Decree on the Missionary Activity of the Church (Ad Gentes) Victor Clore http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651207_ad-gentes_en.html

The Christian religion began with an outreach to the four corners of the known western world (framed by the exploits of the Roman Empire). Paul’s journeys are most famous, but the Apostolic church also made ventures into Spain, northern Africa, present-day Iraq and the Western coast of India. By the First Millennium missionaries like Patrick, Boniface and Cyril & Methodius had established the Christian faith throughout what is now Europe. In the beginning of the modern era there was a new burst of missionary activity into “new worlds,” led mainly by Jesuits: Francis Xavier in India and Japan, Matteo Ricci in China, Jean de Brébeuf and his companions in Quebec, Ontario and northern New York State. Jacques Marquette founded Michigan’s first settlements from Europe at Sault Ste. Marie and St. Ignace, evangelizing the whole Upper Peninsula. Jesuits set up a mission on Bois Blanc Island (Bob-lo), and Padre Kino settled San Xavier in Tucson. Meanwhile Jesuits were establishing settlements of South American native peoples in Paraguay, Argentina, Brazil and Bolivia (featured in the movie The Mission). Other missionaries, particularly Franciscans, were also evangelizing the Western hemisphere during this same era, such as the Spanish missions in California and New Mexico. In the nineteenth and twentieth centuries, several missionary orders of men and women concentrated on the western regions of the United States, remote areas of Latin America, the coastal cities of China, the colonies of Africa and Indochina. It is no surprise that the Vatican Council would publish a Decree on Missionary Activity. Much of this document sounds familiar, but with new twists based on beliefs stated in the Four Constitutions.

Dei Verbum states that God’s revelation is for all of humankind (3-4,6-7). The Church makes God’s word known throughout the world (8). The Incarnate Word draws all (the text is omnes, not multos) to himself (17). Common translations of the Bible, with notes, should be prepared for the use of all Christian denominations (22).

Sacrosanctum Concilium: “God’s desire is that ‘all human beings should be saved and come to the recognition of the truth’ (I Tim 2:4) (5).” As Christ was sent by the Father, he sent apostles to preach the good news to every creature (6). The “prayer of the faithful” should be for the church, secular authorities, all men and women, and the salvation and wellbeing of the whole world (53). The Council allowed for setting a common date for Easter, and a permanent stabilization of the calendar in civil society if other parties throughout the world agree (Appendix).

Lumen Gentium begins: Since Christ is the Light of the nations, this holy synod strongly desires to enlighten all people with his brightness by preaching the gospel to every creature (Mk16:15). The Church is a sacrament of intimate union with God and of the unity of all humanity. The council intends to declare with greater clarity to the faithful and the entire human race the nature of the church and its universal mission. This duty is made more urgent in our day so that all people, more closely bound together by social and cultural bonds, may attain full unity in Christ (1). The Eternal Father decided to raise human beings to share in the divine life; and all the just, from Adam and Abel, right to the last of the elect will be gathered into the universal church in the Father’s presence (2). All humans are called to the new people of God, spread through the whole world and in every age. This universal call is a gift of the Lord by which the Catholic Church recapitulates all of humanity under Christ in the Spirit. Thus all are called to this catholic unity, which prefigures universal peace: Catholic faithful, other believers in Christ, and all people everywhere who are called to salvation (13). All people [other Christians, Jews, Muslims, searchers for God, even those who do not yet recognize the need for God] are being prepared for the Gospel by whatever goodness and truth is found in them (16). Jesus sent the apostles: “Go and make disciples of all nations (Mt 28: 19-20). Therefore the church continues without ceasing to send out preachers until new churches are fully established and they themselves continue the work of evangelizing, compelled by the Holy Spirit to bring to actual completion the design of God... so that the fullness of the whole world may move into the people of God (17). The church carries out its mission for the life of the world (37). Every lay person ought to be a witness to the world of the resurrection and life of the Lord Jesus and a sign of the living God, nourishing the world with the fruits of the spirit, and spread throughout the world that spirit which is the life of the poor, the meek and the peacemakers, whom the Lord proclaimed blessed. In a word, Christians should be in the world what the soul is in the body (38). People in religious vows should try hard to ensure that through them the church more effectively shows forth the real Christ – to believers and unbelievers – in prayer, announcing the Kingdom, healing, reconciling sinners, blessing children and doing good to everyone, in schools and hospitals and in the missions (46).

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“The Church, to which we are all called in Christ, will reach its completion when the time for the restoration of all things will come. And the whole universe, which is intimately united to humanity and through it attains its goal, will be established perfectly in Christ, who, when he was lifted up, drew all people to himself. This promised restoration has already begun in Christ, and is advanced through the mission of the Holy Spirit; and by the Spirit continues in the church, bringing to its conclusion the work entrusted to us in the world by the Father (48).” “Let all Christians pour forth insistent prayers to the mother of God and mother of the human race, that she in communion with all the saints may intercede with her son so that all the families of peoples, both those that are honored by the Christian name and those who do not yet know their savior, may be happily gathered together in peace and harmony into one people of God to the glory of the most holy and undivided Trinity (69).”

Gaudium et Spes The entire Pastoral Constitution is focused on the whole human family. A few of the many passages that relate to mission are: “The joys and hopes and the sorrows and anxieties of people today, especially of those who are poor and afflicted, are also the joys and hopes, sorrows and anxieties of the disciples of Christ, and there is nothing truly human which does not also affect them. For this reason [the church] feels itself closely linked to the human race and its history (1).” “The Council now addresses itself not just to the church’s own daughters and sons and all who call on the name of Christ, but to people everywhere, in its desire to explain to all how it understands the Church’s presence and activity in today’s world. This world it sees is the world of men and women, the whole human family in its total environment; the stage of human history notable for its toil, its tragedies and its triumphs; the world which Christians believe has been established and kept in being by its Creator’s love, fallen into sin but liberated by Christ, so that it could be transformed according to God’s purpose and come to its fulfillment (2).” The church must examine the signs of the times and interpret them in the light of the gospel, especially now when the human race finds itself in a new stage of history, exploring the depths of the human mind, with new freedoms, but uncertain about confusion, competing ideologies and social disorder. These new realities demand an answer from us (4). “Faithful to conscience, Christians unite with all people, searching for true solutions to the many moral problems which arise in individuals and in society (16).” No one can indulge in a merely individualist morality. As groups and individuals we cultivate moral and social virtues and propagate them throughout society. Justice and charity are fulfilled when everyone personally contributes to the common good, and supports institutions that improve the common good. Our responsibility transcends our particular groups – it extends to the entire world. With the help of grace, we will be new people and builders of a new humanity (30). The human family is gradually realizing its identity as a single worldwide community. The church wishes to combine the light of revelation from the Word of God with universal human experience to illuminate the direction which humanity is recently taking, but it does not always have a ready answer to particular questions (33). Our religious mission assists in constructing and strengthening the human community, initiating works that serve everyone, especially the needy. The church supports social unity, a sort of sacrament of intimate love of God. The church, not aligned with any one culture, can help people transcend disagreements between nations and races (42). Anticipating the new earth in eternity should not weaken, but rather stimulate cultivating this temporal earth where a new human family is increasing and can even now constitute a foreshadowing of the new age, mysteriously emerging already: a kingdom of truth and life, of holiness and grace, of justice, love and peace (39). “Christians should rejoice that they are in a position to engage in all their earthly activities and they should bring their human, domestic, professional, scientific and technical activities into a living synthesis with religious values which orient and coordinate everything to the glory of God (43.1).” More and more people are conscious of being architects of their own culture. People have a new awareness of autonomy and responsibility, which is of great significance for the spiritual and moral maturity of humankind. Our task is to build a better world in terms of truth and justice. “We witness that a new humanism is being born in which the human person is defined above all in terms of responsibility to sisters and brothers and to history (55).” The relationship between culture and Christian formation is not always without its difficulties. But such difficulties are not necessarily harmful to faith, and can even stimulate a more accurate and deeper understanding of faith. Since there is a difference between the deposit of faith and the manner in which it is expressed, theologians should be continually looking for more appropriate ways to communicate doctrine to the people of our time (62). Working for the universal common good, the Church lives in the community of nations, in true kinship between Christians and non-Christians, struggling to make even greater efforts to alleviate widespread wretchedness (84). The Father wishes us to recognize and extend active love in word and deed to Christ our brother in people every- where, thus witnessing to the truth, and to share with others the mystery of our heavenly Father’s love (93). 2

Missionary Activity of the Church In mid-twentieth century Catholic practice, there was a clear awareness of “the missions.” Saint Thérèse of Lisieux (The “Little Flower”) was a favorite champion of the missions. Every Catholic school had an annual visit from a missionary, and the missionary institutes of men and women were flush with vocations. What is new in this document is a deeper consciousness that “missionary work” is not just an admirable vocation for a few heroic people, but rather, “mission” in internalized into the very nature of the whole People of God. The Council also recognized that much of European and American missionary work was too intricately bound up with Colonialism. #1.1-2 The church, sent by God to the nations, a universal sacrament of salvation, proclaims the Gospel to all. As this new era for humanity is emerging, the church, salt of the earth and light of the world, is called to the salvation and renewal of every human being, so that everything may be restored in Christ and all of humanity may form one family and one people of God. Chapter I: Doctrinal Principles What is Familiar? What is Developing? #2 A “missionary” church is not #2 The pilgrim church is of its very nature missionary, drawing its origin from new, but consciously identifying the mission of the Son and the mission of the Holy Spirit, after the plan of God the church’s identity with the the Father. God has called human beings to share in his own life as individuals Trinity is a new insight. and as a people. [Note the wording that describes the missions in God: God #3.2 God is “missionary” by sends the Son, and the Holy Spirit proceeds from the Father through the Son; sending the Son and the Holy the Son sends his Holy Spirit from the Father (4). This wording is a very careful Spirit into the world. re-working of the older version in the western Creed, “I believe in the Holy #4 This mission is made visible Spirit who proceeds from the Father and the Son [filioque].” Greek Christians in human history at Pentecost, protest that that God the Father sends both the Son and the Spirit.] and continues to the present #5 The mission of the church, from Christ and the Holy Spirit makes itself fully day in the life of the Church. present to all peoples, opening them to full sharing in the mystery of Christ. #6.1 The same visible church #6.2 … but the mission is carried out differently under different circumstances. works everywhere… #6.3 “From the seed, particular autonomous churches should spring up all #7.1 Since salvation comes over the world, endowed with their own special strength and maturity. through the church, there is both a right and obligation to #6.6 Mission differs from pastoral care and also from ecumenical dialogue; but evangelize. it continues in stages, from original planting, through the exuberance of young churches, to maturity, and then it may take on a new form in ancient churches. #8-9 All have need of Christ as [Paul VI will focus on evangelization even among members of the Church.] model, master, liberator, savior, life-giver, awaited by the #7.1 But God can lead people who do not know the gospel into salvation. nations. Missionary activity #8 Christ is the source and model of the “new humanity.” The gospel is a tends to the fullness to be leaven of liberty and progress and always shows itself as a leaven of achieved at the end of time. fellowship, unity and peace.

Chapter II: Missionary Work Itself What is Familiar? What is Developing? #10 In 1960 there #11 The church is present in the world in the lives of Christ’s faithful who give witness to were three billion the new person they have put on at baptism, respecting the religious customs of each place. people; two billion #12.3-4 “The faithful eagerly cooperate in enterprises of development promoted by private, had not yet heard public, state or international bodies, by various Christian communities and also by non- the Gospel. Today Christian religions. But the church by no means wishes to involve itself in the government of there are seven the earthly city. It claims no other authority for itself beyond that of ministering to people.” billion, with the #12.5 The disciples of Christ are not seeking merely material progress and prosperity, but same 33% Christian. are fostering the dignity and union of sisters and brothers, teaching the religious and moral The Church offers truths of Christ, gradually opening a wider approach to God. the mystery of God’s life to every- #13.3 The church severely forbids forcing anyone to embrace the faith by any pressure. one; inserting itself #14 There should be a catechumenate, with liturgical ceremony, reforming Lent and Easter in all these groups. liturgies to celebrate those reborn in Christ by baptism. Catechumens belong to the house- #12.2 Christian hold of Christ, and the whole People of God participates in the initiating of new members.

3 charity reaches out #15.2 Every new Christian community should be formed in the fullness of the priestly, to all, linked with prophetic and royal roles of Christ, and be able to provide for itself as soon as possible. people of every #15.3 Let charity among Catholics of different rites shine out. Ecumenical activity should be condition, sharing fostered, avoiding both indifferentism and silly rivalry. their sorrows and #15.6 It is not sufficient to practice simply “apostolate of good example.” The reason we joys, especially the plant a new Church is to proclaim Christ to non-Christian fellow citizens by word and deed. underprivileged, without distinction #15.7 Various ministries are needed: priests, deacons, catechists and lay Catholic Action. of social class, #16.4 Priests should recognize relations between native traditions and Christian religion. race or religion; it #16.6 Reviving the Order of Deacon will enhance sacramental ministry in mission lands. looks for no gain #17.3 Catechists make a necessary contribution to the spread of the faith. They should be for oneself. trained adequately, and some of them may devote themselves entirely to this work, being #8.3 Religious paid a just wage. Their canonical mission should be conferred in a publicly celebrated vowed life should liturgical ceremony, so that they have greater authority among the people in their service. be encouraged.

Chapter III: Concerning Particular Churches What is Developing? [This section is almost entirely filled with new insights and directives.] #19.1-3 Young churches are expected to grow into stability and strength. New churches maintain their connection with the Universal Church through their bishops but they also contribute an “outpouring of energy” by incorporating their unique cultural aspects into the universal church. #19.4 Missionary activity should also help those churches founded long ago, which are experiencing a state of regression and weakness. #20.2,5 Bishops of new particular churches grasp the conditions of their flock, as well as take account of cultural changes caused by urbanization, migration and religious indifferentism. Let episcopal conferences set up renewal courses so clergy may acquire fuller knowledge of pastoral methods in changing circumstances. #20.7 Since people tend to gather into special interest groups, episcopal conferences can make a pastoral plan to dialogue with such groups. If there are groups who are unable to adapt themselves to the particular form which the church has assumed in a certain place, special provision should be made for this situation. [A footnote directs the reader to the Vatican II document Presbyterorum Ordinis #10, where it is foreseen that personal prelatures might make the apostolate more effective.] #20.8 Young churches look forward to sharing their zeal by sending missionaries to other parts of the world. #21.1,3 The church is not really established until there is a mature active laity. The chief task of the Christian faithful is to be immersed in all the cultural, social, professional associations in their world, so that the faith of Christ and the life of the church will no longer be extraneous to their society, but permeate it and transform it. #22.2 Theological reflection should occur in every great socio-cultural region. The light of revelation undergoes a new investigation in terms of the philosophy and wisdom of these peoples. New ways of understanding the faith emerge. Their customs, attitude to life and social structures can be reconciled with the way of living proposed by divine revelation. “Avenues will open for a more profound adaptation in the entire area of Christian life. Every appearance of syncretism and false particularism will be excluded; the Christian life will be adapted to the character and disposition of each culture; particular traditions, illumined by the light of the gospel, will become part of the Catholic unity. Episcopal conferences will see to a unified approach to these things.

Chapter IV: Missionaries What is Familiar? As anyone can attest who knows a missionary priest or sister, there is very little new that the Council could add to their whole-hearted generosity and heroic dedication. But strangely, there is scant mention of enlisting the Faithful themselves for actual missionary work, as we would expect from Chap I & VI. #23 To accomplish the mission, the Lord Christ stirs up a missionary spirit among individuals, and church institutes develop to meet the need. #25 They carry in themselves the death of Jesus, so the life of Jesus may work in those to whom they are sent. #26.2 Their formation will take account of the universality of the church and the diversity of particular peoples. #26.6 Their formation should be completed in the lands to which they will be sent. Let them learn languages in a ready and polished way so as make an easy entry into the minds and hearts of the people. #27 Missionary institutes can help prepare missionaries for difficult situations, and to provide networks of collaboration among one another. More experienced personnel assist others just beginning. 4

Chapter V: Organization of Missionary Activity [Pope Benedict’s resignation and the election of Pope Francis generated considerable comment on reforming the Vatican offices. This chapter illustrates how complex these offices are – try drawing an intelligible flow-chart of it!] What is Familiar? What is Developing? #28 Christ’s faithful have #29.1 Spreading the gospel in every part of the world belongs to the body of different gifts. They should bishops, that is, “the permanent council of bishops for the entire church,” which pays collaborate in the service special attention to missionary activity, “the greatest and holiest duty of the church.” of the gospel, according to #29.4 Together with the Secretariat for Promoting Christian Unity, The Propagation their opportunities, ability, of the Faith will search out ways to bring about cooperation and harmonious charism and ministry. All relationships with other communities of Christians in their missionary projects, so as things should be done in to remove the scandal of division as much as possible. order (I Cor 14:40) in every #29.5 Therefore this congregation must be both an instrument of administration field of missionary activity and an organ of dynamic direction, making use of methods appropriate to the and cooperation. circumstances of our time, modern theological inquiry and methodology, and the #29.2 There is a strong pastoral nature of missionary work. Bishops from around the world, after episcopal emphasis on the hierarchy, conferences have expressed their views, should play an active part and have a with only one competent deliberative vote. All these will exercise supreme control over the entire missionary Vatican congregation enterprise in accordance with the procedures and standards set by the pope. A responsible for missionary permanent group of expert consultors should be available to this congregation. They activity and coordination: will gather relevant information concerning the local situations, the mentality of “Propagation of the Faith.” different groups and the methods of evangelization to be adopted. They will make #29.3 This congregation scientifically-based proposals for missionary work and cooperation. Institutes of will foster missionary nuns, regional missionary programs and lay organizations should be represented. vocation and spirituality, #30.2 The bishop in each particular young church promotes missionary activity, zeal and prayer for the directs and coordinates it, but in a way that the spontaneous initiative of those who missions, and provide engage in the work should be safeguarded and fostered. All missionaries are reliable information. Let it subject to his authority. Bishops should set up a pastoral council in which clerics, establish principles of religious and laypeople participate through selected delegates. Let him also see that evangelization, norms and apostolic activity is not limited only to those already converted, but a fair share both directives, draw up an of personnel and funds is to be devoted to the evangelization of non-Christians. ordered plan of action, and #31 National Episcopal conferences should confer together in dealing with more urge on this work. Let it important questions and urgent problems, without overlooking local differences. encourage and coordinate effective collections, and #32.2 When a new Christian community grows into a mature local church it will distribute funds in accord come to be ruled by its own native pastor (bishop) and have its own clergy. with need and utility. #32.4 As a young church matures, missionary institutes may remain, dedicated to #30.1 All who work in the the territory by engaging in specialized work, or taking on a particular region. missions should have “one #34 Ordered missionary activity requires that workers be scientifically prepared for heart and one soul.” their tasks, especially for dialogue with non-Christian religions and cultures, such as ethnology, linguistics, history and science of religions, sociology and pastoral skills.

Chapter VI: Cooperation What is Familiar? What is Developing? #39.2-3 Priests and others #35-36 Since the entire church is missionary, and spreading the gospel is a in pastoral work should fundamental duty of the people of God, the Council invites everyone to a profound continue to maintain among interior renewal, assuming personal responsibility for proclaiming the Good News. the faithful a zeal for Their fervor will be a new spiritual breeze through the whole church. assisting the missions. #38.1 All bishops are consecrated not only for a particular diocese, but for the Seminary programs should salvation of the entire world. include a missionary aspect #38.3 Bishops should encourage their “better priests” to offer themselves for into dogmatic, biblical, missionary work. moral and historical studies. #38.6 Bishops should see to the pastoral care of new arrivals who have #40 Missionary institutes, immigrated from mission lands. both vowed religious, and secular, are supported. #41 Lay faithful are encouraged to consider personal service in missionary work.

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