Holy Hill Cross
THE
LUMEN GENTIUM
Light of the Nations
SOLEMNLY
PROMULGATED BY HIS HOLINESS
POPE PAUL VI
ON
Source:
(Editorial Note: True to Sacred Scripture, this capstone
document, the Dogmatic Constitution on the Church of
CHAPTER I
THE MYSTERY OF THE CHURCH
1. Christ is the Light of
nations. Because this is so, this Sacred Synod gathered together in the Holy
Spirit eagerly desires, by proclaiming the Gospel to every creature,
(1) Cf. Mk. 16, 15
to
bring the light of Christ to all men, a light brightly visible on the
countenance of the Church. Since the Church is in Christ like a sacrament or as
a sign and instrument both of a very closely knit union with God and of the
unity of the whole human race, it desires now to unfold more fully to the
faithful of the Church and to the whole world its own inner nature and
universal mission. This it intends to do following faithfully the teaching of
previous councils. The present- day conditions of the world add greater urgency
to this work of the Church so that all men, joined more closely today by
various social, technical and cultural ties, might also attain fuller unity in
Christ.
2. The
eternal Father, by a free and hidden plan of His own wisdom and goodness,
created the whole world. His plan was to raise men to a participation of the
divine life. Fallen in Adam, God the Father did not leave men to themselves,
but ceaselessly offered helps to salvation, in view of Christ, the Redeemer
"who is the image of the invisible God, the firstborn of every
creature".
(2)
3. The
Son, therefore, came, sent by the Father. It was in Him, before the foundation
of the world, that the Father chose us and predestined us to become adopted
sons, for in Him it pleased the Father to re-establish all things.
(4) Cf. Eph. 1, 4-5 and 10
To carry out the will
of the Father, Christ inaugurated the Kingdom of heaven on earth and revealed
to us the mystery of that kingdom. By His obedience He brought about
redemption. The Church, or, in other words, the
4. When the work which the
Father gave the Son to do on earth
(9) Cf. Jn.
17, 4
was
accomplished, the Holy Spirit was sent on the day of Pentecost in order that He
might continually sanctify the Church, and thus, all those who believe would
have access through Christ in one Spirit to the Father.
(10) Cf. Eph. 1, 18.
He is the Spirit of Life, a fountain of water springing
up to life eternal.
(11) Cf. Jn. 4, 14; 7, 38-39
To men, dead in sin,
the Father gives life through Him, until, in Christ, He brings to life their
mortal bodies. (12) Cf.
Thus, the Church has been
seen as "a people made one with the unity of the Father, the Son and the
Holy Spirit." (4*)
5. The mystery of the holy
Church is manifest in its very foundation. The Lord Jesus set it on its course
by preaching the Good News, that is, the coming of the Kingdom of God, which,
for centuries, had been promised in the Scriptures: "The time is
fulfilled, and the kingdom of God is at hand"
(18) Mk. 1, 15; cf. Mt. 4, 17
In the word, in the works,
and in the presence of Christ, this kingdom was clearly open to the view of
men. The Word of the Lord is compared to a seed which is sown in a field;
(19) Mk. 4, 14
those who hear the Word with faith and become part of
the little flock of Christ,
(20) Lk. 12,
32
have received
the Kingdom itself. Then, by its own power the seed sprouts and grows until
harvest time. (21) Cf. Mk. 4, 26-29
The Miracles of Jesus also confirm that the Kingdom has
already arrived on earth: "If I cast out devils by the finger of God, then
the
When Jesus, who had
suffered the death of the cross for mankind, had risen, He appeared as the one
constituted as Lord, Christ and eternal Priest,
(24) Cf. Act. 2, 36; Hebr. 5, 6; 7, 17-21
and He poured out on His
disciples the Spirit promised by the Father.
(25) Cf.
Act. 2, 33
From this source the
Church, equipped with the gifts of its Founder and faithfully guarding His
precepts of charity, humility and self-sacrifice, receives the mission to proclaim
and to spread among all peoples the Kingdom of Christ and of God and to be, on
earth, the initial budding forth of that kingdom. While it slowly grows, the
Church strains toward the completed Kingdom and, with all its strength, hopes
and desires to be united in glory with its King.
6. In the old Testament the revelation of the Kingdom is often
conveyed by means of metaphors. In the same way the inner nature of the Church
is now made known to us in different images taken either from tending sheep or
cultivating the land, from building or even from family life and betrothals,
the images receive preparatory shaping in the books of the Prophets.
The Church is a sheepfold
whose one and indispensable door is Christ.
(26) Jn. 10,
1-10
It is a flock
of which God Himself foretold He would be the shepherd,
(27) Cf. Is. 40, 11; Ex. 34, llf
and whose sheep, although
ruled by human shepherds; are nevertheless continuously led and nourished by
Christ Himself, the Good Shepherd and the Prince of the shepherds,
(28) Cf. Jn. 10, 11; 1 Pet. 5, 4
who gave His life for the
sheep.
(29) Cf. Jn. 10, 11-15
The Church is a piece of land to be
cultivated, the
7. In
the human nature united to Himself the Son of God, by overcoming death through
His own death and resurrection, redeemed man and re-molded him into a new
creation.
(50) Cf Gal. 6, 15; 2 Cor. 5,17
By communicating His Spirit,
Christ made His brothers, called together from all nations, mystically the
components of His own Body.
In that Body the life of
Christ is poured into the believers who, through the sacraments, are united in
a hidden and real way to Christ who suffered and was glorified. (6*) Through
Baptism we are formed in the likeness of Christ: "For in one Spirit we
were all baptized into one body."
(51) Cor.
12, 13
In this sacred
rite a oneness with Christ's death and resurrection is both symbolized and
brought about: "For we were buried with Him by means of Baptism into
death"; and if "we have been united with Him in the likeness of His
death, we shall be so in the likeness of His resurrection also" (52) Rom. 6,
15
Really partaking of the body of the Lord in the
breaking of the Eucharistic bread, we are taken up into communion with Him and
with one another. "Because the bread is one, we though many, are one body,
all of us who partake of the one bread".
(53) 1 Cor. 10, 17
In this way all of us are made members of His Body, (54)
Cf 1 Cor 12, 27
"but
severally members one of another".
(55)
As all the members of the
human body, though they are many, form one body, so also are the faithful in
Christ.
(56) Cf. 1 Cor. 12, 12
Also, in the building up of Christ's Body various members and functions
have their part to play. There is only one Spirit who, according to His own
richness and the needs of the ministries, gives His different gifts for the
welfare of the Church. (57) Cf. 1 Cor. 12, 1-11
What has a special place
among these gifts is the grace of the apostles to whose authority the Spirit
Himself subjected even those who were endowed with charisms.
(58) Cf. 1 Cor. 14
Giving the body unity through Himself
and through His power and inner joining of the members, this same Spirit
produces and urges love among the believers. From all this it follows that if
one member endures anything, all the members co-endure it, and if one member is
honored, all the members together rejoice.
(59) Cf. l
Cor. 12, 26
The Head of this Body is Christ. He is the
image of the invisible God and in Him all things came into being. He is before
all creatures and in Him all things hold together. He is the head of the Body which
is the Church. He is the beginning, the firstborn from the dead, that in all
things He might have the first place.
(60) Cf.
By the greatness of His power He rules the things in heaven and the
things on earth, and with His all-surpassing perfection and way of acting He
fills the whole body with the riches of His glory. (61) Cf. Eph. 1, 18-23
All the members ought to be molded in the likeness of Him, until Christ be formed in them. (62) Cf. Gal. 4, 19 For this reason we, who have been made to conform with Him, who have died with Him and risen with Him, are taken up into the mysteries of His life, until we will reign together with Him. (63) Cf. Phil. 3, 21, 2 Tim. 2, 11; Eph. 2, 6; Col. 2, 12 etc
On earth, still as pilgrims in a strange
land, tracing in trial and in oppression the paths He trod, we are made one
with His sufferings like the body is one with the Head, suffering with Him,
that with Him we may be glorified. (64) Cf.
From Him "the whole body, supplied and
built up by joints and ligaments, attains a growth that is of God".
(65)
In order that we might be unceasingly
renewed in Him,
(67) Cf. Eph. 4,23
He
has shared with us His Spirit who, existing as one and the same being in the
Head and in the members, gives life to, unifies and moves through the whole
body. This He does in such a way that His work could be compared by the holy
Fathers with the function which the principle of life, that is, the soul,
fulfills in the human body.(8*)
Christ loves the Church as His bride, having
become the model of a man loving his wife as his body;
(68) Cf.
Eph. 5, 25-28
the Church, indeed, is subject to its Head. (69) Ibid. 23-24
"Because in Him dwells all the fullness of the Godhead
bodily", (70) Col. 2, 9
He fills the Church, which is His body and
His fullness, with His divine gifts (71)
Cf. Eph. 1, 22-23
so that it may expand
and reach all the fullness of God. (72) Cf. Eph. 3,19
8. Christ, the one Mediator, established and
continually sustains here on earth His holy Church, the community of faith,
hope and charity, as an entity with visible delineation (9*) through which He
communicated truth and grace to all. But, the society structured with
hierarchical organs and the Mystical Body of Christ, are not to be considered
as two realities, nor are the visible assembly and the spiritual community, nor
the earthly Church and the Church enriched with heavenly things; rather they
form one complex reality which coalesces from a divine and a human element.(10*) For this reason, by no weak analogy, it is compared
to the mystery of the incarnate Word. As the assumed nature inseparably united
to Him, serves the divine Word as a living organ of salvation, so, in a similar
way, does the visible social structure of the Church serve the Spirit of
Christ, who vivifies it, in the building up of the body.
(73) Cf.
Eph. 4, 16
(11*)
This is the one Church of Christ which in
the Creed is professed as one, holy, catholic and apostolic, (12*) which our
Saviour, after His Resurrection, commissioned Peter to shepherd,
(74) Jn.
21, 17
and him and the other apostles to extend and direct with authority, (75)
Cf. Mt. 28, 18, f
which He erected for all ages as "the
pillar and mainstay of the truth". (76) 1 Tim. 3, 15
This Church constituted and organized in the world as a society,
subsists in the Catholic Church, which is governed by the successor of Peter
and by the Bishops in communion with him,(13*) although many elements of sanctification
and of truth are found outside of its visible structure. These elements, as
gifts belonging to the
Just as Christ carried out the work of redemption in poverty and persecution, so the Church is called to follow the same route that it might communicate the fruits of salvation to men. Christ Jesus, "though He was by nature God . . . emptied Himself, taking the nature of a slave", (77) Phil. 2, 6 and "being rich, became poor" (78) 2 Cor. 8, 9 for our sakes. Thus, the Church, although it needs human resources to carry out its mission, is not set up to seek earthly glory, but to proclaim, even by its own example, humility and self sacrifice. Christ was sent by the Father "to bring good news to the poor, to heal the contrite of heart", (79) 2 Cor. 8, 9 "to seek and to save what was lost". (80) Lk. 19, 1O Similarly, the Church encompasses with love all who are afflicted with human suffering and in the poor and afflicted sees the image of its poor and suffering Founder. It does all it can to relieve their need and in them it strives to serve Christ. While Christ, holy, innocent and undefiled (81) Hebr. 7, 26 knew nothing of sin, (82) 2 Cor. 5, 21 but came to expiate only the sins of the people, (83) Cf. Hebr. 2, 17 the Church, embracing in its bosom sinners, at the same time holy and always in need of being purified, always follows the way of penance and renewal.
The Church, "like a stranger in a foreign land, presses forward
amid the persecutions of the world and the consolations of God"(14*),
announcing the cross and death of the Lord until He comes." (84) Cf. 1
Cor. 11,26
By the power of the risen Lord it is given
strength that it might, in patience and in love, overcome its sorrows and its
challenges, both within itself and from without, and that it might reveal to
the world, faithfully though darkly, the mystery of its Lord until, in the end,
it will be manifested in full light.
CHAPTER II
ON THE PEOPLE OF GOD
9. At all times and in every race God has given welcome to whosoever fears Him and does what is right. (85) Cf. Acts 10, 35 God, however, does not make men holy and save them merely as individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness.
He therefore chose the race of
Christ instituted this new covenant, the new testament, that is to say, in His Blood, (87) Cf. 1 Cor. 11, 25 calling together a people made up of Jew and gentile, making them one, not according to the flesh but in the Spirit.
This was to be the new People of God. For those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the Word of the living God, (88) Cf. 1 Pet. 1, 23 not from the flesh but from water and the Holy Spirit, (89) Cf. Jn. 3, 5-6 are finally established as "a chosen race, a royal priesthood, a holy nation, a purchased people . . . who in times past were not a people, but are now the people of God". (90) 1 Pet. 2, 9-10 That messianic people has Christ for its head, "Who was delivered up for our sins, and rose again for our justification", (91) Rom. 4, 25 and now, having won a name which is above all names, reigns in glory in heaven. The state of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in His temple.
Its law is the new commandment to love as
Christ loved us. (92) Cf. Jn. 13, 34
Its end is the kingdom of God, which has been begun by God
Himself on earth, and which is to be further extended until it is brought to
perfection by Him at the end of time, when Christ, our life,
(93) Cf. Col. 3, 4
shall appear, and "creation itself will be delivered from its slavery to
corruption into the freedom of the glory of the sons of God". (94)
Israel according to the flesh, which
wandered as an exile in the desert, was already called the
10. Christ the Lord, High Priest taken from among men, (100) Cf. Heb. 5, 1-5 made the new people "a kingdom and priests to God the Father". (101) Cf Rev. 1, 6... The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated as a spiritual house and a holy priesthood, in order that through all those works which are those of the Christian man they may offer spiritual sacrifices and proclaim the power of Him who has called them out of darkness into His marvelous light. (102) Cf. 1 Pet.2, 4-10
Therefore all the disciples of Christ,
persevering in prayer and praising God, (103) Cf. Acts 2, 42, 47
should present themselves as a living sacrifice, holy and pleasing to God. (104)
Cf.
Though they differ from one another in
essence and not only in degree, the common priesthood of the faithful and the
ministerial or hierarchical priesthood are nonetheless interrelated: each of
them in its own special way is a participation in the one priesthood of
Christ.(2*) The ministerial priest, by the sacred power he enjoys, teaches and
rules the priestly people; acting in the person of Christ, he makes present the
Eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in
the offering of the Eucharist.(3*) They likewise exercise that priesthood
in receiving the sacraments, in prayer and thanksgiving, in the witness of a
holy life, and by self-denial and active charity.
11. It is through the sacraments and the exercise of the virtues that the sacred nature and organic structure of the priestly community is brought into operation. Incorporated in the Church through baptism, the faithful are destined by the baptismal character for the worship of the Christian religion; reborn as sons of God they must confess before men the faith which they have received from God through the Church (4*). They are more perfectly bound to the Church by the sacrament of Confirmation, and the Holy Spirit endows them with special strength so that they are more strictly obliged to spread and defend the faith, both by word and by deed, as true witnesses of Christ (5*).
Taking part in the Eucharistic sacrifice, which
is the fount and apex of the whole Christian life, they offer the Divine Victim
to God, and offer themselves along with It.(6*) Thus
both by reason of the offering and through Holy Communion all take part in this
liturgical service, not indeed, all in the same way but each in that way which
is proper to himself. Strengthened in Holy Communion by the Body of Christ,
they then manifest in a concrete way that unity of the people of God which is
suitably signified and wondrously brought about by this most august sacrament.
Those who approach the sacrament of Penance
obtain pardon from the mercy of God for the offence committed against Him and
are at the same time reconciled with the Church, which they have wounded by
their sins, and which by charity, example, and prayer seeks their conversion.
By the sacred anointing of the sick and the prayer of her priests the whole
Church commends the sick to the suffering and glorified Lord, asking that He
may lighten their suffering and save them;
(106) Cf Mt. 4, 23
she exhorts them, moreover, to contribute to the welfare of the whole
people of God by associating themselves freely with the passion and death of
Christ. (107) Cf. Rom; 8,17 Col. 1, 24; 2 Tim. 2,
11-12; 1 Pet. 4, 13
Those of the faithful who are consecrated by
Holy Orders are appointed to feed the Church in Christ's name with the word and
the grace of God. Finally, Christian spouses, in virtue of the sacrament of
Matrimony, whereby they signify and partake of the mystery of that unity and
fruitful love which exists between Christ and His Church, (108) Cf. Eph. 5,
32
help each other to attain to holiness in their married life and in the
rearing and education of their children. By reason of their state and rank in
life they have their own special gift among the people of God. (109) Cf. 1
Cor. 7, 7
(7*) From the wedlock of Christians there
comes the family, in which new citizens of human society are born, who by the
grace of the Holy Spirit received in baptism are made children of God, thus
perpetuating the people of God through the centuries. The family is, so to
speak, the domestic church. In it parents should, by their word and example, be
the first preachers of the faith to their children; they should encourage them
in the vocation which is proper to each of them, fostering with special care
vocation to a sacred state.
Fortified by so many and such powerful means
of salvation, all the faithful, whatever their condition or state, are called
by the Lord, each in his own way, to that perfect holiness whereby the Father
Himself is perfect.
12. The holy people of God shares also in
Christ's prophetic office; it spreads abroad a living witness to Him,
especially by means of a life of faith and charity and by offering to God a
sacrifice of praise, the tribute of lips which give praise to His name.
(110)
Cf. Heb. 13, 15
The entire body of the faithful, anointed as they are by the Holy One, (111) Cf. Jn. 2, 20, 27
cannot err in matters of
belief. They manifest this special property by means of the whole peoples'
supernatural discernment in matters of faith when "from the Bishops down
to the last of the lay faithful" (8*) they show universal agreement in
matters of faith and morals. That discernment in matters of faith is aroused
and sustained by the Spirit of truth. It is exercised under the guidance of the
sacred teaching authority, in faithful and respectful obedience to which the
people of God accepts that which is not just the word of men but
truly the word of God. (112) Cf. 1 Thess. 2, 13
Through it, the people of God
adheres unwaveringly to the faith given once and for all to the saints, (113)
Cf. Jud. 3
penetrates it more deeply with right thinking, and applies it more fully in its
life.
It is not only through the sacraments and
the ministries of the Church that the Holy Spirit sanctifies and leads the
people of God and enriches it with virtues, but, "allotting his gifts to
everyone according as He wills,
(114) 1 Cor. 12, 11
He
distributes special graces among the faithful of every rank. By these gifts He
makes them fit and ready to undertake the various tasks and offices which
contribute toward the renewal and building up of the Church, according to the
words of the Apostle: "The manifestation of the Spirit is given to
everyone for profit". (115) Cf. 1 Thess 5, 12, 19-21
These charisms, whether they be the more outstanding or the more simple
and widely diffused, are to be received with thanksgiving and consolation for
they are perfectly suited to and useful for the needs of the Church.
Extraordinary gifts are not to be sought after, nor are the fruits of apostolic
labor to be presumptuously expected from their use; but judgment as to their
genuinity and proper use belongs to those who are appointed leaders in the
Church, to whose special competence it belongs, not indeed to extinguish the
Spirit, but to test all things and hold fast to that which is good. (116)
Cf. Jn. 11, 52
13. All men are called to belong to the new
people of God. Wherefore this people, while remaining one and only one, is to
be spread throughout the whole world and must exist in all ages, so that the
decree of God's will may be fulfilled. In the beginning God made human nature
one and decreed that all His children, scattered as they were, would finally be
gathered together as one.
(117)
Cf. Heb. 1, 2
It was for this purpose that God sent His Son, whom He appointed heir
of all things, (118) Mt. 28, 18
that be might be teacher, king and priest of
all, the head of the new and universal people of the sons of God. For this too
God sent the Spirit of His Son as Lord and Life- giver. He it is who brings
together the whole Church and each and every one of those who believe, and who
is the well-spring of their unity in the teaching of the apostles and in
fellowship, in the breaking of bread and in prayers. (119) Cf. Acts 2, 42
It follows that though there are many
nations there is but one people of God, which takes its citizens from every
race, making them citizens of a kingdom which is of a heavenly rather than of
an earthly nature. All the faithful, scattered though they be throughout the
world, are in communion with each other in the Holy Spirit, and so, he who
dwells in
In virtue of this catholicity each
individual part contributes through its special gifts to the good of the other
parts and of the whole Church. Through the common sharing of gifts and through
the common effort to attain fullness in unity, the whole and each of the parts
receive increase. Not only, then, is the people of God
made up of different peoples but in its inner structure also it is composed of
various ranks. This diversity among its members arises either by reason of
their duties, as is the case with those who exercise the sacred ministry for
the good of their brethren, or by reason of their condition and state of life,
as is the case with those many who enter the religious state and, tending
toward holiness by a narrower path, stimulate their brethren by their example.
Moreover, within the Church particular Churches hold a
rightful place; these Churches retain their own traditions, without in any way
opposing the primacy of the Chair of Peter, which presides over the whole
assembly of charity (11*) and protects legitimate
differences, while at the same time assuring that such differences do not hinder
unity but rather contribute toward it. Between all
the parts of the Church there remains a bond of close communion whereby they
share spiritual riches, apostolic workers and temporal resources. For the
members of the people of God are called to share these goods in common, and of
each of the Churches the words of the Apostle hold good: "According to the
gift that each has received, administer it to one another as good stewards of
the manifold grace of God".
(123) 1 Pet. 4, 10
All men are called to be part of this
catholic unity of the people of God which in promoting universal peace presages
it. And there belong to or are related to it in various ways, the Catholic
faithful, all who believe in Christ, and indeed the whole of mankind, for all
men are called by the grace of God to salvation.
14. This Sacred Council wishes to turn its
attention firstly to the Catholic faithful. Basing itself upon Sacred Scripture
and Tradition, it teaches that the Church, now sojourning on earth as an exile,
is necessary for salvation. Christ, present to us in His Body, which is the
Church, is the one Mediator and the unique way of salvation. In explicit terms
He Himself affirmed the necessity of faith and
baptism
(124) Cf.
Mc 16, 16; Jn. 3, 5
and thereby
affirmed also the necessity of the Church, for through baptism as through a
door men enter the Church. Whosoever, therefore, knowing
that the Catholic Church was made necessary by Christ, would refuse to enter or
to remain in it, could not be saved.
They are fully incorporated in the society
of the Church who, possessing the Spirit of Christ accept her entire system and
all the means of salvation given to her, and are united with her as part of her
visible bodily structure and through her with Christ, who rules her through the
Supreme Pontiff and the bishops. The bonds which bind men to the Church in a
visible way are profession of faith, the sacraments, and ecclesiastical
government and communion. He is not saved, however, who, though part of the
body of the Church, does not persevere in charity. He remains indeed in the
bosom of the Church, but, as it were, only in a "bodily" manner and
not "in his heart."(12*) All the Church's children
(Catholic children-ed.)
should remember that
their exalted status is to be attributed not to their own merits but to the
special grace of Christ. If they fail moreover to respond to that grace in
thought, word and deed, not only shall they not be saved but they will be the
more severely judged. (13*)
Catechumens who, moved by the Holy Spirit,
seek with explicit intention to be incorporated into the Church are by that
very intention joined with her. With love and solicitude
15. The Church recognizes that in many ways
she is linked with those who, being baptized, are honored with the name of
Christian, though they do not profess the faith in its entirety or do not
preserve unity of communion with the successor of Peter. (14*) For there are
many who honor Sacred Scripture, taking it as a norm of belief and a pattern of
life, and who show a sincere zeal. They lovingly believe in God the Father
Almighty and in Christ, the Son of God and Saviour. (15*) They are consecrated
by baptism, in which they are united with Christ. They also recognize and
accept other sacraments within their own Churches or ecclesiastical
communities. Many of them rejoice in the episcopate, celebrate the Holy
Eucharist and cultivate devotion toward the Virgin Mother of God.(16*) They also share with us in prayer and other spiritual
benefits. Likewise we can say that in some real way they are joined with us in
the Holy Spirit, for to them too He gives His gifts and graces whereby He is
operative among them with His sanctifying power. Some indeed He has
strengthened to the extent of the shedding of their blood. In all of Christ's
disciples the Spirit arouses the desire to be peacefully united, in the manner
determined by Christ, as one flock under one shepherd, and He prompts them to pursue
this end. (17*) Mother Church never ceases to pray, hope and work that this may
come about. She exhorts her children to purification and renewal so that the
sign of Christ may shine more brightly over the face of the earth.
16. Finally, those who have not yet received
the Gospel are related in various ways to the people of God. (18*) In the first
place we must recall the people to whom the testament and the promises were
given and from whom Christ was born according to the flesh.
(125) Cf.
But often men, deceived by the Evil
One, have become vain in their reasonings and have exchanged the truth of God
for a lie, serving the creature rather than the Creator. (129) Cf
17. As the Son was sent by the Father,
(131)
Cf. ln. 20, 21
so He too sent the Apostles, saying: "Go,
therefore, make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit, teaching them to observe all
things whatsoever I have commanded you. And behold I am with you all days even
to the consummation of the world". (132) Mt. 21,18-20
The
Church has received this solemn mandate of Christ to proclaim the saving truth
from the apostles and must carry it out to the very ends of the earth. (133)
Cf. Acts 1, 8
Wherefore she makes the
words of the Apostle her own: "Woe to me, if I do not preach the
Gospel", (134) I Cor. 9 16
and continues unceasingly to send heralds of
the Gospel until such time as the infant churches are fully established and can
themselves continue the work of evangelizing. For the Church is compelled by
the Holy Spirit to do her part that God's plan may be fully realized, whereby
He has constituted Christ as the source of salvation for the whole world. By
the proclamation of the Gospel she prepares her hearers to receive and profess
the faith. She gives them the dispositions necessary for baptism, snatches them
from the slavery of error and of idols and incorporates them in Christ so that
through charity they may grow up into full maturity in Christ. Through her
work, whatever good is in the minds and hearts of men, whatever good lies
latent in the religious practices and cultures of diverse peoples, is not only
saved from destruction but is also cleansed, raised up and perfected unto the
glory of God, the confusion of the devil and the happiness of man. The
obligation of spreading the faith is imposed on every disciple of Christ,
according to his state.(21*) Although, however, all
the faithful can baptize, the priest alone can complete the building up of the
Body in the Eucharistic sacrifice. Thus are fulfilled the words of God, spoken
through His prophet: "From the rising of the sun until the going down
thereof my name is great among the gentiles, and in every place a clean
oblation is sacrificed and offered up in my name". (135) Mal. 1, 11
(22*) In this way the Church both prays and labors in order that the
entire world may become the People of God, the Body of the Lord and the Temple
of the Holy Spirit, and that in Christ, the Head of all, all honor and glory
may be rendered to the Creator and Father of the Universe.
CHAPTER III
ON THE HIERARCHICAL STRUCTURE OF THE CHURCH AND IN PARTICULAR ON THE EPISCOPATE
18. For the nurturing and constant growth of
the People of God, Christ the Lord instituted in His Church a variety of
ministries, which work for the good of the whole body. For those ministers, who
are endowed with sacred power, serve their brethren, so that all who are of the
People of God, and therefore enjoy a true Christian dignity, working toward a
common goal freely and in an orderly way, may arrive at salvation.
This Sacred Council, following closely in the footsteps of the First Vatican Council, with that Council teaches and declares that Jesus Christ, the eternal Shepherd, established His holy Church, having sent forth the apostles as He Himself had been sent by the Father; (136) Jn. 20, 21 and He willed that their successors, namely the bishops, should be shepherds in His Church even to the consummation of the world. And in order that the episcopate itself might be one and undivided, He placed Blessed Peter over the other apostles, and instituted in him a permanent and visible source and foundation of unity of faith and communion.(1*) And all this teaching about the institution, the perpetuity, the meaning and reason for the sacred primacy of the Roman Pontiff and of his infallible magisterium, this Sacred Council again proposes to be firmly believed by all the faithful. Continuing in that same undertaking, this Council is resolved to declare and proclaim before all men the doctrine concerning bishops, the successors of the apostles, who together with the successor of Peter, the Vicar of Christ,(2*) the visible Head of the whole Church, govern the house of the living God.
19. The Lord Jesus, after praying to the
Father, calling to Himself those whom He desired, appointed twelve to be with
Him, and whom He would send to preach the Kingdom of God;
(137)
Mk. 3, 13-19; Mt. 10, 1-42
and these
apostles (138) Cf Lk. 6, 13
He formed after the manner of a college or a
stable group, over which He placed Peter chosen from among them. (139) Cf.
Jn. 21, 15-17
He sent them first to the children of Israel
and then to all nations, (140) Rom. 1, 16
so that as sharers in His power
they might make all peoples His disciples, and sanctify and govern them, (141)
Cf. Mt. 28, 16-20; Mk. 16, 15; Lk. 24, 45-48; Jn. 20, 21-23
and
thus spread His Church, and by ministering to it under the guidance of the
Lord, direct it all days even to the consummation of the world. (142) Cf.
Mt. 28, 20
And in this mission they were fully confirmed on the day of Pentecost (143)
Cf. Acts 2, 1-26
in accordance with the Lord's promise:
"You shall receive power when the Holy Spirit comes upon you, and you
shall be witnesses for me in Jerusalem, and in all Judea and in Samaria, and
even to the very ends of the earth". (144) Acts 1, 8
And
the apostles, by preaching the Gospel everywhere, (145) Cf. Cf. Mk. 16, 20
and
it being accepted by their hearers under the influence of the Holy Spirit,
gather together the universal Church, which the Lord established on the
apostles and built upon blessed Peter, their chief, Christ Jesus Himself being
the supreme cornerstone. (146) Cf. Apoc. 21, 14; Mt. 16, 18; Eph. 2, 20
(3*)
20. That divine mission, entrusted by Christ
to the apostles, will last until the end of the world,
(147)
Cf. Mt. 28, 20
since the Gospel they are to teach is for all time the source of all life
for the Church. And for this reason the apostles, appointed as rulers in this
society, took care to appoint successors.
For they not only had helpers in their
ministry,(4*) but also, in order that the mission
assigned to them might continue after their death, they passed on to their
immediate cooperators, as it were, in the form of a testament, the duty of
confirming and finishing the work begun by themselves, (5*) recommending to them
that they attend to the whole flock in which the Holy Spirit placed them to
shepherd the Church of God.
(148)
Cf. Act. 20, 28
They therefore appointed such men, and gave
them the order that, when they should have died, other approved men would take
up their ministry.(6*) Among those various ministries which, according to
tradition, were exercised in the Church from the earliest times, the chief
place belongs to the office of those who, appointed to the episcopate, by a
succession running from the beginning,(7*) are passers-on of the apostolic
seed.(8*) Thus, as St. Irenaeus testifies, through those who were appointed
bishops by the apostles, and through their successors down ln our own time, the
apostolic tradition is manifested (9*) and preserved.(10*)
Bishops, therefore, with their helpers, the
priests and deacons, have taken up the service of the community, (11*)
presiding in place of God over the flock,(12*) whose shepherds they are, as
teachers for doctrine, priests for sacred worship, and ministers for
governing.(13*) And just as the office granted individually to Peter, the first
among the apostles, is permanent and is to be transmitted to his successors, so
also the apostles' office of nurturing the Church is permanent, and is to be
exercised without interruption by the sacred order of bishops. (14*) Therefore,
the Sacred Council teaches that bishops by divine institution have succeeded to
the place of the apostles, (15*) as shepherds of the Church, and he who hears
them, hears Christ, and he who rejects them, rejects Christ and Him who sent
Christ.
(149) Cf. Lk. 10, 16
(16*)
21. In the bishops,
therefore, for whom priests are assistants, Our Lord Jesus Christ, the Supreme
High Priest, is present in the midst of those who believe. For sitting at the
right hand of God the Father, He is not absent from the gathering of His high
priests, (17*) but above all through their excellent service He is preaching the
word of God to all nations, and constantly administering the sacraments of
faith to those who believe, by their paternal functioning.
(150)
Cf. 1 Cor. 4, 15
He incorporates new members in His Body by a
heavenly regeneration, and finally by their wisdom and prudence He directs and
guides the People of the New Testament in their pilgrimage toward eternal
happiness. These pastors, chosen to shepherd the Lord's flock of the elect, are
servants of Christ and stewards of the mysteries of God, (151) Cf. 1 Cor.
4, 1
to whom has been assigned the bearing of witness to the Gospel of the
grace of God, (152) Cf. Rom. 15, 16; Act. 20, 24
and the ministration of the Spirit and of
justice in glory. (153) Cf. 2 Cor. 3, 8-9
For the discharging of such great duties,
the apostles were enriched by Christ with a special outpouring of the Holy
Spirit coming upon them,
(154) Cf Acts 1, 8 2 4, Jn. 20, 22-23
and they passed on this spiritual gift to
their helpers by the imposition of hands,
(155) Cf 1 Tim. 4 14; 2 Tim. 1,
6-7
and it has been transmitted down to us in episcopal consecration. (18*)
And the Sacred Council teaches that by episcopal consecration the fullness of
the sacrament of Orders is conferred, that fullness of power, namely, which
both in the Church's liturgical practice and in the language of the Fathers of
the Church is called the high priesthood, the supreme power of the sacred
ministry.(19*) But episcopal consecration, together with the office of
sanctifying, also confers the office of teaching and of governing, which,
however, of its very nature, can be exercised only in hierarchical communion
with the head and the members of the college. For from the tradition, which is
expressed especially in liturgical rites and in the practice of both the Church
of the East and of the West, it is clear that, by means of the imposition of
hands and the words of consecration, the grace of the Holy Spirit is so
conferred, (20*) and the sacred character so impressed,(21*) that bishops in an
eminent and visible way sustain the roles of Christ Himself as Teacher,
Shepherd and High Priest, and that they act in His person.(22*) Therefore it
pertains to the bishops to admit newly elected members into the episcopal body
by means of the sacrament of Orders.
22. Just as in the Gospel, the Lord so
disposing, St. Peter and the other apostles constitute one apostolic college,
so in a similar way the Roman Pontiff, the successor of Peter, and the bishops,
the successors of the apostles, are joined together. Indeed, the very ancient
practice whereby bishops duly established in all parts of the world were in
communion with one another and with the Bishop of Rome in a bond of unity,
charity and peace,(23*) and also the councils assembled together,(24*) in which
more profound issues were settled in common, (25*) the opinion of the many
having been prudently considered,(26*) both of these factors are already an
indication of the collegiate character and aspect of the episcopal order; and
the ecumenical councils held in the course of centuries are also manifest proof
of that same character. And it is intimated also in the practice, introduced in
ancient times, of summoning several bishops to take part in the elevation of
the newly elected to the ministry of the high priesthood. Hence, one is
constituted a member of the episcopal body in virtue of sacramental
consecration and hierarchical communion with the head and members of the body.
But the college or body of bishops has no
authority unless it is understood together with the Roman Pontiff, the
successor of Peter as its head. The pope's power of primacy over all, both
pastors and faithful, remains whole and intact. In virtue of his office, that is as Vicar of Christ and pastor of the whole Church,
the Roman Pontiff has full, supreme and universal power over the Church. And he
is always free to exercise this power. The order of bishops, which succeeds to
the college of apostles and gives this apostolic body continued existence, is
also the subject of supreme and full power over the universal Church, provided
we understand this body together with its head the Roman Pontiff and never
without this head.(27*) This power can be exercised
only with the consent of the Roman Pontiff. For our Lord placed Simon alone as
the rock and the bearer of the keys of the Church, (156)
Cf. Mt. 16, 18-19
and made him shepherd of the whole flock; (157) Cf. Jn. 21, 15 ff
it
is evident, however, that the power of binding and loosing, which was given to
Peter, (158) Mt. 16, 19
was granted also to the college of apostles,
joined with their head. (159) Mt. 18, 18; 28, 16-20
(28*) This college, insofar as
it is composed of many, expresses the variety and universality of the People of
God, but insofar as it is assembled under one head, it expresses the unity of
the flock of Christ. In it, the bishops, faithfully recognizing the primacy and
pre-eminence of their head, exercise their own authority for the good of their
own faithful, and indeed of the whole Church, the Holy Spirit supporting its
organic structure and harmony with moderation. The supreme power in the
universal Church, which this college enjoys, is exercised in a solemn way in an
ecumenical council. A council is never ecumenical unless it is confirmed or at
least accepted as such by the successor of Peter; and it is prerogative of the
Roman Pontiff to convoke these councils, to preside over them and to confirm
them. (29*) This same collegiate power can be exercised together with the pope
by the bishops living in all parts of the world, provided that the head of the
college calls them to collegiate action, or at least approves of or freely
accepts the united action of the scattered bishops, so that it is thereby made
a collegiate act.
23. This collegial union is apparent also in
the mutual relations of the individual bishops with particular churches and
with the universal Church. The Roman Pontiff, as the successor of Peter, is the
perpetual and visible principle and foundation of unity of both the bishops and
of the faithful.(30*) The individual bishops, however, are the visible
principle and foundation of unity in their particular churches, (31*) fashioned
after the model of the universal Church, in and from which churches comes into
being the one and only Catholic Church.(32*) For this reason
the individual
bishops represent each his own church, but all of them together and with the
Pope represent the entire Church in the bond of peace, love and unity.
The individual bishops, who are placed in
charge of particular churches, exercise their pastoral government over the
portion of the People of God committed to their care, and not over other
churches nor over the universal Church. But each of them, as a member of the
episcopal college and legitimate successor of the apostles, is obliged by
Christ's institution and command to be solicitous for the whole Church,(33*)
and this solicitude, though it is not exercised by an act of jurisdiction,
contributes greatly to the advantage of the universal Church. For it is the
duty of all bishops to promote and to safeguard the unity of faith and the
discipline common to the whole Church, to instruct the faithful to love for the
whole mystical body of Christ, especially for its poor and sorrowing members
and for those who are suffering persecution for justice's sake,
(160) Cf
. Mt. 5, 10
and finally to promote every activity that is of interest to the whole
Church, especially that the faith may take increase and the light of full truth
appear to all men. And this also is important, that by governing well their own
church as a portion of the universal Church, they themselves are effectively
contributing to the welfare of the whole Mystical Body, which is also the body
of the churches.(34*)
The task of proclaiming the Gospel
everywhere on earth pertains to the body of pastors, to all of whom in common
Christ gave His command, thereby imposing upon them a common duty, as Pope
Celestine in his time recommended to the Fathers of the Council of
Ephesus.(35*) From this it follows that the individual bishops, insofar as
their own discharge of their duty permits, are obliged to enter into a
community of work among themselves and with the successor of Peter, upon whom
was imposed in a special way the great duty of spreading the Christian
name.(36*) With all their energy, therefore, they must supply to the missions
both workers for the harvest and also spiritual and material aid, both directly
and on their own account. as well as by arousing the
ardent cooperation of the faithful. And finally, the bishops, in a universal
fellowship of charity, should gladly extend their fraternal aid to other
churches, especially to neighboring and more needy
dioceses in accordance with the venerable example of antiquity.
By divine Providence it has come about that
various churches, established in various places by the apostles and their
successors, have in the course of time coalesced into several groups,
organically united, which, preserving the unity of faith and the unique divine
constitution of the universal Church, enjoy their own discipline, their own
liturgical usage, and their own theological and spiritual heritage. Some of
these churches, notably the ancient patriarchal churches, as parent-stocks of
the Faith, so to speak, have begotten others as daughter churches, with which
they are connected down to our own time by a close bond of charity in their
sacramental life and in their mutual respect for their rights and duties.(37*) This variety of local churches with one common
aspiration is splendid evidence of the catholicity of the undivided Church. In
like manner the episcopal bodies of today are in a position to render a
manifold and fruitful assistance, so that this collegiate feeling may be put
into practical application.
24. Bishops, as successors of the apostles,
receive from the Lord, to whom was given all power in heaven and on earth, the
mission to teach all nations and to preach the Gospel to every creature, so
that all men may attain to salvation by faith, baptism and the fulfillment of
the commandments. (161) Cf. Mt. 28, 18; Mk. 16, 15-16; Acts 26,17 ff
To fulfill this mission, Christ the Lord
promised the Holy Spirit to the Apostles, and on Pentecost day sent the Spirit
from heaven, by whose power they would be witnesses to Him before the nations
and peoples and kings even to the ends of the earth. (162) Cf Acts 1, 8- 2,
1 ff; 9, 15
And that duty, which the
Lord committed to the shepherds of His people, is a true service, which in
sacred literature is significantly called "diakonia" or ministry. (163)
Cf Acts 1 17, 25; 21, 19;
The canonical mission of bishops can come
about by legitimate customs that have not been revoked by the supreme and
universal authority of the Church, or by laws made or recognized be that the
authority, or directly through the successor of Peter himself; and if the
latter refuses or denies apostolic communion, such bishops cannot assume any
office. (38*)
25. Among the principal duties of bishops
the preaching of the Gospel occupies an eminent place.(39*)
For bishops are preachers of the faith, who lead new disciples to Christ, and
they are authentic teachers, that is, teachers endowed with the authority of
Christ, who preach to the people committed to them the faith they must believe
and put into practice, and by the light of the Holy Spirit illustrate that
faith. They bring forth from the treasury of Revelation new things and old,
(164)
Cf. Mt. 13, 52
making it bear fruit and
vigilantly warding off any errors that threaten their flock. (165) Cf.2
Tim. 4, 1-4
Bishops, teaching in communion with the Roman Pontiff, are to be respected by all as witnesses to divine and
Catholic truth. In matters of faith and morals, the bishops speak in the name
of Christ and the faithful are to accept their teaching and adhere to it with a
religious assent. This religious submission of mind and will must be shown in a
special way to the authentic magisterium of the Roman Pontiff, even when he is
not speaking ex cathedra; that is, it must be shown in such a way that his
supreme magisterium is acknowledged with reverence, the judgments made by him
are sincerely adhered to, according to his manifest mind and will. His mind and
will in the matter may be known either from the character of the documents,
from his frequent repetition of the same doctrine, or from his manner of
speaking.
Although the individual
bishops do not enjoy the prerogative of infallibility, they nevertheless
proclaim Christ's doctrine infallibly whenever, even though dispersed through
the world, but still maintaining the bond of communion among themselves and with
the successor of Peter, and authentically teaching matters of faith and morals,
they are in agreement on one position as definitively to be held.(40*)
This is even more clearly verified when, gathered together in an
ecumenical council, they are teachers and judges of faith and morals for the
universal Church, whose definitions must be adhered to with the submission of
faith. (41*)
And this infallibility
with which the Divine Redeemer willed His Church to be endowed in defining
doctrine of faith and morals, extends as far as the deposit of Revelation
extends, which must be religiously guarded and faithfully expounded. And this
is the infallibility which the Roman Pontiff, the head of the college of bishops,
enjoys in virtue of his office, when, as the supreme shepherd and teacher of
all the faithful, who confirms his brethren in their faith,
(166)
Cf. Lk. 22, 32
by a definitive act he proclaims a doctrine
of faith or morals.(42*) And therefore his definitions, of themselves, and not
from the consent of the Church, are justly styled irreformable, since they are
pronounced with the assistance of the Holy Spirit, promised to him in blessed
Peter, and therefore they need no approval of others, nor do they allow an
appeal to any other judgment. For then the Roman Pontiff is not pronouncing
judgment as a private person, but as the supreme teacher of the universal
Church, in whom the charism of infallibility of the Church itself is
individually present, he is expounding or defending a doctrine of Catholic
faith.(43*) The infallibility promised to the Church
resides also in the body of Bishops, when that body exercises the supreme magisterium with the successor of Peter. To these definitions the assent of the
Church can never be wanting, on account of the activity of that same Holy
Spirit, by which the whole flock of Christ is preserved and progresses in unity
of faith.(44*)
But when either the Roman Pontiff or the
Body of Bishops together with him defines a judgment, they pronounce it in
accordance with Revelation itself, which all are obliged to abide by and be in
conformity with, that is, the Revelation which as written or orally handed down
is transmitted in its entirety through the legitimate succession of bishops and
especially in care of the Roman Pontiff himself, and which under the guiding
light of the Spirit of truth is religiously preserved and faithfully expounded
in the Church.(45*) The Roman Pontiff and the bishops, in view of their office
and the importance of the matter, by fitting means diligently strive to inquire
properly into that revelation and to give apt expression to its contents;(46*)
but a new public revelation they do not accept as pertaining to the divine
deposit of faith.(47*)
26. A bishop marked with the fullness of the
sacrament of Orders, is "the steward of the grace of the supreme
priesthood," (48*) especially in the Eucharist, which he offers or causes
to be offered,(49*) and by which the Church
continually lives and grows. This Church of Christ is truly present in all
legitimate local congregations of the faithful which, united with their
pastors, are themselves called churches in the New Testament. (50*)
For in their
locality these are the new People called by God, in the Holy Spirit and in much
fullness.
(167) Cf. 1. Thess. 1, 5
In them the faithful are gathered together by the preaching of the
Gospel of Christ, and the mystery of the Lord's Supper is celebrated, that by
the food and blood of the Lord's body the whole brotherhood may be joined
together.(51*) In any community of the altar, under
the sacred ministry of the bishop,(52*) there is exhibited a symbol of that
charity and "unity of the mystical Body, without which there can be no
salvation."(53*) In these communities, though frequently small and poor,
or living in the Diaspora, Christ is present, and in virtue of His presence
there is brought together one, holy, catholic and apostolic Church.(54*) For
"the partaking of the body and blood of Christ does nothing other than
make us be transformed into that which we consume". (55*)
Every legitimate celebration of the
Eucharist is regulated by the bishop, to whom is committed the office of
offering the worship of Christian religion to the Divine Majesty and of
administering it in accordance with the Lord's commandments and the Church's
laws, as further defined by his particular judgment for his diocese.
Bishops thus, by praying and laboring for
the people, make outpourings in many ways and in great abundance from the
fullness of Christ's holiness. By the ministry of the word they communicate
God's power to those who believe unto salvation
(168)
Cf. Rom. 1, 16
and through the sacraments, the regular and fruitful distribution of which
they regulate by their authority,(56*) they sanctify the faithful.
They direct
the conferring of baptism, by which a sharing in the kingly priesthood of
Christ is granted. They are the original ministers of confirmation, dispensers
of sacred Orders and the moderators of penitential discipline, and they earnestly
exhort and instruct their people to carry out with faith and reverence their
part in the liturgy and especially in the holy sacrifice of the
27. Bishops, as vicars and ambassadors of
Christ, govern the particular churches entrusted to them (58*) by their
counsel, exhortations, example, and even by their authority and sacred power,
which indeed they use only for the edification of their flock in truth and
holiness, remembering that he who is greater should become as the lesser and he
who is the chief become as the servant.
(169) Cf. Lk. 22, 26-27
This power, which they personally exercise in Christ's name, is proper,
ordinary and immediate, although its exercise is ultimately regulated by the
supreme authority of the Church, and can be circumscribed by certain limits,
for the advantage of the Church or of the faithful. In virtue of this power,
bishops have the sacred right and the duty before the Lord to make laws for
their subjects, to pass judgment on them and to moderate everything pertaining
to the ordering of worship and the apostolate.
The pastoral office or the habitual and
daily care of their sheep is entrusted to them completely; nor are they to be
regarded as vicars of the Roman Pontiffs, for they exercise an authority that
is proper to them, and are quite correctly called "prelates," heads
of the people whom they govern.(59*) Their power, therefore, is not destroyed
by the supreme and universal power, but on the contrary it is affirmed,
strengthened and vindicated by it, (60*) since the Holy Spirit unfailingly
preserves the form of government established by Christ the Lord in His Church.
A bishop, since he is sent by the Father to
govern his family, must keep before his eyes the example of the Good Shepherd,
who came not to be ministered unto but to minister,
(170)
Cf. Mt. 20, 28; Mk. 10, 45
and to lay
down his life for his sheep. (171) Cf. Jn. 10, 11
Being taken from among men, and himself beset with weakness, he is
able to have compassion on the ignorant and erring. (172) Cf. Heb. 5, 1-2
Let
him not refuse to listen to his subjects, whom he cherishes as his true sons
and exhorts to cooperate readily with him. As having one day to render an
account for their souls, (173) Cf. Heb. 13,17
he takes care of them
by his prayer, preaching, and all the works of charity, and not only of them
but also of those who are not yet of the one flock, who
also are commended to him in the Lord. Since, like Paul the Apostle, he is
debtor to all men, let him be ready to preach the Gospel to all, (174) Cf.
28. Christ, whom the Father has sanctified
and sent into the world,
(176) Jn. 10, 36
has
through His apostles, made their successors, the bishops, partakers of His
consecration and His mission. (62*) They have legitimately handed on to
different individuals in the Church various degrees of participation in this
ministry. Thus the divinely established ecclesiastical ministry is exercised on
different levels by those who from antiquity have been called bishops, priests
and deacons. (63*) Priests, although they do not possess the highest degree of
the priesthood, and although they are dependent on the bishops in the exercise
of their power, nevertheless they are united with the bishops in sacerdotal
dignity.(64*) By the power of the sacrament of Orders, (65*) in the image of
Christ the eternal high Priest, (177) Heb. 5, 1-10; 7,24; 9, 11-28
they are consecrated to preach the Gospel
and shepherd be faithful and to celebrate divine worship, so that they are true
priests of the New Testament.(66*) Partakers of the function of Christ the sole
Mediator, (178) 1 Tim. 2, 5
on their level of ministry, they announce the
divine word to all. They exercise their sacred function especially in the
Eucharistic worship or the celebration of the Mass by which acting in the
person of Christ (67*) and proclaiming His Mystery they unite the prayers of
the faithful with the sacrifice of their Head and renew and apply (68*) in the
sacrifice of the Mass until the coming of the Lord (179) Cf. 1 Cor. 11, 26
the only sacrifice of the New Testament
namely that of Christ offering Himself once for all a spotless Victim to the
Father. (180) Cf. Heb. 9, 11-28
For
the sick and the sinners among the faithful, they exercise the ministry of
alleviation and reconciliation and they present the needs and the prayers of
the faithful to God the Father. (181) Heb. 5, 1-4
Exercising within the limits of
their authority the function of Christ as Shepherd and Head,(69*)
they gather together God's family as a brotherhood all of one mind,(70*) and
lead them in the Spirit, through Christ, to God the Father. In the midst of the
flock they adore Him in spirit and in truth. (182) Jn. 4, 24
Finally, they labor in word and doctrine, (183) Cf. 1 Tim. 5, 17
believing what they have read and
meditated upon in the law of God, teaching what they have believed, and putting
in practice in their own lives what they have taught.(71*)
Priests, prudent cooperators with the
episcopal order,(72*)
its aid and instrument, called to serve the people of God, constitute one
priesthood (73*) with their bishop although bound
by a diversity of duties. Associated with their bishop in a spirit of
trust and generosity, they make him present in a certain sense in the individual
local congregations, and take upon themselves, as far as they are able, his
duties and the burden of his care, and discharge them with a daily interest. And as they sanctify and govern under the bishop's authority, that
part of the Lord's flock entrusted to them they make the universal Church
visible in their own locality and bring an efficacious assistance to the
building up of the whole body of Christ.
(184) Cf. Eph. 4, 12
intent always upon the welfare of God's
children, they must strive to lend their effort to the pastoral work of the
whole diocese, and even of the entire Church. On account of this sharing in
their priesthood and mission, let priests sincerely look upon the bishop as
their father and reverently obey him. And let the bishop regard his priests as
his co-workers and as sons and friends, just as Christ called His disciples now
not servants but friends. (185) Cf. Jn. 15, 15
All priests, both diocesan and religious, by reason of Orders and
ministry, fit into this body of bishops and priests, and serve the good of the
whole Church according to their vocation and the grace given to them.
In virtue of their common sacred ordination
and mission, all priests are bound together in intimate brotherhood, which
naturally and freely manifests itself in mutual aid, spiritual as well as
material, pastoral as well as personal, in their meetings and in communion of
life, of labor and charity.
Let them, as fathers in Christ, take care of
the faithful whom they have begotten by baptism and their teaching.
(186)
Cf. 1 Cor. 4, 15; 1 Pet. 1, 23
Becoming
from the heart a pattern to the flock, (187) 1 Pet. 5,3
let
them so lead and serve their local community that it may worthily be called by
that name, by which the one and entire people of God is signed, namely, the
Church of God. (188) Cf 1 Cor. 1, 2; 2 Cor. 1, 1
Let them remember that by their
daily life and interests they are showing the face of a truly sacerdotal and
pastoral ministry to the faithful and the infidel, to Catholics and
non-Catholics, and that to all they bear witness to the truth and life, and as
good shepherds go after those also, (189) Cf Lk. 15, 4-7
who though baptized in the Catholic Church
have fallen away from the use of the sacraments, or even from the faith.
Because the human race today is joining more
and more into a civic, economic and social unity, it is that much the more
necessary that priests, by combined effort and aid, under the leadership of the
bishops and the Supreme Pontiff, wipe out every kind of separateness, so that
the whole human race may be brought into the unity of the family of God.
29. At a lower
level of the hierarchy are deacons, upon whom hands are imposed "not unto
the priesthood, but unto a ministry of service."(74*) For strengthened by
sacramental grace, in communion with the bishop and his group of priests they
serve in the diaconate of the liturgy, of the word, and of charity to the
people of God. It is the duty of the deacon, according as it shall have been
assigned to him by competent authority, to administer baptism solemnly, to be
custodian and dispenser of the Eucharist, to assist at and bless marriages in
the name of the Church, to bring Viaticum to the dying, to read the Sacred
Scripture to the faithful, to instruct and exhort the people, to preside over
the worship and prayer of the faithful, to administer sacramentals, to
officiate at funeral and burial services. Dedicated to duties of charity and of
administration, let deacons be mindful of the admonition of Blessed Polycarp:
"Be merciful, diligent, walking according to the truth of the Lord, who
became the servant of all."(75*)
Since these duties, so very necessary to the
life of the Church, can be fulfilled only with difficulty in many regions in
accordance with the discipline of the Latin Church as it exists today, the
diaconate can in the future be restored as a proper and permanent rank of the
hierarchy. It pertains to the competent territorial bodies of bishops, of one
kind or another, with the approval of the Supreme Pontiff, to decide whether
and where it is opportune for such deacons to be established for the care of
souls. With the consent of the Roman Pontiff, this diaconate can, in the
future, be conferred upon men of more mature age, even upon those living in the
married state. It may also be conferred upon suitable young men, for whom the
law of celibacy must remain intact.
CHAPTER IV
THE LAITY
30. Having set forth the functions of the
hierarchy, the Sacred Council gladly turns its attention. to
the state of those faithful called the laity. Everything that has been said
above concerning the People of God is intended for the laity, religious and
clergy alike. But there are certain things which pertain in a special way to
the laity, both men and women, by reason of their condition and mission. Due to
the special circumstances of our time the foundations of this doctrine must be
more thoroughly examined. For their pastors know how much the laity contribute to the welfare of the entire Church. They also
know that they were not ordained by Christ to take upon themselves
alone the entire salvific mission of the Church toward the world. On the
contrary they understand that it is their noble duty to shepherd the faithful
and to recognize their miniseries and charisms, so that all according to their
proper roles may cooperate in this common undertaking with one mind. For we
must all "practice the truth in love, and so grow up in all things in Him
who is head, Christ. For 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".
(190) Eph. 4, 15-16
31. The term laity is here understood to
mean all the faithful except those in holy orders and those in the state of
religious life specially approved by the Church. These faithful are by baptism
made one body with Christ and are constituted among the People of God; they are
in their own way made sharers in the priestly, prophetical, and kingly
functions of Christ; and they carry out for their own part the mission of the
whole Christian people in the Church and in the world.
What specifically characterizes the laity is
their secular nature. It is true that those in holy orders can at times be
engaged in secular activities, and even have a secular
profession. But they are by reason of their particular vocation especially and
professedly ordained to the sacred ministry. Similarly, by their state in life,
religious give splendid and striking testimony that the world cannot be
transformed and offered to God without the spirit of the beatitudes. But
the
laity, by their very vocation, seek the
32. By divine institution
If therefore in the Church everyone does not
proceed by the same path, nevertheless all are called to sanctity and have
received an equal privilege of faith through the justice of God.
(194)
Cf. 2 pt. 1,1
And if by the will of Christ some are made
teachers, pastors and dispensers of mysteries on behalf of others, yet all
share a true equality with regard to the dignity and to the activity common to
all the faithful for the building up of the Body of Christ. For the distinction
which the Lord made between sacred ministers and the rest of the People of God bears within it a certain union, since pastors and the other
faithful are bound to each other by a mutual need. Pastors of the Church,
following the example of the Lord, should minister to one another and to the
other faithful. These in their turn should enthusiastically lend their joint
assistance to their pastors and teachers. Thus in their diversity all bear
witness to the wonderful unity in the Body of Christ. This very diversity of
graces, ministries and works gathers the children of God into one, because
"all these things are the work of one and the same Spirit". (195)
1 Cor. 12, 11
Therefore, from divine choice the laity have Christ for their brothers who though He is the Lord of
all, came not to be served but to serve.
(196) Cf. Mt. 20, 28
They also have for their brothers those in
the sacred ministry who by teaching, by sanctifying and by ruling with the
authority of Christ feed the family of God so that the new commandment of
charity may be fulfilled by all.
33. The laity are
gathered together in the People of God and make up the Body of Christ under one
head. Whoever they are they are called upon, as living members, to expend all
their energy for the growth of the Church and its continuous sanctification,
since this very energy is a gift of the Creator and a blessing of the Redeemer.
The lay apostolate, however, is a
participation in the salvific mission of the Church itself. Through their
baptism and confirmation all are commissioned to that apostolate by the Lord
Himself. Moreover, by the sacraments, especially holy Eucharist, that charity
toward God and man which is the soul of the apostolate is communicated and
nourished. Now the laity are called in a special way to make the Church present
and operative in those places and circumstances where only through them can it
become the salt of the earth (2*). Thus every layman, in virtue of the very
gifts bestowed upon him, is at the same time a witness and a living instrument
of the mission of the Church itself "according to the measure of Christ's
bestowal".
(197) Eph. 4, 7
Besides this apostolate which certainly
pertains to all Christians, the laity can also be called in various ways to a
more direct form of cooperation in the apostolate of the Hierarchy (3*). This
was the way certain men and women assisted Paul the Apostle in the Gospel,
laboring much in the Lord.
(198) Cf. Phil. 4, 3;
Upon all the laity, therefore, rests the
noble duty of working to extend the divine plan of salvation to all men of each
epoch and in every land. Consequently, may every opportunity be given them so
that, according to their abilities and the needs of the times, they may
zealously participate in the saving work of the
Church.
34. The supreme and
eternal Priest, Christ Jesus, since he wills to continue his witness and
service also through the laity, vivifies them in this Spirit and increasingly
urges them on to every good and perfect work.
For besides intimately linking them to His
life and His mission, He also gives them a sharing in His priestly function of
offering spiritual worship for the glory of God and the salvation of men. For
this reason the laity, dedicated to Christ and anointed by the Holy Spirit, are
marvelously called and wonderfully prepared so that ever more abundant fruits
of the Spirit may be produced in them. For all their works, prayers and
apostolic endeavors, their ordinary married and family life, their daily
occupations, their physical and mental relaxation, if carried out in the
Spirit, and even the hardships of life, if patiently borne-all these become
"spiritual sacrifices acceptable to God through Jesus Christ".
(199) 1
Pet. 2, 5
Together with the offering of the Lord's
body, they are most fittingly offered in the celebration of the Eucharist.
Thus, as those everywhere who adore in holy activity, the laity consecrate the world itself to God.
35. Christ, the great Prophet, who
proclaimed the Kingdom of His Father both by the testimony of His life and the
power of His words, continually fulfills His prophetic office until the
complete manifestation of glory. He does this not only through the hierarchy
who teach in His name and with His authority, but also through the laity whom
He made His witnesses and to whom He gave understanding of the faith (sensum
fidei) and an attractiveness in speech
(200) Cf. Act. 2, 17-18; Apoc.
19, 10
so that the power of the Gospel might shine forth in their daily social
and family life. They conduct themselves as children of the promise, and thus
strong in faith and in hope they make the most of the present, (201) Cf.
Eph. 5, 16; Col. 4, 5
and with patience await the glory that is to come. (202) Cf.
Just as the sacraments of the New Law, by
which the life and the apostolate of the faithful are nourished, prefigure a new
heaven and a new earth,
(204) Cf. Apoc. 21, 1
so too the laity go forth as powerful
proclaimers of a faith in things to be hoped for, (205) Cf. Heb. 11-1
when they courageously join to their profession of faith a life
springing from faith. This evangelization, that is,
this announcing of Christ by a living testimony as well as by the spoken word,
takes on a specific quality and a special force in that it is carried out in
the ordinary surroundings of the world.
In connection with the
prophetic function, that state of life which is sanctified by a special
sacrament obviously of great importance, namely, married and family life. For
where Christianity pervades the entire mode of family life
and gradually transforms it, one will find there both the practice and an excellent
school of the lay apostolate. In such a home husbands and wives find their
proper vocation in being witnesses of the faith and love of Christ to one
another and to their children. The Christian family loudly proclaims both the
present virtues of the
Consequently, even when preoccupied with
temporal cares, the laity can and must perform a work of great value for the
evangelization of the world. For even if some of them have to fulfill their
religious duties on their own, when there are no sacred ministers or in times
of persecution; and even if many of them devote all their energies to apostolic
work; still it remains for each one of them to cooperate in the external spread
and the dynamic growth of the Kingdom of Christ in the world. Therefore, let
the laity devotedly strive to acquire a more profound grasp of revealed truth,
and let them insistently beg of God the gift of wisdom.
36. Christ, becoming obedient even unto
death and because of this exalted by the Father,
(206)
Cf. Phil. 2, 8-9
entered into the glory of His kingdom. To Him all things are made subject
until He subjects Himself and all created things to the Father that God may be
all in all. (207) Cf. 1 Cor. 15, 27
Now Christ has communicated this royal power to His disciples that they might
be constituted in royal freedom and that by true penance and a holy life they
might conquer the reign of sin in themselves. (208) Cf.
The faithful, therefore, must learn the
deepest meaning and the value of all creation, as well as its role in the
harmonious praise of God. They must assist each other to live holier lives even
in their daily occupations. In this way the world may be permeated by the
spirit of Christ and it may more effectively fulfill its purpose in justice,
charity and peace. The laity have the principal role
in the overall fulfillment of this duty. Therefore, by their competence in
secular training and by their activity, elevated from within by the grace of
Christ, let them vigorously contribute their effort, so that created goods may
be perfected by human labor, technical skill and civic culture for the benefit
of all men according to the design of the Creator and the light of His Word.
May the goods of this world be more equitably distributed among all men, and
may they in their own way be conducive to universal progress in human and
Christian freedom. In this manner, through the members of the Church, will
Christ progressively illumine the whole of human society with His saving light.
Moreover, let the laity also by their
combined efforts remedy the customs and conditions of the world, if they are an
inducement to sin, so that they all may be conformed to the norms of justice
and may favor the practice of virtue rather than hinder it. By so doing they
will imbue culture and human activity with genuine moral values; they will
better prepare the field of the world for the seed of the Word of God; and at
the same time they will open wider the doors of the Church by which the message
of peace may enter the world.
Because of the very economy of salvation the
faithful should learn how to distinguish carefully between those rights and
duties which are theirs as members of the Church, and those which they have as
members of human society. Let them strive to reconcile the two, remembering
that in every temporal affair they must be guided by a Christian conscience,
since even in secular business there is no human activity which can be
withdrawn from God's dominion. In our own time, however, it is most urgent that
this distinction and also this harmony should shine forth more clearly than
ever in the lives of the faithful, so that the mission of the Church may
correspond more fully to the special conditions of the world today. For it must be admitted that the temporal sphere is governed by its
own principles, since it is rightly concerned with the interests of this world.
But that ominous doctrine which attempts to build a society with no regard
whatever for religion, and which attacks and destroys the religious liberty of
its citizens, is rightly to be rejected (5*).
37. The laity have the right, as do all
Christians, to receive in abundance from their spiritual shepherds the spiritual
goods of the Church, especially the assistance of the word of God and of the
sacraments. (6*) They should openly reveal to them their needs and desires with
that freedom and confidence which is fitting for children of God and brothers
in Christ. They are, by un of tho knowledge, competence or outstanding ability
which they may enjoy, permitted and sometimes even obliged to express their
opinion on those things which concern the good of the Church (7*). When
occasions arise, let this be done through the organs erected by the Church for
this purpose. Let it always be done in truth, in courage and in prudence, with
reverence and charity toward those who by reason of their sacred office
represent the person of Christ.
The laity should, as all Christians, promptly
accept in Christian obedience decisions of their spiritual shepherds, since
they are representatives of Christ as well as teachers and rulers in the
Church. Let them follow the example of Christ, who by His obedience even unto
death, opened to all men the blessed way of the liberty of the children of God.
Nor should they omit to pray for those placed over them, for they keep watch as
having to render an account of their souls, so that they may do this with joy
and not with grief.
(211) Cf. Heb. 13, 17
Let the spiritual shepherds recognize and
promote the dignity as well as the responsibility of the laity in the Church.
Let them willingly employ their prudent advice. Let them confidently assign
duties to them in the service of the Church, allowing them freedom and room for
action. Further, let them encourage lay people so that they may undertake tasks
on their own initiative. Attentively in Christ, let them consider with fatherly
love the projects, suggestions and desires proposed by the laity.(8*) However, let the shepherds respectfully acknowledge
that just freedom which belongs to everyone in this earthly city.
A great many wonderful things are to be
hoped for from this familiar dialogue between the laity and their spiritual
leaders: in the laity a strengthened sense of personal responsibility; a
renewed enthusiasm; a more ready application of their talents to the projects
of their spiritual leaders. The latter, on the other hand, aided by the
experience of the laity, can more clearly and more incisively come to decisions
regarding both spiritual and temporal matters. In this way, the whole Church,
strengthened by each one of its members, may more effectively fulfill is
mission for the life of the world.
38. Each individual layman must stand before
the world as a witness to the resurrection and life of the Lord Jesus and a
symbol of the living God. All the laity as a community and each one according
to his ability must nourish the world with spiritual fruits.
(212)
Cf. Gal. 5, 12
They must diffuse in the world that spirit
which animates the poor, the meek, the peace
makers-whom the Lord in the Gospel proclaimed as blessed. (213) Cf. Mt. 5,
3-9
In a word,
"Christians must be
to the world what the soul is to the body." (9*)
CHAPTER V
THE UNIVERSAL CALL TO HOLINESS IN THE CHURCH
39. The Church,
whose mystery is being set forth by this Sacred Synod, is believed to be
indefectibly holy. Indeed Christ, the Son of God, who with the Father and the
Spirit is praised as "uniquely holy," (1*) loved the Church as His
bride, delivering Himself up for her. He did this that He might sanctify her.
(214)
Cf. Eph. 5, 25-26
He united her to Himself as His own body and
brought it to perfection by the gift of the Holy Spirit for God's glory.
Therefore in the Church, everyone whether belonging to the hierarchy, or being
cared for by it, is called to holiness, according to the saying of the Apostle:
"For this is the will of God, your sanctification". (215) l
Thess. 4, 3
However, this holiness of
the Church is unceasingly manifested, and must be manifested, in the fruits of
grace which the Spirit produces in the faithful; it is expressed in many ways
in individuals, who in their walk of life, tend toward the perfection of
charity, thus causing the edification of others; in a very special way this
(holiness) appears in the practice of the counsels, customarily called
"evangelical." This practice of the counsels, under the impulsion of
the Holy Spirit, undertaken by many Christians, either
privately or in a Church-approved condition or state of life, gives and
must give in the world an outstanding witness and example of this same
holiness.
40. The Lord Jesus,
the divine Teacher and Model of all perfection, preached holiness of life to
each and everyone of His disciples of every condition. He Himself stands as the
author and consumator of this holiness of life: "Be you therefore perfect,
even as your heavenly Father is perfect".
(216)
Mt. 5, 48
(2*) Indeed He sent the Holy Spirit upon all men that He might move
them inwardly to love God with their whole heart and their whole soul, with all
their mind and all their strength (217) Cf. Mc. 12, 30
and
that they might love each other as Christ loves them. (218) Cf. Jn. 13, 34;
15, 12
The followers of Christ are called by God, not because of their works,
but according to His own purpose and grace. They are justified in the Lord
Jesus, because in the baptism of faith they truly become sons of God and
sharers in the divine nature. In this way they are really made holy. Then too,
by God's gift, they must hold on to and complete in their lives this holiness
they have received. They are warned by the Apostle to live "as becomes
saints", (219) Eph. 5, 3
and to put on "as God's chosen ones, holy
and beloved a heart of mercy, kindness, humility, meekness, patience", (220)
Thus it is evident to everyone, that all the
faithful of Christ of whatever rank or status, are called to the fullness of
the Christian life and to the perfection of charity; (4*) by this holiness as
such a more human manner of living is promoted in this earthly society. In
order that the faithful may reach this perfection, they must use their strength
accordingly as they have received it, as a gift from Christ. They must follow
in His footsteps and conform themselves to His image seeking the will of the
Father in all things. They must devote themselves with all their being to the
glory of God and the service of their neighbor. In this way, the holiness of
the People of God will grow into an abundant harvest of good, as is admirably
shown by the life of so many saints in Church history.
41. The classes and
duties of life are many, but holiness is one-that sanctity which is cultivated
by all who are moved by the Spirit of God, and who obey the voice of the Father
and worship God the Father in spirit and in truth. These people follow the poor
Christ, the humble and cross-bearing Christ in order to be worthy of being
sharers in His glory. Every person must walk unhesitatingly according to his own
personal gifts and duties in the path of living faith, which arouses hope and
works through charity.
In the first place, the shepherds of
Christ's flock must holily and eagerly, humbly and courageously carry out their
ministry, in imitation of the eternal high Priest, the Shepherd and Guardian of
our souls. They ought to fulfill this duty in such a way that it will be the
principal means also of their own sanctification. Those chosen for the fullness
of the priesthood are granted the ability of exercising the perfect duty of
pastoral charity by the grace of the sacrament of Orders. This perfect duty of
pastoral charity (5*) is exercised in every form of episcopal care and service,
prayer, sacrifice and preaching. By this same sacramental grace, they are given
the courage necessary to lay down their lives for their sheep, and the ability
of promoting greater holiness in the Church by their daily example, having
become a pattern for their flock.
(224) Cf. 1 Pet. 5, 3
Priests, who resemble bishops to a certain
degree in their participation of the sacrament of Orders, form the spiritual
crown of the bishops.(6*) They participate in the
grace of their office and they should grow daily in their love of God and their
neighbor by the exercise of their office through Christ, the eternal and unique
Mediator. They should preserve the bond of priestly communion, and they should
abound in every spiritual good and thus present to all men a living witness to
God.(7*) All this they should do in emulation of those priests who often, down
through the course of the centuries, left an outstanding example of the
holiness of humble and hidden service. Their praise lives on in the
Ministers of lesser rank are also sharers in
the mission and grace of the Supreme Priest. In the first place among these
ministers are deacons, who, in as much as they are dispensers of Christ's
mysteries and servants of the Church,(9*) should keep themselves free from
every vice and stand before men as personifications of goodness and friends of
God.
(225) Cf. 1 Tim. 3,, 8-10 and 12-1
Clerics, who are called by the Lord and are set aside as His portion in
order to prepare themselves for the various ministerial offices under the
watchful eye of spiritual shepherds, are bound to bring their hearts and minds
into accord with this special election (which is theirs). They will accomplish
this by their constancy in prayer, by their burning love, and by their unremitting
recollection of whatever is true, just and of good repute. They will accomplish
all this for the glory and honor of God. Besides these already named, there are
also laymen, chosen of God and called by the bishop. These laymen spend
themselves completely in apostolic labors, working the Lord's field with much
success.(10*).
Furthermore, married couples and Christian
parents should follow their own proper path (to holiness) by faithful love.
They should sustain one another in grace throughout the entire length of their
lives. They should embue their offspring, lovingly welcomed as God's gift, with
Christian doctrine and the evangelical virtues. In this manner, they offer all
men the example of unwearying and generous love; in this way they build up the
brotherhood of charity; in so doing, they stand as the witnesses and
cooperators in the fruitfulness of Holy Mother Church; by such lives, they are
a sign and a participation in that very love, with which Christ loved His Bride
and for which He delivered Himself up for her.(11*) A like example, but one
given in a different way, is that offered by widows and single people, who are
able to make great contributions toward holiness and apostolic endeavor in the
Church. Finally, those who engage in labor-and frequently it is of a heavy
nature- should better themselves by their human labors. They should be of aid
to their fellow citizens. They should raise all of society, and even creation
itself, to a better mode of existence. Indeed, they should imitate by their
lively charity, in their joyous hope and by their voluntary sharing of each
others' burdens, the very Christ who plied His hands with carpenter's tools and
Who in union with His Father, is continually working for the salvation of all
men. In this, then, their daily work they should climb to the heights of
holiness and apostolic activity.
May all those who are weighed down with
poverty, infirmity and sickness, as well as those who must bear various
hardships or who suffer persecution for justice sake-may they all know they are
united with the suffering Christ in a special way for the salvation of the
world. The Lord called them blessed in His Gospel and they are those whom
"the God of all graces, who has called us unto His eternal glory in Christ
Jesus, will Himself, after we have suffered a little while, perfect, strengthen
and establish".
(226) 1 Pet. 5, 10
Finally all Christ's faithful, whatever be
the conditions, duties and circumstances of their lives-and indeed through all
these, will daily increase in holiness, if they receive all things with faith
from the hand of their heavenly Father and if they cooperate with the divine
will. In this temporal service, they will manifest to all men the love with
which God loved the world.
42.
"God is love, and he who abides in
love, abides in God and God in Him".
(227) 1 Jn. 4, 16
But, God pours out his love into our hearts through the Holy Spirit, Who
has been given to us; (228) Cf. Rom 5. 5
thus the first and most
necessary gift is love, by which we love God above all things and our neighbor
because of God. Indeed, in order that love, as good seed may grow and bring
forth fruit in the soul, each one of the faithful must willingly hear the Word
of God and accept His Will, and must complete what God has begun by their own
actions with the help of God's grace. These actions consist in the use of the
sacraments and in a special way the Eucharist, frequent participation in the
sacred action of the Liturgy, application of oneself to prayer,
self-abnegation, lively fraternal service and the constant exercise of all the
virtues. For charity, as the bond of perfection and the fullness of the law, (229)
Cf. Col. 3, 14; Rom. 13, 10
rules over
all the means of attaining holiness and gives life to these same means.(12*)
It
is charity which guides us to our final end. It is the love of God and the love
of one's neighbor which points out the true disciple of Christ.
Since Jesus, the Son of God,
manifested His charity by laying down His life for us, so too no one has
greater love than he who lays down his life for Christ and His brothers.
(230)
Cf. 1. Jn. 3, 16; Jn. 15, 13
From the earliest times, then, some
Christians have been called upon-and some will always be called upon-to give
the supreme testimony of this love to all men, but especially to persecutors.
The Church, then, considers martyrdom as an exceptional gift and as the fullest
proof of love. By martyrdom a disciple is transformed into an image of his
Master by freely accepting death for the salvation of the world -as well as his
conformity to Christ in the shedding of his blood. Though few are presented
such an opportunity, nevertheless all must be prepared to confess Christ before
men. They must be prepared to make this profession of faith even in the midst
of persecutions, which will never be lacking to the Church, in following the
way of the cross.
Likewise, the holiness of the Church is
fostered in a special way by the observance of the counsels proposed in the Gospel
by Our Lord to His disciples.(13*) An eminent position
among these is held by virginity or the celibate state.
(231) Cf
1 Cor. 7, 32-34
This is a precious gift
of divine grace given by the Father to certain souls, (232)
The Church continually keeps before it the
warning of the Apostle which moved the faithful to charity, exhorting them to
experience personally what Christ Jesus had known within Himself. This was the
same Christ Jesus, who "emptied Himself, taking the nature of a slave . .
. becoming obedient to death",
(233) Phil. 2, 7-8
and because of us "being rich, he became poor". (234) 2 Cor.
8, 9
Because the disciples must always offer an imitation of and a testimony
to the charity and humility of Christ, Mother Church rejoices at finding within
her bosom men and women who very closely follow their Saviour who debased
Himself to our comprehension. There are some who, in their freedom as sons of
God, renounce their own wills and take upon themselves the state of poverty.
Still further, some become subject of their own accord to another man, in the
matter of perfection for love of God. This is beyond the measure of the
commandments, but is done in order to become more fully like the obedient
Christ.(15*)
Therefore, all the faithful of Christ are
invited to strive for the holiness and perfection of their own proper state.
Indeed they have an obligation to so strive. Let all then have care that they guide aright their own deepest sentiments of
soul. Let neither the use of the things of this world nor attachment to riches,
which is against the spirit of evangelical poverty, hinder them in their quest
for perfect love. Let them heed the admonition of the Apostle to those who use
this world; let them not come to terms with this world; for this world, as we
see it, is passing away.
(235) Cf 1. Cor. 7,
31ff
(16*)
CHAPTER VI
RELIGIOUS
43. The evangelical
counsels of chastity dedicated to God, poverty and obedience are based upon the
words and examples of the Lord. They were further commanded by the apostles and
Fathers of the Church, as well as by the doctors and pastors of souls. The counsels
are a divine gift, which the Church received from its Lord and which it always
safeguards with the help of His grace. Church authority has the duty, under the
inspiration of the Holy Spirit, of interpreting these evangelical counsels, of
regulating their practice and finally to build on them
stable forms of living. Thus it has come about, that, as if on a tree which has
grown in the field of the Lord, various forms of solidarity and community life,
as well as various religious families have branched out in a marvelous and
multiple way from this divinely given seed. Such a multiple and miraculous
growth augments both the progress of the members of these various religious
families themselves and the welfare of the entire Body of Christ.(1*) These religious
families give their members the support of a more firm stability in their way
of life and a proven doctrine of acquiring perfection. They further offer their
members the support of fraternal association in the militia of Christ and of
liberty strengthened by obedience. Thus these religious are able to tranquilly
fulfill and faithfully observe their religious profession and so spiritually
rejoicing make progress on the road of charity. (2*)
From the point of view of the divine and
hierarchical structure of the Church, the religious state of life is not an
intermediate state between the clerical and lay states. But, rather, the
faithful of Christ are called by God from both these states of life so that
they might enjoy this particular gift in the life of the Church and thus each
in one's own way, may be of some advantage to the salvific mission of the
Church. (3*)
44. The faithful of
Christ bind themselves to the three aforesaid counsels either by vows, or by
other sacred bonds, which are like vows in their purpose. By such a bond, a
person is totally dedicated to God, loved beyond all things. In this way, that
person is ordained to the honor and service of God under a new and special
title. Indeed through Baptism a person dies to sin and is consecrated to God.
However, in order that he may be capable of deriving more abundant fruit from
this baptismal grace, he intends, by the profession of the evangelical counsels
in the Church, to free himself from those obstacles, which might draw him away from
the fervor of charity and the perfection of divine worship. By his profession
of the evangelical counsels, then, he is more intimately consecrated to divine
service.(4*) This consecration will be the more perfect, in as much as the
indissoluble bond of the union of Christ and His bride, the Church, is
represented by firm and more stable bonds.
The evangelical counsels which lead to
charity (5*) join their followers to the Church and its mystery in a special
way. Since this is so, the spiritual life of these people should then be
devoted to the welfare of the whole Church. From this arises their duty of
working to implant and strengthen the
The profession of the evangelical counsels,
then, appears as a sign which can and ought to attract all the members of the
Church to an effective and prompt fulfillment of the duties of their Christian
vocation. The people of God have no lasting city here below, but look forward
to one that is to come. Since this is so, the religious state, whose purpose is
to free its members from earthly cares, more fully manifests to all believers
the presence of heavenly goods already possessed here below. Furthermore, it
not only witnesses to the fact of a new and eternal life acquired by the
redemption of Christ, but it foretells the future resurrection and the glory of
the heavenly kingdom. Christ proposed to His disciples this form of life, which
He, as the Son of God, accepted in entering this world to do the will of the
Father. This same state of life is accurately exemplified and perpetually made
present in the Church. The religious state clearly manifests that the
Thus, the state which is constituted by the
profession of the evangelical counsels, though it is not the hierarchical
structure of the Church, nevertheless, undeniably belongs to its life and
holiness.
45. It is the duty of the ecclesiastical
hierarchy to regulate the practice of the evangelical counsels by law, since it
is the duty of the same hierarchy to care for the People of God and to lead
them to most fruitful pastures.
(236) Ezech. 34, 14
The importance of the profession of the evangelical counsels is seen in
the fact that it fosters the perfection of love of God and love of neighbor in
an outstanding manner and that this profession is strengthened by vows.(6*) Furthermore, the hierarchy, following with docility
the prompting of the Holy Spirit, accepts the rules presented by outstanding
men and women and authentically approves these rules after further adjustments.
It also aids by its vigilant and safeguarding authority those institutes
variously established for the building up of Christ's Body in order that these
same institutes may grow and flourish according to the spirit of the founders.
Any institute of perfection and its
individual members may be removed from the jurisdiction of the local Ordinaries
by the Supreme Pontiff and subjected to himself alone. This is done in virtue
of his primacy over the entire Church in order to more fully provide for the
necessities of the entire flock of the Lord and in consideration of the common
good. (7*) In like manner, these institutes may be left or committed to the
charge of the proper patriarchical authority. The members of these institutes,
in fulfilling their obligation to the Church due to their particular form of
life, ought to show reverence and obedience to bishops according to the sacred
canons. The bishops are owed this respect because of their pastoral authority
in their own churches and because of the need of unity and harmony in the
apostolate. (8*).
The Church not only raises the religious
profession to the dignity of a canonical state by her approval, but even manifests
that this profession is a state consecrated to God by the liturgical setting of
that profession. The Church itself, by the authority given to it by God,
accepts the vows of the newly professed. It begs aid and grace from God for
them by its public prayer. It commends them to God, imparts a spiritual
blessing on them and accompanies their self-offering by the Eucharistic
sacrifice.
46. Religious should carefully keep before
their minds the fact that the Church presents Christ to believers and non-believers
alike in a striking manner daily through them. The Church thus portrays Christ
in contemplation on the mountain, in His proclamation of the kingdom of God to
the multitudes, in His healing of the sick and maimed, in His work of
converting sinners to a better life, in His solicitude for youth and His
goodness to all men, always obedient to the will of the Father who sent
Him. (9*)
All men should take note that the profession
of the evangelical counsels, though entailing the renunciation of certain values
which are to be undoubtedly esteemed, does not detract from a genuine
development of the human persons, but rather by its very nature is most
beneficial to that development. Indeed the counsels, voluntarily undertaken
according to each one's personal vocation, contribute a great deal to the
purification of heart and spiritual liberty. They continually stir up the
fervor of charity. But especially they are able to more fully mold the
Christian man to that type of chaste and detached life, which Christ the Lord
chose for Himself and which His Mother also embraced. This is clearly proven by
the example of so many holy founders. Let no one think that religious have
become strangers to their fellowmen or useless citizens of this earthly city by
their consecration. For even though it sometimes happens that religious do not
directly mingle with their contemporaries, yet in a more profound sense these
same religious are united with them in the heart of Christ and spiritually
cooperate with them. In this way the building up of the earthly city may have
its foundation in the Lord and may tend toward Him, lest perhaps those who
build this city shall have labored in vain. (10*)
Therefore, this Sacred Synod encourages and
praises the men and women, Brothers and Sisters, who in monasteries, or in
schools and hospitals, or in the missions, adorn the Bride of Christ by their
unswerving and humble faithfulness in their chosen consecration and render
generous services of all kinds to mankind.
47. Let each of the faithful called to the
profession of the evangelical counsels, therefore, carefully see to it that he
persevere and ever grow in that vocation God has given him. Let him do this for
the increased holiness of the Church, for the greater glory of the one and
undivided Trinity, which in and through Christ is the fount and the source of
all holiness.
CHAPTER VII
THE ESCHATOLOGICAL NATURE OF THE
48. The Church, to
which we are all called in Christ Jesus, and in which we acquire sanctity
through the grace of God, will attain its full perfection only in the glory of
heaven, when there will come the time of the restoration of all things.
(237)
Acts 3, 21
At that time the human race
as well as the entire world, which is intimately related to man and attains to
its end through him, will be perfectly reestablished in Christ. (238) Cf.
Eph. 1, 1O;
Christ, having been lifted up from the earth
has drawn all to Himself.
(239)
Cf. Jn. 12, 32
Rising from the dead (240) Cf. Rom. 6, 9
He
sent His life-giving Spirit upon His disciples and through Him has established
His Body which is the Church as the universal sacrament of salvation.
Sitting
at the right hand of the Father, He is continually active in the world that He
might lead men to the Church and through it join them to Himself and that He
might make them partakers of His glorious life by nourishing them with His own
Body and Blood. Therefore the promised restoration which we are awaiting has
already begun in Christ, is carried forward in the mission of the Holy Spirit
and through Him continues in the Church in which we learn the meaning of our
terrestrial life through our faith, while we perform with hope in the future
the work committed to us in this world by the Father, and thus work out our
salvation. (241) Cf. Phil. 2, 12
Already the final age of the world has come
upon us
(242) Cf 1 Cor. 10. 11
and the
renovation of the world is irrevocably decreed and is already anticipated in
some kind of a real way; for the Church already on this earth is signed with a
sanctity which is real although imperfect. However, until there shall be new
heavens and a new earth in which justice dwells, (243) Cf. 2. Pet. 3, 13
the pilgrim Church in her sacraments and
institutions, which pertain to this present time, has the appearance of this
world which is passing and she herself dwells among creatures who groan and
travail in pain until now and await the revelation of the sons of God. (244)
Cf.
Joined with Christ in the Church and signed
with the Holy Spirit "who is the pledge of our inheritance",
(245)
Eph. 1, 14
truly we are called and we are sons of God (246) Cf. 1 Jn. 3, 1
but we have not yet appeared with Christ
in glory, (247) Cf. Col. 3. 4
in which we shall be like to God, since we
shall see Him as He is. (248) Cf. 1 Jn. 3, 2
And therefore "while we
are in the body, we are exiled from the Lord
(249) 2 Cor. 5, 6
and
having the first-fruits of the Spirit we groan within ourselves (250) Cf.
Rom. 8, 23
and we desire to be with Christ"'. (251) Cf. Phil. 1. 23
By that same charity however, we
are urged to live more for Him, who died for us and rose again. (252) Cf. 2
Cor 5, 15
We strive therefore to please God in all
things (253) Cf. 2 Cor. 5, 9
and we put on the armor of God, that we
may be able to stand against the wiles of the devil and resist in the evil day.
(254) Cf.Eph.6, 11-13
Since
however we know not the day nor the hour, on Our Lord's advice we must be
constantly vigilant so that, having finished the course of our earthly life,
(255) Cf. Heb 9, 27
we may merit to
enter into the marriage feast with Him and to be numbered among the
blessed (256) Cf. Mt. 25, 31-46
and
that we may not be ordered to go into eternal fire (257) Cf. Mt. 25, 41
like the wicked and slothful servant,
(258) Cf. Mt. 25, 26
into the exterior darkness where
"there will be the weeping and the gnashing of teeth". (259) Mt. 22, 13 and 25. 30
For before we reign with Christ
in glory, all of us will be made manifest "before the tribunal of Christ,
so that each one may receive what he has won through the body, according to his
works, whether good or evil" (260)
2 Cor. 5, 10
and at the end of the world "they who have done good shall come forth
unto resurrection of life; but those who have done evil unto resurrection of
judgment". (261) Jn. 5, 29; Cf.
Matt. 25, 46
Reckoning therefore that "the sufferings
of the present time are not worthy to be compared with the glory to come that
will be revealed in us", (262) Cf. 2 Tim. 2, 11-12
strong
in faith we look for the "blessed hope and the glorious coming of our
great God and Saviour, Jesus Christ" (263) Tit. 2, 13
"who will refashion the body of our
lowliness, conforming it to the body of His glory (264) Phil. 3, 21
and who will come "to be glorified in
His saints and to be marveled at in all those who have believed." (265) 2 Thess. 1, 10
49. Until the Lord shall come in His
majesty, and all the angels with Him
(266) Cf. Mt. 25, 31
and
death being destroyed, all things are subject to Him, (267) Cf. 1 Cor. 15,
26-27
some of His disciples are exiles on earth, some having died are
purified, and others are in glory beholding "clearly God Himself triune
and one, as He is"; (1*) but all in various ways and degrees are in
communion in the same charity of God and neighbor and all sing the same hymn of
glory to our God. For all who are in Christ, having His Spirit, form one Church
and cleave together in Him. (268) Cf. Eph. 4, 16
Therefore the union of the wayfarers with the brethren who have gone
to sleep in the peace of Christ is not in the least weakened or interrupted,
but on the contrary, according to the perpetual faith of the Church, is
strengthened by communication of spiritual goods.(2*) For by reason of the fact
that those in heaven are more closely united with Christ, they establish the
whole Church more firmly in holiness, lend nobility to the worship which the
Church offers to God here on earth and in many ways contribute to its greater
edification. (269) Cf. 1 Cor. 12, 12-27
(3*) For after they have been
received into their heavenly home and are present to the Lord, (270) Cf. 2
Cor. 5, 8
through Him and with Him and in Him they do not cease to intercede with
the Father for us,(4*) showing forth the merits which they won on earth through
the one Mediator between God and man, (271) Cf. 1 Tim. 2, 5
serving God in all things and filling up
in their flesh those things which are lacking of the sufferings of Christ for
His Body which is the Church. (272)
50. Fully conscious of this communion of the
whole Mystical Body of Jesus Christ, the pilgrim Church from the very first
ages of the Christian religion has cultivated with great piety the memory of
the dead,(6*) and "because it is a holy and
wholesome thought to pray for the dead that they may be loosed from their
sins",
(273) 2 Mach. 12, 46
also offers suffrages for them. The Church has always believed that
the apostles and Christ's martyrs who had given the supreme witness of faith
and charity by the shedding of their blood, are closely joined with us in
Christ, and she has always venerated them with special devotion, together with
the Blessed Virgin Mary and the holy angels.(7*) The
Church has piously implored the aid of their intercession. To these were soon
added also those who had more closely imitated Christ's virginity and poverty,(8*) and finally others whom the outstanding practice of
the Christian virtues (9*) and the divine charisms recommended to the pious
devotion and imitation of the faithful.(10*)
When we look at the lives of those who have
faithfully followed Christ, we are inspired with a new reason for seeking the
City that is to come
(274) Cf. Heb. 13, 14; 11, 10
and at the same time we are shown a most safe
path by which among the vicissitudes of this world, in keeping with the state
in life and condition proper to each of us, we will be able to arrive at
perfect union with Christ, that is, perfect holiness. (11*)
In the lives of
those who, sharing in our humanity, are however more perfectly transformed into
the image of Christ, (275) Cf. 2 Cor. 3, 18
God vividly manifests His
presence and His face to men. He speaks to us in them, and gives us a sign of
His Kingdom,(12*) to which we are strongly drawn, having so great a cloud of
witnesses over us (276) Cf. Heb. 12,
1
and
such a witness to the truth of the Gospel.
Nor is it by the title of example only that
we cherish the memory of those in heaven, but still more in order that the
union of the whole Church may be strengthened in the Spirit by the practice of
fraternal charity.
(277) Cf. Eph 4, 1-6
For just as Christian communion among wayfarers brings us closer to
Christ, so our companionship with the saints joins us to Christ, from Whom as
from its Fountain and Head issues every grace and the very life of the people
of God.(13*) It is supremely fitting, therefore, that we love those friends and
coheirs of Jesus Christ, who are also our brothers and extraordinary
benefactors, that we render due thanks to God for them (14*) and
"suppliantly invoke them and have recourse to their prayers, their power
and help in obtaining benefits from God through His Son, Jesus Christ, who is our
Redeemer and Saviour."(15*) For every genuine testimony of love shown by
us to those in heaven, by its very nature tends toward and terminates in Christ
who is the "crown of all saints,"(16*) and through Him, in God Who is
wonderful in his saints and is magnified in them.(17*)
Our union with the Church in heaven is put
into effect in its noblest manner especially in the sacred Liturgy, wherein the
power of the Holy Spirit acts upon us through sacramental signs. Then, with
combined rejoicing we celebrate together the praise of the divine majesty;(18*)
then all those from every tribe and tongue and people and nation
(278)
Cf. Apoc. 5, 9
who have been redeemed by the blood of Christ and gathered together
into one Church, with one song of praise magnify the one and triune God.
Celebrating the Eucharistic sacrifice therefore, we are most closely united to
the Church in heaven in communion with and venerating the memory first of all
of the glorious ever-Virgin Mary, of Blessed Joseph and the blessed apostles
and martyrs and of all the saints. (19*)
51. This Sacred Council accepts with great
devotion this venerable faith of our ancestors regarding this vital fellowship
with our brethren who are in heavenly glory or who having died are still being
purified; and it proposes again the decrees of the Second Council of
Nicea,(20*) the Council of Florence (21*) and the Council of Trent.(22*) And at
the same time, in conformity with our own pastoral interests, we urge all
concerned, if any abuses, excesses or defects have crept in here or there, to
do what is in their power to remove or correct them, and to restore all things
to a fuller praise of Christ and of God. Let them therefore teach the faithful
that the authentic cult of the saints consists not so much in the multiplying
of external acts, but rather in the greater intensity of our love, whereby, for
our own greater good and that of the whole Church, we seek from the saints
"example in their way of life, fellowship in their communion, and aid by
their intercession." (23*) On the other hand, let them teach the faithful
that our communion with those in heaven, provided that it is understood in the
fuller light of faith according to its genuine nature, in no way weakens, but
conversely, more thoroughly enriches the latreutic worship we give to God the
Father, through Christ, in the Spirit.(24*)
For all of us, who are sons of God and
constitute one family in Christ.
(279) Cf. Heb. 3, 6
as long as we remain
in communion with one another in mutual charity and in one praise of the most
holy Trinity, are corresponding with the intimate vocation of the Church and
partaking in foretaste the liturgy of consummate glory. (25*) For when Christ
shall appear and the glorious resurrection of the dead will take place, the
glory of God will light up the heavenly City and the Lamb will be the lamp
thereof. (280) Cf. Apoc. 21, 24
Then the whole Church of the saints in the supreme happiness of charity will
adore God and "the Lamb who was slain", (281) Apoc. 5, 12
proclaiming with one voice: "To Him
who sits upon the throne, and to the Lamb blessing, and honor, and glory, and
dominion forever and ever". (282) Apoc. 5, 13-14
CHAPTER VIII
THE BLESSED VIRGIN MARY, MOTHER OF GOD IN THE MYSTERY OF CHRIST AND THE CHURCH
I.
Introduction
52. Wishing in His supreme goodness and
wisdom to effect the redemption of the world, "when the fullness of time
came, God sent His Son, born of a
woman, ..that we
might receive the adoption of sons".
(283) Gal. 4, 4-5
"He for us men, and for our salvation,
came down from heaven, and was incarnate by the Holy Spirit from the Virgin
Mary."(1*) This divine mystery of salvation is revealed to us and
continued in the Church, which the Lord established as His body.
Joined to Christ
the Head and in the unity of fellowship with all His saints, the faithful must
in the first place reverence the memory "of the glorious ever Virgin Mary,
Mother of our God and Lord Jesus Christ". (2*)
53. The
Virgin Mary, who at the message of the angel received the Word of God in
her heart and in her body and gave Life to the world, is
acknowledged and honored as being truly the Mother of God and Mother of the
Redeemer. Redeemed by reason of the merits of her Son and united to Him by a
close and indissoluble tie, she is endowed with the high office and dignity of
being the Mother of the Son of God, by which account she is also the beloved
daughter of the Father and the temple of the Holy Spirit. Because of this gift of sublime grace she far surpasses all
creatures, both in heaven and on earth. At the same time, however, because she
belongs to the offspring of Adam she is one with all those who are to be saved.
She is "the mother of the members of Christ . . . having cooperated by
charity that the faithful might be born in the Church, who are members of that
Head."(3*) Wherefore she is hailed as a pre-eminent and singular member of
the Church, and as its type and excellent exemplar in faith and charity. The
Catholic Church, taught by the Holy Spirit, honors her with filial affection
and piety as a most beloved mother.
54. Wherefore this Holy Synod, in expounding
the doctrine on the Church, in which the divine Redeemer works salvation,
intends to describe with diligence both the role of the Blessed Virgin in the
mystery of the Incarnate Word and the Mystical Body, and the duties of redeemed
mankind toward the Mother of God, who is mother of Christ and mother of men,
particularly of the faithful. It does not, however, have it in mind to give a
complete doctrine on Mary, nor does it wish to decide those questions which the
work of theologians has not yet fully clarified. Those opinions therefore may
be lawfully retained which are propounded in Catholic schools concerning her,
who occupies a place in the Church which is the highest after Christ and yet
very close to us. (4*)
II. The
Role of the Blessed Mother in the Economy of Salvation
55. The Sacred
Scriptures of both the Old and the New Testament, as well as ancient Tradition
show the role of the Mother of the Saviour in the economy of salvation in an
ever clearer light and draw attention to it. The books of the Old Testament
describe the history of salvation, by which the coming of Christ into the world
was slowly prepared. These earliest documents, as they are read in the Church
and are understood in the light of a further and full revelation, bring the
figure of the woman, Mother of the Redeemer, into a gradually clearer light.
When it is looked at in this way, she is already prophetically foreshadowed in the
promise of victory over the serpent which was given to our first parents after
their fall into sin.
(284) Cf. Gen. 3. 15
Likewise she is the Virgin who
shall conceive and bear a son, whose name will be called Emmanuel. (285)
Cf. Is 7, 14; cf.
56. The Father of
mercies willed that the Incarnation should be preceded by the acceptance of her
who was predestined to be the mother of His Son, so that just as a woman
contributed to death, so also a woman should contribute to life. That is true
in outstanding fashion of the mother of Jesus, who gave to the world Him who is
Life itself and who renews all things, and who was enriched by God with the
gifts which befit such a role. It is no wonder therefore that the usage
prevailed among the Fathers whereby they called the mother of God entirely holy
and free from all stain of sin, as though fashioned by the Holy Spirit and formed
as a new creature.(5*) Adorned from the first instant of her conception with
the radiance of an entirely unique holiness, the Virgin of Nazareth is greeted,
on God's command, by an angel messenger as "full of grace",
(286)
Cf. Lk. 1, 28
and to the heavenly messenger she replies:
"Behold the handmaid of the Lord, be it done unto me according to thy
word". (287) Lk. 1 , 38
Thus
Mary, a daughter of Adam, consenting to the divine Word, became the mother of
Jesus, the one and only Mediator. Embracing God's salvific will with a full
heart and impeded by no sin, she devoted herself totally as a handmaid of the
Lord to the person and work of her Son, under Him and with Him, by the grace of
almighty God, serving the mystery of redemption. Rightly therefore the holy
Fathers see her as used by God not merely in a passive way, but as freely
cooperating in the work of human salvation through faith and obedience. For, as
St. Irenaeus says, she "being obedient, became the cause of salvation for
herself and for the whole human race." (6*) Hence not a few of the early
Fathers gladly assert in their preaching, "The knot of Eve's disobedience
was untied by Mary's obedience; what the virgin Eve bound through her unbelief,
the Virgin Mary loosened by her faith."(7*) Comparing Mary with Eve, they
call her "the Mother of the living,"(8*) and still more often they
say: "death through Eve, life through Mary."(9*)
57. This union of the Mother with the Son in
the work of salvation is made manifest from the time of Christ's virginal conception
up to His death it is shown first of all when Mary, arising in haste to go to
visit Elizabeth, is greeted by her as blessed because of her belief in the
promise of salvation and the precursor leaped with joy in the womb of his
mother.
(288) Cf. Lk. 1, 41-45
This union is manifest also
at the birth of
Our Lord, who did not diminish His mother's virginal integrity but sanctified
it, (10*) when the Mother of God joyfully showed her
firstborn Son to the shepherds and Magi. When she presented Him to the Lord in
the temple, making the offering of the poor, she heard Simeon foretelling at
the same time that her Son would be a sign of contradiction and that a sword
would pierce the mother's soul, that out of many hearts thoughts might be
revealed. (289) Cf. Lk. 2, 34-35
When the Child Jesus was lost and they had
sought Him sorrowing, His parents found Him in the temple, taken up with the
things that were His Father's business; and they did not understand the word of
their Son. His Mother indeed kept these things to be pondered over in her
heart. (290) Cf. Lk. 2, 41-51
58. In the public
life of Jesus, Mary makes significant appearances. This is so even at the very
beginning, when at the marriage feast of
59. But since it has pleased God not to
manifest solemnly the mystery cf the salvation of the human race before He
would pour forth the Spirit promised by Christ, we see the apostles before the
day of Pentecost "persevering with one mind in prayer with the women and
Mary the Mother of Jesus, and with His brethren",
(296)
Acts 1, 14
and Mary by her prayers imploring the gift of the Spirit, who had already
overshadowed her in the Annunciation. Finally, the Immaculate Virgin, preserved
free from all guilt of original sin,
(12*) on the completion of her earthly
sojourn, was taken up body and soul into heavenly glory,
(13*)
and exalted by
the Lord as Queen of the universe, that she might be the more fully conformed to
her Son, the Lord of lords
(297) Cf. Apoc. 11, 19; 12, 1; 19, 16
and the conqueror of sin and death. (l4*)
III. On the Blessed Virgin and the Church
60. There is but
one Mediator as we know from the words of the apostle, "for there is one
God and one mediator of God and men, the man Christ Jesus, who gave himself a
redemption for all".
(298) 1 Tim. 2, 5-6
The maternal duty of Mary toward men in no wise obscures or diminishes
this unique mediation of Christ, but rather shows His power. For all the
salvific influence of the Blessed Virgin on men originates, not from some inner
necessity, but from the divine pleasure. It flows forth from the superabundance
of the merits of Christ, rests on His mediation, depends entirely on it and
draws all its power from it. In no way does it impede, but rather does it
foster the immediate union of the faithful with Christ.
61. Predestined from eternity by that decree
of divine providence which determined the incarnation of the Word to be the
Mother of God, the Blessed Virgin was in this earth the virgin Mother of the
Redeemer, and above all others and in a singular way the generous associate and
humble handmaid of the Lord. She conceived, brought forth and nourished Christ.
she presented Him to the Father in the temple, and was
united with Him by compassion as He died on the Cross. In this singular way she
cooperated by her obedience, faith, hope and burning charity in the work of the
Saviour in giving back supernatural life to souls. Wherefore she is our mother
in the order of grace.
62. This maternity of Mary in the order of grace began with the consent which she gave in faith at the Annunciation Cf. Lk. 1, 38... and which she sustained without wavering beneath the cross, Cf. Jn. 19, 25... and lasts until the eternal fulfillment of all the elect. Cf. Apoc. 12, 1...
Taken up to heaven she did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation. (15*) By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and cultics, until they are led into the happiness of their true home. Therefore the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix. (16*) This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator. (17*) For no creature could ever be counted as equal with the Incarnate Word and Redeemer.
Just as the priesthood of Christ is
shared in various ways both by the ministers and by the faithful, and as the
one goodness of God is really communicated in different ways to His creatures, so
also the unique mediation of the Redeemer does not exclude but rather gives
rise to a manifold cooperation which is but a sharing in this one source.
The Church does not hesitate to profess this
subordinate role of Mary. It knows it through unfailing experience of it and
commends it to the hearts of the faithful, so that encouraged by this maternal
help they may the more intimately adhere to the Mediator and Redeemer.
63. By reason of the gift and role of divine
maternity, by which she is united with her Son, the Redeemer, and with His
singular graces and functions, the Blessed Virgin is also intimately united
with the Church. As St. Ambrose taught, the Mother of God is a type of the
Church in the order of faith, charity and perfect union with Christ. (18*)
For
in the mystery of the Church, which is itself rightly called mother and virgin,
the Blessed Virgin stands out in eminent and singular fashion as exemplar both
of virgin and mother. (19*) By her belief and obedience, not knowing man but
overshadowed by the Holy Spirit, as the new Eve she brought forth on earth the
very Son of the Father, showing an undefiled faith, not in the word of the
ancient serpent, but in that of God's messenger. The Son whom she brought forth
is He whom God placed as the first-born among many brethren,
(299)
Rom. 8, 29
namely the faithful, in whose birth and education she cooperates with a
maternal love.
64. The Church
indeed, contemplating her hidden sanctity, imitating her charity and faithfully
fulfilling the Father's will, by receiving the word of God in faith becomes
herself a mother. By her preaching she brings forth to a new and immortal life
the sons who are born to her in baptism, conceived of the Holy Spirit and born
of God. She herself is a virgin, who keeps the faith given to her by her Spouse
whole and entire. Imitating the mother of her Lord, and by the power of the
Holy Spirit, she keeps with virginal purity an entire faith, a firm hope and a
sincere charity. (20*)
65. But while in
the most holy Virgin the Church has already reached that perfection whereby she
is without spot or wrinkle, the followers of Christ still strive to increase in
holiness by conquering sin.
(300) Cf. Eph 5, 27
And
so they turn their eyes to Mary who shines forth to the whole community of the
elect as the model of virtues. Piously meditating on her and
contemplating her
in the light of the Word made man, the Church with reverence enters more
intimately into the great mystery of the Incarnation and becomes more and more
like her Spouse. For Mary, who since her entry into salvation history unites in
herself and re-echoes the greatest teachings of the faith as she is proclaimed
and venerated, calls the faithful to her Son and His sacrifice and to the love
of the Father. Seeking after the glory of Christ, the Church becomes more like
her exalted Type, and continually progresses in faith, hope and charity,
seeking and doing the will of God in all things. Hence the Church, in her
apostolic work also, justly looks to her, who, conceived of the Holy Spirit,
brought forth Christ, who was born of the Virgin that through the Church He may
be born and may increase in the hearts of the faithful also.
The Virgin in her
own life lived an example of that maternal love, by which it behooves that all
should be animated who cooperate in the apostolic mission of the Church for the
regeneration of men.
IV. The
Cult of the Blessed Virgin in the Church
66. Placed by the grace of God, as God's Mother, next to her Son, and exalted above all angels and men, Mary intervened in the mysteries of Christ and is justly honored by a special cult in the Church. Clearly from earliest times the Blessed Virgin is honored under the title of Mother of God, under whose protection the faithful took refuge in all their dangers and necessities. (21*) Hence after the Synod of Ephesus the cult of the people of God toward Mary wonderfully increased in veneration and love, in invocation and imitation, according to her own prophetic words: "All generations shall call me blessed, because He that is mighty hath done great things to me". (301) Lk. 1, 48
This cult, as it always existed, although it
is altogether singular, differs essentially from the cult of adoration which is
offered to the Incarnate Word, as well to the Father and the Holy Spirit, and
it is most favorable to it. The various forms of piety toward the Mother of
God, which the Church within the limits of sound and orthodox doctrine,
according to the conditions of time and place, and the nature and ingenuity of
the faithful has approved, bring it about that while the Mother is honored, the
Son, through whom all things have their being (302) Cf. Col. 1, 15-16
and in
whom it has pleased the Father that all fullness should dwell, (303) Col 1,
19
is rightly known, loved and glorified and that all His commands are
observed.
67. This most Holy Synod deliberately
teaches this Catholic doctrine and at the same time admonishes all the sons of
the Church that the cult, especially the liturgical cult, of the Blessed
Virgin, be generously fostered, and the practices and exercises of piety,
recommended by the magisterium of the Church toward her in the course of
centuries be made of great moment, and those decrees, which have been given in
the early days regarding the cult of images of Christ, the Blessed Virgin and
the saints, be religiously observed. (22*) But it exhorts theologians and
preachers of the divine word to abstain zealously both from all gross
exaggerations as well as from petty narrow-mindedness in considering the
singular dignity of the Mother of God. (23*) Following the study of Sacred
Scripture, the Holy Fathers, the doctors and liturgy of the Church, and under
the guidance of the Church's magisterium, let them rightly illustrate
the duties
and privileges of the Blessed Virgin which always look to Christ, the source of
all truth, sanctity and piety. Let them assiduously keep away from whatever, either by word or deed, could lead separated brethren or any
other into error regarding the true doctrine of the Church.
Let the faithful
remember moreover that true devotion consists neither in sterile or transitory
affection, nor in a certain vain credulity, but proceeds from true faith, by
which we are led to know the excellence of the Mother of God, and we are moved
to a filial love toward our mother and to the imitation of her virtues.
V. Mary
the sign of created hope and solace to the wandering people of God
68. In the interim just as the Mother of
Jesus, glorified in body and soul in heaven, is the image and beginning of the
Church as it is to be perfected is the world to come, so too does she shine
forth on earth, until the day of the Lord shall come,
(304)
Cf. 2 Pet. 3, 10
as a sign of sure hope and solace to the
people of God during its sojourn on earth.
69. It gives great joy and comfort to this
holy and general Synod that even among the separated brethren there are some
who give due honor to the Mother of our Lord and Saviour, especially among the
Orientals, who with devout mind and fervent impulse give honor to the Mother of
God, ever virgin.(24*) The entire body of the faithful pours forth instant
supplications to the Mother of God and Mother of men that she, who aided the
beginnings of the Church by her prayers, may now, exalted as she is above all
the angels and saints, intercede before her Son in the fellowship of all the
saints, until all families of people, whether they are honored with the title
of Christian or whether they still do not know the Saviour, may be happily gathered
together in peace and harmony into one people of God, for the glory of the Most
Holy and Undivided Trinity.
Each and all these items which are set forth
in this dogmatic Constitution have met with the approval of the Council
Fathers. And We by the apostolic power given Us by Christ together with the
Venerable Fathers in the Holy Spirit, approve, decree and establish it and
command that what has thus been decided in the Council be promulgated for the
glory of God.
POPE PAUL VI
Given in
APPENDIX
From the Acts of the Council*
'NOTIFICATIONES' GIVEN BY THE SECRETARY GENERAL OF
THE COUNCIL AT THE 123RD GENERAL CONGREGATION,
A question has arisen regarding the precise
theological note which should be attached to the doctrine that is set forth in
the Schema de Ecclesia and is being put to a vote.
The Theological Commission has given the
following response regarding the Modi that have to do with Chapter III of the
de Ecclesia Schema: "As is self-evident, the Council's text must always be
interpreted in accordance with the general rules that are known to all."
On this occasion the Theological Commission
makes reference to its Declaration of
"Taking conciliar custom into
consideration and also the pastoral purpose of the present Council, the sacred
Council defines as binding on the Church only those things in matters of faith
and morals which it shall openly declare to be binding. The rest of the things
which the sacred Council sets forth, inasmuch as they are the teaching of the
Church's supreme magisterium, ought. to be accepted
and embraced by each and every one of Christ's faithful according to the mind
of the sacred Council. The mind of the Council becomes known either from the
matter treated or from its manner of speaking, in accordance with the norms of
theological interpretation."
**The following was published as an appendix
to the official Latin version of the Constitution on the Church.**
A preliminary note of explanation is being
given to the Council Fathers from higher-authority, regarding the Modi bearing
on Chapter III of the Schema de Ecclesia; the doctrine set forth in Chapter III
ought to be-explained and understood in accordance with the meaning and intent
of this explanatory note.
Preliminary
Note of Explanation
The Commission has decided to preface the
assessment of the Modi with the following general observations.
1. "College" is not understood in
a strictly juridical sense, that is as a group of equals who entrust their
power to their president, but as a stable group whose structure and authority
must be learned from Revelation. For this reason, in reply to Modus 12 it is
expressly said of the Twelve that the Lord set them up "as a college or
stable group." Cf. also Modus 53, c.
For the same reason, the words
"Ordo" or "Corpus" are used throughout with reference to
the College of bishops. The parallel between Peter and the rest of the Apostles
on the one hand, and between the Supreme Pontiff and the bishops on the other
hand, does not imply the transmission of the Apostles' extraordinary power to
their successors; nor does it imply, as is obvious, equality between the head
of the College and its members, but only a pro- portionality between the first
relationship (Peter-Apostles) and the second (Pope-bishops). Thus the
Commission decided to write "pari ratione, "
not "eadem ratione," in n. 22. Cf. Modus 57.
2. A person becomes a member of the College
by virtue of episcopal consecration and by hierarchical communion with the head
of the College and with its members. Cf. n. 22, end of 1 1.
In his consecration a person is given an
ontological participation in the sacred functions [lmunera]; this is absolutely
clear from Tradition, liturgical tradition included. The word "functions
[munera]" is used deliberately instead of the word "powers
[potestates]," because the latter word could be understood as a power
fully ready to act. But for this power to be fully ready to act,
there must be a further canonical or juridical determination through the
hierarchical authority. This determination of power can consist in the granting
of a particular office or in the allotment of subjects, and it is done
according to the norms approved by the supreme authority. An additional norm of
this sort is required by the very nature of the case, because it involves
functions [munera] which must be exercised by many subjects cooperating in a
hierarchical manner in accordance with Christ's will. It is evident that this
"communion" was applied in the Church's life according to the
circumstances of the time, before it was codified as law.
For this reason it is clearly stated that
hierarchical communion with the head and members of the church is required.
Communion is a notion which is held in high honor in the ancient Church (and
also today, especially in the East). However, it is not understood as some kind
of vague disposition, but as an organic reality which requires a juridical form
and is animated by charity. Hence the Commission, almost unanimously, decided
that this wording should be used: "in hierarchical communion." Cf.
Modus 40 and the statements on canonical mission (n. 24).
The documents of recent Pontiffs regarding
the jurisdiction of bishops must be interpreted in terms of this necessary
determination of powers.
3. The College,
which does not exist without the head, is said "to exist also as the
subject of supreme and full power in the universal Church." This must be
admitted of necessity so that the fullness of power belonging to the Roman
Pontiff is not called into question. For the College, always and of necessity,
includes its head, because in the college he preserves unhindered his function
as Christ's Vicar and as Pastor of the universal Church. In other words, it is
not a distinction between the Roman Pontiff and the bishops taken collectively,
but a distinction between the Roman Pontiff taken separately and the Roman Pontiff
together with the bishops. Since the Supreme Pontiff is head of the College, he
alone is able to perform certain actions which are not at all within the
competence of the bishops, e.g., convoking the College and directing it,
approving norms of action, etc. Cf. Modus 81. It is up to the judgment of the
Supreme Pontiff, to whose care Christ's whole flock has been entrusted, to
determine, according to the needs of the Church as they change over the course
of centuries, the way in which this care may best be exercised-whether in a
personal or a collegial way. The Roman Pontiff, taking
account of the Church's welfare, proceeds according to his own discretion in
arranging, promoting and approving the exercise of collegial activity.
4. As Supreme
Pastor of the Church, the Supreme Pontiff can always exercise his power at
will, as his very office demands. Though it is always in existence, the College
is not as a result permanently engaged in strictly collegial activity; the
Church's Tradition makes this clear. In other words, the College is not always
"fully active [in actu pleno]"; rather, it acts as a college in the
strict sense only from time to time and only with the consent of its head. The
phrase "with the consent of its head" is used to avoid the idea of
dependence on some kind of outsider; the term "consent" suggests
rather communion between the head and the members, and implies the need for an
act which belongs properly to the competence of the head. This is explicitly
affirmed in n. 22, 12, and is explained at the end of that section. The word
"only" takes in all cases. It is evident from this that the norms
approved by the supreme authority must always be observed. Cf. Modus 84.
It is clear throughout that it is a question
of the bishops acting in conjunction with their head, never of the bishops
acting independently of the Pope. In the latter instance, without the action of
the head, the bishops are not able to act as a College: this is clear from the
concept of "College." This hierarchical communion of all the bishops
with the Supreme Pontiff is certainly firmly established in Tradition.
N.B. Without hierarchical communion the
ontologico-sacramental function [munus], which is to be distinguished from the
juridico-canonical aspect, cannot be exercised. However, the Commission has
decided that it should not enter into question of liceity and validity. These
questions are left to theologians to discuss-specifically the question of the
power exercised de facto among the separated Eastern Churches, about which
there are various explanations."
+ PERICLE FELICI
Titular Archbishop of Samosata
Secretary General of the Second
BIBLICAL FOOTNOTES
1 Cf. Mk. 16, 15.
2
3 Rom. 8, 29.
4 Cf. Eph. 1, 4-5 and 10.
5 Cf. Jn. 19, 34.
6 Jn. 12, 32.
7 1 Cor 5, 7.
8 Cf. 1 Cor. 10, 17.
9 Cf. Jn. 17, 4.
10 Cf Eph. 1, 18.
11 Cf Jn. 4, 14; 7, 38-39.
12 Cf.
13 Cf. Cor. 3, 16; 6, 19.
14 Cf. Gal. 4,6;
15 Cf. Jn. 16, 13.
16 Cf. Eph. 1, 11-12; 1 Cor. 12; Gal. 5, 22.
17. Rev. 22, 17
18. Mk. 1, 15; cf. Mt. 4, 17.
19. Mk. 4, 14.
20 Lk. 12, 32.
21 Cf. Mk. 4, 26-29.
22 Lk. 11, 20; cf. Mt.12, 28.
23 Mk. 10, 45.
24 Cf. Act. 2, 36; Hebr. 5, 6; 7, 17-21.
25 Cf. Act. 2, 33.
26 Jn. 10, 1-10.
27 Cf. Is. 40, 11; Ex. 34, llf.
28 Cf Jn. 10, 11; 1 Pet. 5, 4.
29 Cf. Jn. 10, 11-15.
30 l Cor. 3, 9.
31 I
32 Mt. 21, 33-43; cf.15, 5, 1f.
33 Jn. 15, 1-5.
34 1 Cor. 3, 9.
35 Mt 21, 42; cf. Act. 4, 11; 1 F 2, 7; Ps. 117, 22.
36 Cf. 1 Cor. 3, 11.
37 1 Tim. 3, 15.
38 Eph. 2, 19-22.
39 Apoc. 21, 3.
40 1 Pet. 2, 5.
41 Apoc. 21, 16.
42 Gal. 4, 26; cf. Apoc. 12, 17.
43 Apoc. 19, 7; 21, 2 and 9; 22, 17
44 Eph. 5, 26.
45 Eph. 5, 29.
46 Cf. Eph. 5, 24.
47 Cf. Eph. 3, 19.
48 Cf. 2 Cor. 5, 6.
49 Cf.
50 Cf Gal. 6, 15; 2 Cor. 5,17.
51 Cor. 12, 13.
52 Rom. 6, 15.
53 1 Cor. 10, 17.
54 Cf 1 Cor 12, 27.
55 Rom. 12, 5.
56 Cf. 1 Cor. 12, 12.
57 Cf. 1 Cor. 12, 1-11.
58 Cf. 1 Cor. 14.
59 Cf. l Cor. 12, 26.
60 Cf.
61 Cf. Eph. 1, 18-23.
62 Cf. Gal. 4, 19.
63 Cf. Phil. 3, 21, 2 Tim. 2, 11; Eph. 2, 6;
64 Cf.
65 Col. 2, 19.
66 Cf. Eph. 4, 11-16.
67 Cf. Eph. 4,23.
68 Cf. Eph. 5, 25-28.
69 Ibid. 23-24.
70 Col. 2, 9.
71 Cf. Eph. 1, 22-23.
72 Cf. Fph. 3,19.
73 Cf. Eph. 4, 16.
74 Jn. 21, 17.
75 Cf. Mt. 28, 18, f.
76 1 Tim. 3, 15.
77 Phil. 2, 6.
78 2 Cor. 8, 9.
79 Lk. 4, 18.
80 Lk. 19, 1O.
81 Hebr. 7, 26.
82 2 Cor. 5, 21.
83 Cf. Hebr. 2, 17.
84 Cf. 1 Cor. 11,26.
85 Cf. Acts 10, 35.
86 Jer. 31, 31-34.
87 Cf. 1 Cor. 11, 25.
88 Cf. 1 Pet. 1, 23.
89 Cf. Jn. 3, 5-6.
90 1 Pet. 2, 9-10.
91 Rom. 4, 25.
92 Cf. Jn. 13, 34.
93 Cf.
94 Rom. 8, 21.
95 Cf. Mt. 5, 13-16.
96 2 Esdr 13, 1; cf. Deut. 23 1 ff; Num. 20, 4.
97 Cf. Heb. 13, 14.
98 Cf. Matt. 16,18.
99 Cf. Acts 20, 28.
100 Cf. Heb. 5, 1-5.
101 Cf Apoc. 6,cf.S. 9-10
102 Cf. 1 Pet.2, 4-10.
103 Cf. Acts 2, 42, 47.
104 Cf.
105 Cf 1 Pet. 3, 15
106 Cf Mt. 4, 23
107 Cf. Rom; 8,17 Col. 1, 24; 2 Tim. 2, 11-12; 1 Pet. 4, 13.
108 Cf. Eph. 5, 32.
109 Cf. 1 Cor. 7, 7.
110 Cf. Heb. 13, 15.
111 Cf. Jn. 2, 20, 27
112 Cf. 1 Thess. 2, 13.
113 Cf. Jud. 3
114 1 Cor. 12, 11.
115 Cf. 1 Thess 5, 12, 19-21.
116 Cf. Jn. 11, 52.
117 Cf. Heb. 1, 2.
118 Mt. 28, 18
119 Cf. Acts 2, 42.
120 Cf. Jn. 18, 36
121 Cf. Ps. 2, 8.
122 Cf. Ps. 71 (72), 10; Is. 60, 4-7; Apoc. 21, 24.
123 1 Pet. 4, 10.
124 Cf. Mc 16, 16; Jn. 3, 5.
125 Cf.
126 Cf. Rom. 1 l, 28-29.
127 Cf. Acts 17,25-28.
128 Cf. 1 Tim. 2, 4.
129 Cf
130 Mk. 16, 16.
131 Cf. ln.
20, 21.
132 Mt. 21,18-20.
133 Cf. Acts 1, 8.
134 I Cor. 9 16.
135 Mal. 1, 11
136 Jn. 20, 21.
137 Mk. 3, 13-19; Mt. 10, 1-42.
138 Cf Lk. 6, 13.
139 Cf. Jn. 21, 15-17.
140
141 Cf. Mt. 28, 16-20; Mk. 16, 15; Lk. 24, 45-48; Jn. 20, 21-23.
142 Cf. Mt. 28, 20.
143 Cf. Acts 2, 1-26.
144 Acts 1, 8.
145 Cf. Cf. Mk. 16, 20.
146 Cf. Apoc. 21, 14; Mt. 16, 18; Eph. 2,
20.
147 Cf. Mt. 28, 20.
148 Cf. Act. 20, 28.
149 Cf. Lk. 10, 16.
150 Cf. 1 Cor. 4, 15.
151 Cf. 1 Cor. 4, 1.
152 Cf.
153 Cf. 2 Cor. 3, 8-9.
154 Cf Acts 1, 8 2 4, Jn. 20, 22-23.
155 Cf 1 Tim. 4 14; 2 Tim. 1, 6-7.
156 Cf. Mt. 16, 18-19.
157 Cf. Jn. 21, 15 ff.
158 Mt. 16, 19.
159 Mt. 18, 18; 28, 16-20.
160 Cf . Mt. 5, 10.
161 Cf. Mt. 28, 18; Mk. 16, 15-16; Acts 26,17 ff.
162 Cf Acts 1, 8- 2, 1 ff; 9, 15.
163 Cf Acts 1 17, 25; 21, 19;
164 Cf. Mt. 13, 52.
165 Cf.2 Tim. 4, 1-4.
166 Cf. Lk. 22, 32.
167 Cf. 1.
Thess. 1, 5.
168 Cf.
169 Cf. Lk. 22, 26-27.
170 Cf. Mt. 20, 28; Mk. 10, 45.
171 Cf. Jn. 10, 11.
172 Cf. Heb. 5, 1-2.
173 Cf. Heb. 13,17.
174 Cf.
175 Cf. 1 Cor. 4, 15.
176 Jn. 10, 36.
177 Heb. 5, 1-10; 7,24; 9, 11-28.
178 1 Tim. 2, 5.
179 Cf. 1 Cor. 11, 26.
180 Cf. Heb. 9, 11-28.
181 Heb. 5, 1-4.
182 Jn. 4, 24.
183 Cf. 1 Tim. 5, 17.
184 Cf. Eph. 4, 12.
185 Cf. Jn. 15, 15.
186 Cf. 1 Cor. 4, 15; 1 Pet. 1, 23.
187 1 Pet. 5,3.
188 Cf 1 Cor. 1, 2; 2 Cor. 1, 1.
189 Cf Lk. 15, 4-7.
190 Eph. 4, 15-16.
191 1
192 Cf. Eph. 4, 5.
193 Gal. 3, 28; cf.
194 Cf. 2 pt. 1,1.
195 1 Cor. 12, 11.
196 Cf. Mt. 20, 28.
197 Eph. 4, 7.
198 Cf. Phil. 4, 3;
199 1 Pet. 2, 5.
200 Cf. Act. 2, 17-18; Apoc. 19, 10.
201 Cf. Eph. 5, 16;
202 Cf.
203 Eph. 6, 12.fi3
204 Cf. Apoc. 21, 1.
205 Cf. Heb. 11-1
206 Cf. Phil. 2, 8-9.
207 Cf 1 Cor. 15, 27
208 Cf.
209 Cf.
210 I Cor. 3, 23.
211 Cf. Heb. 13, 17.
212 Cf. Gal. 5, 12.
213 Cf. Mt. 5, 3-9.
214 Cf. Eph. 5, 25-26.
215 l Thess. 4, 3
216 Mt. 5, 48.
217 Cf. Mc. 12, 30.
218 Cf. Jn. 13, 34; 15, 12.
219 Eph. 5, 3.
220
221 Cf. Gal. 5, 22;
222 Cf. Jas. 3, 2.
223 1 Mt. 6, 12.
224 Cf. 1 Pet. 5, 3.
225 Cf. 1 Tim. 3,, 8-10 and 12-1
226 1 Pet. 5, 10.
227 1 Jn. 4, 16.
228 Cf. Rom 5. 5.
229 Cf.
230 Cf. 1.
Jn. 3, 16; Jn. 15, 13.
231 Cf 1 Cor. 7, 32-34.
232
233 Phil. 2, 7-8.
234 2 Cor. 8, 9.
235 Cf 1.
Cor. 7, 31ff.
236 Ezech. 34, 14.
237 Acts 3, 21.
238 Cf. Eph. 1, 1O;
239 Cf. Jn. 12, 32.
240 Cf.
241 Cf. Phil. 2, 12.
242 Cf 1 Cor. 10. 11.
243 Cf. 2.
Pet. 3, 13.
244 Cf.
245 Eph. 1, 14.
246 Cf. 1 Jn. 3, 1.
247 Cf.
248 Cf. 1 Jn. 3, 2
249 2 Cor. 5, 6.
250 Cf.
251 Cf. Phil. 1. 23.
252 Cf. 2 Cor 5, 15.
253 Cf. 2 Cor. 5, 9.
254 Cf.Eph.6, 11-13.
255 Cf. Heb 9, 27.
256 Cf. Mt. 25, 31-46.
257 Cf. Mt. 25, 41.
258 Cf. Mt. 25, 26.
259 Mt. 22, 13 and 25. 30.
260 2 Cor. 5, 10.
261 Jn. 5, 29; Cf. Matt. 25, 46.
262 Cf. 2 Tim. 2, 11-12.
263 Tit. 2, 13.
264 Phil. 3, 21.
265 2 Thess. 1, 10.
266 Cf. Mt. 25, 31.
267 Cf. 1 Cor. 15, 26-27.
268 Cf. Eph. 4, 16.
269 Cf. 1 Cor. 12, 12-27.
270 Cf. 2 Cor. 5, 8.
271 Cf. 1 Tim. 2, 5.
272 Cf.
273 2 Mach. 12, 46.
274 Cf. Heb. 13, 14; 11, 10.
275 Cf. 2 Cor. 3, 18.
276 Cf. Heb. 12, 1.
277 Cf. Eph 4, 1-6.
278 Cf. Apoc. 5, 9.
279 Cf. Heb. 3, 6.
280 Cf. Apoc. 21, 24.
281 Apoc. 5, 12.
282 Apoc. 5, 13-14.
283 Gal. 4, 4-5.
284 Cf. Gen. 3. 15.
285 Cf. Is 7, 14; cf.
286 Cf. Lk. 1, 28.
287 Lk. 1 , 38.
288 Cf. Lk. 1, 41-45.
289 Cf. Lk. 2, 34-35
290 Cf. Lk. 2, 41-51.
291 Cf. Jn. 2, 1-11.
292 Cf. Mk. 3. 35; 27-28.
293 Cf. Lk. 2, 19, 51.
294 Cf. Jn. 19, 25.
295 Cf. Jn. 19, 26-27.
296 Acts 1, 14.
297 Cf. Apoc. 19. 16
298 1 Tim. 2, 5-6.
299 Rom. 8, 29.
300 Cf. Eph 5, 27.
301 Lk. 1, 48.
302 Cf.
303
304 Cf. 2 Pet. 3, 10.
SUPPLEMENTARY NOTES (*)
Chapter I
(1) Cfr. S. Cyprianus, Epist. 64, 4: PL 3, 1017. CSEL (Hartcl), III B p. 720. S. Hilarius Pict., In Mt 23, 6: PL 9, 1047. S. Augustinus, passim. S. Cyrillus Alex., Glaph in Gen. 2, 10: PG 69, 110 A.
(2) Cfr. S. Gregorius M., Hom in Evang. 19, 1: PL 76, 1154 B.
(3) Cfr. S. Irenaeus, adv. Haer, 111 24, 1: PG 7, 966 B;
(4) S. Cyprianus, De Orat Dom. 23: PL 4, 5S3, Hartel, III A, p. 28S. S. Augustinus, Serm. 71, 20, 33: PL 38, 463 s. S. Io. Damascenus, Adv. Iconocl. 12: PG 96, 1358 D.
(5) Cfr. Origenes, In Matth. 16, 21: PG 13, 1443 C, Tertullianus Adv. Marc. 3, 7: PL 2, 357 C, CSEL
47, 3 p. 386. Pro documentis liturgicis, cfr.
Sacramentarium Gregorianum: PL 78, 160 B.Vel C. Mohlberg, Liber Sactamentorum
romanae ecclesiae, Romao 195O, p. 111, XC:.Deus, qui
ex omni coaptacione sanctorum aeternum tibi condis habitaculum..... Hymnus Urbs
Ierusalem beata in Breviario monastico, et Coclest
urbs Ierusalem in Breviario Romano.
(6) Cfr. S. Thomas, Sumtna Theol. III, q. 62, a. 5, ad 1.
(7) Cfr. Pius XII, Litt. Encycl Mystici Corporis, 29 iun. 1943 AAS 35 (1943), p. 208.
(8) Cfr. Leo XIII, Epist. Encycl Divinum illud, 9 maii 1897: AAS 29 (1896-97) p. 6S0. Pius XII, Litt Encyl. Mystici Corporis, 1. c., pp 219-220; Denz. 2288 (3808).S. Augustinus, Serm. 268, 2: PL 38 232, ct alibi. S. Io. Chrysostomus n Eph. Hom. 9, 3: PG 62, 72. idymus Alex., Trin. 2, 1: PG 39 49 s. S. Thomas, In Col. 1, 18 cet. 5 ed. Marietti, II, n. 46-Sieut constituitur unum eorpus ex nitate animae, ita Ecelesia ex unil atc Spiritus.....
(9) Leo XIII, Litt. Encycl. Sapientiae christianae, 10 ian. 1890 AAS 22 (1889-90) p. 392. Id., Epist. Encycl. Satis cognitium, 29 iun. 1896; AAS 28 (1895-96) pp. 710 ct 724 ss. Pius XII, Litt. Eneyel. Mystici Corporis, 1. c., pp. 199-200.
(10) Cfr. Pius XII, Litt. Encycl. Mystici Corporis, 1.
c., p. 221 ss.
(11) Leo XIII, Epist. Encycl. Satis cognitum, 1. c., p. 713.
(12) Cfr. Symbolum Apostolicum: Denz. 6-9 (10-13); Symb. Nic.-Const.: Denz. 86 (150), coll. Prof. fidei Trid.: Denz. 994 et 999 (1862 et 1868).
(13) Dieitur. Saneta (catholica apostolica) Romana Ecelesia .: in Prof. fidei Trid., 1. c. et Concl. Vat. I, Sess. III, Const. dogm. de fide cath.: Denz. 1782 (3001).
(14) S. Augustinus, Civ. Dei, XVIII, 51, 2: PL 41, 614.
Chapter II
(1) Cfr. S. Cyprianus, Epist. 69, 6: PL 3, 1142 B; Hartel 3 B, p. 754: inseparabile unitatis sacramentum ..
(2) Cfr. Pius XII, Alloc. Magnificate Dominum, 2 nov. 1954: AAS 46 (1954) p. 669. Litt. Encycl. Mediator Dei, 20 nov. 1947: AAS 39 (1947) p. 555.
(3) Cfr. Pius XI, Litt. Encycl. Miserentissimus Redemptor, 8 maii 1928: AAS 20 (1928) p. 171 s. Pius XII Alloc. Vous nous avez, 22 sept. 1956: AAS 48 (1956) p. 714.
(4) Cfr. S. Thomas, Summa Theol. III, q. 63, a. 2.
(5) Cfr. S. Cyrillus Hieros., Catech. 17, de Spiritu Sancto, II, 35-37: PG 33, 1009-1012. Nic. Cabasilas, De vita in Christo, lib. III, de utilitate chrismatis: PG 150, 569-580. S. Thomas, Summa Theol. III, q. 65, a. 3 et q. 72, a. 1 et 5.
(6) Cfr. Pius XII, Litt. Encycl. Mediator Dei 20 nov. 1947: AAS 39 (1947), paesertim p. 552 s.
(7) I Cor. 7, 7: . Unusquisque proprium donum
(idion charisma) habet ex Deo: alius quidem sic alius vero sic
.. Cfr.
(8) Cfr. S. Augustinus, D Praed. Sanct. 14, 27: PL 44, 980.
(9) Cfr. S. Io. Chrysostomus, In Io. Hom. 65, 1: PG 59, 361.
(10) Cfr. S. Irenaeus, Adv. Haer. III, 16, 6; III, 22, 1-3: PG 7, 925 C-926 Aet 955 C - 958 A; Harvey 2, 87 s. et 120-123; Sagnard, Ed. Sources Chret., pp. 290-292 et 372 ss.
(11) Cfr. S. Ignatius M., Ad
(12) Cfr. S. Augustinus, Bapt. c. Donat. V, 28, 39; PL 43, 197: Certe manifestum est, id quod dicitur, in Ecdesia intus et foris, in corde, non in corpore cogitandum. Cfr. ib., III, 19, 26: col. 152; V, 18, 24: col. 189; In Io. Tr. 61, 2: PL 35, 1800, et alibi saepe.
(13) Cfr. Lc. 12, 48: Omni autem, cui multum datum est, multum quaeretur ab eo. Cfr. etiam Mt. 5, 19-20; 7, 21-22; 25 41-46; Iac., 2, 14.
(14) Cfr. Leo XIII, Epist. Apost. Praeclara gratulationis, 20 iun. 1894; AAS 26 (1893-94) p. 707.
(15) Cfr. Leo XIII, Epist. Encycl. Satis cognitum, 29 iun. 1896: ASS 28 (1895-96) p. 738. Epist. Encycl. Caritatis studium, 25 iul. 1898: ASS 31 (1898-99) p. 11. Pius XII, Nuntius radioph. Nell'alba, 24 dec. 1941: AAS 34 (1942) p. 21.
(16) Cfr. Pius XI, Litt. Encycl. Rerum Orientalium, 8 sept. 1928: AAS 20 (1928) p. 287. Pius XII, Litt. Encycl Orientalis Ecclesiae, 9 apr. 1944: AAS 36 (1944) p. 137
(17) Cfr. Inst. S.S.C.S. Officii 20 dec. 1949: AAS 42 (1950) p.142.
(18) Cfr. S. Thomas, Summa Theol. III, q. 8, a. 3, ad 1.
(19) Cfr. Epist. S.S.C.S. Officii ad Archiep. Boston.: Denz. 3869-72.
(20) Cfr. Eusebius Caes., Praeparatio Evangelica, 1, 1: PG 2128 AB.
(21) Cfr. Benedictus XV, Epist. Apost. Maximum illud: AAS 11 (1919) p. 440, praesertim p. 451 ss. Pius XI, Litt. Encycl. Rerum Ecclesiae: AAS 18 (1926) p. 68-69. Pius XII, Litt. Encycl. Fidei Donum, 21 apr. 1957: AAS 49 (1957) pp. 236-237.
(22) Cfr. Didache, 14: ed. Funk I, p. 32. S. Iustinus, Dial. 41: PG 6,
564. S. Irenaeus, Adv. Haer. IV 17, 5; PG 7, 1023;
Chapter III
(1) Cfr. Conc. Vat. I, Sess. IV, Const. Dogm. Pastor aeternus. Denz. 1821 (3050 s.).
(2) Cfr. Conc. Flor., Decretum pro Graecis: Denz. 694 (1307) et Conc. Vat. I, ib.: Denz. 1826 (3059)
(3) Cfr. Liber sacramentorum S. Gregorii, Praefatio in Cathedra
(4) Cfr. Act 6, 2-6; 11, 30; 13, 1, 14, 23; 20, 17; 1 Thess. 5, 12-13; Phil. 1, 1 Col. 4, 11, et passim.
(5) Cfr. Act. 20, 25-27; 2 Tim. 4, 6 s. coll. c.
I Tim. 5, 22; 2 Tim. 2, 2 Tit. 1, 5; S. Clem.
(6) S. Clem. Rom., ad Cor. 44, 2; ed. Funk, I, p. 154 s.
(7) Cfr. Tertull., Praescr. Haer. 32; PL 2, 52 s.; S. Ignatius M., passim.
(8) Cfr. Tertull., Praescr. H