Decree on the Apostolate of the Laity () Victor Clore http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_en.html We have discussed the four cornerstone constitutions that inform the spirit and content of the entire Vatican Council. Now we turn to the other twelve documents that take up some teachings in more detail. There are nine decrees, and three declarations. A decree directs the church to do something as a consequence of some church teaching. A declaration states a fact of life, a right that a human person enjoys by nature, which calls for a specific behavior or attitude on the part of the church. The Decree on the Apostolate of the Laity is founded in all four constitutions. We will review these statements first, and then examine how this decree expands on this doctrine.

Dei Verbum, the first constitution we examined, stakes out the vision of enfranchising the lay members of the church. Access to Scripture ought to be widely available to the Christian faithful (22). All the Christian faithful should learn Christ by frequent reading of the divine scriptures. Prayer accompanies reading so it becomes a dialogue between God and human reader. All priests, deacons and catechists, in fact, all the faithful, should immerse themselves in the scriptures by constant spiritual reading and diligent study (25).

Sacrosanctum Concilium, the first constitution that was signed and published, sings the mantra: All believers are to be led to take a full, active and conscious participation in liturgical celebration (14, 19, 30, 48). Liturgy interacts with the people. God speaks, Christ brings the Good News, the people respond (33). The congregation actively engages in responses, psalmody, hymns, actions, movements, bodily expression, and periods of silent prayer (30-31). Servers, readers, commentators, ministers of music, choir and musical composers are genuine liturgical ministries (29,113-115, 118). These ministries encourage all of the believers to take an active part (121). The church makes every effort to prevent people from being outsiders or silent onlookers: having a good understanding of this Mystery, aware of what is happening, devoutly involved, formed in God’s Word, refreshed at the Lord’s table, offering themselves as they offer the immaculate victim – they themselves make the offering with the priest, so God may be all in all (48). Every local parish is networked with all the others around the cathedral, especially at Sunday Mass. Every celebration of Eucharist is the Church; the Church is in every Eucharist (41).

Lumen Gentium, the constitution about the basic nature of the Church, explicitly recognizes opportunities and responsibilities for all the members. The Church itself is a sacrament of intimate union with God; and the images used to describe the Church clearly assume that everyone is involved: the temple of living stones, the Body of Christ (1). The common priesthood of the faithful means that all members “join in the offering of the Eucharist, and they exercise their priesthood in receiving the sacraments, in prayer… and by active charity (10). “The sacred pastors are well aware how much the faithful contribute to the well-being of the whole church. They [the pastors] know that they were not instituted by Christ to undertake by themselves alone the church’s whole mission of salvation to the world; it is their noble task to tend the faithful, and to acknowledge their ministries and their charisms, so that all may cooperate each in her or his own way, unanimously, in the common task (30).” [Note that in this paragraph, they use the word “ministries” regarding all of the faithful.] All the faithful, whatever their condition or rank, are called to the fullness of Christian life and the perfection of charity (40). “The sacred pastors are to acknowledge and promote the dignity and the responsibility of the laity, make use of their prudent counsel, confidently entrust to them offices in service of the church and leave them freedom and space to act; indeed, encourage them to take up work on their own initiative (37).” There are two distinct forms of apostolate for all the faithful: 1) Everyone is commissioned to the apostolate by the Lord himself, and it is only through them, by baptism and confirmation, that the church can be active and can become the salt of the earth (33). 2) The faithful can also be called to a more immediate cooperation in the apostolate of the hierarchy. The hierarchy may routinely appoint qualified lay persons to carry out certain ecclesiastical offices (33). Moreover, in a shortage of sacred ministers, non-ordained people to some extent may also supply some sacred offices (35). As the bishops were meeting, bishops from missionary lands strongly supported reinstating the diaconate as an official ministry to help address their severe shortage of priests. This was hotly debated. Some were using the term “lay deacons;” others, concerned that the church’s “ministry” might be seriously diluted, made sure that it was clear that deacons would be a part of the ordained hierarchy; and the ministries that were listed were tasks that (at that time) were routinely carried out by ordained priests in more affluent places (29). 1

But the fact that they opened the diaconate to married men officially extended the formal ministry of the church beyond the cloister of the monastery and the celibate clergy. Even while maintaining the clear distinction between the hierarchical ministry and the apostolate of all the faithful, this return to the Church’s source in the Apostolic Church shines a spotlight on the fact that all the faithful are engaged in service of the Church. Chapters 5 (The Universal Call to Holiness) and 6 (The Religious) do not acknowledge the empowerment of all the faithful as strongly as Chapters 3 and 5 would imply. Nevertheless, holiness is stated as a character of all those who abide in God, into whose hearts the Holy Spirit has poured love (Rom 5:5). Charity is the essential nature of holiness; true disciples of Christ are noted both for love of God and love of neighbor. The evangelical counsels (poverty, chastity and obedience) are recommended as models for all the faithful (42), but it is not spelled out how the general population might take on this Gospel way of life. This is left for further development. places the Virgin Mary at the climax of our consideration of the Church. Mary surpasses all other creatures. At the same time, however, she is united in Adam’s race with all human beings who are to be saved. Therefore she is also acknowledged as the super-eminent and uniquely special member of the church, as well as its model in faith and love and its most outstanding exemplar (53). In other words, Mary is a member of the faithful, the first of the saved. Her expression of unconditional love, “Let it be done unto me according to your word” is the motto for all the faithful. Instinctively we acknowledge this three times a day as we pray the Angelus.

Gaudium et Spes, the Pastoral Constitution, takes Lumen Gentium at its word (10, 30, 33, 37, 42) and spins out ways in which the whole Church is to be engaged with the joys and hopes, sorrows and anxieties of the world. The Spirit of the Lord fills the whole earth. The people of God (and the human race of which it is a part) are of service to each other; the church’s mission is religious, and by that very fact outstandingly human (11). Human dignity requires that we act through free choice, motivated personally from within (17). “Faithful to conscience, Christians unite with all other people in 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 sacrament of the Lord’s body and blood is the foretaste of the heavenly banquet (38). Christ works in human hearts through the Spirit: the faithful energize the life of the church, and give the world a Christian spirit (43.4). The gifts of the Spirit vary: some are called to give clear witness to a desire for the heavenly home; others are called to the earthly service of humanity. “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).” 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, a kingdom of justice, love and peace (#39) The church proclaims the rights of humanity and the value of modern times (41). Traditional values are being challenged, especially by the young, “who are at times impatient, if not in revolt, and who have become aware of their importance to society and wish to be active at an earlier age (7).” 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 single culture, can help people transcend disagreements between nations and races (42). Secular duties belong principally to the faithful; it is a matter for their properly formed conscience that God’s law be impressed on the life of the earthly city. The laity may expect enlightenment and spiritual help from the clergy. But they should not expect their pastors to have the expertise needed to provide a concrete and ready answer to every problem, or that this is their mission. The faithful, enlightened with Christian wisdom and paying careful attention to the teaching of the , have their own part to play (43.2). In this time of rapid change and varieties of thought, the church needs those who live in the world, believers or not, who are familiar with its institutions and disciplines and understand them intimately. It is for God’s people as a whole, with the pastors and theologians, to listen to the voices of our day, discerning and interpreting them (44). Sometimes some people will favor one particular solution, while others will take a different line on the same matter. No one can claim the church’s authority on his or her view alone. They should always work to enlighten each other in honest dialogue and maintain mutual love while concentrating on the common good (43.3). 2

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).” Chapter 3 (63-72) summarizes in a few pages the 70-year tradition of social teaching (extending from Rerum Novarum to Pacem in Terris), reflecting on the rights and responsibilities of a just economic system, and of the active participation of all members of the church. Note the frequent references to the common good. Political structures should be devised which increasingly provide all citizens with genuine opportunities to take a free and active share in establishing the juridical foundations of the political community (75.1). The Father wishes us to recognize and extend active love in word and deed to Christ our brother in people everywhere, thus witnessing to the truth, and to share with others the mystery of our heavenly Father’s love (93).

The Apostolate of the Laity The Council generally uses the term laity to distinguish the general population from the ordained professional ministers. Yves Congar had written a book, Lay People in the Church: a Study for a Theology of the Laity (in English translation in 1956). This book was quite popular with theologians, and many of the bishops had read it, including Pope John, who personally added Congar as a Council Theologian (even though he had been censured in a purge after the publication of Pius XII’s Humani Generis). It was one of the most significant works of theology that contributed to the Council’s understanding of the laity as People of God, entrusted by Christ with essential roles to play in the Church. Congar substantially revised this book as the Council was underway (published in English in 1965). In subsequent years he came to the conclusion that we should not use the term laity at all, and other theologians have followed suit (see Thomas O’Meara, OP, Theology of Ministry, Paulist Press, 1999, 172- 181). By baptism and confirmation, all the faithful (including the ordained) have more in common as members of the Body of Christ than what separates the faithful from those who happen to be ordained ministers of the Church. The 1983 Code of Canon Law reflects this reality; it refers to the Christifideles – Christ’s Faithful. We will often use the term “the faithful,” and when the term “laity” is used, it should be understood in this light. #1.1 The name of this decree Apostolicam Actuositatem means “apostolic effectiveness.” This document hopes to emphasize the Christian vocation as an indispensible component of the Church’s mission, calling to mind the spontaneous and fruitful apostolate that characterized the early church. #1.2 This apostolate is more urgent than ever in this new world of varied human activities and sciences, the secular nature of human societies, and the fact that ordained ministers simply cannot do everything everywhere. Chapter I: The Vocation of The Faithful to the Apostolate What is Familiar? What is Developing? #4.1 “Neither providing for #2 The church was founded to spread Christ’s kingdom through the world to families nor any other business in the Glory of God, that all may be brought to share in the saving work of the secular world should be redemption. Every effort of the Mystical Body is apostolate and every thought to be outside the scope of member of the body takes a part. People live in the world engaged in secular the spiritual life: as the apostle affairs; they are called to exercise their apostolate as leaven in the world. says: Whatever you do, in word or deed, do everything in the name of #3.1 The faithful have their office and right to the apostolate by baptism and the lord Jesus Christ (Col 3:17).” confirmation in union with Christ the Head: consecrated a royal priesthood and a holy people, they offer spiritual sacrifices in everything. #4.3 The light of faith helps see God in all things, times & places. #3.4 Receiving varied gifts from the Spirit, however unspectacular, everyone of the faithful has the right and duty to exercise them in the church and in the #4.5 As we spread the kingdom world for the good of humanity and of the church. and inform the temporal order, we #4.6 Following Jesus in poverty we are neither depressed by lack nor puffed are strengthened by hope, up by abundance. Following Jesus in humility we do not desire empty glory knowing that the sufferings of this but seek to please God above all. Following Jesus in generosity we cultivate world are as nothing compared to Christian friendship among one another, supporting one another – [veiled the glory that is to be revealed. references to the “evangelical councils” poverty, obedience and chastity]. #4.6 Prompted by the love of #4.7 “The general way of the spiritual life will take on particular qualifications God poured into our hearts (Rom according to their state of married or family life, or celibacy or widowhood, 5:5) we live the Beatitudes. their state of health, or their professional or social activities.

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Chapter II: The Aims of the Apostolate Familiar What is Developing? #7.5 “The faithful #5 “Christ’s work of redemption primarily concerns the salvation of human beings, but also take restoration embraces the renewal of the whole temporal order…. Therefore laypeople, in carrying out this of the temporal mission of the church, will exercise their apostolate both in the church and in the world, in the order as their spiritual and temporal orders.” God wills to take the whole world into his new creation. proper function. #6.1 The ministry of word and sacrament are entrusted principally to the clergy, but the laity They cooperate have a very important role to play as “fellow workers in the truth.” “The apostolate of the laity as citizens and the pastoral ministry complement each other.” In the modern world, the laity can explain among citizens. and defend Christian principles and apply them to modern problems. The temporal order needs to [Here, and generally in this document, ministry of the ordained and apostolate of the laity are be established in clearly distinguished, but both are part of the mission of the Church.] such a way that, #7.2 “All that makes up the temporal order – the means of livelihood and family life, culture, while its own the economy, the arts and professions, the institutions of the political community, international laws are entirely relations, and other matters of this kind, as well as their development and progress – are not respected, it only helps to the final end of human beings but have their own value given them by God, both conforms to in themselves and taken as parts of the integral temporal order: ‘God saw all that he had Christian life. made and it was very good’ (Gen 1:31).” Among works of #8.4 Works of charity are rooted in Jesus’ teaching that to love one’s neighbor as oneself is the apostolate is social action on joined to love of God. In the modern world, these obligations are now world-wide – “the population of the world are like members of a single family. Charitable activity nowadays can the part of and should embrace all people and all needs. Wherever there are those who lack food and Christians, which drink, clothes, a home, medicine, employment, education or whatever is needed for living a the synod truly human life, those who suffer from hardship or ill health, exile or imprisonment, they wishes to see should be sought out by Christian charity. This obligation binds especially those individuals extended to the and peoples who enjoy prosperity.” whole range of the temporal #8.5 Persons being helped are in the image of God. Respect their freedom and dignity with order and of sensitivity. Do not let the desire to help be stained by personal advantage or desire to culture.” (See Leo dominate. The demands of justice should be satisfied at the outset, so as to avoid giving in XII, Rerum Novarum charitable gifts what is due in the name of justice. The causes of evils, not just the effects, and Pius XI, Quadra- should be eradicated. Aid should be given is such a way that recipients are gradually freed gesimo Anno.) from external dependence, becoming self-sufficient.

Chapter III: Various Fields of the Apostolate What is Familiar? What is Developing? #11.3 Married people bring their state into #9 There is a wide range of apostolic activity. Women are taking their apostolate, defending the dignity and an active part in society, so their participation in the various fields freedom of the family. They cooperate with of the church’s apostolate should also increase. people of good will to ensure that these rights #10.1 Sharing in Christ’s priestly, prophetic and kingly office, are preserved by civil legislation. Society’s laity are active in the church’s life and work, supporting the governments should take account of the pastors. They can bring back those who have wandered, pass on needs of families with regard to housing, the Word of God, help in the care of souls and administer the education of children, conditions of labor, church’s goods more effectively. social security and taxation, control of migration, the right of the family to live #10.2 Laypeople work with parish priests discussing challenges together. and collaborating in every apostolic initiative of the parish. #11.4 The family is the primary cell of #12 Young people exercise more influence in society; their zeal society and the domestic sanctuary in the can be an effective part of the apostolate. Adults should engage church. The family is involved in the liturgy; in dialogue with young people, overcoming the age barrier. offering hospitality and other works of mercy; #14 Catholics skilled in public affairs should cooperate with adoption of children; help in schools; people of good will toward promoting the common good. This assistance for adolescents; preparation for includes international affairs. marriage; care of the elderly.

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Chapter IV: Various Forms of the Apostolate What is Familiar? What is Developing? #20 One form of is #16 Laypersons can exercise the apostolate as individuals; indeed, the called “ Action” – helping apostolate is the vocation and duty of all. They live an expression of faith, with the hierarchy’s apostolate. hope and charity, evident in their family, cultural, professional and social life. a) Their immediate aim is the #17 In places where the church is curtailed, or there are very few Catholics, apostolate of the church: to this is the only way that the mission of the church can be accomplished. evangelize and sanctify communities and environments. #18 Since human beings are social by nature, it is good when lay persons b) They cooperate with the can come together into more or less formal associations. Sometimes the hierarchy in discerning pastoral apostolate can be effective only by common action, and common association needs and making plans of action. supports the participants in their goals, such as in working environments. c) They act in an organic body. #22 Some individuals dedicate themselves to living in community, for life or d) They act under direct authority temporarily, contributing to the formal apostolic work of the church. [This is of the hierarchy by explicit groups like Jesuit Volunteer Corps, or Christ the King Service Corps.] mandate (eg, parish priest). Chapter V: Preserving Due Order This section is directed toward any organized, planned “Catholic” activity. Note that “hierarchy” includes priests and deacons, who may delegate this oversight to a parish lay co-worker. What is Familiar? What is Developing? #23 “The lay apostolate, whether exercised by individuals or #25 “Bishops and priests should keep in mind in associations, should be incorporated in due order into the that the right and duty to exercise the apostolate apostolate of the whole church.” is common to all the faithful, clerical and lay; the #24.1 “It is the office of the hierarchy to foster the apostolate laity have their own part to play in building up of the laity, to provide spiritual helps, to direct the exercise of the church. Consequently the clergy should the apostolate to the common good of the church and to see work as brothers with laypeople in the church that doctrine and good order are preserved.” and for the church. They should have special #24.2 There are many initiatives by the free choice of the laity concern for the laity in their apostolic works. regulated by their own prudent judgment. They can be praised #27 The common good may call for action by the hierarchy; but no group can call itself “Catholic” without cooperatively with other Christians. There may consent of the legitimate ecclesiastical authority. also be occasions that suggest cooperation #24.1 Sometimes the hierarchy recognizes lay apostolic between lay Catholics and non-Christians who efforts as very important for the mission of the church; then, share the same values. Such cooperation is while preserving the necessary freedom of the lay people, the dynamic, demands prudence, but is of great proper authority issues a “mandate” to exercise their mission. importance in the modern world. Chapter VI This chapter would fall under the familiar term “Practicing Catholic;” the Developing term is “Apostolate.” #28 Some formation is universal for all Christians; specialized apostolates will need specialized formation. #29 Formation for the apostolate presumes a complete human formation adapted to the person’s talents. A mature faith includes instruction according to a person’s state in life. We also need experiential reflection, as in the “observe-judge-act” method. This formation is especially important for working together with others. #30.1-4 Formation in the apostolate begins with sound education of children, involvement in the local parish, and in schools. Secondary schools and colleges foster a Catholic sense of apostolic action in the young adults. #30.5 Apostolic groups and associations will devise their specific formation programs. #30.6 Parishes and other institutions of Catholic formation see to the formation of an apostolic spirit for all circumstances of life. Each person should be actively preparing him or her self for the apostolate. #31-32. This continues throughout life, suited to giving witness to the importance of the human person, life of witness in our secular age, and principles of social doctrine: study sessions, congresses, retreats, spiritual exercises, frequent meetings, conferences, books and reviews, all leading to a deeper grasp of holy scripture and Catholic doctrine and cultivating the spiritual life. Such programs should include centers of documentation and research, in theology, anthropology, psychology, sociology, methodology to help develop the natural aptitudes of lay people, both men and women, young and mature students, for every field of the apostolate. #33 The Council calls all the faithful to respond freely and generously. Even now the Lord is sending us into every city and place where he intends to come. Let them adapt themselves to the new needs of the hour. 5