PREFACE

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

1. AD GENTES DIVINITUS missa ut sit «universale salutis sacramentum»^[1] Ecclesia ex intimis propriae catholicitatis exigentiis, mandato sui Fundatoris oboediens,^[2] Evangelium omnibus hominibus nuntiare contendit. Ipsi enim Apostoli, in quibus Ecclesia est condita, vestigia Christi sequentes, «praedicaverunt verbum veritatis et genuerunt Ecclesias».^[3] Eorum successorum officium est hoc opus perenne reddere, ut «sermo Dei currat et clarificetur» (II Thess. 3,1) et Regnum Dei ubique terrarum annuntietur et instauretur.

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

In praesenti autem rerum ordine, ex quo nova exsurgit humanitatis condicio, Ecclesia, sal terrae et lux mundi,^[4] urgentius vocatur ad omnem creaturam salvandam et renovandam, ut omnia in Christo instaurentur, et in Ipso homines unam familiam unumque populum Dei constituant.

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

Quare haec Sancta Synodus, dum ob praeclara opera per generosam totius Ecclesiae industriam peracta Deo gratias agit, missionalis activitatis principia delineare, et vires omnium fidelium colligere cupit, ut populus Dei, per angustam viam crucis procedens, regnum Christi, Domini et conspectoris saeculorum,^[5] ubique diffundat eique advenienti vias paret.

CHAPTER I

CAPUT I

PRINCIPLES OF DOCTRINE

De principiis doctrinalibus

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

2. Ecclesia peregrinans natura sua missionaria est, cum ipsa ex missione Filii missioneque Spiritus Sancti originem ducat secundum Propositum Dei Patris.^[6]

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

Hoc autem Propositum ex «fontali amore» seu caritate Dei Patris profluit, qui, cum sit Principium sine Principio, ex quo Filius gignitur et Spiritus Sanctus per Filium procedit, ex nimia et misericordi benignitate sua libere creans et insuper gratiose vocans nos ad Secum communicandum in vita et gloria, bonitatem divinam liberaliter diffudit ac diffundere non desinit, ita ut qui conditor est omnium, tandem fiat «omnia in omnibus» (I Cor. 15,28), gloriam suam simul et beatitudinem nostram procurando. Placuit autem Deo homines non tantum singulatim, quavis mutua connexione seclusa, ad vitae Suae participationem vocare, sed eos in populum constituere, in quo filii sui, qui erant dispersi, in unum congregarentur.^[7]

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

3. Hoc universale Dei propositum pro salute generis humani perficitur non solum modo quasi secreto in mente hominum vel per incepta, etiam religiosa, quibus ipsi multipliciter Deum quaerunt, «si forte attrectent eum aut inveniant quamvis non longe sit ab unoquoque nostrum» (Act. 17,27): haec enim incepta indigent illuminari et sanari, etsi, ex benigno consilio providentis Dei, aliquando pro paedagogia ad Deum verum vel praeparatione evangelica possint haberi.^[8] Deus autem ad pacem seu communionem Secum stabiliendam fraternamque societatem inter homines, eosque peccatores, componendam, in historiam hominum novo et definitivo modo intrare decrevit mittendo Filium suum in carne nostra, ut homines per Illum eriperet de potestate tenebrarum ac Satanae^[9] et in Eo mundum Sibi reconciliaret.^[10] Illum ergo, per quem fecit et saecula,^[11] constituit haeredem universorum, ut in Illo omnia instauraret.^[12]

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

Christus enim Iesus missus est in mundum verus mediator Dei et hominum. Cum Deus sit, «in ipso inhabitat omnis plenitudo divinitatis corporaliter» (Col. 2,9); secundum humanam autem naturam, novus Adam, renovatae humanitatis caput constituitur, «plenus gratiae et veritatis» (Io. 1,14). Itaque per vias verae Incarnationis processit Filius Dei ut homines divinae naturae participes faceret, propter nos egenus factus cum esset dives, ut illius inopia nos divites essemus.^[13] Filius Hominis non venit ut sibi ministraretur, sed ut ipse ministraret et daret animam suam redemptionem pro multis, id est pro omnibus.^[14] Sancti Patres constanter proclamant non esse sanatum quod assumptum a Christo non fuerit.^[15] Assumpsit vero integram humanam naturam qualis apud nos miseros et pauperes invenitur, absque tamen peccato.^[16] De seipso enim dixit Christus, «quem Pater sanctificavit et misit in mundum» (Io. 10,36): «Spiritus Domini super me, propter quod unxit me, evangelizare pauperibus misit me, sanare contritos corde, praedicare captivis remissionem et caecis visum» (Lc. 4,18), et rursus: «Venit Filius hominis quaerere et salvum facere quod perierat» (Lc. 19,10).

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

Quod autem semel a Domino praedicatum est vel in Ipso pro salute generis humani actum, usque ad ultimum terrae^[17] proclamandum et disseminandum est, incipiendo ab Hierosolyma,^[18] ita ut quod semel pro omnibus patratum fuit ad salutem, in universis decursu temporum effectum suum consequatur.

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

4. Ad hoc autem perficiendum misit Christus Spiritum Sanctum a Patre, qui salutiferum opus suum intus operaretur Ecclesiamque ad propriam dilatationem moveret. Procul dubio Spiritus Sanctus iam in mundo operabatur antequam Christus glorificaretur.^[19] Die tamen Pentecostes in discipulos supervenit, ut cum eis maneret in aeternum,^[20] Ecclesia coram multitudine publice manifestata est, diffusio Evangelii inter gentes per praedicationem exordium sumpsit, et tandem praesignata est unio populorum in fidei catholicitate, per Novi Foederis Ecclesiam, quae omnibus linguis loquitur, in caritate omnes linguas intelligit et amplectitur, et sic dispersionem Babelicam superat.^[21] A Pentecoste enim inceperunt «actus Apostolorum», sicut superveniente Spiritu Sancto in Virginem Mariam conceptus fuerat Christus et eodem Spiritu Sancto in Ipsum orantem descendente Christus actus fuerat ad opus ministerii sui.^[22]

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

Ipse autem Dominus Iesus, priusquam vitam suam libere pro mundo poneret, ita apostolicum ministerium disposuit et Spiritum Sanctum mittendum promisit, ut ambo consociarentur in opere salutis ubique et semper ad effectum adducendo.^[23] Spiritus Sanctus Ecclesiam totam per omnia tempora «in communione et ministratione unificat, diversis donis hierarchicis et charismaticis instruit»,^[24] ecclesiastica instituta quasi anima eorum vivificando^[25] et eundem missionis animum, quo ipse Christus actus fuerat, in cordibus fidelium instillando. Aliquando etiam actionem apostolicam visibiliter praevenit,^[26] sicut eam variis modis indesinenter comitatur et dirigit.^[27]

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

5. Dominus Iesus, inde ab initio «vocavit ad Se quos voluit Ipse... et fecit ut essent duodecim cum Illo et ut mitteret eos praedicare» (Mc. 3,13).^[28] Sic Apostoli fuerunt novi Israel germina simulque sacrae hierarchiae origo. Deinde, cum semel, morte et resurrectione sua, complevisset in seipso mysteria salutis nostrae et renovationis universorum, Dominus omnem potestatem adeptus in caelo et in terra,^[29] priusquam assumeretur in caelum,^[30] Ecclesiam suam ut sacramentum salutis fundavit, apostolosque in universum mundum misit sicut et ipse missus fuerat a Patre,^[31] mandans eis: «Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti, docentes eos servare omnia quaecumque mandavi vobis» (Mt. 28,19-20). «Euntes in mundum universum praedicate evangelium omni creaturae. Qui crediderit et baptizatus fuerit, salvus erit; qui vero non crediderit, condemnabitur» (Mc. 16,15). Inde Ecclesiae officium incumbit propagandi fidem salutemque Christi, tum virtute expressi mandati, quod ab Apostolis haereditavit Ordo Episcoporum cui assistunt Presbyteri, una cum Successore Petri Ecclesiaeque Summo Pastore, tum virtute vitae quam membris suis influit Christus, «ex quo totum corpus compactum et connexum per  omnem iuncturam subministrationis, secundum operationem in mensuram uniuscuiusque membri, augmentum corporis facit in aedificationem sui in caritate» (Eph. 4,16). Missio ergo Ecclesiae adimpletur operatione qua, mandato Christi oboediens et Spiritus Sancti gratia caritateque mota, omnibus homibus vel gentibus pleno actu praesens fit, ut eos, exemplo vitae et praedicatione, sacramentis ceterisque gratiae mediis ad fidem, libertatem et pacem Christi adducat, ita ut eis via libera ac firma patefiat ad plene participandum mysterium Christi.

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

Cum haec missio continuet et per decursum historiae explicet missionem ipsius Christi, qui evangelizare pauperibus missus est, eadem via, instigante Spiritu Christi, Ecclesia procedere debet ac ipse Christus processit, via nempe paupertatis, oboedientiae, servitii et sui ipsius immolationis usque ad mortem, ex qua per resurrectionem suam victor processit. Nam sic in spe ambulaverunt omnes Apostoli, qui tribulationibus multis et passionibus adimpleverunt ea quae desunt passionum Christi pro corpore eius quod est Ecclesia.^[32] Saepe etiam semen fuit sanguis christianorum.^[33]

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

6. Hoc munus, ab Ordine Episcoporum, cui praeest Successor Petri, orante et cooperante tota Ecclesia, adimplendum, unum idemque exsistit, ubique et in omni condicione, licet non eodem pro rerum condicione modo exerceatur. Differentiae proinde, quae in hac Ecclesiae activitate agnoscendae sunt, non sumuntur ex intima natura ipsius missionis, sed ex condicionibus in quibus missio haec exercetur.

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

Dependent vero hae condiciones sive ab Ecclesia, sive etiam a populis, a coetibus vel ab hominibus ad quos missio dirigitur. Ecclesia enim, quamvis de se totalitatem seu plenitudinem mediorum salutis comprehendat, nec semper nec statim secundum omnia agit nec agere potest, sed initia et gradus in actione sua experitur, qua propositum Dei ad effectum adducere conatur; imo quandoque, post feliciter inchoatam progressionem, regressum iterum deplorare cogitur, vel saltem in quodam semiplenitudinis et insufficientiae statu moratur. Quod autem ad homines, coetus et populos attinet, eos gradatim tantum tangit ac penetrat, et sic eos in catholicam plenitudinem assumit.

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

Cum qualibet autem condicione vel statu actus proprii seu apta instrumenta congruere debent. Incepta peculiaria quibus Evangelii praecones ab Ecclesia missi, euntes in mundum universum, munus Evangelium praedicandi et Ecclesiam ipsam implantandi inter populos vel coetus nondum in Christum credentes exsequuntur, communiter «missiones» nuncupantur, quae per activitatem missionalem perficiuntur, et plerumque exercentur in certis territoriis a Sancta Sede agnitis. Finis proprius activitatis huius missionalis est evangelizatio et plantatio Ecclesiae in populis vel coetibus in quibus nondum radicata est.^[34] Ita ex semine verbi Dei, Ecclesiae autochtonae particulares ubique in mundo sufficienter conditae crescant, viribus quidem propriis ac maturitate praeditae, quae hierarchia propria cum populo fideli unita et mediis quasi affinibus christianae vitae plene ducendae sufficienter instructae, suam partem in utilitatem totius Ecclesiae afferant. Medium principale huius implantationis est praedicatio Evangelii Iesu Christi, ad quod annuntiandum Dominus discipulos suos misit in mundum universum, ut homines per verbum Dei renati^[35] Ecclesiae per Baptismum aggregentur, quae ut Verbi incarnati corpus ex verbo Dei et pane eucharistico nutritur et vivit.^[36]

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

In hac missionali activitate Ecclesiae, diversae condiciones aliquando permixtae occurrunt: inceptionis primum seu plantationis, deinde novitatis seu iuventutis. Quibus tamen expletis, actio missionalis Ecclesiae non desinit, sed Ecclesiis particularibus iam constitutis officium incumbit eam continuandi, et praedicandi Evangelium singulis, qui adhuc foris sunt.

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

Coetus insuper, inter quos Ecclesia versatur, ob varias causas non raro funditus mutantur, ita ut condiciones omnino novae oriri possint. Ecclesia tunc debet perpendere, num hae condiciones activitatem eius missionalem denuo requirant. Insuper, rerum adiuncta aliquando talia sunt ut possibilitas pro tempore desit praeconium evangelicum directe ac statim proponendi: tunc quidem missionarii possunt ac debent patienter, prudenter ac simul magna cum fiducia, saltem caritatis et beneficentiae testimonium Christi praebere et sic vias Domino praeparare et ipsum aliquo modo praesentem reddere.

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

Sic patet activitatem missionalem intime ex ipsa natura Ecclesiae profluere, cuius fidem salvificam propagat, cuius catholicam unitatem dilatando perficit, cuius apostolicitate sustentatur, cuius collegialem Hierarchiae affectum exercet, cuius sanctitatem testificatur, diffundit ac promovet. Ita differt activitas missionalis inter gentes tam ab activitate pastorali erga fideles exercenda, quam ab inceptis suscipiendis ad unitatem christianorum redintegrandam. Attamen duo haec cum missionali navitate Ecclesiae arctissime coniunguntur:^[37] nam divisio christianorum sanctissimae causae praedicandi Evangelium omni creaturae detrimentum affert^[38] et aditum ad fidem multis praecludit. Sic ex necessitate missionis omnes baptizati ad hoc vocantur, ut in uno grege coadunentur et ita coram gentibus de Christo, Domino suo, unanimiter testimonium reddere possint. Quod si unam fidem nondum plene testificari queant, mutua saltem aestimatione ac dilectione animentur oportet.

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

7. Ratio huius missionalis activitatis ex voluntate Dei sumitur, qui «omnes homines vult salvos fieri et ad agnitionem veritatis venire. Unus enim Deus, unus et mediator Dei et hominum, homo Christus Iesus, qui dedit redemptionem semetipsum pro omnibus» (I Tim. 2,4-6), «et non est in alio aliquo salus» (Act. 4,12). Oportet igitur ut ad Eum, per praedicationem Ecclesiae agnitum, omnes convertantur, et Ipsi et Ecclesiae, quae Corpus Eius est, per Baptismum incorporentur. Christus enim ipse «necessitatem fidei et baptismi expressis verbis inculcando,^[39] necessitatem Ecclesiae, in quam homines per baptismum tamquam per ianuam intrant, simul confirmavit. Quare illi homines salvari non possent, qui Ecclesiam Catholicam a Deo per Iesum Christum ut necessariam esse conditam non ignorantes, tamen vel in eam intrare, vel in eadem perseverare noluerint».^[40] Etsi ergo Deus viis sibi notis homines Evangelium sine eorum culpa ignorantes ad fidem adducere possit, sine qua impossibile est Ipsi placere,^[41] Ecclesiae tamen necessitas incumbit,^[42] simulque ius sacrum, evangelizandi, ac proinde missionalis activitas vim suam et necessitatem hodie sicut et semper integram servat.

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

Per eam Corpus Christi mysticum ad suum proprium incrementum vires indesinenter colligit et ordinat.^[43] Ad eam persequendam impelluntur membra Ecclesiae caritate, qua Deum diligunt et qua cum omnibus hominibus cupiunt communicare in spiritualibus bonis tam praesentis quam futurae vitae.

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

Per hanc activitatem missionalem denique Deus plene glorificatur, dum homines salutare Eius opus, quod in Christo perfecit, conscie et plene accipiunt. Sic per eam completur Dei propositum, cui Christus oboedienter et amanter inservit ad gloriam Patris qui misit eum,^[44] ut universum genus humanum unum Populum efformet Dei, in unum corpus coalescat Christi, in unum coaedificetur templum Spiritus Sancti: quod sane, cum fraternam concordiam refert, intimo universorum hominum voto respondet. Sic tandem consilium Creatoris, hominem ad imaginem et similitudinem suam condentis, revera adimpletur, cum omnes qui humanam participant naturam, in Christo per Spiritum Sanctum regenerati, unanimiter gloriam Dei speculantes, dicere poterunt: «Pater noster».^[45]

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

8. Etiam cum ipsa natura humana eiusque adspirationibus activitas missionalis intimam habet connexionem. Christum enim manifestando, eo ipso Ecclesia hominibus genuinam eorum condicionis atque integrae vocationis veritatem revelat, cum Christus principium sit et exemplar huius humanitatis renovatae, fraterno amore, sinceritate et pacifico spiritu imbutae, ad quam omnes adspirant. Christus, et Ecclesia quae de Ipso per evangelicam praedicationem dat testimonium, omnem peculiaritatem stirpis vel nationis transcendunt, ideoque nemini et nullibi ut extranei reputari possunt.^[46] Ipse Christus est veritas atque via, quas evangelica praedicatio omnibus patefacit, dum ad aures omnium eiusdem Christi verba perfert: «Paenitemini et credite Evangelio» (Mc. 1,15). Cum autem, qui non credit, iam iudicatus sit,^[47] verba Christi verba sunt simul iudicii et gratiae, mortis et vitae. Etenim solum vetustati mortem inferendo ad novitatem vitae accedere possumus: quod primo de personis valet, sed etiam de diversis bonis mundi huius, quae simul hominis peccato et Dei benedictione signantur: «Omnes enim peccaverunt et egent gloria Dei» (Rom. 3,23). Nemo per seipsum et suis viribus a peccato liberatur et supra seipsum elevatur, nemo penitus a sua infirmitate vel solitudine vel servitute solvitur,^[48] omnes vero indigent Christo exemplari, magistro, liberatore, salvatore, vivificatore. Revera Evangelium in historia hominum, etiam temporali, fermentum libertatis ac progressus fuit seseque iugiter praebet fermentum fraternitatis, unitatis et pacis. Non ergo sine causa Christus a fidelibus celebratur ut «exspectatio gentium et Salvator earum».^[49]

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

9. Itaque tempus activitatis missionalis est inter priorem adventum Domini et alterum, in quo Ecclesia a quatuor ventis sicut messis colligetur in regnum Dei.^[50] Antequam enim Dominus veniet, in omnes gentes oportet praedicari evangelium.^[51]

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

Activitas missionalis nihil aliud est et nihil minus quam propositi Dei manifestatio seu Epiphania et adimplementum in mundo et in eius historia, in qua Deus, per missionem, historiam salutis manifeste perficit. Per verbum praedicationis et per celebrationem sacramentorum, quorum centrum et culmen est Sanctissima Eucharistia, Christum salutis auctorem praesentem reddit. Quidquid autem veritatis et gratiae iam apud gentes quasi secreta Dei praesentia inveniebatur, a contagiis malignis liberat et Auctori suo Christo restituit, qui imperium diaboli evertit et multimodam scelerum malitiam arcet. Itaque quidquid boni in corde menteque hominum vel in propriis ritibus et culturis populorum seminatum invenitur, non tantum non perit, sed sanatur, elevatur et consummatur ad gloriam Dei, confusionem daemonis et beatitudinem hominis.^[52] Sic activitas missionalis ad plenitudinem eschatologicam tendit:^[53] per eam enim, usque ad mensuram et tempus quae Pater posuit in sua potestate,^[54] dilatatur Populus Dei, cui prophetice dictum est: «Dilata locum tentorii tui, et pelles tabernaculorum tuorum extende! Ne parcas!» (Is. 54,2),^[55] augetur Corpus mysticum usque ad mensuram aetatis plenitudinis Christi,^[56] templumque spirituale, ubi Deus adoratur in spiritu et veritate,^[57] crescit et superaedificatur «super fundamentum apostolorum et prophetarum, ipso summo angulari lapide Christo Iesu» (Eph. 2,20).

CHAPTER II

CAPUT II

MISSION WORK ITSELF

De ipso opere missionali

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

10. Ecclesia, a Christo missa ad caritatem Dei omnibus hominibus et gentibus manifestandam et communicandam, opus missionale adhuc ingens sibi faciendum intelligit. Vicies enim milies centena milia hominum, quorum numerus in dies augetur, qui stabilibus vitae culturalis nexibus, antiquis religionis traditionibus, firmis socialium necessitudinum vinculis in magnos et determinatos coetus coalescunt, nuntium evangelicum nondum aut vix audierunt; quorum alii unam ex magnis religionibus sequuntur, alii vero notitiae ipsius Dei extranei manent, alii eius existentiam expresse negant, imo quandoque oppugnant. Ecclesia, ut omnibus mysterium salutis vitamque a Deo allatam offerre possit, sese omnibus his coetibus inserere debet eodem motu, quo ipse Christus incarnatione sua se obstrinxit certis socialibus et culturalibus conditionibus hominum cum quibus conversatus est.

11-12_2-1_CHRISTIAN_WITNESS

ARTICLE 1:
Christian Witness

Art. 1: DE TESTIMONIO CHRISTIANO

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

11. Ecclesia his coetibus humanis praesens sit oportet per suos filios, qui inter eos conversantur vel ad eos mittuntur. Omnes enim christifideles, ubicumque vivunt, exemplo vitae et testimonio verbi novum hominem, quem per baptismum induerunt, et virtutem Spiritus Sancti, a quo per confirmationem roborati sunt, ita manifestare tenentur, ut ceteri bona eorum opera considerantes glorificent Patrem^[58] et genuinum vitae humanae sensum et communionis hominum universale vinculum plenius percipiant.

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

Ut ipsi hoc testimonium Christi fructuose dare possint, cum illis hominibus aestimatione et caritate iungantur, se ut membra coetus hominum inter quos vivunt agnoscant, et in vita culturali et sociali partem habeant per varia humanae vitae commercia et negotia; familiares  sint cum eorum traditionibus nationalibus et religiosis; laete et reverenter detegant semina Verbi in eis latentia; simul vero ad transformationem profundam attendant, quae inter gentes fit, et adlaborent ne homines nostrae aetatis scientiae et technologiae mundi moderni nimis intenti a rebus divinis alienentur, quinimmo ut ad impensius desiderium veritatis et caritatis divinitus revelatae expergefiant. Sicut ipse Christus cor hominum scrutatus est eosque colloquio vere humano ad lucem divinam perduxit, ita eius discipuli, Spiritu Christi profunde perfusi, cognoscant homines inter quos vivunt, et cum eis conversentur, ut ipsi dialogo sincero et patienti discant, quas divitias Deus munificus Gentibus dispensaverit; simul vero istas divitias luce evangelica collustrare, liberare, et in Dei Salvatoris dominium reducere conentur.

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

12. Praesentia christifidelium in coetibus humanis illa caritate animetur, qua nos dilexit Deus, qui vult ut et nos nos invicem eadem caritate diligamus.^[59]Caritas christiana revera ad omnes extenditur sine discrimine stirpis, condicionis socialis seu religionis; nullum exspectat lucrum seu gratitudinem. Sicut enim Deus dilexit nos amore gratuito, ita et fideles caritate sua ipsi homini solliciti sint diligendo eum eodem motu quo Deus hominem quaesivit. Sicut ergo Christus circuibat omnes civitates et castella curans omnem languorem et infirmitatem in sigum adventus Regni Dei,^[60] ita et Ecclesia per filios suos iungitur cum hominibus cuiuscumque condicionis, maxime vero cum pauperibus et afflictis, atque libenter pro eis impenditur.^[61] Participat enim eorum gaudia et dolores, novit vitae adspirationes et aenigmata, eis in anxietatibus mortis compatitur. Pacem quaerentibus respondere cupit fraterno dialogo, afferens eis pacem et lucem ex Evangelio.

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

Laborent christifideles et cum ceteris omnibus collaborent in rebus oeconomicis et socialibus recte ordinandis. Speciali cura sese devoveant educationi puerorum et adolescentium per scholas diversi generis, quae considerandae sunt non tantum tamquam medium eximium ad formandam et provehendam iuventutem christianam, sed simul ut servitium summi valoris hominibus, maxime vero Nationibus progredientibus, ad elevandam dignitatem humanam et ad conditiones humaniores praeparandas. Insuper partem assumant in conatibus eorum populorum qui, famem, ignorantiam et morbos debellando, meliores vitae condiciones condere et pacem in mundo firmare satagunt. In hac activitate fideles sociam operam suam prudenter praestare exoptent inceptis quae ab Institutis privatis et publicis, a guberniis, ab organis internationalibus, a diversis communitatibus christianis necnon a religionibus non-christianis promoventur.

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

Ecclesia vero nullo modo vult se in moderamen terrenae civitatis ingerere. Nullam aliam auctoritatem sibi vindicat nisi ut, Deo adiuvante, caritate et fideli servitio hominibus ministret.^[62]

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

In sua vita et operatione intime cum hominibus coniuncti, Christi discipuli eis verum testimonium Christi se oblaturos, et in eorum salutem se operaturos sperant, etiam ubi Christum plene annuntiare nequeunt. Non enim quaerunt progressum et prosperitatem mere materialem hominum, sed eorum dignitatem et fraternam unionem promovent, docentes veritates religiosas et morales, quas Christus luce sua illustravit, sicque gradatim aditum pleniorem ad Deum aperiunt. Ita homines iuvantur in assequenda salute per caritatem erga Deum et proximum, et elucere incipit mysterium Christi, in quo novus homo apparuit, qui secundum Deum creatus est,^[63] et in quo caritas Dei revelatur.

13-14_2-2_PREACHING_GOSPEL_and_GATHERING_PEOPLE

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

Art. 2:
DE PRAEDICATIONE EVANGELII
ET DE CONGREGANDO POPULO DEI

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

13. Ubicumque Deus aperit ostium sermonis ad loquendum mysterium Christi,^[64] omnibus hominibus^[65] fiducialiter et constanter^[66] annuntietur^[67]  Deus vivus et, quem ad omnium salutem misit, Iesus Christus,^[68] ut non-christiani, Spiritu Sancto cor ipsorum aperiente,^[69] credentes ad Dominum libere convertantur, Eique sincere adhaereant qui, cum sit «via, veritas et vita» (Io. 14,6), omnes eorum exspectationes spirituales explet, imo infinite superat.

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

Quae conversio sane initialis intelligenda est, sufficiens tamen ut homo percipiat se, avulsum a peccato, introduci in mysterium amoris Dei, qui eum vocat ad personale commercium cum Seipso in Christo ineundum. Etenim, gratia Dei operante, neoconversus spirituale iter aggreditur quo, fide iam communicans mysterio Mortis et Resurrectionis, transit a vetere homine ad novum hominem in Christo perfectum.^[70] Hic transitus, secum trahens progressivam sensus et morum immutationem, cum suis socialibus consectariis manifestus fieri et tempore catechumenatus paulatim evolvi debet. Cum Dominus cui creditur, signum sit contradictionis,^[71] homo conversus rupturas et separationes non raro experitur, sed etiam gaudia quae non ad mensuram dat Deus.^[72]

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

Ecclesia severe prohibet ne quis ad fidem amplectendam cogatur vel artibus importunis inducatur aut alliciatur, sicut et fortiter vindicat ius ne ullus iniquis vexationibus a fide deterreatur.^[73]

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

Iuxta perantiquam Ecclesiae consuetudinem, motiva conversionis investigentur et, si necesse est, purificentur.

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

14. Qui fidem in Christum a Deo per Ecclesiam acceperunt,^[74] liturgicis caeremoniis admittantur ad catechumenatum; qui non est mera dogmatum praeceptorumque expositio, sed totius vitae christianae institutio et tirocinium debite protractum, quibus discipuli cum Christo suo Magistro coniunguntur. Catechumeni ergo apte initientur mysterio salutis et exercitio morum evangelicorum sacrisque ritibus, successivis temporibus celebrandis,^[75] introducantur in vitam fidei, liturgiae et caritatis Populi Dei.

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

Deinde per initiationis christianae sacramenta liberati a potestate tenebrarum,^[76] Christo commortui, consepulti et conresuscitati,^[77] Spiritum accipiunt^[78] adoptionis filiorum, et memoriale mortis et resurrectionis Domini cum cuncto Populo Dei celebrant.

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

Desiderandum est ut liturgia temporis quadragesimalis et paschalis ita restauretur ut animos catechumenorum componat ad celebrationem paschalis mysterii in cuius sollemnibus peragendis per baptismum Christo regenerantur.

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

Initiatio autem illa christiana in catechumenatu non a solis catechistis vel sacerdotibus, sed a tota communitate fidelium, speciali autem modo a patrinis, est procuranda, ita ut catechumeni inde ab initio sentiant se pertinere ad Populum Dei. Cumque vita Ecclesiae sit apostolica, catechumeni item discant testimonio vitae et fidei professione ad evangelizationem et Ecclesiae aedificationem actuose cooperari.

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

Status tandem iuridicus catechumenorum in novo Codice clare ponatur. Iam enim cum Ecclesia coniuncti sunt,^[79] iam de domo sunt Christi^[80] et non raro iam vitam agunt fidei, spei et caritatis.

15-17_2-3_FORMING_A_CHRISTIAN_COMMUNITY

ARTICLE 3:
Forming a Christian Community

Art. 3:
DE COMMUNITATE CHRISTIANA EFFORMANDA

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

15. Spiritus Sanctus, qui omnes homines per semina Verbi praedicationemque Evangelii ad Christum vocat et in cordibus obsequium fidei suscitat, cum credentes in Christum in baptismalis fontis sinu ad novam vitam generat, eos congregat in unum Populum Dei qui est «genus electum, regale sacerdotium, gens sancta, populus acquisitionis» (I Pt. 2, 9).^[81]

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

Missionarii ergo, cooperatores Dei,^[82] tales suscitent fidelium congregationes quae, digne ambulantes vocatione qua vocatae sunt^[83] munera a Deo sibi concredita exerceant sacerdotale, propheticum et regale. Hoc modo communitas christiana signum fit praesentiae Dei in mundo: ipsa enim sacrificio eucharistico incessanter cum Christo ad Patrem transit,^[84] verbo Dei sedulo enutrita^[85] testimonium Christi praebet,^[86] in caritate denique ambulat spirituque apostolico fervet.^[87]

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

Communitas christiana inde ab initio ita efformari debet ut suis necessitatibus, quantum fieri potest, ipsa providere queat.

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

Haec fidelium congregatio, divitiis culturae propriae gentis praedita, in populo profunde radicetur: efflorescant familiae spiritu evangelico imbutae^[88] atque scholis idoneis iuventur; associationes et coetus erigantur per quos laicorum apostolatus totam societatem spiritu evangelico permeare valeat. Splendescat denique caritas inter catholicos diversi ritus.^[89]

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

Spiritus etiam oecumenicus nutriatur inter neophytos, qui probe aestiment fratres in Christum credentes esse Christi discipulos, baptismate regeneratos, perplurium bonorum Populi Dei consortes. Quantum sinunt condiciones religiosae, actio oecumenica ita promoveatur ut, seclusa omni tam indifferentismi et confusionismi quam insanae aemulationis specie, communi, pro quanto datur, professione fidei in Deum et in Iesum Christum coram Gentibus, atque cooperatione in re tam sociali et technica quam culturali et religiosa, catholici fraterne collaborent cum fratribus a se seiunctis ad normas Decreti de Oecumenismo. Collaborent praesertim propter Christum, suum Dominum communem: Eius Nomen eos colligat! Haec collaboratio instituatur non solum inter privatas personas, sed etiam, de iudicio Ordinarii loci, inter Ecclesias vel communitates ecclesiales earumque opera.

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

Christifideles ex Gentibus cunctis in Ecclesia congregati, «neque regimine, neque sermone, neque politicis vitae institutis a ceteris hominibus sunt distincti»,^[90] ideoque in honesta consuetudine vitae gentis suae Deo et Christo vivant; ut boni cives amorem Patriae vere et efficaciter colant, alienae tamen stirpis contemptum et nationalismum exacerbatum vitent omnino, amorem hominum universalem promoveant.

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

Ad omnia haec obtinenda maximum momentum habent et speciali cura digni sunt laici, christifideles nempe qui, Christo per baptismum incorporati, in saeculo vivunt. Ipsorum enim proprium est, ut Spiritu Christi imbuti, fermenti instar, res temporales ab intra animent et ordinent, ut secundum Christum iugiter fiant.^[91]

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

Attamen non sufficit ut populus christianus praesens sit et constitutus in aliqua gente, nec sufficit ut apostolatum exempli exerceat; ad hoc constituitur, ad hoc praesens est, ut concivibus non-christianis Christum verbo et opere annuntiet eosque iuvet ad plenam Christi receptionem.

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

Iamvero, ad Ecclesiae plantationem et ad incrementum communitatis christianae necessaria sunt varia ministeria, quae vocatione divina ex ipsa fidelium congregatione suscitata, ab omnibus diligenti cura sunt fovenda atque colenda; inter quae habentur munera sacerdotum, diaconorum et catechistarum, atque actio catholica. Item Religiosi et Religiosae ad Regnum Christi in animis radicandum et corroborandum illudque ulterius dilatandum sive oratione, sive actuosa opera indispensabile praestant officium.

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

16. Gaudio magno Ecclesia gratias agit pro inaestimabili vocationis sacerdotalis dono, quod inter Gentes ad Christum recenter conversas tot iuvenibus Deus elargitus est. Firmiores enim radices Ecclesia in unoquoque coetu humano figit, cum variae communitates fidelium ex suis membris proprios habent salutis ministros in ordine Episcoporum, Presbyterorum ac Diaconorum, fratribus suis inservientes, ita ut novellae Ecclesiae structuram dioecesanam cum proprio clero paulatim acquirant.

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

Quae de sacerdotali vocatione et formatione ab hoc Concilio statuta sunt, sancte serventur ubi Ecclesia primo plantatur, et apud novellas Ecclesias. Maximi facienda sunt quae dicuntur de institutione spirituali cum doctrinali et pastorali arcte connectenda, de vita secundum formam Evangelii gerenda sine consideratione commodi proprii vel familialis, de intimo sensu mysterii Ecclesiae excolendo. Inde mirabiliter discent totos se ipsos in servitium Corporis Christi et ad opus Evangelii dedicare, proprio episcopo tanquam fidi cooperatores adhaerere et sociam confratribus operam praestare.^[92]

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

Ad quem generalem finem assequendum, tota alumnorum formatio ordinetur sub luce mysterii salutis uti in Scripturis exhibetur. Hoc mysterium Christi et salutis humanae in Liturgia praesens inveniant et vivant.^[93]

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

Quae exigentiae communes sacerdotalis institutionis, etiam pastoralis et practicae, ad normam Concilii,^[94] componantur cum studio obviam eundi peculiari cogitandi agendique modo propriae gentis. Alumnorum mentes ergo aperiantur et exacuantur ut bene cognoscant et iudicare valeant suae gentis culturam; in disciplinis philosophicis et theologicis perspiciant rationes quae traditiones ac religionem patrias inter et religionem christianam intercedunt.^[95] Item institutio sacerdotalis necessitates pastorales regionis respiciat: alumni discant historiam, finem et methodum actionis missionalis Ecclesiae, et speciales condiciones sociales, oeconomicas, culturales proprii populi. In spiritu oecumenismi educentur, et ad dialogum fraternum cum non-christianis rite praeparentur.^[96] Haec omnia postulant, ut studia ad sacerdotium peragantur, quantum fieri potest, in consuetudine et convictu cum sua cuiusque gente.^[97] Cura tandem habeatur de formatione in administratione ordinata ecclesiastica, imo etiam oeconomica.

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

Insuper idonei sacerdotes seligantur qui, post praxim aliquam pastoralem, in studiorum Universitatibus etiam exteris, maxime in Urbe, aliisque Institutis scientificis studia superiora perficiant, ita ut Ecclesiis novellis ex clero locali praesto sint ad magis ardua munera ecclesiastica implenda, congrua scientia et peritia praediti.

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

Ubi Conferentiis Episcoporum opportunum apparuerit, ordo diaconatus ut status vitae permanens restauretur ad normam Constitutionis De Ecclesia.^[98] Iuvat enim viros, qui ministerio vere diaconali fungantur, vel verbum divinum tanquam catechistae praedicantes, vel nomine parochi et episcopi dissitas communitates christianas moderantes, vel caritatem exercentes in operibus socialibus seu caritativis, per impositionem manuum inde ab Apostolis traditam corroborari et altari arctius coniungi, ut ministerium suum per gratiam sacramentalem diaconatus efficacius expleant.

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

17. Item laude dignum est agmen illud, de opere missionum ad Gentes tam optime meritum, catechistarum scilicet, tam virorum quam mulierum, qui spiritu apostolico imbuti, magnis laboribus singulare et omnino necessarium adiumentum conferunt ad dilatationem fidei et Ecclesiae.

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

Nostris diebus, cum ad tot multitudines evangelizandas et ad ministerium pastorale exercendum pauci sint clerici, catechistarum officium maximum momentum habet. Eorum ergo institutio ita perfici debet et culturali progressui accommodari, ut tanquam validi cooperatores ordinis sacerdotalis quam optime exsequi possint munus suum novis et amplioribus oneribus ingravescens.

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

Multiplicentur ergo scholae dioecesanae et regionales in quibus futuri catechistae cum doctrinam catholicam, praesertim in re biblica et liturgica, tum etiam methodum catecheticam praximque pastoralem excolant, seque ad mores hominum christianorum^[99] forment, pietatem sanctitatemque vitae colere indesinenter satagentes. Insuper conventus vel cursus habeantur quibus catechistae in disciplinis et artibus suo ministerio utilibus certis temporibus renoventur et eorum vita spiritualis nutriatur et roboretur. Praeterea, iis qui totos huic operi se devovent, status vitae decens et securitas socialis procuretur per iustam remunerationem.^[100]

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

In voto est ut formationi et sustentationi catechistarum modo congruo provideatur subsidiis S. Dicasterii de Propaganda Fide specialibus. Si necessarium et aptum apparebit, Opus pro Catechistis fundetur.

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

Insuper Ecclesiae grato animo agnoscent generosam operam catechistarum auxiliarium, quorum adiutorio indigebunt. Ipsi in suis communitatibus precibus praesunt et doctrinam tradunt. De eorum formatione doctrinali et spirituali rite curandum est. Praeterea optandum est ut, ubi opportunum videbitur, catechistis debite formatis missio canonica in actione liturgica publice celebranda conferatur, ut apud populum maiore auctoritate fidei deserviant.

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

18. Inde a periodo plantationis Ecclesiae vita religiosa sedulo promoveatur, quae non solum pretiosa omninoque necessaria auxilia activitati missionali affert, sed per intimiorem consecrationem Deo in Ecclesia factam lucide quoque manifestat et significat intimam vocationis christianae naturam.^[101]

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

Instituta religiosa, plantationi Ecclesiae adlaborantia, mysticis divitiis, quibus traditio religiosa Ecclesiae insignitur, penitus imbuta, eas pro cuiusque gentis ingenio et indole exprimere et tradere conentur. Attente considerent quomodo traditiones asceticae et contemplativae, quarum semina iam ante Evangelii praedicationem nonnunquam antiquis culturis a Deo indita sunt, in vitam religiosam christianam assumi possint.

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

In novellis Ecclesiis variae formae vitae religiosae excolendae sunt, ut diversos aspectus missionis Christi et vitae Ecclesiae exhibeant, ac variis operibus pastoralibus se devoveant, suaque membra ad ea exercenda rite praeparent. Attamen Episcopi in Conferentia videant ne Congregationes eundem finem apostolicum prosequentes, multiplicentur cum detrimento vitae religiosae et apostolatus.

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

Speciali mentione digna sunt varia ad vitam contemplativam radicandam incepta, quibus alii, essentialia Institutionis monasticae elementa retinentes, ditissimam traditionem sui Ordinis implantare satagunt, alii vero ad antiqui monachismi simpliciores formas redeunt: omnes tamen genuinam aptationem ad condiciones locales quaerere studeant. Cum enim vita contemplativa ad plenitudinem praesentiae Ecclesiae pertineat, oportet apud novellas Ecclesias ubique instauretur.

CHAPTER III

CAPUT III

PARTICULAR CHURCHES

De Ecclesiis particularibus

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

19. Opus plantationis Ecclesiae in determinato hominum coetu certam attingit metam, cum congregatio fidelium, in sociali vita iam radicata culturaeque loci aliquatenus conformata, quadam stabilitate et firmitate fruitur: propria nempe, etsi insufficienti, instructa copia localium sacerdotum, religiosorum et laicorum, iis ministeriis et institutis ditatur quae ad vitam populi Dei sub ductu Episcopi proprii ducendam ac dilatandam necessaria sunt.

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

In huiusmodi Ecclesiis novellis, vita Populi Dei maturescere debet per omnes campos vitae christianae ad normas huius Concilii renovandae: congregationes fidelium, magis in dies conscie, vivae efficiuntur communitates fidei, liturgiae et caritatis; laici per civilem et apostolicam operositatem ordinem caritatis et iustitiae in civitate instaurare nituntur; instrumenta communicationis socialis opportune et prudenter adhibentur; familiae per vitam vere christianam seminaria evadunt apostolatus laicorum necnon vocationum sacerdotalium et religiosarum. Fides denique per catechesim aptatam edocetur, in Liturgia ingenio populi consona celebratur, et per legislationem canonicam congruam inducitur in honesta instituta et consuetudines locales.

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

Episcopi vero, una cum suo quisque presbyterio, sensu Christi et Ecclesiae magis magisque imbuti, cum universali Ecclesia sentiant atque vivant. Intima permaneat ecclesiarum novellarum communio cum tota Ecclesia, cuius traditionis elementa culturae propriae adiungant ad augendam, mutuo quodam virium effluvio, vitam Corporis Mystici.^[102] Hinc colantur elementa theologica, psychologica et humana quae ad hunc sensum communionis cum Ecclesia universali fovendum afferre valeant.

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

Hae vero Ecclesiae, saepissime in pauperioribus orbis partibus sitae, gravissima plerumque sacerdotum penuria et subsidiorum materialium inopia adhuc laborant. Quare summopere indigent ut continuata totius Ecclesiae actio missionalis ea subministret adminicula quae Ecclesiae localis incremento vitaeque christianae maturitati praeprimis inserviant. Quae actio missionalis opem etiam ferat iis Ecclesiis, diu fundatis, quae in quodam statu regressionis vel debilitatis versantur.

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

Attamen istae Ecclesiae commune pastorale studium aptaque opera instaurent, quibus vocationes ad clerum dioecesanum et ad Instituta religiosa numero augeantur, securius diiudicentur et efficacius excolantur,^[103] ita ut paulatim sibimetipsis providere et aliis auxilium afferre valeant.

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

20. Cum Ecclesia particularis universalem Ecclesiam quam perfectissime repraesentare teneatur, probe noscat se ad eos quoque qui in Christum non credentes cum ipsa in eodem territorio commorantur esse missam ut, testimonio vitae singulorum fidelium et totius communitatis, signum sit Christum eis indicans.

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

Requiritur insuper ministerium verbi, ut Evangelium ad omnes perveniat. Episcopus imprimis fidei praeco sit oportet, qui novos discipulos ad Christum adducat.^[104] Quod eximium munus ut rite adimpleat, penitus percipiat tum condiciones sui gregis tum intimas suorum concivium de Deo opiniones, sedulo quoque habita ratione illarum  mutationum, quas urbanizationes uti dicunt, migrationes et indifferentismus religiosus introduxerint.

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

Presbyteri locales in novellis Ecclesiis opus evangelizationis ardenter aggrediantur, communem operam instituendo cum missionariis exteris, quibuscum unum efforment presbyterium, adunatum sub auctoritate Episcopi, non solum ad fideles pascendos et ad divinum cultum celebrandum, sed etiam ad Evangelium praedicandum iis qui foris sunt. Promptos se praebeant et, occasione data, alacri animo Episcopo suo sese offerant ad opus missionarium in dissitis et derelictis regionibus propriae dioeceseos vel in aliis dioecesibus incipiendum.

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

Eodem zelo fervescant religiosi et religiosae itemque laici erga suos concives, praesertim pauperiores.

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

Curent Conferentiae Episcopales ut statis temporibus cursus renovationis biblicae, theologicae, spiritualis et pastoralis instituantur eo consilio, ut inter rerum varietates et mutationes clerus pleniorem cognitionem scientiae theologicae et methodorum pastoralium acquirat.

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

De caetero, sancte serventur ea quae ab hoc Concilio, praesertim in Decreto De Presbyterorum Ministerio et Vita sancita sunt.

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

Ut hoc opus missionale Ecclesiae particularis perfici possit, requiruntur ministri idonei, tempestive parandi modo condicionibus uniuscuiusque Ecclesiae congruenti. Cum autem homines magis magisque in coetus coalescant, maxime convenit Conferentias episcopales communia consilia inire de dialogo cum his coetibus instituendo. Si autem in quibusdam regionibus coetus hominum inveniuntur, qui a fide catholica amplectenda eo arceantur, quod formae peculiari quam Ecclesia ibi induerit, sese accommodare nequeant, in voto est ut tali condicioni speciali modo^[105] provideatur, donec omnes christiani in unam communitatem congregari possint. Missionarios vero, si quos Apostolica Sedes ad hunc finem praesto habuerit, singuli Episcopi in suas dioeceses vocent vel libenter recipiant eorumque incepta efficaciter promoveant.

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

Ut hic zelus missionarius apud domesticos patriae florescat, valde convenit ut Ecclesiae novellae quam primum Missioni universali Ecclesiae opere participent, mittendo et ipsae missionarios qui Evangelium ubique terrarum annuntient, etsi penuria cleri laborent. Communio enim cum Ecclesia universali quodammodo consummabitur cum et ipsae navitatem missionalem ad alias Gentes actuose participabunt.

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

21. Ecclesia non vere fundata est, non plene vivit, nec perfectum Christi signum est inter homines, nisi, cum hierarchia, laicatus veri nominis exstet et laboret. Evangelium enim non potest profunde infigi in ingeniis, vita et labore alicuius populi sine actuosa praesentia laicorum. Ideo iam in fundatione Ecclesiae ad laicatum maturum christianum constituendum maxime attendendum est.

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

Laici enim fideles plene pertinent simul ad Populum Dei et ad societatem civilem: ad gentem suam pertinent in qua nati sunt, in cuius thesauris culturalibus per educationem participare coeperunt, cuius vitae per multiformia vincula socialia iunguntur, in cuius progressu proprio nisu in suis professionibus cooperantur, cuius problemata ipsi tamquam propria sentiunt et solvere conantur; pertinent etiam ad Christum, quia regenerati sunt in Ecclesia per fidem et baptismum ut, novitate vitae et operis, Christi sint,^[106] ut in Christo omnia Deo subiciantur, et tandem sit Deus omnia in omnibus.^[107]

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

Praecipuum officium eorum, virorum et mulierum, est testimonium Christi, quod vita et verbo in familia, in suo coetu sociali, et in ambitu suae professionis reddere tenentur. Appareat enim in eis oportet novus homo qui secundum Deum creatus est in iustitia et sanctitate veritatis.^[108] Debent vero hanc novitatem vitae exprimere in ambitus societatis et culturae patriae, secundum traditiones suae nationis. Ipsi cognoscere hanc culturam, eam sanare et servare, secundum condiciones recentes evolvere, et tandem in Christo perficere debent, ut fides Christi et vita Ecclesiae societati, in qua vivunt, iam non sit extranea, sed eam permeare et transformare incipiat. Iungantur concivibus suis sincera caritate, ut in eorum conversatione appareat novum vinculum unitatis et solidarietatis universalis, quae ex mysterio Christi hauritur. Disseminent etiam fidem Christi inter eos, quibus vitae et professionis vinculis  nectuntur; quae obligatio eo magis urget, quod plurimi homines nonnisi per vicinos laicos Evangelium audire et Christum agnoscere possunt. Immo, ubi fieri potest, laici parati sint, in magis immediata cooperatione cum hierarchia, specialem missionem implere ad Evangelium annuntiandum et doctrinam christianam communicandam, ut nascenti Ecclesiae vigorem adiciant.

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

Ministri vero Ecclesiae operosum apostolatum laicorum magni habeant. Laicos forment ut tamquam membra Christi responsabilitatis suae pro omnibus hominibus conscii fiant; eos in mysterio Christi profunde instruant, in practicas methodos introducant ac eis in difficultatibus adsint, ad mentem Constitutionis De Ecclesia et Decreti De Apostolatu Laicorum.

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

Servatis ergo Pastorum et laicorum muneribus et responsabilitatibus propriis, tota Ecclesia novella unum testimonium Christi vivum et firmum reddat, ut lucidum signum fiat salutis, quae in Christo nobis advenit.

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

22. Semen quod est verbum Dei, germinans ex terra bona, rore divino irrigata, succum trahit, illum transformat sibique assimilat ut denique fructum multum afferat. Equidem ad instar oeconomiae Incarnationis, Ecclesiae novellae in Christo radicatae Apostolorumque fundamento superaedificatae, in admirabile commercium assumunt omnes divitias nationum quae Christo datae sunt in haereditatem.^[109] Ipsae e suorum populorum consuetudinibus et traditionibus, sapientia et doctrina, artibus et disciplinis, ea omnia mutuantur quae ad gloriam Creatoris confitendam, ad gratiam Salvatoris illustrandam et ad vitam christianam rite ordinandam conferre possunt.^[110]

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

Ad hoc propositum assequendum necesse est, ut in unoquoque magno territorio socio-culturali, uti aiunt, ea consideratio theologica stimuletur qua, praelucente Traditione universalis Ecclesiae, facta et verba a Deo revelata, in Sacris Litteris consignata et ab Ecclesiae Patribus et Magisterio explicata, novae investigationi subiiciantur.

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

Sic clarius percipietur quibus viis fides, ratione habita philosophiae vel sapientiae populorum, quaerere possit intellectum, et quibus modis consuetudines, vitae sensus et socialis ordo, cum moribus revelatione divina significatis componi queant. Inde patebunt viae ad profundiorem aptationem in toto ambitu vitae christianae. Hoc agendi modo omnis syncretismi et falsi particularismi species secludetur, vita christiana ingenio indolique cuiusque culturae accommodabitur,^[111] traditiones particulares cum propriis cuiusque familiae gentium dotibus luce Evangelii illustratis, in unitatem catholicam assumentur. Novae denique Ecclesiae particulares, suis traditionibus exornatae, locum suum habebunt in ecclesiastica communione, integro manente Primatu Petri Cathedrae, quae universo caritatis coetui praesidet.^[112]

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

Optandum est ergo, imo omnino convenit, ut Conferentiae Episcopales intra limites uniuscuiusque magni territorii socio-culturalis inter se ita coadunentur ut concordi animo communibusque consiliis hoc aptationis propositum prosequi valeant.

CHAPTER IV

CAPUT IV

MISSIONARIES

De missionariis

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

23. Quamvis cuilibet discipulo Christi onus fidei disseminandae pro parte sua incumbat,^[113] Christus Dominus semper e numero discipulorum vocat quos vult ipse, ut sint cum illo et ut mittat eos gentibus praedicare.^[114] Quare per Spiritum Sanctum, qui charismata prout vult ad utilitatem dividit,^[115] vocationem missionariam in cordibus singulorum inspirat simulque in Ecclesia suscitat Instituta,^[116] quae munus evangelizationis ad totam Ecclesiam pertinens tamquam proprium officium suscipiant.

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

Speciali enim vocatione signantur, qui congrua naturali indole praediti, dotibus et ingenio idonei, parati sunt ad opus missionale suscipiendum,^[117] sive autochtoni sive exteri: sacerdotes, religiosi, laici. A legitima auctoritate missi, fide et oboedientia ad eos, qui longe sunt a Christo, exeunt, segregati in opus ad quod assumpti sunt^[118] tamquam ministri Evangelii, «ut fiat oblatio gentium accepta et sanctificata in Spiritu Sancto» (Rom. 15,16).

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

24. At vero Deo vocanti homo respondere debet tali modo, ut carni et sanguini non acquiescens^[119] totum sese devinciat operi Evangelii. Hoc autem responsum dari nequit nisi Spiritu Sancto incitante et roborante. Missus enim intrat in vitam et missionem Eius, qui «semet ipsum exinanivit formam servi accipiens» (Phil. 2,7). Ideo paratus esse debet ad vitam stare vocationi suae, renuntiare sibi et omnibus quae hucusque sua habuit, et omnibus omnia sese facere.^[120]

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

Annuntians Evangelium in gentibus, cum fiducia notum faciat mysterium Christi, pro quo legatione fungitur, ita ut in Ipso audeat, prout oportet, loqui,^[121] scandalum crucis non erubescens. Vestigia premens Magistri sui, mitis et humilis corde, manifestet iugum Eius suave esse et onus leve.^[122] Vita revera evangelica,^[123] in multa patientia, in longanimitate, in suavitate, in caritate non ficta^[124] testimonium reddat Domino suo, si necesse est, usque ad sanguinis effusionem. Virtutem et fortitudinem a Deo impetrabit, ut cognoscat in multo experimento tribulationis et altissimae paupertatis abundantiam esse gaudii.^[125] Persuasum habeat oboedientiam esse virtutem peculiarem ministri Christi, qui oboedientia Sua redemit genus humanum.

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

Evangelii praecones, ne gratiam quae in eis est, neglegant, renoventur spiritu mentis de die in diem.^[126] Ordinarii vero et Superiores statutis temporibus missionarios coadunent, ut spe vocationis roborentur et in ministerio apostolico innoventur, etiam institutis ad hoc aptis domibus.

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

25. Ad tam praeclarum opus, futurus missionarius speciali formatione spirituali et morali praeparandus est.^[127] Debet enim esse promptus ad initia capienda, constans ad opera perficienda, perseverans in difficultatibus, patienti et forti animo ferens solitudinem, defatigationem, infructuosum laborem. Mente aperta et corde dilatato hominibus occurret; officia sibi commissa libenter suscipiet; alienis etiam populorum moribus et variantibus condicionibus generose se aptabit; concordi animo et mutua caritate sociam operam dabit fratribus et omnibus qui eidem operi sese dedicant, ita ut simul cum fidelibus, communitatem apostolicam imitantes, cor unum sint et anima una.^[128]

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

Hae animi habitudines iam tempore formationis sedulo exerceantur, excolantur et vita spirituali eleventur et nutriantur. Fide viva et spe indeficienti imbutus, missionarius sit vir orationis; ardeat spiritu virtutis et dilectionis et sobrietatis;^[129] discat in quibus sit sufficiens esse;^[130] spiritu sacrificii mortem Iesu in seipso circumferat, ut vita Iesu operetur in eis ad quos mittitur;^[131] zelo animarum libenter omnia impendat et superimpendatur ipse pro animabus,^[132] adeo ut «quotidiano officii sui exercitio in Dei proximique amore crescat».^[133] Ita voluntati Patris oboediens cum Christo, missionem Eius sub auctoritate hierarchica Ecclesiae continuabit, et mysterio salutis cooperabitur.

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

26. Qui vero ad varias gentes mittentur, ut boni ministri Christi, enutriti sint «verbis fidei et bonae doctrinae» (I Tim. 4,6), quae praeprimis ex Sacris Scripturis haurient, perscrutantes Mysterium Christi, cuius praecones et testes erunt.

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

Quare omnes missionarii -sacerdotes, fratres, sorores, laici- pro sua quisque condicione praeparandi et efformandi sunt, ne exigentiis futuri operis impares inveniantur.^[134] Ab ipsis iam initiis, formatio doctrinalis eorum ita instituatur, ut et universalitatem Ecclesiae et diversitatem gentium comprehendat. Quod de omnibus disciplinis valet, per quas ad ministerium obeundum parantur, necnon de aliis scientiis, quibus utiliter edocentur, ut communem habeant populorum, culturarum, religionum cognitionem, non tantum ad praeteritum, sed et ad praesens tempus spectantem. Quicumque nempe alium populum aditurus est, magni aestimet eius patrimonium et linguas et mores. Futuro missionario apprime necessarium est studiis missiologicis incumbere, id est cognoscere doctrinam et normas Ecclesiae circa activitatem missionalem, scire quas vias nuntii Evangelii decursu saeculorum percurrerint, necnon praesentem missionum condicionem simul ac methodos, quae nunc temporis efficaciores censentur.^[135]

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

Etsi vero haec integra institutio pastorali sollicitudine imbuenda sit, peculiaris tamen et ordinata formatio apostolica praebeatur, tam doctrina quam practicis exercitationibus.^[136]

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

Fratres et sorores quamplurimi artem catecheticam bene edoceantur et praeparentur, ut magis adhuc in apostolatu collaborare possint.

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

Etiam qui ad tempus in activitate missionali partes assumunt, formationem conditioni suae adaequatam acquirant necesse est.

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

Haec vero formationis genera in terris ad quas mittentur ita compleantur, ut missionarii fusius cognoscant historiam, structuras sociales et consuetudines populorum, perspiciant ordinem moralem et praecepta religiosa necnon ideas intimas, quas ii secundum sacras sibi traditiones de Deo, de mundo et de homine efformaverint.^[137] Linguas vero ediscant tali gradu, ut illis expedite et polite uti queant, et ita faciliorem ad hominum mentes et corda aditum inveniant.^[138] Praeterea in peculiares necessitates pastorales rite introducantur.

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

Aliqui vero profundiore ratione praeparentur apud Instituta Missiologica vel alias Facultates aut Universitates, ut efficacius specialibus muneribus fungi^[139] et ceteris missionariis eruditione sua adiutorio esse possint in exercendo opere missionario quod nostris praesertim temporibus tot difficultates et opportunitates praebet. Valde insuper optandum, ut Conferentiae Regionales Episcoporum talium peritorum copiam praesto habeant, eorumque scientia et experientia fructuose utantur in sui muneris necessitatibus. Nec desint qui perfecte sciant uti instrumentis technicis et communicationis socialis, quorum momentum omnes magni faciant.

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

27. Quae omnia, quamvis unicuique ad gentes misso omnino necessaria sint, ab individuis vix reapse attingi possunt. Cum etiam ipsum opus missionale, experientia teste, a singulis impleri nequeat, communis vocatio singulos ad Instituta congregavit, in quibus, collatis viribus, apte formarentur et illud opus nomine Ecclesiae et ad nutum hierarchicae auctoritatis exsequerentur. Quae Instituta multis abhinc saeculis pondus diei et aestus portaverunt, sive integre labori missionali sese devoverunt sive ex parte. Saepe vasta territoria illis evangelizanda a Sancta Sede commissa sunt, in quibus Deo novum populum coadunaverunt, Ecclesiam localem propriis pastoribus adhaerentem. Ecclesiis suo sudore, imo et sanguine suo fundatis, zelo atque experientia in servitium erunt fraterna cooperatione vel curam animarum gerendo vel munera specialia ad bonum commune persolvendo.

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

Aliquando pro toto alicuius regionis ambitu urgentiores quosdam  labores in se sument, ex. gr. evangelizationem coetuum vel populorum qui forsan nuntium evangelicum ob peculiares rationes nondum acceperunt vel ei hucusque restiterunt.^[140]

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

Si opus est, illos qui activitati missionali ad tempus se devovent, experientia sua efformare et adiuvare praesto sint.

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

His de causis, et cum multae adhuc exstent gentes ad Christum adducendae, Instituta apprime necessaria manent.

CHAPTER V

CAPUT V

PLANNING MISSIONARY ACTIVITY

De ordinatione activitatis missionalis

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

28. Christifideles, cum donationes habeant differentes,^[141] pro sua quisque opportunitate, facultate, charismate ac ministerio,^[142] in Evangelio collaborare debent; omnes proinde, qui seminant et qui metunt,^[143] qui plantant et qui rigant, unum sint oportet,^[144] ut «ad eundem finem libere et ordinatim conspirantes»,^[145] unanimiter ad aedificationem Ecclesiae vires impendant.

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

Quamobrem Evangelii praeconum labores et auxilia ceterorum christifidelium ita dirigenda et colliganda sunt, ut «omnia secundum ordinem fiant» (I Cor. 14,40) in cunctis activitatis et cooperationis missionalis campis.

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

29. Cum enim cura Evangelium ubique terrarum annuntiandi imprimis ad Corpus Episcoporum pertineat,^[146] Synodus Episcoporum seu «stabile Episcoporum Consilium pro Ecclesia universa»,^[147] inter generalis momenti negotia,^[148] activitatis missionalis, maximi sanctissimique Ecclesiae muneris,^[149] specialem habeat rationem.

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

Pro omnibus Missionibus et pro tota activitate missionali unum tantum sit oportet Dicasterium competens, nempe «De Propaganda Fide», a quo dirigantur necnon coordinentur ubique terrarum et ipsum opus missionale et cooperatio missionaria, salvo tamen iure Ecclesiarum Orientalium.^[150]

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

Licet multiplici modo Spiritus Sanctus suscitet spiritum missionalem in Ecclesia Dei, et non raro actionem eorum quorum est moderari vitam Ecclesiae praeveniat, tamen pro sua parte etiam hoc Dicasterium promoveat vocationem et spiritualitatem missionariam, zelum et orationem pro missionibus, necnon de istis nuntia genuina et adaequata producat. Ab eo suscitentur et secundum urgentiores necessitates regionum distribuantur missionarii. Ab eo disponatur ordinata operandi ratio, profluant normae directivae et principia pro evangelizatione adaptata, dentur impulsus. Ab eo incitetur et coordinetur efficax collectio subsidiorum, quae distribuantur secundum rationes necessitatis vel utilitatis necnon extensionis dicionis, numeri  fidelium et infidelium, operum et Institutorum, ministrorum et missionariorum.

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

Una cum Secretariatu ad unitatem Christianorum fovendam quaerat vias et media ad procurandam et ordinandam fraternam collaborationem necnon conviventiam cum incoeptis missionalibus aliarum communitatum christianarum, ut scandalum divisionis pro posse tollatur.

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

Itaque necesse est ut hoc Dicasterium sit tam instrumentum administrationis quam organum directionis dynamicae, quod utatur methodis scientificis et instrumentis huius temporis condicionibus adaptatis, ratione nempe habita hodiernae investigationis theologicae, methodologicae et pastoralis missionariae.

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

In directione huius Dicasterii partem actuosam cum voto deliberativo habeant repraesentantes selecti omnium illorum qui in opere missionali collaborant: Episcopi ex toto orbe, auditis Conferentiis Episcopalibus, necnon moderatores Institutorum et Operum Pontificalium, modis et rationibus a Romano Pontifice statuendis. Hi omnes, statutis temporibus convocandi, sub auctoritate Summi Pontificis supremam ordinationem totius operis missionalis exerceant. Huic Dicasterio praesto sit permanens Coetus Consultorum peritorum, scientiae aut experientiae probatae, quorum inter alia erit cum de condicione variarum regionum locali et de modo cogitandi diversorum coetuum hominum, tum de methodis evangelizationis adhibendis opportunas notitias colligere et conclusiones scientifice fundatas pro opere et cooperatione missionali proponere.

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

Instituta religiosarum, opera regionalia pro Missionibus necnon organizationes laicorum, praesertim internationales, modo congruo repraesententur.

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

30. Ut in ipso opere missionali exercendo fines et effectus attingantur, omnibus operariis missionalibus sit «cor unum et anima una» (Act. 4,32).

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

Episcopi est, uti rectoris et centri unitatis in apostolatu dioecesano, activitatem missionalem promovere, moderari et coordinare, ita tamen ut spontanea navitas eorum qui in opere partem habent, servetur et foveatur. Omnes missionarii, etiam religiosi exempti, eiusdem potestati subsunt in variis operibus, quae sacri apostolatus exercitium respiciunt.^[151] Ad meliorem coordinationem, Episcopus constituat in quantum fieri potest Consilium pastorale, in quo clerici, religiosi et laici per delegatos selectos partem habeant. Curet insuper ne activitas apostolica ad solos iam conversos limitetur, sed aequa pars et operariorum et subsidiorum evangelizationi non-christianorum destinetur.

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

31. Conferentiae Episcopales communi consilio graviores quaestiones et problemata urgentia tractent, quin tamen differentias locales negligant.^[152] Ne insufficiens personarum et subsidiorum copia dissipetur, neve incepta sine necessitate multiplicentur, commendatur ut opera bono omnium inservientia collatis viribus condant, uti e. g. seminaria, scholas superiores et technicas, centra pastoralia, catechetica, liturgica necnon instrumentorum communicationis socialis.

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

Eiusmodi cooperatio pro opportunitate etiam inter diversas Conferentias episcopales instituatur.

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

32. Expedit quoque coordinare activitates quae ab Institutis vel Associationibus Ecclesiasticis exercentur. Quae omnia, cuiusvis sint generis, in universis quae ipsam activitatem missionalem spectant, obsecundent Ordinario loci. Quare multum proderit particulares inire conventiones, quibus relationes inter Ordinarium loci et Moderatorem Instituti regantur.

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

Quando Instituto cuidam commissum fuit territorium, Superiori Ecclesiastico et Instituto cordi erit omnia ad hunc finem dirigere ut nova communitas christiana in Ecclesiam localem crescat, quae opportuno tempore a proprio Pastore cum suo clero regatur.

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

Cessante territorii commissione nova oritur condicio. Tunc Conferentiae Episcoporum et Instituta, communi consilio statuant normas, quae relationes inter Ordinarios locorum et Instituta moderentur.^[153] Sanctae Sedis autem erit principia generalia delineare iuxta quae conventiones regionales vel etiam particulares ineantur.

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

Quamquam Instituta parata erunt continuare opus inceptum collaborando in ministerio ordinario curae animarum, tamen crescente clero locali, providendum erit ut Instituta, quantum eorum fini congruit, ipsi Dioecesi fidelia maneant, opera specialia vel aliquam regionem in ea generose assumendo.

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

33. Instituta vero, quae in eodem territorio activitati missionali incumbunt, vias et modos inveniant oportet, quibus opera coordinentur. Quare summae utilitatis sunt Conferentiae Religiosorum et Uniones Religiosarum, in quibus omnia eiusdem nationis vel regionis Instituta partes habeant. Hae Conferentiae inquirant, quaenam communi conatu peragi possint, et arcta relatione cum Conferentiis Episcopalibus connectantur.

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

Quae omnia pari ratione ad collaborationem Institutorum missionalium in terris patriis extendere convenit, ita ut quaestiones et incepta communia facilius et minoribus cum expensis solvi queant, ut puta formatio doctrinalis futurorum missionariorum, necnon cursus pro missionariis, relationes ad publicas auctoritates vel ad organa internationalia et supranationalia.

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

34. Cum rectum et ordinatum exercitium actuositatis missionariae requirat ut operarii evangelici ad munera sua, praesertim ad dialogum cum religionibus et culturis non-christianis, scientifice praeparentur, et in ipsa exsecutione efficaciter adiuventur, desideratur ut in favorem missionum inter se fraterne et generose collaborent quaelibet Instituta scientifica quae colunt missiologiam aliasque disciplinas vel artes missionibus utiles, uti ethnologiam et linguisticam, historiam et scientiam religionum, sociologiam, artes pastorales et similia.

CHAPTER VI

CAPUT VI

COOPERATION

De cooperatione

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

35. Cum tota Ecclesia missionaria sit, et opus evangelizationis officium Populi Dei fundamentale, Sacra Synodus omnes ad profundam renovationem interiorem invitat, ut vivam conscientiam propriae responsabilitatis in Evangelii diffusione habentes, partes suas assumant in opere missionali apud Gentes.

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

36. Ut membra viventis Christi, Ipsi per Baptismum necnon per Confirmationem et Eucharistiam incorporati et configurati, omnes fideles officio tenentur ad Eius Corporis expansionem et dilatationem cooperandi, ut quamprimum Illud ad plenitudinem adducant.^[154]

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

Quare omnes Ecclesiae filii vivam suae erga mundum responsabilitatis conscientiam habeant, spiritum vere catholicum in seipsis foveant, suasque vires in opus evangelizationis impendant. Attamen, sciant omnes, primum ac potissimum suum debitum pro fidei diffusione esse, vitam christianam profunde vivere. Eorum enim fervor in Dei servitio et erga alios caritas novum spiritualem afflatum toti Ecclesiae afferent, quae apparebit ut signum levatum in nationes,^[155] «lux mundi» (Mt. 5,14) et «sal terrae» (Mt. 5,13). Hoc testimonium vitae facilius effectum suum obtinebit si una cum aliis coetibus christianis praestabitur, iuxta normas Decreti De Oecumenismo.^[156] Ex hoc renovato spiritu preces et paenitentiae opera Deo sponte offerentur ut opus missionariorum sua foecundet gratia, vocationes missionariae ortum habebunt, opes quibus missiones indigent promanabunt.

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

Ut autem omnes et singuli christifideles praesentem Ecclesiae in mundo condicionem plane noverint, et vocem audiant multitudinum clamantium: «Adiuva nos»,^[157] notitiae missionales, modernis etiam instrumentis communicationis socialis adhibitis, tales praebeantur, ut activitatem missionalem suam sentientes, ad tam immensas et profundas hominum necessitates cor aperiant eisque subvenire valeant.

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

Necessaria quoque est coordinatio notitiarum et cooperatio cum organis nationalibus et internationalibus.

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

37. Cum autem Populus Dei in communitatibus, praesertim dioecesanis et paroecialibus vivat, et in ipsis quodammodo visibilis appareat, ad istas etiam pertinet Christum coram Gentibus testificari.

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

Gratia renovationis in communitatibus crescere nequit nisi unaquaeque spatia caritatis ad terminos terrae dilatet, similemque curam habeat de iis qui longe ac de illis qui propria membra sunt.

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

Sic tota communitas precatur, cooperatur et activitatem inter gentes exercet per filios suos quos Deus ad hoc praestantissimum munus eligit.

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

Perutile erit, dummodo ne negligatur opus missionale universale, coniunctionem servare cum missionariis ex ipsa communitate ortis, vel cum paroecia aut dioecesi aliqua missionum, ut communio inter communitates visibilis fiat, et in mutuam cedat aedificationem.

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

38. Episcopi omnes, ut membra corporis Episcoporum Collegio Apostolorum succedentis, non solum pro aliqua dioecesi, sed pro totius mundi salute consecrati sunt. Mandatum Christi Evangelium praedicandi omni creaturae^[158] eos, cum Petro et sub Petro, primo et immediate afficit. Inde oritur illa communio et cooperatio Ecclesiarum quae hodie tam necessaria est ad opus evangelizationis prosequendum. Vi istius communionis singulae Ecclesiae sollicitudinem omnium aliarum ferunt, proprias necessitates sibi invicem aperiunt, res suas mutuo communicant, cum dilatatio Corporis Christi munus totius Collegii Episcoporum sit.^[159]

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

In sua dioecesi, cum qua unum constituit, Episcopus opus missionale suscitans, promovens, dirigens, spiritum et ardorem missionalem Populi Dei praesentem et quasi visibilem reddit, ita ut tota dioecesis missionaria evadat.

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

Episcopi erit in suo populo, praesertim inter infirmos et aerumnis oppressos, animas suscitare quae orationes et paenitentiae opera Deo corde aperto pro mundi evangelizatione offerant; vocationes iuvenum et clericorum ad Instituta missionalia libenter fovere, gratoque animo ferre, si Deus quosdam eligat qui actuositati Ecclesiae missionali inserantur; Congregationes dioecesanas hortari et adiuvare ut propriam partem in missionibus assumant; opera Institutorum missionalium apud suos fideles promovere, sed praesertim Opera Pontificalia Missionalia. Istis enim Operibus iure primus locus tribui debet quippe quae media sunt tum ad catholicos inde ab infantia sensu vere universali et missionario imbuendos, tum ad excitandam efficacem collectionem subsidiorum in bonum omnium Missionum pro cuiuscumque necessitate.^[160]

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

Cum vero in dies crescat necessitas operariorum in vinea Domini, et sacerdotes dioecesani desiderent et ipsi partes semper maiores in mundi evangelizatione habere, Sancta Synodus exoptat ut Episcopi, gravissimam considerantes penuriam sacerdotum qua evangelizatio multarum regionum impeditur, aliquos e melioribus suis sacerdotibus, qui se ad opus missionale offerant, debita praeparatione peracta, ad dioeceses clero carentes mittant, ubi saltem ad tempus ministerium missionale in spiritu servitii exerceant.^[161]

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

Ut autem Episcoporum activitas missionalis in bonum totius Ecclesiae efficacius exerceri possit, expedit ut Conferentiae Episcopales negotia moderentur quae ad ordinatam cooperationem propriae regionis spectant.

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

In suis Conferentiis agant Episcopi de sacerdotibus cleri dioecesani gentium evangelizationi devovendis; de certa stipe quam unaquaeque dioecesis propriis redditibus proportionatam quotannis pro opere missionum dare tenetur;^[162] de modis et mediis quibus missiones directe subveniuntur dirigendis et ordinandis; de Institutis missionalibus et seminariis cleri dioecesani pro missionibus adiuvandis et, si opus est, fundandis; de arctioribus nexibus inter huiusmodi Instituta et dioeceses fovendis.

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

Ad Conferentias episcopales pariter pertinet opera instituere et promovere quibus illi qui laboris et studii causa ex terris missionum immigrant fraterne excipiantur et congruenti pastorali cura adiuventur. Per eos enim populi longinqui vicini quodammodo fiunt et communitatibus antiquitus christianis optima occasio offertur cum nationibus quae Evangelium nondum audierunt colloquendi et eis in proprio officio amoris et adiumenti genuinum Christi vultum ostendendi.^[163]

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

39. Presbyteri personam Christi gerunt et cooperatores sunt ordinis episcopalis, in triplici sacro munere quod natura sua ad missionem Ecclesiae spectat.^[164] Penitus ergo intelligant suam vitam etiam in servitium Missionum consecratam esse. Cum autem per proprium suum ministerium-quod praecipue in Eucharistia, quae Ecclesiam perficit, consistit-cum Christo Capite communicent et alios ad hanc communionem adducant, non possunt non sentire quantum adhuc ad plenitudinem Corporis desit, et quantum proinde praestandum sit ut in dies crescat. Curam ergo pastoralem ita ordinabunt, ut dilatationi Evangelii apud non-christianos prosit.

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

Presbyteri in cura pastorali zelum pro mundi evangelizatione inter fideles excitabunt et conservabunt, per catechesim et praedicationem eos instruendo de munere Ecclesiae Christum Gentibus annuntiandi; familias christianas edocendo de necessitate et honore vocationes missionales inter proprios filios et filias colendi; in iuvenibus scholarum et catholicarum associationum fervorem missionalem fovendo ita ut ex illis futuri Evangelii Praecones oriantur. Fideles doceant pro missionibus orare et ab eisdem eleemosynas quaerere ne erubescant, quasi mendici pro Christo animarumque salute facti.^[165]

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

Professores Seminariorum et Universitatum iuvenes veram condicionem mundi et Ecclesiae docebunt, ut necessitas impensioris evangelizationis nonchristianorum eis appareat et eorum zelum nutriat. In tradendis vero disciplinis dogmaticis, biblicis, moralibus et historicis rationes missionales in illis contentas in lucem ponant, ut hoc modo conscientia missionaria in futuris sacerdotibus formetur.

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

40. Instituta religiosa, vitae contemplativae et activae, maximam hucusque partem in mundi evangelizatione habuerunt et habent. Eorum merita Sacrosancta Synodus libenter agnoscit et Deo gratias agit pro tot impensis in Dei gloriam et in servitium animarum praestitis, eademque hortatur ut indefesse in opere incepto prosequantur, cum sciant virtutem caritatis, quam ex vocatione perfectius colere tenentur, ad spiritum et laborem vere catholicum se impellere et obligare.^[166]

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

Instituta vitae contemplativae per suas orationes, paenitentiae opera et tribulationes, maximum momentum habent in conversione animarum, cum Deus sit qui rogatus mittit operarios in messem suam,^[167] animos non-christianorum ad audiendum Evangelium aperit,^[168] et verbum salutis in eorum cordibus foecundat.^[169] Imo rogantur haec Instituta ut domos in locis missionum condant, sicut non pauca iam fecerunt, ut ibi, modo traditionibus genuine religiosis populorum accommodato, vitam degentes, praeclarum testimonium maiestatis et caritatis Dei, necnon et unionis in Christo, inter non-christianos reddant.

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

Instituta vero vitae activae, sive finem stricte missionalem prosequantur sive non, sincere coram Deo sese interrogent utrum actuositatem suam in expansionem Regni Dei inter Gentes extendere valeant; utrum quaedam ministeria aliis relinquere possint, ita ut suas vires pro missionibus impendant; utrum activitatem in missionibus incipere possint, aptando, si necesse fuerit, suas Constitutiones, ad mentem tamen Fundatoris; utrum sodales sui pro viribus in activitate missionali participent; utrum eorum consuetudo vitae sit testimonium Evangelii indoli et condicioni populi accommodatum.

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

Cum autem, Spiritu Sancto inspirante, in dies crescant in Ecclesia Instituta saecularia, eorum opera, sub auctoritate Episcopi, multiplici ratione in missionibus fructuosa esse potest, ut signum plenae deditionis ad evangelizationem mundi.

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

41. Laici ad opus evangelizationis Ecclesiae cooperantur et tamquam testes simul et viva instrumenta missionem eius salvificam participant,^[170] praesertim si a Deo vocati ab Episcopis ad hoc opus assumuntur.

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

In terris iam christianis laici ad evangelizationis opus cooperantur, cognitionem et amorem erga missiones in seipsis et in aliis fovendo, vocationes in propria familia, in associationibus catholicis et in scholis excitando, subsidia cuiusque generis offerendo, ut donum fidei, quod gratis receperunt, aliis donari possit.

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

In terris autem missionum, laici, sive advenae sive autochtoni, in scholis doceant, res temporales gerant, in activitate paroeciali et dioecesana collaborent, varias formas apostolatus laicorum instituant atque promoveant, ut fideles novellarum Ecclesiarum quamprimum propriam partem in vita Ecclesiae assumere possint.^[171]

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

Laici tandem cooperationem oeconomico-socialem populis in via evolutionis libenter praebeant; quae cooperatio eo magis laudanda est, quo magis ad ea instituta fundanda spectat, quae structuras fundamentales vitae socialis attingunt, vel ad formationem eorum ordinantur, qui responsabilitatem publicae rei habent.

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

Peculiari laude digni sunti illi laici qui, in Universitatibus vel Institutis scientificis, suis investigationibus historicis vel scientifico-religiosis cognitionem populorum et religionum promovent, Evangelii praecones adiuvando, et dialogum cum non-christianis praeparando.

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

Cum aliis christianis, cum non-christianis, speciatim cum membris consociationum internationalium fraterno animo collaborent, semper id prae oculis habentes, ut «aedificatio terrenae civitatis in Domino fundetur ad Ipsumque dirigatur».^[172]

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

Ad haec omnia munera obeunda, necessaria indigent laici praeparatione technica et spirituali, quae in Institutis ad hoc destinatis dari debet, ut eorum vita testimonium inter non-christianos pro Christo sit, secundum verbum Apostoli: «Sine offensione estote Iudaeis et Gentibus et Ecclesiae Dei; sicut et ego per omnia omnibus placeo, non quaerens quod mihi utile est, sed quod multis, ut salvi fiant» (I Cor. 10, 32-33).

CONCLUSION

Conclusio

42. The council Fathers together with the Roman Pontiff, feeling deeply their duty to spread everywhere the Kingdom of God, lovingly salute all heralds of the Gospel, and especially those who suffer persecution for the name of Christ, being made partakers of their sufferings.⁽¹³⁾

42. Patres Concilii una cum Romano Pontifice, officium Regnum Dei ubique diffundendi gravissime sentientes, omnes Evangelii praecones peramanter salutant, eos praesertim qui pro Christi nomine persecutionem patiuntur, socii eorum passionum effecti.^[173]

They are afire with that same love with which Christ burned toward men. But aware that it is God who brings it about that His Kingdom should come on earth, they pour forth their prayers together with all the Christian faithful, that through the intercession of the Virgin Mary, Queen of the Apostles, the nations may soon be led to the knowledge of the truth (1 Tim. 2:4) and the glory of God which shines on the face of Jesus Christ may shine upon all men through the Holy Spirit (2 Cor. 4:6).

Eodem amore quo Christus erga homines flagravit, et ipsi exardescunt. Conscii autem Deum esse qui efficit ut Regnum suum in terris adveniat, una cum omnibus christifidelibus preces effundunt, ut per intercessionem Virginis Mariae Reginae Apostolorum, gentes quamprimum ad agnitionem veritatis adducantur^[174] et claritas Dei quae in facie Christi Iesu resplendet per Spiritum Sanctum omnibus illucescat.^[175]

Haec omnia et singula quae in hoc Decreto edicta sunt, placuerunt Sacrosancti Concilii Patribus. et Nos, Apostolica a Christo Nobis tradita potestate, illa, una cum Venerabilibus Patribus, in Spiritu Sancto approbamus, decernimus ac statuimus et quae ita synodaliter statuta sunt ad Dei gloriam promulgari iubemus.

Romae, apud S. Petrum die VII mensis decembris anno MCMLXV.

Ego PAULUS Catholicae Ecclesiae Episcopus Sequuntur Patrum subsignationes.