuchtomakethefamilyofmananditshistorymore
human"(134).
Inthisworkofcontributingtothehumanfamily,forwhichthewhole
Churchisresponsible,aparticularplacefallstothelayfaithful,byreason
oftheir"secularcharacter",obligingthem,intheirproperandirreplaceable
way,toworktowardstheChristiananimationofthetemporalorder.
PromotingtheDignityofthePerson
37.Torediscoverandmakeothersrediscovertheinviolabledignityof
everyhumanpersonmakesupanessentialtask,inacertainsense,the
centralandunifyingtaskoftheservicewhichtheChurch,andthelay
faithfulinher,arecalledtorendertothehumanfamily.
Amongallotherearthlybeings,onlyamanorawomanisa"person",a
consciousandfreebeingand,preciselyforthisreason,the"centerand
summit"ofallthatexistsontheearth(135).
Thedignityofthepersonisthemostpreciouspossessionofanindividual.
Asaresult,thevalueofonepersontranscendsallthematerialworld.The
wordsofJesus,"Forwhatdoesitprofitaman,togainthewholeworld
andtoforfeithislife?"(Mk8:36)containanenlighteningandstirring
statementabouttheindividual:valuecomesnotfromwhataperson"has"
evenifthepersonpossessedthewholeworld!asmuchasfromwhata
person"is":thegoodsoftheworlddonotcountasmuchasthegoodof
theperson,thegoodwhichisthepersonindividually.

Thedignityofthepersonismanifestedinallitsradiancewhenthe
person'soriginanddestinyareconsidered:createdbyGodinhisimage
andlikenessaswellasredeemedbythemostpreciousbloodofChrist,
thepersoniscalledtobea"childintheSon"andalivingtempleofthe
Spirit,destinedfortheeternallifeofblessedcommunionwithGod.Forthis
reasoneveryviolationofthepersonaldignityofthehumanbeingcriesout
invengeancetoGodandisanoffenceagainsttheCreatorofthe
individual.
Invirtueofapersonaldignitythehumanbeingisalwaysavalueasan
individual,andassuchdemandsbeingconsideredandtreatedasaperson
andnever,onthecontrary,consideredandtreatedasanobjecttobe
used,orasameans,orasathing.
Thedignityofthepersonconstitutesthefoundationoftheequalityofall
peopleamongthemselves.Asaresultallformsofdiscriminationaretotally
unacceptable,especiallythoseformswhichunfortunatelycontinueto
divideanddegradethehumanfamily,fromthosebasedonraceor
economicstothosesocialandcultural,frompoliticaltogeographic,etc.
Eachdiscriminationconstitutesanabsolutelyintolerableinjustice,notso
muchforthetensionsandtheconflictsthatcanbegeneratedinthesocial
sphere,asmuchasforthedishonourinflictedonthedignityofthe
person:notonlytothedignityoftheindividualwhoisthevictimofthe
injustice,butstillmoretotheonewhocommitstheinjustice.
Justaspersonaldignityisthefoundationofequalityofallpeopleamong
themselves,soitisalsothefoundationofparticipationandsolidarityofall
peopleamongthemselves:dialogueandcommunionarerootedultimately
inwhatpeople"are",firstandforemost,ratherthanonwhatpeople
"have".
Thedignityofthepersonistheindestructiblepropertyofeveryhuman
being.Theforceofthisaffirmationisbasedontheuniquenessand
irrepeatibilityofeveryperson.Fromitflowsthattheindividualcannever
bereducedbyallthatseekstocrushandtoannihilatethepersonintothe
anonymitythatcomesfromcollectivity,institutions,structuresand
systems.Asanindividual,apersonisnotanumberorsimplyalinkina
chain,norevenless,animpersonalelementinsomesystem.Themost
radicalandelevatingaffirmationofthevalueofeveryhumanbeingwas
madebytheSonofGodinhisbecomingmaninthewombofawoman,
aswecontinuetoberemindedeachChristmas(136).
RespectingtheInviolableRighttoLife

38.Ineffecttheacknowledgmentofthepersonaldignityofeveryhuman
beingdemandstherespect,thedefenceandthepromotionoftherightsof
thehumanperson.Itisaquestionofinherent,universalandinviolable
rights.Noone,noindividual,nogroup,noauthority,noState,canchange
letaloneeliminatethembecausesuchrightsfindtheirsourceinGod
himself.
Theinviolabilityofthepersonwhichisareflectionoftheabsolute
inviolabilityofGod,fndsitsprimaryandfundamentalexpressioninthe
inviolabilityofhumanlife.Aboveall,thecommonoutcry,whichisjustly
madeonbehalfofhumanrightsforexample,therighttohealth,tohome,
towork,tofamily,tocultureisfalseandillusoryiftherighttolife,the
mostbasicandfundamentalrightandtheconditionforallotherpersonal
rights,isnotdefendedwithmaximumdetermination.
TheChurchhasneveryieldedinthefaceofalltheviolationsthattheright
tolifeofeveryhumanbeinghasreceived,andcontinuestoreceive,both
fromindividualsandfromthoseinauthority.Thehumanbeingisentitled
tosuchrights,ineveryphaseofdevelopment,fromconceptionuntil
naturaldeathandineverycondition,whetherhealthyorsick,wholeor
handicapped,richorpoor.TheSecondVaticanCouncilopenlyproclaimed:
"Alloffencesagainstlifeitself,suchaseverykindofmurder,genocide,
abortion,euthanasiaandwillfulsuicideallviolationsoftheintegrityofthe
humanperson,suchasmutilation,physicalandmentaltorture,undue
psychologicalpressuresalloffencesagainsthumandignity,suchas
subhumanlivingconditions,arbitraryimprisonment,deportation,slavery,
prostitution,thesellingofwomenandchildren,degradingworking
conditionswheremenaretreatedasmeretoolsforprofitratherthanfree
andresponsiblepersonsalltheseandthelikearecertainlycriminal:they
poisonhumansocietyandtheydomoreharmtothosewhopracticethem
thanthosewhosufferfromtheinjury.Moreover,theyareasupreme
dishonourtotheCreator"(137).
If,indeed,everyonehasthemissionandresponsibilityofacknowledging
thepersonaldignityofeveryhumanbeingandofdefendingtherightto
life,somelayfaithfularegivenaparticulartitletothistask:suchas
parents,teachers,healthworkersandthemanywhoholdeconomicand
politicalpower.
TheChurchtodaylivesafundamentalaspectofhermissioninlovinglyand
generouslyacceptingeveryhumanbeing,especiallythosewhoareweak
andsick.Thisismadeallthemorenecessaryasa"cultureofdeath"
threatenstotakecontrol.Infact,"theChurchfamilybelievesthathuman

life,evenifweakandsuffering,isalwaysawonderfulgiftofGod's
goodness.Againstthepessimismandselfishnesswhichcastsashadow
overtheworld,theChurchstandsforlife:ineachhumanlifesheseesthe
splendourofthat'Yes',that'Amen',whichisChristhimself(cf.2Cor1:19
Rev3:14).Tothe'No'whichassailsandafflictstheworld,shereplieswith
thisliving'Yes',thisdefendingofthehumanpersonandtheworldfromall
whoplotagainstlife"(138).Itistheresponsibilityofthelayfaithful,who
moredirectlythroughtheirvocationortheirprofessionareinvolvedin
acceptinglife,tomaketheChurch's"Yes"tohumanlifeconcreteand
efficacious.
Theenormousdevelopmentofbiologicalandmedicalscience,unitedtoan
amazingpowerintechnology,todayprovidespossibilitiesonthevery
frontierofhumanlifewhichimplynewresponsibilities.Infact,today
humanityisinthepositionnotonlyof"observing"buteven"exercisinga
controlover"humanlifeatitsverybeginningandinitsfirststagesof
development.
Themoralconscienceofhumanityisnotabletoturnasideorremain
indifferentinthefaceofthesegiganticstridesaccomplishedbya
technologythatisacquiringacontinuallymoreextensiveandprofound
dominionovertheworkingprocessesthatgovernprocreationandthefirst
phasesofhumanlife.Todayasperhapsneverbeforeinhistoryorinthis
field,wisdomshowsitselttobetheonlyfirmbasistosalvation,inthat
personsengagedinscientificresearchandinitsapplicationarealwaysto
actwithintelligenceandlove,thatis,respecting,evenremainingin
venerationof,theinviolabledignityofthepersonhoodofeveryhuman
being,fromthefirstmomentoflife'sexistence.Thisoccurswhenscience
andtechnologyarecommittedwithlicitmeanstothedefenceoflifeand
thecureofdiseaseinitsbeginnings,refusingonthecontraryevenforthe
dignityofresearchitselftoperformoperationsthatresultinfalsifyingthe
geneticpatrimonyoftheindividualandofhumangenerativepower(139).
Thelayfaithful,havingresponsibilityinvariouscapacitiesandatdifferent
levelsofscienceaswellasinthemedical,social,legislativeandeconomic
fieldsmustcourageouslyacceptthe"challenge"posedbynewproblemsin
bioethics.TheSynodFathersusedthesewords:"Christiansoughtto
exercisetheirresponsibilitiesasmastersofscienceandtechnology,and
notbecometheirslaves...Inviewofthemoralchallengespresentedby
enormousnewtechnologicalpower,endangeringnotonlyfundamental
humanrightsbuttheverybiologicalessenceofthehumanspecies,itisof
utmostimportancethatlayChristianswiththehelpoftheuniversal

Churchtakeupthetaskofcallingculturebacktotheprinciplesofan
authentichumanism,givingadynamicandsurefoundationtothe
promotionanddefenceoftherightsofthehumanbeinginone'svery
essence,anessencewhichthepreachingoftheGospelrevealsto
all(140).
Todaymaximumvigilancemustbeexercisedbyeveryoneinthefaceof
thephenomenonoftheconcentrationofpowerandtechnology.Infact
suchaconcentrationhasatendencytomanipulatenotonlythebiological
essencebuttheverycontentofpeople'sconsciencesandlifestyles,
therebyworseningtheconditionofentirepeoplesbydiscriminationand
marginization.
FreetoCallUpontheNameoftheLord
39.Respectforthedignityoftheperson,whichimpliesthedefenceand
promotionofhumanrights,demandstherecognitionofthereligious
dimensionoftheindividual.Thisisnotsimplyarequirement"concerning
mattersoffaith",butarequirementthatfindsitselfinextricablyboundup
withtheveryrealityoftheindividual.Infact,theindividual'srelationto
Godisaconstitutiveelementofthevery"being"and"existence"ofan
individual:itisinGodthatwe"live,moveandhaveourbeing"(Acts
17:28).Evenifnotallbelievethistruth,themanywhoareconvincedofit
havetherighttoberespectedfortheirfaithandfortheirlifechoice,
individualandcommunal,thatflowsfromthatfaith.Thisistherightof
freedomofconscienceandreligiousfreedom,theeffective
acknowledgmentofwhichisamongthehighestgoodsandthemost
seriousdutiesofeverypeoplethattrulywishestoassurethegoodofthe
personandsociety."Religiousfreedom,anessentialrequirementofthe
dignityofeveryperson,isacornerstoneofthestructureofhumanrights,
andforthisreasonanirreplaceablefactorinthegoodofindividualsandof
thewholeofsociety,aswellasofthepersonalfulfilmentofeach
individual.Itfollowsthatthefreedomofindividualsandofcommunitiesto
professandpracticetheirreligionisanessentialelementforpeaceful
humancoexistence...Thecivilandsocialrighttoreligiousfreedom,
inasmuchasittouchesthemostintimatesphereofthespirit,isapointof
referencefortheotherfundamentalrightsandinsomewaybecomesa
measureofthem"(141).
TheSynoddidnotforgetthemanybrothersandsistersthatstilldonot
enjoysucharightandhavetofacedifficulties,marginization,suffering,
persecution,andoftentimesdeathbecauseofprofessingthefaith.Forthe
mostpart,theyarebrothersandsistersoftheChristianlayfaithful.The

proclamationoftheGospelandtheChristiantestimonygiveninalifeof
sufferingandmartyrdommakeupthesummitoftheapostoliclifeamong
Christ'sdisciples,justasthelovefortheLordJesuseventothegivingof
one'slifeconstitutesasourceofextraordinaryfruitfulnessforthebuilding
upoftheChurch.Thusthemysticvinebearswitnesstoitsearnestnessin
thefaith,asexpressedbySaintAugustine:"Butthatvine,aspredictedby
theprophetsandevenbytheLordhimself,spreaditsfruitfulbranchesin
theworld,andbecomesthemorefruitfulthemoreitiswateredbythe
bloodofmartyrs"(142).
ThewholeChurchisprofoundlygratefulforthisexampleandthisgift.
Thesesonsanddaughtersgivereasonforrenewingthepursuitofaholy
andapostoliclife.InthissensetheFathersattheSynodhavemadeit
theirspecialduty"togivethankstothoselaypeoplewho,despitetheir
restrictedliberty,liveastirelesswitnessesoffaithinfaithfulunionwiththe
ApostolicSee,althoughtheymaybedeprivedofsacredministers.They
riskeverything,evenlife.Inthiswaythelayfaithfulbearwitnesstoan
essentialpropertyoftheChurch:God'sChurchisbornofGod'sgrace,
whichisexpressedinanexcellentwayinmartyrdom"(143).
Withoutdoubt,allthathasbeensaiduntilnowonthesubjectofrespect
forpersonaldignityandtheacknowledgmentofhumanrightsconcernsthe
responsibilityofeachChristian,ofeachperson.However,wemust
immediatelyrecognizehowsuchaproblemtodayhasaworlddimension:
infact,itisaquestionwhichatthismomentaffectsentiregroups,indeed
entirepeoples,whoareviolentlybeingdeniedtheirbasicrights.Those
formsofunequaldevelopmentamongthesocalleddifferent"Worlds"
wereopenlydenouncedintherecentEncyclicalSollicitudoReiSocialis.
Respectforthehumanpersongoesbeyondthedemandsofindividual
morality.Instead,itisabasiccriterion,anessentialelement,inthevery
structureofsociety,sincethepurposeofthewholeofsocetyitselfis
gearedtothehumanperson.
Thus,intimatelyconnectedwiththeresponsibilityofservicetotheperson,
istheresponsibilitytoservesociety,asthegeneraltaskofthatChristian
animationofthetemporalordertowhichthelayfaithfularecalledastheir
properandspecificrole.
TheFamily:WheretheDutytoSocietyBegins
40.Thehumanpersonhasaninherentsocialdimensionwhichcallsa
personfromtheinnermostdepthsofselftocommunionwithothersandto

thegivingofselftoothers:"God,whohasfatherlyconcernforeveryone
haswilledthatallpeopleshouldformonefamilyandtreatoneanotherin
aspiritofbrotherhood"(144).Thussocietyasafruitandsignofthesocial
natureoftheindividualrevealsitswholetruthinbeingacommunityof
persons.
Thustheresultisaninterdependenceandreciprocitybetweentheperson
andsociety:allthatisaccomplishedinfavourofthepersonisalsoa
servicerenderedtosociety,andallthatisdoneinfavourofsociety
redoundstothebenefitoftheperson.Forthisreasonthedutyofthelay
faithfulintheapostolateofthetemporalorderisalwaystobeviewed
bothfromitsmeaningofservicetothepersonfoundedontheindividual's
uniquenessandirrepeatibilityaswellasonthemeaningofservicetoall
peoplewhichisinseparablefromit.
Thefirstandbasicexpressionofthesocialdimensionoftheperson,then,
isthemarriedcoupleandthefamily:"ButGoddidnotcreatemana
solitarybeing.Fromthebeginning'maleandfemalehecreatedthem'(Gen
1:27).Thispartnershipofmanandwomanconstitutesthefirstformof
communionbetweenpersons"(145).Jesusisconcernedtorestoreintegral
dignitytothemarriedcoupleandsoliditytothefamily(Mt19:39).Saint
PaulshowsthedeeprapportbetweenmarriageandthemysteryofChrist
andtheChurch(cf.Eph5:226:4Col3:18211Pt3:17).
Thelayfaithful'sdutytosocietyprimarilybeginsinmarriageandinthe
family.Thisdutycanonlybefulfilledadequatelywiththeconvictionofthe
uniqueandirreplaceablevaluethatthefamilyhasinthedevelopmentof
societyandtheChurchherself.
Thefamilyisthebasiccellofsociety.Itisthecradleoflifeandlove,the
placeinwhichtheindividual"isborn"and"grows".Thereforeaprimary
concernisreservedforthiscommunity,especially,inthosetimeswhen
humanegoism,theantibirthcampaign,totalitarianpolitics,situationsof
poverty,material,culturalandmoralmisery,threatentomakethesevery
springsoflifedryup.Furthermore,ideologiesandvarioussystems,
togetherwithformsofuninterestandindifference,daretotakeoverthe
roleineducationpropertothefamily.
Requiredinthefaceofthisisavast,extensiveandsystematicwork,
sustainednotonlybyculturebutalsobyeconomicandlegislativemeans,
whichwillsafeguardtheroleoffamilyinitstaskofbeingtheprimary
placeof"humanization"forthepersonandsociety.

Itisaboveallthelayfaithful'sdutyintheapostolatetomakethefamily
awareofitsidentityastheprimarysocialnucleus,anditsbasicrolein
society,sothatitmightitselfbecomealwaysamoreactiveand
responsibleplaceforpropergrowthandproperparticipationinsociallife.
Insuchawaythefamilycanandmustrequirefromall,beginningwith
publicauthority,therespectforthoserightswhichinsavingthefamily,will
savesocietyitself.
AllthatiswrittenintheExhortationFamiliarisConsortioaboutparticipation
inthedevelopmentofsociety(146)andallthattheHolySee,atthe
invitationofthe1980SynodofBishops,hasformulatedwiththe"Charter
ofRightsfortheFamily",representacompleteandcoordinatedworking
programmeforallthosemembersofthelayfaithfulwho,invarious
capacities,areinterestedinthevaluesandtheneedsofthefamily.Sucha
programmeneedstobemoreopportunelyanddecisivelyrealizedasthe
threatstothestabilityandfruitfulnessofthefamilybecomemoreserious
andtheattempttoreducethevalueofthefamilyandtolessenitssocial
valuebecomemorepressingandcoordinated.
Asexperiencetestifies,wholecivilizationsandthecohesivenessofpeoples
dependaboveallonthehumanqualityoftheirfamilies.Forthisreason
thedutyintheapostolatetowardsthefamilyacquiresanincomparable
socialvalue.TheChurch,forherpart,isdeeplyconvincedofit,knowing
wellthat"thepathtothefuturepassesthroughthefamily"(147)
Charity:TheSoulandSustenanceofSolidarity
41.Servicetosocietyisexpressedandrealizedinthemostdiverseways,
fromthosespontaneousandinformaltothosemorestructured,fromhelp
giventoindividualstothosedestinedforvariousgroupsandcommunities
ofpersons.
ThewholeChurchassuch,isdirectlycalledtotheserviceofcharity:"In
theveryearlydaystheChurchaddedtheagapetotheEucharisticSupper,
andthusshowedherselftobewhollyunitedaroundChristbythebondof
charity.Sotoo,inallages,sheisrecognizedbythissignoflove,andwhile
sherejoicesintheundertakingsofothers,sheclaimsworksofcharityas
herowninalienabledutyandright.Forthisreason,mercytothepoorand
thesick,worksofcharityandmutualaidintendedtorelievehumanneeds
ofeverykind,areheldinspecialhonourintheChurch"(148).Charity
towardsone'sneighbor,throughcontemporaryformsofthetraditional
spiritualandcorporalworksofmercy,representthemostimmediate,
ordinaryandhabitualwaysthatleadtotheChristiananimationofthe

temporalorder,thespecificdutyofthelayfaithful.
Throughcharitytowardsone'sneighbor,thelayfaithfulexerciseand
manifesttheirparticipationinthekingshipofChrist,thatis,inthepower
oftheSonofmanwho"camenottobeservedbuttoserve"(Mk10:45).
Theyliveandmanifestsuchakingshipinamostsimpleyetexalted
manner,possibleforeveryoneatalltimesbecausecharityisthehighest
giftofferedbytheSpiritforbuildinguptheChurch(cf.1Cor13:13)and
forthegoodofhumanity.Infact,charitygiveslifeandsustainstheworks
ofsolidaritythatlooktothetotalneedsofthehumanbeing.
Thesamecharity,realizednotonlybyindividualsbutalsoinajointwayby
groupsandcommunities,isandwillalwaysbenecessary.Nothingandno
onewillbeabletosubstituteforit,noteventhemultiplicityofinstitutions
andpublicinitiativesforcedtogivearesponsetotheneedsoftentimes
todaysoseriousandwidespreadofentirepopulations.Paradoxicallysuch
charityismadeincreasinglynecessarythemorethatinstitutionsbecome
complexintheirorganizationandpretendtomanageeveryareaathand.
Intheendsuchprojectslosetheireffectivenessasaresultofan
impersonalfunctionalism,anovergrownbureaucracy,unjustprivate
interestsandanalltooeasyandgeneralizeddisengagementfromasense
ofduty.
Preciselyinthiscontextvariousformsofvolunteerworkwhichexpress
themselvesinamultiplicityofservicesandactivitiescontinuetocome
aboutandtospread,particularlyinorganizedsociety.Ifthisimpartial
servicebetrulygivenforthegoodofallpersons,especiallythemostin
needandforgottenbythesocialservicesofsocietyitself,then,volunteer
workcanbeconsideredanimportantexpressionoftheapostolate,in
whichlaymenandwomenhaveaprimaryrole.
PublicLife:forEveryoneandbyEveryone
42.Acharitythatlovesandservesthepersonisneverabletobe
separatedfromjustice.Eachinitsownwaydemandsthefull,effective
acknowledgmentoftherightsoftheindividual,towhichsocietyisordered
inallitsstructuresandinstitutions(149).
InordertoachievetheirtaskdirectedtotheChristiananimationofthe
temporalorder,inthesenseofservingpersonsandsociety,thelay
faithfularenevertorelinquishtheirparticipationin"publiclife",thatis,in
themanydifferenteconomic,social,legislative,administrativeandcultural
areas,whichareintendedtopromoteorganicallyandinstitutionallythe

commongood.TheSynodFathershaverepeatedlyaffirmedthatevery
personhasarightanddutytoparticipateinpubliclife,albeitinadiversity
andcomplementarityofforms,levels,tasksandresponsibilities.Charges
ofcareerism,idolatryofpower,egoismandcorruptionthatareoftentimes
directedatpersonsingovernment,parliaments,therulingclasses,or
politicalparties,aswellasthecommonopinionthatparticipatinginpolitics
isanabsolutemoraldanger,doesnotintheleastjustifyeitherskepticism
oranabsenceonthepartofChristiansinpubliclife.
Onthecontrary,theSecondVaticanCouncil'swordsareparticularly
significant:"TheCkurchregardsasworthyofpraiseandconsiderationthe
workofthosewho,asaservicetoothers,dedicatethemselvestothe
publicgoodofthestateandundertaketheburdensofthistask"(150).
Publiclifeonbehalfofthepersonandsocietyfindsitsbasicstandardin
thepursuitofthecommongood,asthegoodofeveryoneandasthe
goodofeachpersontakenasawhole,whichisguaranteedandofferedin
afittingmannertopeople,bothasindividualsandingroups,fortheirfree
andresponsibleacceptance."Thepoliticalcommunity"wereadinthe
ConstitutionGaudiumetSpes"existsforthatcommongoodinwhichthe
communityfindsitsfulljustificationandmeaning,andfromwhichit
derivesitsbasic,properandlawfularrangement.Thecommongood
embracesthesumtotalofallthoseconditionsofsociallifebywhich
individuals,families,andorganizationscanachievemorethoroughlytheir
ownfulfilment"(151).Furthermore,publiclifeonbehalfofthepersonand
societyfindsitscontinuouslineofactioninthedefenceandthepromotion
ofjustice,understoodtobea"virtue",anunderstandingwhichrequires
education,aswellasamoral"force"thatsustainstheobligationtofoster
therightsanddutiesofeachandeveryone,basedonthepersonaldignity
ofeachhumanbeing.
Thespiritofserviceisafundamentalelementintheexerciseofpolitical
power.Thisspiritofservice,togetherwiththenecessarycompetenceand
efficiency,canmake"virtuous"or"abovecriticism"theactivityofpersons
inpubliclifewhichisjustlydemandedbytherestofthepeople.To
accomplishthisrequiresafullscalebattleandadeterminationtoovercome
everytemptation,suchastherecoursetodisloyaltyandtofalsehood,the
wasteofpublicfundsfortheadvantageofafewandthosewithspecial
interests,andtheuseofambiguousandillicitmeansforacquiring,
maintainingandincreasingpoweratanycost.
Thelayfaithfulgivenachargeinpubliclifecertainlyoughttorespectthe
autonomyofearthlyrealitiesproperlyunderstood,aswereadinthe

ConstitutionGaudiumetSpes:"Itisofgreatimportance,especiallyina
pluralisticsociety,toworkoutapropervisionoftherelationshipbetween
thepoliticalcommunityandtheChurch,andtodistinguishclearlybetween
theactivitiesofChristians,actingindividuallyorcollectively,intheirown
nameascitizensguidedbythedictatesofaChristianconscience,and
theiractivityincommunionwiththeirPastorsinthenameoftheChurch.
TheChurchbyreasonofherroleandcompetence,isnotidentifiedwith
anypoliticalcommunitynorboundbytiestoanypoliticalsystem.Sheisat
oncethesignandthesafeguardofthetranscendentaldimensionofthe
humanperson"(152).Atthesametimeandthisisfelttodayasapressing
responsibilitythelayfaithfulmustbearwitnesstothosehumanandgospel
valuesthatareintimatelyconnectedwithpoliticalactivityitself,suchas
libertyandjustice,solidarity,faithfulandunselfishdedicationforthegood
ofall,asimplelifestyle,andapreferentialloveforthepoorandtheleast.
Thisdemandsthatthelayfaithfulalwaysbemoreanimatedbyareal
participationinthelifeoftheChurchandenlightenedbyhersocial
doctrine.Inthistheycanbesupportedandhelpedbythenearnessofthe
ChristiancommunityandtheirPastors(153).
Themannerandmeansforachievingapubliclifewhichhastruehuman
developmentasitsgoalissolidarity.Thisconcernstheactiveand
responsibleparticipationofallinpubliclife,fromindividualcitizensto
variousgroups,fromlabourunionstopoliticalparties.Allofus,eachand
everyone,arethegoalofpubliclifeaswellasitsleadingparticipants.In
thisenvironment,asIwroteintheEncyclicalSollicitudoReiSocialis,
solidarity"isnotafeelingofvaguecompassionorshallowdistressatthe
misfortunesofsomanypeople,bothnearandfar.Onthecontrary,itisa
firmandperseveringdeterminationtocommitoneselftothecommon
good,thatistosay,tothegoodofallandofeachindividualbecausewe
areallreallyresponsibleforall"(154).
Todaypoliticalsolidarityrequiresgoingbeyondsinglenationsorasingle
blockofnations,toaconsiderationonaproperlycontinentalandworld
level.
Thefruitofsoundpoliticalactivity,whichissomuchdesiredbyeveryone
butalwayslackinginadvancement,ispeace.Thelayfaithfulcannot
remainindifferentorbestrangersandinactiveinthefaceofallthat
deniesandcompromisespeace,namely,violenceandwar,tortureand
terrorism,concentrationcamps,militarizationofpubliclife,thearmsrace,
andthenuclearthreat.Onthecontrary,asdisciplesofJesusChrist,
"PrinceofPeace"(Is9:5)and"OurPeace"(Eph2:14),thelayfaithful

oughttotakeuponthemselvesthetaskofbeing"peacemakers"(Mt5:9),
boththroughaconversionof"heart",justiceandcharity,allofwhichare
theundeniablefoundationofpeace(155).
Thelayfaithfulinworkingtogetherwithallthosethattrulyseekpeace
andthemselvesservinginspecificorganizationsaswellasnationaland
internationalinstitutions,oughttopromoteanextensiveworkofeducation
intendedtodefeattherulingcultureofegoism,hate,thevendettaand
hostility,andtherebytodevelopthecultureofsolidarityateverylevel.
Suchsolidarity,infact,"isthewaytopeaceandatthesametimeto
development"(156).FromthisperspectivetheSynodFathershaveinvited
Christianstorejectasunacceptableallformsofviolence,topromote
attitudesofdialogueandpeaceandtocommitthemselvestoestablisha
justinternationalandsocialorder(157).
PlacingtheIndividualattheCenterofSocioEconomicLife
43.Servicetosocietyonthepartofthelayfaithfulfindsitsessenceinthe
socioeconomicquestion,whichdependsontheorganizationofwork.
RecentlyrecalledintheEncyclicalSollicitudoReiSocialis,istheseriousness
ofpresentproblemsastheyrelatetothesubjectofdevelopmentanda
proposedsolutionaccordingtothesocialdoctrineoftheChurch.Iwarmly
desiretoagainreferitscontentstoall,inparticular,tothelayfaithful.
ThebasisforthesocialdoctrineoftheChurchistheprincipleofthe
universaldestinationofgoods.AccordingtotheplanofGodthegoodsof
theearthareofferedtoallpeopleandtoeachindividualasameans
towardsthedevelopmentofatrulyhumanlife.Attheserviceofthis
destinationofgoodsisprivateproperty,whichpreciselyforthispurpose
possessesanintrinsicsocialfunction.Concretelytheworkofmanand
womanrepresentsthemostcommonandmostimmediateinstrumentfor
thedevelopmentofeconomiclife,aninstrumentthatconstitutesatone
andthesametimearightandadutyforeveryindividual.
Onceagain,allofthiscomestomindinaparticularwayinthemissionof
thelayfaithful.TheSecondVaticanCouncilformulatesingeneralterms
thepurposeandcriterionoftheirpresenceandtheiraction:"Inthesocio
economicrealmthedignityandtotalvocationofthehumanpersonmust
behonouredandadvancedalongwiththewelfareofsocietyasawhole,
formanisthesource,thecenter,andthepurposeofallsocioeconomic
life"(158).

Inthecontextofthetranformationstakingplaceintheworldofeconomy
andworkwhichareacauseofconcern,thelayfaithfulhavethe
responsibilityofbeingintheforefrontinworkingoutasolutiontothevery
seriousproblemsofgrowingunemploymenttofightforthemost
opportuneovercomingofnumerousinjusticesthatcomefrom
organizationsofworkwhichlackapropergoaltomaketheworkplace
becomeacommunityofpersonsrespectedintheiruniquenessandintheir
righttoparticipationtodevelopnewsolidarityamongthosethat
participateinacommonworktoraiseupnewformsofentrepreneurship
andtolookagainatsystemsofcommerce,financeandexchangeof
technology.
Tosuchanendthelayfaithfulmustaccomplishtheirworkwith
professionalcompetence,withhumanhonesty,andwithaChristianspirit,
andespeciallyasawayoftheirownsanctification(159),accordingtothe
explicitinvitationoftheCouncil:"Byworkanindividualordinarilyprovides
forselfandfamily,isjoinedinfellowshiptoothers,andrendersthem
serviceandisenabledtoexercisegenuinecharityandbeapartnerinthe
workofbringingdivinecreationtoperfection.Moreover,weknowthat
throughworkofferedtoGodanindividualisassociatedwiththe
redemptiveworkofJesusChrist,whoselabourwithhishandsatNazareth
greatlyennobledthedignityofwork"(160).
Todayinaneverincreasinglyacuteway,thesocalled"ecological"
questionposesitselfinrelationtosocioeconomiclifeandworkCertainly
humanityhasreceivedfromGodhimselfthetaskof"dominating"the
createdworldand"cultivatingthegarden"oftheworld.Butthisisatask
thathumanitymustcarryoutinrespectforthedivineimagereceived,and,
therefore,withintelligenceandwithlove,assumingresponsibilityforthe
giftsthatGodhasbestowedandcontinuestobestow.Humanityhasinits
possessionagiftthatmustbepassedontofuturegenerations,if
possible,passedoninbettercondition.Eventhesefuturegenerationsare
therecipientsoftheLord'sgifts:"Thedominiongrantedtohumanityby
theCreatorisnotanabsolutepower,norcanonespeakofafreedomto
'useandmisuse',ortodisposeofthingsasonepleases.Thelimitation
imposedfromthebeginningbytheCreatorhimselfandexpressed
symbolicallybytheprohibitionnotto'eatofthefruitofthetree'(cf.Gen
2:1617)showsclearlyenoughthat,whenitcomestothenaturalworld,
wearesubjectnotonlytobiologicallawsbutalsotomoralones,which
cannotbeviolatedwithimpunity.Atrueconceptofdevelopmentcannot
ignoretheuseofthethingsofnature,therenewabilityofresourcesand
theconsequencesofhaphazardindustrializationthreeconsiderations

whichalertourconsciencestothemoraldimensionofdevelopment"(161).
EvangelizingCultureandtheCulturesofHumanity
44.Servicetotheindividualandtohumansocietyisexpressedandfinds
itsfulfilmentthroughthecreationandthetransmissionofculture,which
especiallyinourtimeconstitutesoneofthemoreserioustasksofliving
togetherasahumanfamilyandofsocialevolution.InlightoftheCouncil,
wemeanby"culture"allthose"factorswhichgototherefiningand
developingofhumanity'sdiversespiritualandphysicalendowments.It
meanstheeffortsofthehumanfamilytobringtheworldunderitscontrol
throughitsknowledgeanditslabourtohumanizesociallifebothinthe
familyandinthewholeciviccommunitythroughtheimprovementof
customsandinstitutionstoexpressthroughitsworksthegreatspiritual
experiencesandaspirationsofallpeoplesthroughouttheagesfinally,to
communicateandtopreservethemtobeaninspirationfortheprogressof
many,indeedofthewholehumanrace"(162).Inthissense,culturemust
beheldasthecommongoodofeverypeople,theexpressionofitsdignity,
libertyandcreativity,andthetestimonyofitscoursethroughhistory.In
particular,onlyfromwithinandthroughculturedoestheChristianfaith
becomeapartofhistoryandthecreatorofhistory.
TheChurchisfullyawareofapastoralurgencythatcallsforanabsolutely
specialconcernforcultureinthosecircumstanceswherethedevelopment
ofaculturebecomesdisassociatednotonlyfromChristianfaithbuteven
fromhumanvalues(163),aswellasinthosesituationswherescienceand
technologyarepowerlessingivinganadequateresponsetothepressing
questionsoftruthandwellbeingthatburninpeople'shearts.Forthis
reasontheChurchcallsuponthelayfaithfultobepresent,assignsof
courageandintellectualcreativity,intheprivilegedplacesofculture,that
is,theworldofeducationschoolanduniversityinplacesofscientificand
technologicalresearch,theareasofartisticcreativityandworkinthe
humanities.Suchapresenceisdestinednotonlyfortherecognitionand
possiblepurificationoftheelementsthatcriticallyburdenexistingculture,
butalsofortheelevationoftheseculturesthroughthericheswhichhave
theirsourceintheGospelandtheChristianfaith.Theextensivetreatment
bytheSecondVaticanCounciloftherapportbetweentheGospeland
culturerepresentsaconstanthistoricfactandatthesametimeservesas
aworkingidealofparticularandimmediateurgency.Itisachallenging
programmegivenasapastoralresponsibilitytotheentireChurch,butina
specificwaytothelayfaithfulinher."ThegoodnewsofChristcontinually
renewsthelifeandcultureoffallenhumanityitcombatsandremovesthe

errorandevilwhichflowfromtheattractionofsinwhichareaperpetual
threat.Sheneverceasestopurifyandtoelevatethemoralityofpeoples...
InthiswaytheChurchcarriesouthermissionandinthatveryactshe
stimulatesandmakeshercontributiontohumanandcivicculture.Byher
action,eveninitsliturgicalforms,sheleadspeopletointeriorfreedom"
(164).
SomeparticularlysignificantcitationsfromPaulVI'sExhortationEvangelii
Nuntiandimeritrecollectionhere:"TheChurchevangelizeswhenshe
seekstoconvert,solelythroughthedivinepowerofthemessageshe
proclaims(cf.Rom1:161Cor1:182:4),boththepersonalandcollective
consciencesofpeople,theactivitiesinwhichtheyengage,andthelives
andconcretemilieuxwhicharetheirs.Strataofhumanityaretransformed:
fortheChurchitisaquestionnotonlyofpreachingtheGospelinever
widergeographicareasortoevergreaternumbersofpeople,butalsoof
affectingandasitwerechallenging,throughthepoweroftheGospel,
mankind'scriteriaofjudgment,determiningvalues,pointsofinterest,lines
ofthought,sourcesofinspirationandmodelsoflife,whichareincontrast
withtheWordofGodandtheplanofsalvation.Allthiscouldbeexpressed
inthefollowingwords:Whatmattersistoevangelizehumanity'sculture
andtheculturesofthehumanfamily...thesplitbetweentheGospeland
cultureiswithoutadoubtthedramaofourtime,justasitwasofother
times.Therefore,everyeffortmustbemadetoensureafull
evangelizationofculture,ormorecorrectlyofcultures"(165).
Theprivilegedwayatpresentforthecreationandtransmissionofculture
isthemeansofsocialcommunications(166).Theworldofthemassmedia
representsanewfrontierforthemissionoftheChurch,becauseitis
undergoingarapidandinnovativedevelopmentandhasanextensive
worldwideinfluenceontheformationofmentalityandcustoms.In
particular,thelayfaithful'sresponsibilityasprofessionalsinthisfield,
exercisedbothbyindividualrightandthroughcommunityinitiativesand
institutions,demandsarecognitionofallitsvalues,anddemandsthatit
besustainedbymoreadequateresourcematerials,bothintellectualand
pastoral.
Theuseoftheseinstrumentsbyprofessionalsincommunicationandtheir
receptionbythepublicdemandbothaworkofeducationinacritical
sense,whichisanimatedbyapassionforthetruth,andaworkof
defenceofliberty,respectforthedignityofindividuals,andtheelevation
oftheauthenticcultureofpeopleswhichoccursthroughafirmand
courageousrejectionofeveryformofmonopolyandmanipulation.

However,thepastoralresponsibilityamongthelayfaithfuldoesnotstop
withthisworkofdefence.Itextendstoeveryoneintheworldof
communications,eventothoseprofessionalpeopleofthepress,cinema,
radio,televisionandtheatre.Thesealsoarecalledtoproclaimthegospel
thatbringssalvation.
CHAPTERIV
LABOURERSINTHELORD'SVINEYARD
GoodStewardsofGod'sVariedGrace
TheVarietyofVocations
45.Accordingtothegospelparable,the"householder"callsthelabourers
forhisvineyardatvarioustimesduringtheday:someatdawn,others
aboutnineinthemorning,stillothersaboutmiddayandatthree,thelast,
aroundfive(cf.Mt20:1ff.).Incommentingonthesewordsofthegospel,
SaintGregorytheGreatmakesacomparisonbetweenthevarioustimesof
thecallandthedifferentstagesinlife:"Itispossibletocomparethe
differenthours",hewrites,"tothevariousstagesinaperson'slife.
Accordingtoouranalogythemorningcancertainlyrepresentchildhood.
Thethirdhour,then,canrefertoadolescencethesunhasnowmovedto
theheightofheaven,thatis,atthisstageapersongrowsinstrength.
Thesixthhourisadulthood,thesunisinthemiddleofthesky,indeedat
thisagethefullnessofvitalityisobvious.Oldagerepresentstheninth
hour,becausethesunstartsitsdescentfromtheheightofheaven,thus
theyouthfulvitalitybeginstodecline.Theeleventhhourrepresentsthose
whoaremostadvancedinyears...Thelabourers,then,arecalledand
sentforthintothevineyardatdifferenthours,thatistosay,oneisledto
aholylifeduringchildhood,anotherinadolescence,anotherinadulthood
andanotherinoldage"(167).
WecanmakeafurtherapplicationofthecommentsofSaintGregorythe
GreattotheextraordinaryvarietyofwaystheChurchbecomes"present"
inlifeoneandallarecalledtoworkforthecomingoftheKingdomof
Godaccordingtothediversityofcallingsandsituations,charismsand
ministries.Thisvarietyisnotonlylinkedtoage,butalsotothedifference
ofsexandtothediversityofnaturalgifts,aswellastocareersand
conditionsaffectingaperson'slife.Itisavarietythatmakestherichesof
theChurchmorevitalandconcrete.
YoungPeople,ChildrenandOlderPeople

Youth,theHopeoftheChurch
46.TheSynodwishedtogiveparticularattentiontotheyoung.Andrightly
so.Inagreatmanycountriesoftheworld,theyrepresenthalfofentire
populations,andoftenconstituteinnumberhalfofthePeopleofGoditself
livinginthosecountries.Simplyfromthisaspectyouthmakeupan
exceptionalpotentialandagreatchallengeforthefutureoftheChurch.In
facttheChurchseesherpathtowardsthefutureintheyouth,beholding
inthemareflectionofherselfandhercalltothatblessedyouthfulness
whichsheconstantlyenjoysasaresultofChrist'sSpirit.Inthissensethe
Councilhasdefinedyouthas"thehopeoftheChurch"(168).
Intheletterof31March1985toyoungmenandwomenintheworldwe
read:"TheChurchlookstotheyouth,indeedtheChurchinaspecialway
looksatherselfintheyouth,inallofyouandineachofyou.Ithasbeen
sofromthebeginning,fromapostolictimes.ThewordsofSt.Johninhis
FirstLettercanserveasspecialtestimony:'Iamwritingtoyou,young
people,becauseyouhaveovercometheevilone.Iwritetoyou,children,
becauseyouknowtheFather...Iwritetoyou,youngpeople,becauseyou
arestrongandthewordofGodabidesinyou(1Jn2:13ff.)...Inour
generation,attheendoftheSecondMillenniumafterChrist,theChurch
alsoseesherselfintheyouth"(169).
Youthmustnotsimplybeconsideredasanobjectofpastoralconcernfor
theChurch:infact,youngpeopleareandoughttobeencouragedtobe
activeonbehalfoftheChurchasleadingcharactersinevangelizationand
participantsintherenewalofsociety.(170)Youthisatimeofanespecially
intensivediscoveryofa"self"and"achoiceoflife".Itisatimeforgrowth
whichoughttoprogress"inwisdom,ageandgracebeforeGodand
people"(Lk2:52).
TheSynodFathershavecommented:"Thesensitivityofyoungpeople
profoundlyaffectstheirperceivingofthevaluesofjustice,nonviolenceand
peace.Theirheartsaredisposedtofellowship,friendshipandsolidarity.
Theyaregreatlymovedbycausesthatrelatetothequalityoflifeandthe
conservationofnature.Buttheyaretroubledbyanxiety,deceptions,
anguishesandfearsoftheworldaswellasbythetemptationsthatcome
withtheirstate"(171).
TheChurchmustseektorekindletheveryspeciallovedisplayedbyChrist
towardstheyoungmanintheGospel:"Jesus,lookinguponhim,loved
him"(Mk10:21).ForthisreasontheChurchdoesnottireofproclaiming
JesusChrist,ofproclaiminghisGospelastheuniqueandsatisfying

responsetothemostdeepseatedaspirationsofyoungpeople,as
illustratedinChrist'sforcefulandexaltedpersonalcalltodiscipleship
("Comeandfollowme."Mk10:21),thatbringsaboutasharinginthefilial
loveofJesusforhisFatherandtheparticipationinhismissionforthe
salvationofhumanity.
TheChurchhassomuchtotalkaboutwithyouth,andyouthhaveso
muchtosharewiththeChurch.Thismutualdialogue,bytakingplacewith
greatcordiality,clarityandcourage,willprovideafavorablesettingforthe
meetingandexchangebetweengenerations,andwillbeasourceof
richnessandyouthfulnessfortheChurchandcivilsociety.Initsmessage
toyoungpeopletheCouncilsaid:"TheChurchlookstoyouwith
confidenceandwithlove...Sheistherealyouthfulnessoftheworld...Look
upontheChurchandyouwillfindinherthefaceofChrist"(172).
ChildrenandtheKingdomofHeaven
47.ChildrenarecertainlytheobjectoftheLordJesus'tenderand
generouslove.Tothemhegavehisblessing,and,evenmore,tothemhe
promisedtheKingdomofheaven(cf.Mt19:1315Mk10:14).Inparticular
JesusexaltedtheactiverolethatlittleoneshaveintheKingdomofGod.
Theyaretheeloquentsymbolandexaltedimageofthosemoraland
spiritualconditionsthatareessentialforenteringintotheKingdomofGod
andforlivingthelogicoftotalconfidenceintheLord:"TrulyIsaytoyou,
unlessyouturnandbecomelikechildren.vouwillneverentertheKingdom
ofheaven.Whoeverhumbleshimselflikethischild,heisthegreatestin
theKingdomofheaven"(Mt18,35cf.Lk9:48).
Childrenareacontinualreminderthatthemissionaryfruitfulnessofthe
Churchhasitslifegivingbasisnotinhumanmeansandmerits,butinthe
absolutegratuitousgiftofGod.Thelifeitselfofinnocenceandgraceof
manychildren,andeventhesufferingandoppressionunjustlyinflicted
uponthemareinvirtueoftheCrossofChristasourceofspiritual
enrichmentforthemandfortheentireChurch.Everyoneoughttobemore
consciousandgratefulforthisfact.
Furthermore,itmustbeacknowledgedthatvaluablepossibilitiesexisteven
inthelife'sstagesofinfancyandchildhood,bothforthebuildingupofthe
Churchandformakingsocietymorehumane.HowoftentheCouncil
referredtothebeneficialandconstructiveaffectsforthefamily,"the
domesticChurch",throughthepresenceofsonsanddaughters:"Children
aslivingmembersofthefamily,contributeintheirintheirownwaytothe
sanctificationoftheirparents"(173).TheCouncil'swordsmustalsobe

repeatedaboutchildreninrelationtothelocalanduniversalChurch.John
Gerson,agreattheologianandeducatorofthe15thCentury,hadalready
emphasizedthisfactinstatingthat"childrenandyoungpeopleareinno
wayanegligiblepartoftheChurch"(174).
OlderPeopleandtheGiftofWisdom
48.Inowaddressolderpeople,oftentimesunjustlyconsideredas
unproductive,ifnotdirectlyaninsupportableburden.Iremindolderpeople
thattheChurchcallsandexpectsthemtocontinuetoexercisetheir
missionintheapostolicandmissionarylife.Thisisnotonlyapossibilityfor
them,butitistheirdutyeveninthistimeintheirlifewhenageitself
providesopportunitiesinsomespecificandbasicway.
TheBibledelightsinpresentingtheolderpersonasthesymbolof
someonerichinwisdomandfearoftheLord(cf.Sir25:46).Inthissense
the"gift"ofolderpeoplecanbespecificallythatofbeingthewitnessto
traditioninthefaithbothintheChurchandinsociety(cf.Ps44:2Ex
12:2627),theteacherofthelessonsoflife(cf.Sir6:348:1112),and
theworkerofcharity.
Atthismomentthegrowingnumberofolderpeopleindifferentcountries
worldwideandtheexpectedretirementofpersonsfromvarious
professionsandtheworkplaceprovidesolderpeoplewithanew
opportunityintheapostolate.Involvedinthetaskistheirdeterminationto
overcomethetemptationoftakingrefugeinanostalgiainaneverto
returnpastorfleeingfrompresentresponsibilitybecauseofdifficulties
encounteredinaworldofonenoveltyafteranother.Theymustalways
haveaclearknowledgethatone'sroleintheChurchandsocietydoesnot
stopatacertainageatall,butatsuchtimesknowsonlynewwaysof
application.AsthePsalmistsays:"Theystillbringforthfruitinoldage,
theyareeverfullofsapandgreen,toshowthattheLordisupright"(Ps
92:1516).IrepeatallthatIsaidduringthecelebrationoftheOlder
People'sJubilee:"Arrivingatanolderageistobeconsideredaprivilege:
notsimplybecausenoteveryonehasthegoodfortunetoreachthisstage
inlife,butalso,andaboveall,becausethisperiodprovidesreal
possibilitiesforbetterevaluatingthepast,forknowingandlivingmore
deeplythePaschalMystery,forbecominganexampleintheChurchfor
thewholePeopleofGod...Despitethecomplexnatureoftheproblems
youface:astrengththatprogressivelydiminishes,theinsufficienciesof
socialorganizations,officiallegislationthatcomeslate,orthelackof
understandingbyaselfcenteredsociety,youarenottofeelyourselvesas
personsunderestimatedinthelifeoftheChurchoraspassiveobjectsina

fastpacedworld,butasparticipantsatatimeoflifewhichishumanlyand
spirituallyfruitful.Youstillhaveamissiontofulfill,acontributiontomake.
Accordingtothedivineplan,eachindividualhumanbeinglivesalifeof
continualgrowth,fromthebeginningofexistencetothemomentatwhich
thelastbreathistaken"(175).
WomenandMen
49.TheSynodFathersgavespecialattentiontothestatusandroleof
women,withtwopurposesinmind:tothemselvesacknowledgeandto
inviteallotherstoonceagainacknowledgetheindispensablecontribution
ofwomentothebuildingupoftheChurchandthedevelopmentof
society.Theywishedaswelltoworkonamorespecificanalysisof
women'sparticipationinthelifeandmissionoftheChurch.
MakingreferencetoPopeJohnXXIII,whosawwomen'sgreater
consciousnessoftheirproperdignityandtheirentranceintopubliclifeas
signsofourtimes(176),theSynodFathers,whenconfrontedwiththe
variousformsofdiscriminationandmarginizationtowhichwomenare
subjectedsimplybecausetheyarewomen,timeandtimeagainstrongly
affirmedtheurgencytodefendandtopromotethepersonaldignityof
woman,andconsequently,herequalitywithman.
IfanyonehasthistaskofadvancingthedignityofwomenintheChurch
andsociety,itiswomenthemselves,whomustrecognizetheir
responsibilityasleadingcharacters.Thereisstillmuchefforttobedone,
inmanypartsoftheworldandinvarioussurroundings,todestroythat
unjustanddeleteriousmentalitywhichconsidersthehumanbeingasa
thing,asanobjecttobuyandsell,asaninstrumentforselfishinterestsor
forpleasureonly.Womenthemselves,forthemostpart,aretheprime
victimsofsuchamentality.Onlythroughopenlyacknowledgingthe
personaldignityofwomenisthefirststeptakentopromotethefull
participationofwomeninChurchlifeaswellasinsocialandpubliclife.A
moreextensiveanddecisiveresponsemustbegiventothedemands
madeintheExhortationFamiliarisConsortioconcerningthemany
discriminationsofwhichwomenarethevictims:"Vigorousandincisive
pastoralactionmustbetakenbyalltoovercomecompletelytheseforms
ofdiscriminationsothattheimageofGodthatshinesinallhumanbeings
withoutexceptionmaybefullyrespected"(177).Alongthesamelines,the
SynodFathersstated:"AsanexpressionofhermissiontheChurchmust
standfirmlyagainstallformsofdiscriminationandabuseofwomen"(178).
Andagain:"Thedignityofwomen,gravelywoundedinpublicesteem,
mustberestoredthrougheffectiverespectfortherightsofthehuman

personandbyputtingtheteachingoftheChurchintopractice"(179).
Inparticularwhenspeakingofactiveandresponsibleparticipationinthe
lifeandmissionoftheChurch,emphasisshouldbeplacedonwhathas
alreadybeenstatedandclearlyurgedbytheSecondVaticanCouncil:
"Sinceinourdayswomenaretakinganincreasinglyactiveshareinthe
wholelifeofsociety,itisveryimportantthattheyparticipatemorewidely
alsointhevariousfieldsoftheChurch'sapostolate"(180).
Theawarenessthatwomenwiththeirowngiftsandtaskshavetheirown
specificvocation,hasincreasedandbeendeepenedintheyearsfollowing
theCouncilandhasfounditsfundamentalinspirationintheGospeland
theChurch'shistory.Infact,forthebelievertheGospel,namely,theword
andexampleofJesusChrist,remainsthenecessaryanddecisivepointof
reference.Innoothermomentinhistoryisthisfactmorefruitfuland
innovative.
ThoughnotcalledtotheapostolateoftheTwelve,andthereby,tothe
ministerialpriesthood,manywomen,nevertheless,accompaniedJesusin
hisministryandassistedthegroupofApostles(cf.Lk8:23),were
presentatthefootoftheCross(cf.Lk23:49),assistedattheburialof
Christ(cf.Lk23:55)receivedandtransmittedthemessageofresurrection
onEastermorn(cf.Lk24:110),andprayedwiththeapostlesinthe
CenacleawaitingPentecost(cf.Acts1:14).
FromtheevidenceoftheGospel,theChurchatitsorigindetachedherself
fromthecultureofthetimeandcalledwomentotasksconnectedwith
spreadingthegospel.InhisletterstheApostlePaulevencitesbynamea
greatnumberofwomenfortheirvariousfunctionsinserviceofthe
primitiveChristiancommunity(cf.Rom16:115Phil4:23Col4:15and1
Cor11:51Tim5:16)."IfthewitnessoftheApostlesfoundstheChurch",
statedPaulVI,"thewitnessofwomencontributesgreatlytowards
nourishingthefaithofChristiancommunities"(181).
BothinherearliestdaysandinhersuccessivedevelopmenttheChurch,
albeitindifferentwaysandwithdiverseemphases,hasalwaysknown
womenwhohaveexercisedanoftentimesdecisiveroleintheChurch
herselfandaccomplishedtasksofconsiderablevalueonherbehalf.
Historyismarkedbygrandworks,quiteoftenlowlyandhidden,butnotfor
thisreasonanylessdecisivetothegrowthandtheholinessoftheChurch.
Itisnecessarythatthishistorycontinue,indeedthatitbeexpandedand
intensifiedinthefaceofthegrowingandwidespreadawarenessofthe
personaldignityofwomanandhervocation,particularlyinlightofthe

urgencyofa"reevangelization"andamajorefforttowards"humanizing"
socialrelations.
GatheringtogetherthepronouncementsoftheSecondVaticanCouncil,
whichreflecttheGospel'smessageandtheChurch'shistory,theSynod
Fathersformulated,amongothers,thisprecise"recommendation":"Itis
necessarythattheChurchrecognizeallthegiftsofmenandwomenfor
herlifeandmission,andputthemintopractice"(182).Andagain,"This
SynodproclaimsthattheChurchseekstherecognitionanduseofallthe
gifts,experiencesandtalentsofmenandwomentomakehermission
effective(cf.CongregationfortheDoctrineoftheFaith,Instructionon
ChristianFreedomandLiberation,72)"(183).
AnthropologicalandTheologicalFoundations
50.Theconditionthatwillassuretherightfulpresenceofwomaninthe
Churchandinsocietyisamorepenetratingandaccurateconsiderationof
theanthropologicalfoundationformasculinityandfemininitywiththe
intentofclarifyingwoman'spersonalidentityinrelationtoman,thatis,a
diversityyetmutualcomplementarity,notonlyasitconcernsrolestobe
heldandfunctionstobeperformed,butalso,andmoredeeply,asit
concernshermakeupandmeaningasaperson.
TheSynodFathershavedeeplyfeltthisrequirement,maintainingthat"the
anthropologicalandtheologicalfoundationsforresolvingquestionsabout
thetruesignificanceanddignityofeachsexrequiredeeperstudy"(184).
Throughcommittingherselftoareflectionontheanthropologicaland
theologicalbasisoffemininity,theChurchentersthehistoricprocessof
thevariousmovementsforthepromotionofwoman,and,ingoingtothe
verybasicaspectofwomanasapersonalbeing,provideshermost
preciouscontribution.ButevenbeforethistheChurchintends,insucha
way,toobeyGod,whocreatedtheindividual"inhisimage","maleand
femalehecreatedthem"(Gen1:27)andwhointendedthattheywould
acceptthecallofGodtocometoknow,reverenceandlivehisplan.Itisa
planthat"fromthebeginning"hasbeenindeliblyimprintedinthevery
beingofthehumanpersonmenandwomenand,therefore,inthemake
up,meaninganddeepestworkingsoftheindividual.Thismostwiseand
lovingplanmustbeexploredtodiscoverallitsrichnessofcontenta
richnessthat"fromthebeginning"cametobeprogressivelymanifested
andrealizedinthewholehistoryofsalvation,andwasbroughtto
completionin"thefullnessoftime",when"GodsenthisSon,bornofa
woman"(Gal4:4).That"fullness"continuesinhistory:God'splanfor

womanisreadandistobereadwithinthecontextofthefaithofthe
Church,andalso,intheliveslivedbysomanyChristianwomentoday.
Withoutforgettingthehelpthatcancomefromdifferenthumansciences
andcultures,researchersbecauseofaninformeddiscernment,willbeable
tohelpgatherandclarifythevaluesandrequirementsthatbelongtothe
enduringessentialaspectsofwomenandthoseboundtoevolveinhistory.
TheSecondVaticanCouncilremindsus:"TheChurchmaintainsthat
beneathallchangestherearemanyrealitieswhichdonotchangethese
findtheirultimatefoundationinChrist,whoisthesameyesterday,and
today,andforever(cf.Heb13:8)"(185).TheApostolicLetteronthe
DignityandVocationofWomangivesmuchattentiontothe
anthropologicalandtheologicalfoundationofwoman'sdignityasaperson.
Thedocumentseekstoagaintreatanddevelopthecatechetical
reflectionsoftheWednesdayGeneralAudiencesdevotedoveralong
periodoftimetothe"theologyofthebody",whileatthesametime
fulfillingapromisemadeintheEncyclicalRedemptorisMater(186)and
servingasaresponsetotherequestoftheSynodFathers.
MaythereadingoftheApostolicLetterMulierisDignitatem,inparticular,
asabiblicaltheologicalmeditation,beanincentiveforeveryone,both
womenandmen,andespeciallyforthosewhodevotetheirlivestothe
humansciencesandtheologicaldisciplines,topursueonthebasisofthe
personaldignityofmanandwomanandtheirmutualrelationship,acritical
studytobetterandmoredeeplyunderstandthevaluesandspecificgifts
offemininityandmasculinity,notonlyinthesurroundingsofsocialliving
butalsoandaboveallinlivingasChristiansandasmembersofthe
Church.
Thismeditationontheanthropologicalandtheologicalfoundationsof
womenoughttoenlightenandguidetheChristianresponsetothemost
frequentlyaskedquestions,oftentimessocrucial,onthe"place"that
womencanhaveandoughttohaveintheChurchandinsociety.
ItisquiteclearfromthewordsandattitudeofChrist,whicharenormative
fortheChurch,thatnodiscriminationexistsonthelevelofanindividual's
relationtoChrist,inwhich"thereisneithermalenorfemaleforyouare
alloneinChristJesus"(Gal3:28)andonthelevelofparticipationinthe
Church'slifeofgraceandholiness,asJoel'sprophecyfulfilledatPentecost
wonderfullyattests:"Iwillpouroutmyspiritonallfleshyoursonsand
daughtersshallprophecy"(Joel3:1cf.Acts2:17ff).AstheApostolic
LetterontheDignityandVocationofWomanreads:"Bothwomenand
men...areequallycapableofreceivingtheoutpouringofdivinetruthand

loveintheHolySpirit.Bothreceivehissalvificandsanctifying'visits'"(187).
MissionintheChurchandintheWorld
51.InspeakingaboutparticipationintheapostolicmissionoftheChurch,
thereisnodoubtthatinvirtueofBaptismandConfirmation,awomanas
wellasamanismadeasharerinthethreefoldmissionofJesusChrist,
Priest,ProphetandKing,andistherebychargedandgiventheabilityto
fulfillthefundamentalapostolateoftheChurch:evangelization.However,
awomaniscalledtoputtoworkinthisapostolatethe"gifts"whichare
properlyhers:firstofall,thegiftthatisherverydignityasaperson
exercisedinwordandtestimonyoflife,giftstherefore,connectedwithher
vocationasawoman.
InherparticipationinthelifeandmissionoftheChurchawomancannot
receivetheSacramentofOrders,andtherefore,cannotfulfiltheproper
functionoftheministerialpriesthood.ThisisapracticethattheChurch
hasalwaysfoundintheexpressedwillofChrist,totallyfreeandsovereign,
whocalledonlymentobehisapostles(188)apracticethatcanbe
understoodfromtherapportbetweenChrist,theSpouse,andhisBride,
theChurch(189).Hereweareintheareaoffunction,notofdignityand
holiness.Infact,itmustbemaintained:"AlthoughtheChurchpossessesa
'hierarchical'structure,neverthelessthisstructureistotallyorderedtothe
holinessofChrist'smembers"(190).
However,asPaulVIhasalreadysaid,"WecannotchangewhatourLord
did,norhiscalltowomenbutwecanrecognizeandpromotetheroleof
womeninthemissionofevangelizationandinthelifeoftheChristian
community(191).
Abovealltheacknowledgmentintheoryoftheactiveandresponsible
presenceofwomanintheChurchmustberealizedinpractice.Withthisin
mindthisExhortationaddressedtothelayfaithfulwithitsdeliberateand
repeateduseoftheterms"womenandmen",mustberead.Furthermore
therevisedCodeofCanonLawcontainsmanyprovisionsonthe
participationofwomeninthelifeandmissionoftheChurch:theyare
provisionsthatmustbemorecommonlyknownand,accordingtothe
diversesensibilitiesofcultureandopportunenessinapastoralsituation,
berealizedwithgreatertimelinessanddetermination.
Anexamplecomestomindintheparticipationofwomenondiocesanand
parochialPastoralCouncilsaswellasDiocesanSynodsandparticular
Councils.InthisregardtheSynodFathershavewritten:"Without

discriminationwomenshouldbeparticipantsinthelifeoftheChurch,and
alsoinconsultationandtheprocessofcomingtodecisions"(192).And
again:"Women,whoalreadyholdplacesofgreatimportancein
transmittingthefaithandofferingeverykindofserviceinthelifeofthe
Church,oughttobeassociatedinthepreparationofpastoraland
missionarydocumentsandoughttoberecognizedascooperatorsinthe
missionofthechurchinthefamily,inprofessionallifeandinthecivil
community"(193).
Inthemorespecificareaofevangelizationandcatechesistheparticular
workthatwomenhaveinthetransmissionofthefaith,notonlyinthe
familybutalsointhevariouseducationalenvironments,istobemore
stronglyfostered.Inbroaderterms,thisshouldbeappliedinallthat
regardembracingtheWordofGod,itsunderstandingandits
communication,aswellasitsstudy,researchandtheologicalteaching.
Whilesheistofulfillherdutytoevangelize,womanistofeelmoreacutely
herneedtobeevangelized.Thus,withhervisionilluminedbyfaith(cf.
Eph1:18),womanistobeabletodistinguishwhattrulyrespondstoher
dignityasapersonandtohervocationfromallthat,underthepretextof
this"dignity"andinthenameof"freedom"and"progress",militates
againsttruevalues.Onthecontrary,thesefalsevaluesbecome
responsibleforthemoraldegradationoftheperson,theenvironmentand
society.Thissame"discernment",madepossibleanddemandedfrom
Christianwomen'sparticipationinthepropheticmissionofChristandhis
Church,recurswithcontinuedurgencythroughouthistory.This
"discernment",oftenmentionedbytheApostlePaul,isnotonlyamatter
ofevaluatingrealityandeventsinthelightoffaith,butalsoinvolvesareal
decisionandobligationtoemployit,notonlyinChurchlifebutalsoin
humansociety.
Itcanbesaidthattheproblemsoftoday'sworldalreadycitedinthe
secondpartoftheCouncil'sConstitutionGaudiumetSpes,whichremain
unresolvedandnotatallaffectedbythepassageoftime,mustwitness
thepresenceandcommitmentofwomenwiththeirirreplaceableand
customarycontributions.
Inparticular,twogreattasksentrustedtowomenmerittheattentionof
everyone.
Firstofall,thetaskofbringingfulldignitytotheconjugalliteandto
motherhood.Todaynewpossibilitiesareopenedtowomenforadeeper
understandingandaricherrealizationofhumanandChristianvalues

impliedintheconjugallifeandtheexperienceofmotherhood.Man
himselfhusbandandfathercanbehelpedtoovercomeformsof
absenteeismandofperiodicpresenceaswellasapartialfulfilmentof
parentalresponsibilitiesindeedhecanbeinvolvedinnewandsignificant
relationsofinterpersonalcommunionpreciselyasaresultoftheintelligent,
lovinganddecisiveinterventionofwoman.
Secondly,womenhavethetaskofassuringthemoraldimensionof
culture,thedimension,namelyofacultureworthyoftheperson,ofan
individualyetsociallife.TheSecondVaticanCouncilseemstoconnectthe
moraldimensionofculturewiththeparticipationofthelayfaithfulinthe
kinglymissionofChrist:"Letthelayfaithfulbytheircombinedefforts
remedytheinstitutionsandconditionsoftheworldwhenthelatterarean
inducementtosin,thatallsuchthingsmaybeconformedtothenormsof
justice,andmayfavorthepracticeofvirtueratherthanhinderingit.Byso
doing,theywillinfusecultureandhumanworkswithamoralvalue"(194).
Aswomenincreasinglyparticipatemorefullyandresponsiblyinthe
activitiesofinstitutionswhichareassociatedwithsafeguardingthebasic
dutytohumanvaluesinvariouscommunities,thewordsoftheCouncil
justquotedpointtoanimportantfieldintheapostolateofwomen:inall
aspectsofthelifeofsuchcommunities,fromthesocioeconomictothe
sociopoliticaldimension,thepersonaldignityofwomanandherspecific
vocationoughttoberespectedandpromoted.Likewisethisshouldbethe
caseinlivingsituationsnotonlyaffectingtheindividualbutalso
communities,notonlyinformslefttopersonalfreedomandresponsibility,
buteveninthoseguaranteedbyjustcivillaws.
"Itisnotgoodformantobealone:letusmakehimahelperfitforhim"
(Gen2:18).Godentrustedthehumanbeingtowoman.Certainly,every
humanbeingisentrustedtoeachandeveryotherhumanbeing,butina
specialwaythehumanbeingisentrustedtowoman,preciselybecause
thewomaninvirtueofherspecialexperienceofmotherhoodisseento
haveaspecificsensitivitytowardsthehumanpersonandallthat
constitutestheindividual'struewelfare,beginningwiththefundamental
valueoflife.Howgreatarethepossibilitiesandresponsibilitiesofwoman
inthisarea,atatimewhenthedevelopmentofscienceandtechnologyis
notalwaysinspiredandmeasuredbytruewisdom,withtheinevitablerisk
of"dehumanizing"humanlife,aboveallwhenitwoulddemandamore
intenseloveandamoregenerousacceptance.
TheparticipationofwomeninthelifeoftheChurchandsocietyinthe
sharingofhergiftsislikewisethepathnecessaryofherpersonal

fulfillmentonwhichsomanyjustlyinsisttodayandthebasiccontribution
ofwomantotheenrichmentofChurchcommunionandthedynamismin
theapostolateofthePeopleofGod.
Fromthisperspectivethepresencealsoofmen,togetherwithwomen,
oughttobeconsidered.
ThePresenceandCollaborationofMenTogetherwithWomen
52.ManyvoiceswereraisedintheSynodHallexpressingthefearthat
excessiveinsistencegiventothestatusandroleofwomenwouldleadto
anunacceptableomission,that,inpoint,regardingmen.Inreality,various
sectorsintheChurchmustlamenttheabsenceorthescarcityofthe
presenceofmen,someofwhomabdicatetheirproperChurch
responsibilities,allowingthemtobefulfilledonlybywomen.Such
instancesareparticipationintheliturgicalprayeroftheChurch,education
and,inparticular,catechesisoftheirownsonsanddaughtersandother
children,presenceatreligiousandculturalmeetings,andcollaborationin
charitableandmissionaryinitiatives.
Therefore,thecoordinatedpresenceofbothmenandwomenistobe
pastorallyurgedsothattheparticipationofthelayfaithfulinthesalvific
missionoftheChurchmightberenderedmorerich,completeand
harmonious.
Thefundamentalreasonthatrequiresandexplainsthepresenceandthe
collaborationofbothmenandwomenisnotonly,asitwasjust
emphasized,themajorsourceofmeaningandefficacyinthepastoral
actionoftheChurch,norevenlessisitthesimplesociologicalfactof
sharingalifetogetherashumanbeings,whichisnaturalformanand
woman.Itis,rather,theoriginalplanoftheCreatorwhofromthe
"beginning"willedthehumanbeingtobea"unityofthetwo",andwilled
manandwomantobetheprimecommunityofpersons,sourceofevery
othercommunity,and,atthesametime,tobea"sign"ofthat
interpersonalcommunionoflovewhichconstitutesthemystical,intimate
lifeofGod,OneinThree.
Preciselyforthisreason,themostcommonandwidespreadway,andat
thesametime,fundamentalway,toassurethiscoordinatedand
harmoniouspresenceofmenandwomeninthelifeandmissionofthe
Church,isthefulfilmentofthetasksandresponsibilitiesofthecoupleand
theChristianfamily,inwhichthevarietyofdiverseformsoflifeandloveis
seenandcommunicated:conjugal,paternalandmaternal,filialand

familial.WereadintheExhortationFamiliarisConsortio:"Sincethe
Christianfamilyisacommunityinwhichtherelationshipsarerenewedby
Christthroughfaithandthesacraments,thefamily'ssharinginthe
Church'smissionshouldfollowacommunitypattern:thespousestogether
asacouple,theparentsandchildrenasafamily,mustlivetheirserviceto
theChurchandtotheworld...TheChristianfamilyalsobuildsupthe
KingdomofGodinhistorythroughtheeverydayrealitiesthatconcernand
distinguishitsstateoflife:itisthusinthelovebetweenhusbandandwife
andbetweenmembersofthefamilyalovelivedoutinallitsextraordinary
richnessofvaluesanddemands:totality,oneness,fidelityandfruitfulness
thattheChristianfamily'sparticipationintheprophetic,priestlyandkingly
missionofJesusChristandofhisChurchfindsexpressionandrealization"
(195).
Fromthisperspective,theSynodFathershaverecalledthemeaningthat
theSacramentofMatrimonyoughttoassumeintheChurchandsocietyin
ordertoilluminateandinspirealltherelationsbetweenmenandwomen.
Inthisregardtheyhaveemphasizedan"urgentneedforeveryChristian
toliveandproclaimthemessageofhopecontainedintherelation
betweenmanandwoman.TheSacramentofMatrimony,which
consecratesthisrelationinitsconjugalformandrevealsitasasignofthe
relationofChristwithhisChurch,containsateachingofgreatimportance
fortheChurch'slifeateachingthatoughttoreachtoday'sworldthrough
theChurchallthoserelationsbetweenmanandwomanmustbeimbued
bythisspirit.TheChurchshouldevenmorefullyrelyontherichesfound
here"(196).ThesesameFathershaverightlyemphasizedthat"the
esteemforvirginityandreverenceformotherhoodmustberespectively
restored"(197),andstillagaintheyhavecalledforthedevelopmentof
diverseandcomplementaryvocationsinthelivingcontextofChurch
communionandintheserviceofitscontinuedgrowth.
TheSickandtheSuffering
53.Peoplearecalledtojoy.Nevertheless,eachdaytheyexperiencemany
formsofsufferingandpain.TheSynodFathersinaddressingmenand
womenaffectedbythesevariousformsofsufferingandpainusedthe
followingwordsintheirfinalMessage:"Youwhoaretheabandonedand
pushedtotheedgesofourconsumersocietyyouwhoaresick,people
withdisabilities,thepoorandhungry,migrantsandprisoners,refugees,
unemployed,abandonedchildrenandoldpeoplewhofeelaloneyouwho
arevictimsofwarandallkindsofviolence:theChurchremindsyouthat
shesharesyoursuffering.ShetakesittotheLord,whointurnassociates

youwithhisredeemingPassion.Youarebroughttolifeinthelightofhis
resurrection.Weneedyoutoteachthewholeworldwhatloveis.Wewill
doeverythingwecansothatyoumayfindyourrightfulplaceinthe
Churchandinsociety"(198).
Inthecontextofsuchalimitlessworldashumansuffering,Wenowturn
ourattentiontoallthosestruckdownbysicknessinitsvariousforms:
sicknessisindeedthemostfrequentandcommonexpressionofhuman
suffering.
TheLordaddresseshiscalltoeachandeveryone.Eventhesickaresent
forthaslabourersintotheLord'svineyard:theweightthatweariesthe
body'smembersanddissipatesthesoul'sserenityisfarfromdispensinga
personfromworkinginthevineyard.Insteadthesickarecalledtolive
theirhumanandChristianvocationandtoparticipateinthegrowthofthe
KingdomofGodinanewandevenmorevaluablemanner.Thewordsof
theapostlePauloughttobecometheirapproachtolifeor,betteryet,cast
anilluminationtopermitthemtoseethemeaningofgraceintheirvery
situation:"InmyfleshIcompletewhatislackinginChrist'safflictionsfor
thesakeofhisbody,thatis,theChurch"(Col1:24).Preciselyinarrivingat
thisrealization,theapostleisraisedupinjoy:"Irejoiceinmysufferings
foryoursake"(Col1:24).Inthesamewaymanyofthesickcanbecome
bearersofthe"joyinspiredbytheHolySpiritinmuchaffliction"(1Thes
1:6)andwitnessestoJesus'resurrection.Ahandicappedperson
expressedthesesentimentsinapresentationintheSynodHall:"Itisvery
importanttomakeclearthatChristianswholiveinsituationsofillness,
painandoldagearecalledbyGodnotonlytounitetheirsufferingto
Christ'sPassionbutalsotoreceiveinthemselvesnow,andtotransmitto
others,thepowerofrenewalandthejoyoftherisenChrist(cf.2Cor
4:10111Pt4:13Rom8:18ff)"(199).
OntheChurch'spartasitreadsintheApostolicLetterSalvificiDoloris
"BorninthemysteryofRedemptionintheCrossofChrist,theChurchhas
totrytomeetmaninaspecialwayonthepathofsuffering.Inthis
meetingman'becomesthewayfortheChurch',andthisisoneofthe
mostimportantways"(200).Atthismomentthesufferingindividualisthe
wayoftheChurchbecausethatpersonis,firstofall,thewayofChrist
Himself,whoistheGoodSamaritanwho"doesnotpassby",but"has
compassiononhim,wenttohim...bounduphiswounds...tookcareof
him"(Lk10:3234).
FromcenturytocenturytheChristiancommunityinrevealingand
communicatingitshealingloveandtheconsolationofJesusChristhas

reenactedthegospelparableoftheGoodSamaritanincaringforthevast
multitudeofpersonswhoaresickandsuffering.Thiscameaboutthrough
theuntiringcommitmentofallthosewhohavetakencareofthesickand
sufferingasaresultofscienceandthemedicalartsaswellastheskilled
andgenerousserviceofhealthcareworkers.Todaythereisanincreasein
thepresenceoflaywomenandmeninCatholichospitalandhealthcare
institutions.Attimesthelayfaithful'spresenceintheseinstitutionsistotal
andexclusive.Itistojustsuchpeopledoctors,nurses,otherhealthcare
workers,volunteersthatthecallbecomesthelivingsignofJesusChrist
andhisChurchinshowinglovetowardsthesickandsuffering.
RenewedPastoralAction
54.Itisnecessarythatthismostpreciousheritage,whichtheChurchhas
receivedfromJesusChrist,"Physicianofthebodyandthespirit"(201),
mustneverdiminishbutalwaysmustcometobemorevaluedand
enrichedthroughrenewalanddecisiveinitiativesofpastoralactivityfor
andwiththesickandsuffering.Thisactivitymustbecapableofsustaining
andfosteringattention,nearness,presence,listening,dialogue,sharing,
andrealhelptowardindividualsinmomentswhensicknessandsuffering
sorelytestnotonlyfaithinlifebutalsofaithinGodandhisloveasFather.
Suchpastoralinitiativesfindmostmeaningfulexpressioninsacramental
celebrationswithandforthesick,asasourceofstrengthamidpainand
weakness,hopeamiddespair,andasanoccasionofjoyfulencounter.
Oneofthebasicobjectivesofthisrenewedandintensifiedpastoralaction,
whichmustinvolveallcomponentsoftheecclesialcommunityina
coordinatedway,isanattitudewhichlooksuponthesickperson,the
bearerofahandicap,orthesufferingindividual,notsimplyasanobjectof
theChurch'sloveandservice,butasanactiveandresponsibleparticipant
intheworkofevangelizationandsalvation.Fromthisperspectivethe
Churchhastoletthegoodnewsresoundwithinasocietyandculture,
which,havinglostthesenseofhumansuffering,"censors"alltalkonsuch
ahardrealityoflife.Thegoodnewsistheproclamationthatsufferingcan
evenhaveapositivemeaningfortheindividualandforsocietyitself,since
eachpersoniscalledtoaformofparticipationinthesalvificsufferingof
Christandinthejoyofresurrection,aswellas,thereby,tobecomea
forceforthesanctificationandbuildingupoftheChurch.
Theproclamationofthisgoodnewsgainscredibilitywhenitisnotsimply
voicedinwords,butpassesintoatestimonyoflife,bothinthecaseofall
thosewholovinglycareforthesick,thehandicappedandthesuffering,as
wellasthesufferingthemselveswhoareincreasinglymademore

consciousandresponsibleoftheirplaceandtaskwithinandonbehalfof
theChurch.
Inorderthat"thecivilizationoflove"canflourishandproducefruitinthis
vastworldofhumanpain,Iinvitealltorereadandmeditateonthe
ApostolicLetter,SalvificiDoloris,fromwhichIampleasedtoagain
proposethelinesfromitsconclusion:"Thereshouldcometogetherin
spiritbeneaththeCrossofCalvaryallsufferingpeoplewhobelievein
Christ,andparticularlythosewhosufferbecauseoftheirfaithinhimwho
istheCrucifiedandRisenOne,sothattheofferingoftheirsufferingsmay
hastenthefulfilmentoftheprayeroftheSaviourhimselfthatallmaybe
one.LettherealsogatherbeneaththeCrossallpeopleofgoodwill,foron
thisCrossisthe'RedeemerofMan',theManofSorrows,whohastaken
uponhimselfthephysicalandmoralsufferingsofthepeopleofalltimes,
sothatinlovetheymayfindthesalvificmeaningoftheirsorrowandvalid
answerstoalltheirquestions.
TogetherwithMary,MotherofChrist,whostoodbeneaththeCross,we
pausebesideallthecrossesofcontemporarymanandweaskallofyou
whosuffertosupportus.Weaskpreciselyyouwhoareweaktobecome
asourceofstrengthfortheChurchandhumanity.Intheterriblebattle
betweentheforcesofgoodandevilrevealedtooureyesbyourmodern
world,mayyoursufferingsinunionwiththeCrossofChristbevictorious"
(202).
TheStatesofLifeandVocations
55.AllthemembersofthePeopleofGodclergy,menandwomen
religious,thelayfaithfularelabourersinthevineyard.Atoneandthe
sametimetheyallarethegoalandsubjectsofChurchcommunionaswell
asofparticipationinthemissionofsalvation.Everyoneofuspossessing
charismsandministries,diverseyetcomplementary,worksintheoneand
thesamevineyardoftheLord.
SimplyinbeingChristians,evenbeforeactuallydoingtheworksofa
Christian,allarebranchesoftheonefruitfulvinewhichisChrist.
AllarelivingmembersoftheoneBodyoftheLordbuiltupthroughthe
poweroftheSpirit.Thesignificanceof"being"aChristiandoesnotcome
aboutsimplyfromthelifeofgraceandholinesswhichistheprimaryand
moreproductivesourceoftheapostolicandmissionaryfruitfulnessofHoly
MotherChurch.Itsmeaningalsoarisesfromthestateoflifethat
characterizestheclergy,menandwomenreligious,membersofsecular

institutesandthelayfaithful.
InChurchCommunionthestatesoflifebybeingorderedonetotheother
arethusboundtogetheramongthemselves.Theyallshareinadeeply
basicmeaning:thatofbeingthemanneroflivingoutthecommonly
sharedChristiandignityandtheuniversalcalltoholinessintheperfection
oflove.Theyaredifferentyetcomplementary,inthesensethateachof
themhasabasicandunmistakablecharacterwhichsetseachapart,while
atthesametimeeachofthemisseeninrelationtotheotherandplaced
ateachother'sservice.
Thusthelaystateoflifehasitsdistinctivefeatureinitssecularcharacter.
Itfulfillsanecclesialserviceinbearingwitnessand,initsownway
recallingforpriests,womenandmenreligious,thesignificanceofthe
earthlyandtemporalrealitiesinthesalvificplanofGod.Inturn,the
ministerialpriesthoodrepresentsindifferenttimesandplaces,the
permanentguaranteeofthesacramentalpresenceofChrist,the
Redeemer.Thereligiousstatebearswitnesstotheeschatological
characteroftheChurch,thatis,thestrainingtowardstheKingdomofGod
thatisprefiguredandinsomewayanticipatedandexperiencedevennow
throughthevowsofchastity,povertyandobedience.
Allthestatesoflife,whethertakencollectivelyorindividuallyinrelationto
theothers,areattheserviceoftheChurch'sgrowth.Whiledifferentin
expressiontheyaredeeplyunitedintheChurch's"mysteryofcommunion"
andaredynamicallycoordinatedinitsuniquemission.
Thusinthediversityofthestatesoflifeandthevarietyofvocationsthis
same,uniquemysteryoftheChurchrevealsandexperiencesanewthe
infiniterichnessofthemysteryofJesusChrist.TheFatherswerefondof
referringtotheChurchasafieldofapleasingandwonderfulvarietyof
herbs,plants,flowersandfruits.SaintAmbrosewrites:"Afieldproduces
manyfruits,buttheonewhichhasanabundanceofbothfruitsand
flowersisfarbetter.ThefieldofholyChurchisfruitfulinbothoneandthe
other.Inthisfieldtherearethepricelessbudsofvirginityblossoming
forth,widowhoodstandsoutboldlyastheforestintheplainelsewhere
therichharvestofweddingsblessedbytheChurchfillsthegreatgranary
oftheworldwithabundantproduce,andthewinepressesoftheLord
Jesusoverflowwiththegrapesofaproductivevine,enrichesChristian
marriages"(203).
TheVariousVocationsintheLayState

56.TheChurch'srichvarietyismanifestedstillfurtherfromwithineach
stateoflife.Thuswithinthelaystatediverse"vocations"aregiven,that
is,therearedifferentpathsinthespirituallifeandtheapostolatewhich
aretakenbyindividualmembersofthelayfaithful.Inthefieldofa
"commonlyshared"layvocation"special"layvocationsflourish.Inthis
areawecanalsorecallthespiritualexperienceoftheflourishingofdiverse
formsofsecularinstitutesthathavedevelopedrecentlyintheChurch.
Theseofferthelayfaithful,andevenpriests,thepossibilityofprofessing
theevangelicalcounselsofpoverty,chastityandobediencethroughvows
orpromises,whilefullymaintainingone'slayorclericalstate(204).Inthis
regardtheSynodFathershavecommented,"TheHolySpiritstirsupother
formsofselfgivingtowhichpeoplewhoremainfullyinthelaystate
devotethemselves"(205).
WecanconcludebyreadingabeautifulpassagetakenfromSaintFrancis
deSales,whopromotedlayspiritualitysowell(206).Inspeakingof
"devotion",thatis,Christianperfectionor"lifeaccordingtotheSpirit",he
presentsinasimpleyetinsightfulwaythevocationofallChristiansto
holinesswhileemphasizingthespecificformwithwhichindividual
Christiansfulfillit:"IncreationGodcommandedtheplantstobringforth
theirfruits,eachoneafteritskind.SodoeshecommandallChristians,
whoarethelivingplantsofhisChurch,tobringforththefruitsof
devotion,eachaccordingtohischaracterandvocation.Devotionmustbe
exercisedindifferentwaysbythegentleman,theworkman,theservant,
theprince,thewidow,themaidandthemarriedwoman.Notonlythis,but
thepracticeofdevotionmustalsobeadaptedtothestrength,the
employment,andthedutiesofeachoneinparticular...Itisanerror,or
ratheraheresy,totrytobanishthedevoutlifefromtheregimentof
soldiers,theshopofthemechanic,thecourtofprinces,orthehomeof
marriedfolk.Itistrue,Philothea,thatapurelycontemplative,monastic
andreligiousdevotioncannotbeexercisedinsuchwaysoflife.But
besidesthesethreekindsofdevotion,thereareseveralothersadaptedto
bringtoperfectionthosewholiveinthesecularstate"(207).
AlongthesamelinetheSecondVaticanCouncilstates:"Thislay
spiritualityshouldtakeitsparticularcharacterfromthecircumstancesof
one'sstateinlife(marriedandfamilylife,celibacy,widowhood),fromone's
stateofhealthandfromone'sprofessionalandsocialactivity.Allshould
notceasetodevelopearnestlythequalitiesandtalentsbestowedonthem
inaccordwiththeseconditionsoflifeandshouldmakeuseofthegifts
whichtheyhavereceivedfromtheHolySpirit"(208).

Whathasbeensaidaboutthespiritualvocationcanalsobesaidandtoa
certaindegreewithgreaterreasonoftheinfinitenumberofwaysthrough
whichallmembersoftheChurchareemployedaslabourersinthe
vineyardoftheLord,buildinguptheMysticalBodyofChrist.Indeedasa
personwithatrulyuniquelifestory,eachiscalledbyname,tomakea
specialcontributiontothecomingoftheKingdomofGod.Notalent,no
matterhowsmall,istobehiddenorleftunused(cf.Mt25:2427).
InthisregardtheapostlePetergivesusasternwarning:"Aseachhas
receivedagift,employitforoneanother,asgoodstewardsofGod's
variedgrace"(1Pt4:10).
CHAPTERV
THATYOUBEARMUCHFRUIT
TheFormationoftheLayFaithfulintheLayState
AContinualProcessofMaturation
57.Thegospelimageofthevineandthebranchesrevealstousanother
fundamentalaspectofthelayfaithful'slifeandmission:thecalltogrowth
andacontinualprocessofmaturation,ofalwaysbearingmuchfruit.
Asadiligentvinedresser,theFathertakescareofhisvine.God'ssolicitude
issoardentlycalleduponbyIsrael,thatsheprays:"Turnagain,OGodof
hosts!/Lookdownfromheaven,andsee/haveregardforthisvine,/
thestockwhichyourrighthandhasplanted"(Ps80:1516).Jesushimself
speaksoftheFather'swork:"Iamthetruevine,andmyFatheristhe
vinedresser.Everybranchofminethatbearsnofruit,hetakesaway.and
everybranchthatdoesbearfruit,heprunesthatitmaybearmorefruit"
(Jn15:12).
Thevitalityofthebranchesdependsontheirremainingattachedtothe
vine,whichisJesusChrist:"HewhoabidesinmeandIinhimbearsmuch
fruit,forapartfrommeyoucandonothing"(Jn15:5).
PeopleareapproachedinlibertybyGodwhocallseveryonetogrow,
developandbearfruit.Apersoncannotputoffaresponsenorcastoff
personalresponsibilityinthematter.ThesolemnwordsofJesusreferto
thisexaltedandseriousresponsibility:"Ifamandoesnotabideinme,he
iscastforthasabranchandwithersandthebranchesaregathered,
thrownintothefireandburned"(Jn15:6).
InthisdialoguebetweenGodwhooffershisgifts,andthepersonwhois

calledtoexerciseresponsibility,therecomesthepossibility,indeedthe
necessity,ofatotalandongoingformationofthelayfaithful,asthe
SynodFathershaverightlyemphasizedinmuchoftheirwork.Afterhaving
describedChristianformationas"acontinualprocessintheindividualof
maturationinfaithandalikeningtoChrist,accordingtothewillofthe
Father,undertheguidanceoftheHolySpirit",theyhaveclearlyaffirmed
thattheformationofthelayfaithfulmustbeplacedamongthepriorities
ofadiocese.Itoughttobesoplacedwithintheplanofpastoralaction
thattheeffortsofthewholecommunity(clergy,layfaithfulandreligious)
convergeonthisgoal"(209).
ToDiscoverandLiveOne'sVocationandMission
58.Thefundamentalobjectiveoftheformationofthelayfaithfulisan
everclearerdiscoveryofone'svocationandtheevergreaterwillingnessto
liveitsoastofulfilone'smission.
Godcallsmeandsendsmeforthasalabourerinhisvineyard.Hecallsme
andsendsmeforthtoworkforthecomingofhisKingdominhistory.This
personalvocationandmissiondefinesthedignityandtheresponsibilityof
eachmemberofthelayfaithfulandmakesupthefocalpointofthewhole
workofformation,whosepurposeisthejoyousandgratefulrecognitionof
thisdignityandthefaithfulandgenerouslivingoutofthisresponsibility.
Infact,frometernityGodhasthoughtofusandhaslovedusasunique
individuals.Everyoneofushecalledbyname,astheGoodShepherd
"callshissheepbyname"(Jn10:3).However,onlyintheunfoldingofthe
historyofourlivesanditseventsistheeternalplanofGodrevealedto
eachofus.Therefore,itisagradualprocessinacertainsense,onethat
happensdaybyday.
TobeabletodiscovertheactualwilloftheLordinourlivesalways
involvesthefollowing:areceptivelisteningtotheWordofGodandthe
Church,ferventandconstantprayer,recoursetoawiseandloving
spiritualguide,andafaithfuldiscernmentofthegiftsandtalentsgivenby
God,aswellasthediversesocialandhistoricsituationsinwhichonelives.
Therefore,inthelifeofeachmemberofthelayfaithfulthereare
particularlysignificantanddecisivemomentsfordiscerningGod'scalland
embracingthemissionentrustedbyHim.Amongthesearetheperiodsof
adolescenceandyoungadulthood.NoonemustforgetthattheLord,as
themasterofthelabourersinthevineyard,callsateveryhouroflifeso
astomakehisholywillmorepreciselyandexplicitlyknown.Therefore,the

fundamentalandcontinuousattitudeofthediscipleshouldbeoneof
vigilanceandaconsciousattentivenesstothevoiceofGod.
ItisnotaquestionofsimplyknowingwhatGodwantsfromeachofusin
thevarioussituationsoflife.TheindividualmustdowhatGodwants,as
weareremindedinthewordsthatMary,theMotherofJesus,addressed
totheservantsatCana:"Dowhateverhetellsyou"(Jn2:5).However,to
actinfidelitytoGod'swillrequiresacapabilityforactingandthe
developingofthatcapability.Wecanrestassuredthatthisispossible
throughthefreeandresponsiblecollaborationofeachofuswiththe
graceoftheLordwhichisneverlacking.SaintLeotheGreatsays:"The
onewhoconfersthedignitywillgivethestrength!"(210).
This,then,isthemarvelousyetdemandingtaskawaitingallthelayfaithful
andallChristiansateverymoment:togrowalwaysintheknowledgeof
therichnessofBaptismandfaithaswellastoliveitmorefully.In
referringtobirthandgrowthastwostagesintheChristianlifetheapostle
Petermakesthefollowingexhortation:"Likenewbornbabes,longforthe
purespiritualmilk,thatbyityoumaygrowuptosalvation"(1Pt2:2).
ATotalIntegratedFormationforLivinganIntegratedLife
59.Indiscoveringandlivingtheirpropervocationandmission,thelay
faithfulmustbeformedaccordingtotheunionwhichexistsfromtheir
beingmembersoftheChurchandcitizensofhumansociety.
Therecannotbetwoparallellivesintheirexistence:ontheonehand,the
socalled"spiritual"life,withitsvaluesanddemandsandontheother,
thesocalled"secular"life,thatis,lifeinafamily,atwork,insocial
relationships,intheresponsibilitiesofpubliclifeandinculture.Thebranch,
engraftedtothevinewhichisChrist,bearsitsfruitineverysphereof
existenceandactivity.Infact,everyareaofthelayfaithful'slives,as
differentastheyare,entersintotheplanofGod,whodesiresthatthese
veryareasbethe"placesintime"wheretheloveofChristisrevealedand
realizedforboththegloryoftheFatherandserviceofothers.Every
activity,everysituation,everypreciseresponsibilityas,forexample,skill
andsolidarityinwork,loveanddedicationinthefamilyandtheeducation
ofchildren,servicetosocietyandpubliclifeandthepromotionoftruthin
theareaofculturearetheoccasionsordainedbyProvidencefora
"continuousexerciseoffaith,hopeandcharity"(211).
TheSecondVaticanCouncilhasinvitedallthelayfaithfultothisunityof
lifebyforcefullydecryingthegraveconsequencesinseparatingfaithfrom

life,andthegospelfromculture:"TheCouncilexhortsChristians,as
citizensofonecityandtheother,tostrivetoperformtheirearthlyduties
faithfullyinresponsetothespiritoftheGospel.Theyaremistakenwho,
knowingthatwehaveherenoabidingcitybutseekonewhichistocome,
thinkthattheymaythereforeshirktheirearthlyresponsibilitiesforthey
areforgettingthatbyfaithitselftheyaremorethaneverobligedto
measureuptotheseduties,eachaccordingtoone'svocation...Thissplit
betweenthefaithwhichmanyprofessandtheirdailylivesdeservestobe
countedamongthemoreseriouserrorsofourage"(212).
Therefore,Ihavemaintainedthatafaiththatdoesnotaffectaperson's
cultureisafaith"notfullyembraced,notentirelythoughtout,notfaithfully
lived"(213).
VariousAspectsofFormation
60.Themanyinterrelatedaspectsofatotallyintegratedformationofthe
layfaithfularesituatedwithinthisunityoflife.
Thereisnodoubtthatspiritualformationoughttooccupyaprivileged
placeinaperson'slife.Everyoneiscalledtogrowcontinuallyinintimate
unionwithJesusChrist,inconformitytotheFather'swill,indevotionto
othersincharityandjustice.TheCouncilwrites:"Thislifeofintimate
unionwithChristintheChurchisnourishedbyspiritualhelpsavailableto
allthefaithful,especiallybyactiveparticipationintheliturgy.Laypeople
shouldsomakeuseofthesehelpsinsuchawaythat,whileproperly
fulfillingtheirseculardutiesintheordinaryconditionsoflife,theydonot
disassociateunionwithChristfromthatlife,butthroughthevery
performanceoftheirtasksaccordingtoGod'swill,maytheyactuallygrow
init"(214).
Thesituationtodaypointstoaneverincreasingurgencyforadoctrinal
formationofthelayfaithful,notsimplyinabetterunderstandingwhichis
naturaltofaith'sdynamismbutalsoinenablingthemto"giveareasonfor
theirhoping"inviewoftheworldanditsgraveandcomplexproblems.
Therefore,asystematicapproachtocatechesis,gearedtoageandthe
diversesituationsoflife,isanabsolutenecessity,asisamoredecided
Christianpromotionofculture,inresponsetotheperennialyetalwaysnew
questionsthatconcernindividualsandsocietytoday.
Thisisespeciallytrueforthelayfaithfulwhohaveresponsibilitiesin
variousfieldsofsocietyandpubliclife.Aboveall,itisindispensablethat
theyhaveamoreexactknowledgeandthisdemandsamorewidespread

andprecisepresentationoftheChurch'ssocialdoctrine,asrepeatedly
stressedbytheSynodFathersintheirpresentations.Theyrefertothe
participationofthelayfaithfulinpubliclife,inthefollowingwords:"Butfor
thelayfaithfultotakeupactivelythisnoblepurposeinpoliticalmatters,it
isnotenoughtoexhortthem.Theymustbeofferedaproperformationof
asocialconscience,especiallyintheChurch'ssocialteaching,which
containsprinciplesofreflection,criteriaforjudgingandpractical
directives(cf.CongregationfortheDoctrineoftheFaith,Instructionof
ChristianFreedomandLiberation,72),andwhichmustbepresentin
generalcatecheticalinstructionandinspecializedgatherings,aswellasin
schoolsanduniversities.Nevertheless,thissocialdoctrineoftheChurchis
dynamicthatis,adaptedtocircumstancesoftimeandplace.Itisthe
rightanddutyofPastorstoproposemoralprinciplesevenconcerningthe
socialorderandofallChristianstoapplythemindefenceofhumanrights
Nevertheless,activeparticipationinpoliticalpartiesisreservedtothelay
faithful"(215).
Thecultivationofhumanvaluesfindsaplaceinthecontextofatotally
integratedformation,bearingaparticularsignificanceforthemissionary
andapostolicactivitiesofthelayfaithful.InthisregardtheCouncilwrote:
"(thelayfaithful)shouldalsoholdinhighesteemprofessionalskill,family
andcivicspirit,andthevirtuesrelatedtosocialbehaviour,namely,
honesty,aspiritofjustice,sincerity,courtesy,moralcouragewithout
themthereisnotrueChristianlife"(216).
Inbringingtheirlivesintoanorganicsynthesis,whichis,atoneandthe
sametime,themanifestationoftheunityof"whotheyare"intheChurch
andsocietyaswellastheconditionfortheeffectivefulfilmentoftheir
mission,thelayfaithfularetobeguidedinteriorlyandsustainedbythe
HolySpirit,whoistheSpiritofunityandfullnessoflife.
CollaboratorswithGodtheTeacher
61.Wherearethelayfaithfulformed?Whatarethemeansoftheir
formation?Whoarethepersonsandthecommunitiescalleduponto
assumethetaskofatotallyintegratedformationofthelayfaithful?
Justastheworkofhumaneducationisintimatelyconnectedwith
fatherhoodandmotherhood,soChristianformationfindsitsoriginandits
strengthinGodtheFatherwholovesandeducateshischildren.Yes,God
isthefirstandgreatteacherofhisPeople,asitstatesinthestriking
passageoftheSongofMoses:"Hefoundhiminadesertland/andin
thehowlingwasteofthewilderness/heencircledhim,hecaredforhim,

hekepthimastheappleofhiseye./Likeaneaglethatstirsupitsnest,
thatfluttersoveritsyoung,spreadingoutitswings,catchingthem,
bearingthemonitspinions,/theLordalonedidleadhim,andtherewas
noforeignGodwithhim"(Deut32:1012cf.8:5).
God'sworkinforminghispeopleisrevealedandfulfilledinJesusChrist
theTeacher,andreachestothedepthsofeveryindividual'sheartasa
resultofthelivingpresenceoftheSpirit.MotherChurchiscalledtotake
partinthedivineworkofformation,boththroughasharingofhervery
life,andthroughhervariouspronouncementsandactions.Itisthusthat
thelayfaithfulareformedbytheChurchandintheChurchinamutual
communionandcollaborationofallhermembers:clergy,religiousandlay
faithful.Thusthewholeecclesialcommunity,initsdiversemembers,
receivesthefruitfulnessoftheSpiritandactivelycooperatestowardsthat
end.WiththisinmindMethodiusofOlympowrote:"Thosenotyet
perfectedarecarriedandformedbythosemoreperfect,asinthewomb
ofamother,untilthetimetheyaregeneratedandbroughtforthforthe
greatnessandbeautyofvirtue"(217).ThishappenedwithSaintPaul,who
wascarriedandbroughtforthintheChurchbythosewhowereperfected
(inthepersonofAnanias)and,thenPaulinhisturn,becameperfected
andfruitfulinbringingforthmanychildren.
FirstofalltheChurchisateacher,inwhichthePopetakesthe"primary"
roleintheformationofthelayfaithful.AssuccessorofSaintPeter,hehas
theministryof"confirminghisbrothersinthefaith",instructingall
believersintheessentialcontentofvocationandmissioninlightofthe
ChristianfaithandmembershipintheChurch.Therefore,notsimplythe
wordscomingdirectlyfromhim,butalsothosetransmittedbythevarious
departmentsoftheHolySeecallforalovingandreceptivehearingbythe
layfaithful.
TheoneanduniversalChurchispresentinvariouspartsoftheworld,in
andthroughtheparticularChurches.IneachofthemtheBishopinhis
personhasaresponsibilitytowardsthelayfaithful,informingthe
animationandguidanceoftheirChristianlifethroughtheproclamationof
theWordandthecelebrationoftheEucharistandtheSacraments.
SituatedandatworkwithintheparticularChurchordioceseistheParish
whichhastheessentialtaskofamorepersonalandimmediateformation
ofthelayfaithful.Infact,becauseitisinthepositiontoreachmoreeasily
individualpersonsandsingulargroups,theparishiscalledtoinstructits
membersinhearingGod'sWord,inliturgicalandpersonaldialoguewith
God,inthelifeoffraternalcharity,andinallowingamoredirectand

concreteperceptionofthesenseofecclesialcommunionandresponsibility
intheChurch'smission.
Internaltotheparish,especiallyifvastandterritoriallyextensive,small
Churchcommunities,wherepresent,canbeanotablehelpinthe
formationofChristians,byprovidingaconsciousnessandanexperienceof
ecclesialcommunionandmissionwhicharemoreextensiveandincisive.
TheSynodFathershavesaidthatapostbaptismalcatechesisintheform
ofacatechumenatecanalsobehelpfulbypresentingagainsome
elementsfromtheRiteofChristianInitiationofAdultswiththepurposeof
allowingapersontograspandlivetheimmense,extraordinaryrichness
andresponsibilityreceivedatBaptism(218).
Intheformationthatthelayfaithfulreceivefromtheirdioceseandparish,
especiallyconcerningcommunionandmission,thehelpthatdiverse
membersoftheChurchcangivetoeachotherisparticularlyimportant.
ThismutualhelpalsoaidsinrevealingthemysteryoftheChurchas
MotherandTeacher.Priestsandreligiousoughttoassistthelayfaithfulin
theirformation.InthisregardtheSynodFathershaveinvitedpriestsand
candidatesforOrdersto"bepreparedcarefullysothattheyarereadyto
fosterthevocationandmissionofthelayfaithful"(219).Inturn,thelay
faithfulthemselvescanandshouldhelppriestsandreligiousinthecourse
oftheirspiritualandpastoraljourney.
OtherPlacesforFormation
62.TheChristianfamily,asthe"domesticChurch",alsomakesupa
naturalandfundamentalschoolforformationinthefaith:fatherand
motherreceivefromtheSacramentofMatrimonythegraceandthe
ministryoftheChristianeducationoftheirchildren,beforewhomthey
bearwitnessandtowhomtheytransmitbothhumanandreligiousvalues.
Whilelearningtheirfirstwords,childrenlearnalsothepraiseofGod,
whomtheyfeelisnearthemasalovingandprovidentialFatherwhile
learningthefirstactsoflove,childrenalsolearntoopenthemselvesto
others,andthroughthegiftofselfreceivethesenseoflivingasahuman
being.ThedailylifeitselfofatrulyChristianfamilymakesupthefirst
"experienceofChurch",intendedtofindconfirmationanddevelopmentin
anactiveandresponsibleprocessofthechildren'sintroductionintothe
widerecclesialcommunityandcivilsociety.ThemorethatChristian
spousesandparentsgrowintheawarenessthattheir"domesticchurch"
participatesinthelifeandmissionoftheuniversalChurch,somuchthe
morewilltheirsonsanddaughtersbeabletobeformedina"senseofthe
Church"andwillperceiveallthebeautyofdedicatingtheirenergiestothe

serviceoftheKingdomofGod.
SchoolsandCatholicuniversities,aswellascentersofspiritualrenewal
whicharebecomingevermorewidespreadinthesedays,arealso
importantplacesforformation.Inthepresentsocialandhistoricalcontext
whichismarkedbyanextensivelydeepculturalinvolvement,theSynod
Fathershaveemphasizedthatparents'participationinschoollifebesides
beingalwaysnecessaryandwithoutsubstitutionisnolongerenough.
Whatisneededistopreparethelayfaithfultodedicatethemselvestothe
workofrearingtheirchildrenasatrueandproperpartofChurchmission.
Whatisneededistoconstituteanddevelopthis"formationcommunity"
whichistogethercomprisedofparents,teachers,clergy,womenandmen
religiousandrepresentativesofyouth.Inorderthattheschoolcan
suitablyfulfillitsnaturalfunctioninformation,thelayfaithfuloughttofeel
chargedtodemandfromeveryoneandforeveryoneatruefreedomin
education,eventhroughopportunecivillegislation(220).
TheSynodFathersexpressedwordsofesteemandencouragementtoall
thoselayfaithful,bothwomenandmen,whowithacivicandChristian
spirit,fulfillataskwhichisinvolvedintheeducationofchildrenbothin
schoolsandinstitutesofformation.Inadditiontheyhaveemphasizedthe
urgentneedinvariousschools,whetherCatholicornot,forteachersand
professorsamongthelayfaithfultobetruewitnessesofthegospel,
throughtheirexampleoflife,theirprofessionalcompetenceand
uprightness,theirChristianinspiredteaching,preservingalwaysasis
obvioustheautonomyofvarioussciencesanddisciplines.Itisofsingular
importancethatscientificandtechnologicalresearchdonebythefaithful
becorrectfromthestandpointofservicetoanindividualinthetotalityof
thecontextofone'svaluesandneeds:totheselayfaithfultheChurch
entruststhetaskofallowingalltobetterunderstandtheintimatebond
thatexistsbetweenfaithandscience,betweenthegospelandhuman
culture(221).
"ThisSynod"wereadintheproposition"appealstotheprophetictaskof
Catholicschoolsanduniversities,andpraisesteachersandprofessors,
nowlaypeopleforthemostpart,fortheirdedicationtomaintaining
institutesofCatholiceducationthatcanformmenandwomeninwhom
thenewcommandmentisenfleshed.Thesimultaneouspresenceofclergy,
thelayfaithfulandmenandwomenreligious,offersstudentsavivid
imageoftheChurchandmakesrecognitionofitsricheseasier(cf.
CongregationforCatholicEducation,ConcerningtheLayEducator,Witness
ofFaithintheSchools)"(222).

Groups,associationsandmovementsalsohavetheirplaceinthe
formationofthelayfaithful.Infacttheyhavethepossibility,eachwithits
ownmethod,ofoflferingaformationthroughadeeplysharedexperience
intheapostoliclife,aswellashavingtheopportunitytointegrate,tomake
concreteandspecifictheformationthattheirmembersreceivefromother
personsandcommunities.
TheReciprocalFormationReceivedandGivenbyAll
63.Formationisnottheprivilegeofafew,butarightanddutyofall.In
thisregardtheSynodFathershavesaid:"Possibilitiesofformationshould
beproposedtoall,especiallythepoor,whocanalsobeasourceof
formationforall"andtheyadded:"Suitablemeanstohelpeachperson
fulfillafull,humanandChristianvocationshouldbeappliedtoformation"
(223).
Forthepurposeofatrulyincisiveandeffectivepastoralactivitythe
formationofthosewhowillformothersistobedevelopedthrough
appropriatecoursesorsuitableschools.Formingthosewho,inturn,willbe
giventheresponsibilityfortheformationofthelayfaithful,constitutesa
basicrequirementofassuringthegeneralandwidespreadformationofall
thelayfaithful.
AccordingtotheexplicitinvitationoftheSynodFathersspecialattention
oughttobedevotedtothelocalcultureintheworkofformation:"The
formationofChristianswilltakethegreatestaccountoflocalhuman
culture,whichcontributestoformationitself,andwillhelptodiscernthe
value,whetherimplantedintraditionorproposedinmodernaffairs.
Attentionshouldbepaidtodiversecultureswhichcanexistinoneandthe
samepeopleornationatthesametime.TheChurch,themotherand
teacherofpeoples,shouldstrivetosafeguard,wheretheneedexists,the
cultureofalessnumerouspeoplelivinginlargenationswhenthesituation
exists"(224).
Intheworkofformationsomeconvictionsrevealthemselvesas
particularlynecessaryandfruitful.Firstofall,thereistheconvictionthat
onecannotofferatrueandeffectiveformationtoothersiftheindividual
hasnottakenonordevelopedapersonalresponsibilityforformation:this,
infact,isessentiallya"formationofself".
Inaddition,thereistheconvictionthatatoneandthesametimeeachof
usisthegoalandprincipleofformation:themoreweareformedandthe
morewefeeltheneedtopursueanddeepenourformation,stillmorewill

webeformedandberenderedcapableofformingothers.
Itisparticularlyimportanttoknowthattheworkofformation,whilehaving
intelligentrecoursetothemeansandmethodsavailablefromhuman
science,ismademoreeffectivethemoreitisopentotheactionofGod.
Onlythebranchwhichdoesnotfearbeingprunedbytheheavenly
vinedressercanbearmuchfruitfortheindividualandforothers.
AnAppealandAPrayer
64.AttheconclusionofthispostSynodaldocumentIonceagainput
forwardtheinvitationof"thehouseholder",proposedinthegospel:You
gointomyvineyardtoo.ItcanbesaidthatthesignificanceoftheSynod
onthevocationandmissionofthelayfaithfulmightverywellconsistin
thiscalloftheLordwhichheaddressestoeueryone,yet,inaparticular
waytothelayfaithful,bothwomenandmen.
ThehappeningsattheSynodhavebeenagreatspiritualexperienceforall
theparticipants.TheexperiencehasbeenthatofaChurchunderthelight
andthepoweroftheSpirit,intentondiscerningandembracingthe
renewedcallofherLordsothatshecanagainproposetotoday'sworld,
themysteryofhercommunionandthedynamismofhermissionof
salvation,especially,bycenteringonthespecificplaceandroleofthelay
faithful.ThisExhortation,then,intendstourgethemostabundantpossible
fruitfulnessfromthisSynodineverypartoftheChurchworldwide.Thiswill
comeaboutasaresultofaneffectivehearkeningtotheLord'scallbythe
entirePeopleofGod,inparticular,bythelayfaithful.
ThereforeImakeastrongappealtooneandall,Pastorsandfaithful,
nevertobecometiredofmaintainingindeedalwaystakinganactivepart
tofixdeeplyinone'smind,heartandlifeanecclesialconsciousness,which
isevermindfulofwhatitmeanstobemembersoftheChurchofJesus
Christ,participantsinhermysteryofcommunionandinherdynamismin
missionandtheapostolate.
ItisofparticularimportancethatallChristiansbeawarethatthrough
Baptismtheyhavereceivedanextraordinarydignity:throughgraceweare
calledtobechildrenlovedbytheFather,membersincorporatedinChrist
andhisChurch,livingandholytemplesoftheSpirit.Withdeepemotion
andgratitude,weagainhearthewordsofJohntheEvangelist:"Seewhat
lovetheFatherhasgivenus,thatweshouldbecalledchildrenofGod
andsoweare"(1Jn3:1).

Whilethis"Christiannewnessoflife"giventothemembersoftheChurch,
constitutesforallthebasisoftheirparticipationinthepriestly,prophetic
andkinglymissionofChristandoftheirvocationtoholinesinlove,it
receivesexpressionandisfulfilledinthelayfaithfulthroughthe"secular
character"whichis"uniquelyandproperly"theirs.
BesidesimpartinganawarenessofacommonlysharedChristiandignity,
anecclesialconsciousnessbringsasenseofbelongingtothemysteryof
theChurchasCommunion.Thisisabasicandundeniableaspectofthe
lifeandmissionoftheChurch.ForoneandalltheearnestprayerofJesus
attheLastSupper,"Thatallmaybeone"(Jn1721),oughttobecome
dailyarequiredandundeniableprogrammeoflifeandaction.
ArealsenseofChurchcommunion,thegiftoftheSpiritthaturgesour
freeandgenerousresponse,willbringforthasitspreciousfruit,inthe
"oneandcatholic"Churchthecontinuingvalueoftherichvarietyof
vocationsandconditionsoflife,charisms,ministries,works,and
responsibilities,aswellasamoredemonstrableanddecisivecollaboration
ofgroups,associationsandmovementsofthelayfaithfulinkeepingwith
theaccomplishmentofthecommonlysharedsalvificmissionoftheChurch
herself.Thiscommunionisalreadyinitselfthefirstgreatsignintheworld
ofthepresenceofChrist,theSaviour.Atthesametime,itpromotesand
stimulatestheproperapostolicandmissionaryactionoftheChurch.
ThewholeChurch,Pastorsandlayfaithfulalike,standingonthethreshold
oftheThirdMillennium,oughttofeelmorestrong]ytheChurch's
responsibilitytoobeythecommandofChrist,"Gointoalltheworldand
preachthegospeltothewholecreation"(Mk16:15),andtakeupanew
themissionaryendeavour.Agreatventure,bothchallengingand
wonderful,isentrustedtotheChurchthatofareevangelization,whichis
somuchneededbythepresentworld.Thelayfaithfuloughttoregard
themselvesasanactiveandresponsiblepartofthisventure,calledasthey
aretoproclaimandtolivethegospelinservicetothepersonandto
societywhilerespectingthetotalityofthevaluesandneedsofboth.
SincetheSynodofBishopswascelebratedlastOctoberduringtheMarian
Year,itsworkwasentrustedinaveryspecialwaytotheintercessionof
theMostBlessedVirginMary,MotheroftheRedeemer.Itooentrustthe
spiritualfruitfulnessoftheSynodtoherprayerfulintercession.Therefore,
alongwiththeSynodFathers,thelayfaithfulpresentattheSynodandall
theothermembersofthePeopleofGod,Ihaverecourseattheendof
thispostSynodaldocumenttotheVirginMary.Atthismomentthisappeal
becomesaprayer:

OMostBlessedVirginMary,
MotherofChristandMotheroftheChurch,Withjoyandwonderweseek
tomakeourownyourMagnificat,joiningyouinyourhymnofthankfulness
andlove.
WithyouwegivethankstoGod,
"whosemercy
isfromgenerationtogeneration",
fortheexaltedvocation
andthemanyformsofmission
entrustedtothelayfaithful.
Godhascalledeachofthembyname
tolivehisowncommunionoflove
andholiness
andtobeone
inthegreatfamilyofGod'schildren.
Hehassentthemforth
toshinewiththelightofChrist
andtocommunicatethefireoftheSpirit
ineverypartofsociety
throughtheirlife
inspiredbythegospel.

OVirginoftheMagnificat,
filltheirhearts
withagratitudeandenthusiasm
forthisvocationandmission.

Withhumilityandmagnanimity
youwerethe"handmaidoftheLord"
giveusyourunreservedwillingness
forservicetoGod
andthesalvationoftheworld.
Openourhearts
tothegreatanticipation
oftheKingdomofGod
andoftheproclamationoftheGospel
tothewholeofcreation.
Yourmother'sheart

isevermindfulofthemanydangers
andevilswhichthreaten
tooverpowermenandwomen
inourtime.

Atthesametimeyourheartalsotakesnotice
ofthemanyinitiatives
undertakenforgood,
thegreatyearningforvalues,
andtheprogressachieved
inbringingforth
theabundantfruitsofsalvation.
OVirginfullofcourage,
mayyourspiritualstrength
andtrustinGodinspireus,
sothatwemightknow
howtoovercomealltheobstacles
thatweencounter
inaccomplishingourmission.
Teachustotreattheaffairs
oftheworld
witharealsenseofChristianresponsibility
andajoyfulhope
ofthecomingofGod'sKingdom,and
ofa"newheavenandanewearth".

Youwhoweregatheredinprayer
withtheApostlesintheCenacle,
awaitingthecoming
oftheSpiritatPentecost,
implorehisrenewedoutpouring
onallthefaithful,menandwomenalike,
sothattheymightmorefullyrespond
totheirvocationandmission,
asbranchesengraftedtothetruevine,
calledtobearmuchfruit
forthelifeoftheworld.

OVirginMother,
guideandsustainus
sothatwemightalwayslive
astruesonsanddaughters
oftheChurchofyourSon.
Enableustodoourpart
inhelpingtoestablishonearth
thecivilizationoftruthandlove,
asGodwillsit,
forhisglory.
Amen
GivenatRome,inSt.Peter's,on30December,theFeastoftheHoly
FamilyofJesus,MaryandJoseph,intheyear1988,theeleventhofmy
Pontificate.

Copyright1998LibreriaEditriceVaticana

CopyrightLibreriaEditriceVaticana