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National Catholic Welfare Conference
1312 Massachusetts Avenue, N. W. Washington 5, D. C.



Discussion outline and Bibliography

prepared by Rev. George H. Tavard,

Chairman of the Theology Depart-

ment of Mount Mercy College, Pitts-

burgh and official consultor for Vati-

can Council II.



PAUL, BISHOP,
SERVANT OF THE SERVANTS OF

GOD TOGETHER WITH THE
FATHERS OF THE SACRED

COUNCIL

FOR A PERMANENT RECORD
OF THE MATTER

ON 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 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.

1



CHAPTER I

THE MYSTERY OF
THE CHURCH

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. God the Father
did not leave men, fallen in Adam, 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

All the elect, before time began, the Father “foreknew and pre-
destined to become conformed to the image of His Son, that he
should be the firstborn among many brethren”.3 He planned to
assemble in the holy Church all those who would believe in Christ.
Already from the beginning of the world the foreshadowing of the

Church took place. It was prepared in a remarkable way through-
out the history of the people of Israel and by means of the Old
Covenant. ( 1 ) * In the present era of time the Church was con-

stituted and, by the outpouring of the Spirit, was made manifest.
At the end of time it will gloriously achieve completion, when, as
is read in the Fathers, all the just, from Adam and “from Abel, the
just one, to the last of the elect,” (2) will be gathered together with

the Father in the universal Church.

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 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

* Numbers in parenthesis refer to supplementary notes at end
of text.

2



brought about redemption. The Church, or, in other words, the

kingdom of Christ now present in mystery, grows visibly through
the power of God in the world. This inauguration and this growth
are both symbolized by the blood and water which flowed from

the open side of a crucified Jesus,5 and are foretold in the words

of the Lord referring to His death on the Cross: “And I, if I be
lifted up from the earth, will draw all things to myself”. 6 As often
as the sacrifice of the cross in which Christ our Passover was sacri-

ficed 7 is celebrated on the altar, the work of our redemption is

carried on, and, in the sacrament of the eucharistic bread, the

unity of all believers who form one body in Christ 8 is both ex-
pressed and brought about. All men are called to this union with
Christ, who is the light of the world, from whom we go forth,
through whom we live, and toward whom our whole life strains.

4. When the work which the Father gave the Son to do on
earth 9 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 He is the Spirit of Life, a fountain
of water springing up to life eternal. 11 To men, dead in sin, the
Father gives life through Him, until, in Christ, He brings to life
their mortal bodies. 12 The Spirit dwells in the Church and in the
hearts of the faithful, as in a temple. 13 In them He prays on their
behalf and bears witness to the fact that they are adopted sons. 14

The Church, which the Spirit guides in way of all truth 15 and
which He unified in communion and in works of ministry, He both
equips and directs with hierarchical and charismatic gifts and
adorns with His fruits. 16 By the power of the Gospel He makes
the Church keep the freshness of youth. Uninterruptedly He re-
news it and leads it to perfect union with its Spouse. (3) The Spirit
and the Bride both say to Jesus, the Lord, “Come!”.17

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 In the word, in

3



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 those who hear the Word
with faith and become part of the little flock of Christ,20 have
received the Kingdom itself. Then, by its own power the seed
sprouts and grows until harvest time.21 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 kingdom of God has
come upon you”.22 Before all things, however, the Kingdom is
clearly visible in the very Person of Christ, the Son of God and
the Son of Man, who came “to serve and to give His life as a
ransom for many”.23

When Jesus, who had suffered the death of the cross for man-
kind, had risen, He appeared as the one constituted as Lord, Christ
and eternal Priest,24 and He poured out on His disciples the Spirit
promised by the Father.25 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 pro-

claim and to spread among all peoples the Kingdom of Christ and
of God and to be, on earth, the initial budding forth of that king-
dom. While it slowly grows, the Church strains toward the com-
pleted 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 bethrothals, the images re-

ceive preparatory shaping in the books of the Prophets.

The Church is a sheepfold whose one and indispensable door
is Christ.26 It is a flock of which God Himself foretold He would be
the shepherd,27 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 shep-
herds,28 who gave His life for the sheep.29

The Church is a piece of land to be cultivated, the tillage
of God.30 On that land the ancient olive tree grows whose holy

4



roots were the Prophets and in which the reconciliation of Jews

and Gentiles has been brought about and will be brought about.31

That land, like a choice vineyard, has been planted by the heavenly

Husbandman.32 The true vine is Christ who gives life and the power
to bear abundant fruit to the branches, that is, to us, who through
the Church remain in Christ without whom we can do nothing.33

Often the Church has also been called the building of

God.34 The Lord Himself compared Himself to the stone which

the builders rejected, but which was made into the cornerstone.35

On this foundation the Church is built by the apostles,36 and from
it the Church receives durability and consolidation. This edifice

has many names to describe it: the house of God 37 in which
dwells His family; the household of God in the Spirit; 38 the dwelling
place of God among men; 39 and, especially, the holy temple.
This Temple, symbolized in places of worship built out of stone, is

praised by the Holy Fathers and, not without reason, is compared
in the liturgy to the Holy City, the New Jerusalem (5). As living
stones we here on earth are built into it. 40 John contemplates this
holy city coming down from heaven at the renewal of the world as
a bride made ready and adorned for her husband.41

The Church, further, “that Jerusalem which is above” is also
called “our mother”.42 It is described as the spotless spouse of

the spotless Lamb,43 whom Christ “loved and for whom He de-
livered Himself up that He might sanctify her”,44 whom He unites
to Himself by an unbreakable covenant, and whom He unceas-
ingly “nourishes and cherishes”,45 and whom, once purified, He
willed to be cleansed and joined to Himself, subject to Him in love
and fidelity,46 and whom, finally, He filled with heavenly gifts for all
eternity, in order that we may know the love of God and of Christ
for us, a love which surpasses all knowledge.47 The Church, while
on earth it journeys in a foreign land away from the Lord,48 is like
an exile. It seeks and experiences those things which are above,
where Christ is seated at the right-hand of God, where the life of
the Church is hidden with Christ in God until it appears in glory
with its Spouse.49

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 By

5



communicating His Spirit, Christ made His brothers, called to-
gether 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 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

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 In this way
all of us are made members of His Body,54 “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 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 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 Giving the body unity through Himself and through
His power and inner joining of the members, this same Spirit pro-
duces 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 re-
joice.59

The Head of this Body is Christ. He is the image of the in-
visible 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

By the greatness of His power He rules the things in heaven and

6



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
(7).

61

All the members ought to be molded in the likeness of Him,

until Christ be formed in them. 62 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 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

From Him “the whole body, supplied and built up by joints
and ligaments, attains a growth that is of God”.65 He continually
distributes in His body, that is, in the Church, gifts of ministries in

which, by His own power, we serve each other unto salvation so
that, carrying out the truth in love, we might through all things
grow unto Him who is our Head.66

In order that we might be unceasingly renewed in Him,67 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 the Church, indeed,
is subject to its Head.69 “Because in Him dwells all the fullness
of the Godhead bodily”,70 He fills the Church, which is His body
and His fullness, with His divine gifts 71 so that it may expand and
reach all the fullness of God.72

8. Christ, the one Mediator, established and continually sus-

tains 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 struc-
tured 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

7



the Church enriched with heavenly things; rather they form one
complex reality which coalesces from a divine and a human ele-
ment. (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 (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 shep-

herd,74 and him and the other apostles to extend and direct with
authority,75 which He erected for all ages as “the pillar and main-
stay of the truth”. 76 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 com-
munion 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 Church of Christ, are forces
impelling toward catholic unity.

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, tak-
ing the nature of a slave”,77 and “being rich, became poor” 78

for our sakes. Thus, the Church, although it needs human re-
sources 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 “to seek and to save

what was lost”. 80 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 knew nothing of sin, 82

but came to expiate only the sins of the people,83 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

8



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 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.

9



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 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 Israel as a people unto Himself. With it He set up a
covenant. Step by step He taught and prepared this people, mak-
ing known in its history both Himself and the decree of His will
and making it holy unto Himself. All these things, however, were
done by way of preparation and as a figure of that new and perfect
covenant, which was to be ratified in Christ, and of that fuller
revelation which was to be given through the Word of God Him-
self made flesh. “Behold the days shall come saith the Lord, and
I will make a new covenant with the House of Israel, and with
the house of Judah ... I will give my law in their bowels, and I
will write it in their heart, and I will be their God, and they shall
be my people . . . For all of them shall know Me, from the least
of them even to the greatest, saith the Lord.86 Christ instituted
this new covenant, the new testament, that is to say, in His Blood,87

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 not from the flesh but
from water and the Holy Spirit, 89 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

10



That messianic people has Christ for its head, “Who was
delivered up for our sins, and rose again for our justification”,91

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 Its end is the kingdom of God, which has been
begun by God Himself on earth, and which is to be further ex-
tended until it is brought to perfection by Him at the end of time,
when Christ, our life,93 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 So it is that that messianic people,

although it does not actually include all men, and at times may
look like a small flock, is nonetheless a lasting and sure seed of
unity, hope and salvation for the whole human race. Established
by Christ as a communion of life, charity and truth, it is also used
by Him as an instrument for the redemption of all, and is sent
forth into the whole world as the light of the world and the salt
of the earth.95

Israel according to the flesh, which wandered as an exile in the

desert, was already called the Church of God.96 So likewise the

new Israel which while living in this present age goes in search

of a future and abiding city 97 is called the Church of Christ.98 For

He has bought it for Himself with His blood,99 has filled it with
His Spirit and provided it with those means which befit it as a

visible and social union. God gathered together as one all those
who in faith look upon Jesus as the author of salvation and the
source of unity and peace, and established them as the Church,

that for each and all it may be the visible sacrament of this saving
unity. ( 1 ) While it transcends all limits of time and confines of race,

the Church is destined to extend to all regions of the earth and so

enters into the history of mankind. Moving forward through trial

and tribulation, the Church is strengthened by the power of God’s

grace, which was promised to her by the Lord, so that in the weak-

ness of the flesh she may not waver from perfect fidelity, but
remain a bride worthy of her Lord, and moved by the Holy Spirit

may never cease to renew herself, until through the Cross she
arrives at the light which knows no setting.

11



10. Christ the Lord, High Priest taken from among men,100

made the new people “a kingdom and priests to God the Father”. 101

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

Therefore all the disciples of Christ, persevering in prayer and

praising God, 103 should present themselves as a living sacrifice,

holy and pleasing to God. 104 Everywhere on earth they must bear

witness to Christ and give an answer to those who seek an account
of that hope of eternal life which is in them.105

Though they differ from one another in essence and not only
in degree, the common priesthood of the faithful and the minis-
terial or hierarchical priesthood are nonetheless interrelated: each

of them in its own special way is a participation in the one priest-
hood 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 char-

acter 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 per-
fectly 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 them-
selves along with It. (6) Thus both by reason of the offering and
through Holy Communion all take part in this liturgical service,

12



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 par-
don 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 she exhorts them, more-

over, to contribute to the welfare of the whole people of God by
associating themselves freely with the passion and death of

Christ. 107 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 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 (7) From the
wedlock of Christians there comes the family, in which new citi-
zens of human society are born, who by the grace of the Holy

Spirit received in baptism are made children of God, thus per-

petuating 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.

13



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 The entire body of the faithful, anointed as they are
by the Holy One, 111 cannot err in matters of belief. They mani-

fest this special property by means of the whole people’s super-

natural discernment in matters of faith when “from the Bishops
down to the last of the lay faithful” (8) they show universal agree-
ment in matters of faith and morals. That discernment in matters
of faith is aroused and sustained by the Spirit of truth. It is exer-

cised 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

Through it, the people of God adheres unwaveringly to the faith
given once and for all to the saints, 113 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 every-
one according as He wills, 114 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 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 per-

fectly suited to and useful for the needs of the Church. Extra-

ordinary 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 compe-
tence it belongs, not indeed to extinguish the Spirit, but to test all

things and hold fast to that which is good. 116

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

14



God made human nature one and decreed that all His children
scattered as they were, would finally be gathered together as one
It was for this purpose that God sent His Son, whom He appointed
heir of all things, 118 that He 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 wellspring of their
unity in the teaching of the apostles and in fellowship, in the
breaking of bread and in prayers. 119

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 Rome knows that the people
of India are his members” (9). Since the kingdom of Christ is
not of this world 120 the Church or people of God in establishing
that kingdom takes nothing away from the temporal welfare of
any people. On the contrary it fosters and takes to itself, insofar as
they are good, the ability, riches and customs in which the genius
of each people expresses itself. Taking them to itself it purifies
strengthens, elevates and ennobles them. The Church in this
is mindful that she must bring together the nations for that king
to whom they were given as an inheritance, 121 and to whose city
they bring gifts and offerings. 122 This characteristic of universality
which adorns the people of God is a gift from the Lord Himself.
By reason of it, the Catholic Church strives constantly and with
due effect to bring all humanity and all its possessions back to its
source in Christ, with Him as its head and united in His Spirit. (10)

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
ot 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

15



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, with-

out 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. Be-

tween 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

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 salva-

tion.

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 neces-

sity of faith and baptism
124 and thereby affirmed also the neces-

sity of the Church, for through baptism as
through a door men

enter the Church. Whosoever, therefore,
knowing that the Catho-

lic Church was made necessary by Christ, would
refuse to enter

it 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

16



bonds which bind men to the Church in a visible way are pro-
fession 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 should remember that their exalted status is to be attrib-
uted 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 ex-
plicit intention to be incorporated into the Church are by that
very intention joined with her. With love and solicitude Mother
Church already embraces them as her own.

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 recog-
nize and accept other sacraments within their own Churches or
ecclesiastical communities. Many of them rejoice in the episco-
pate, 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 shep-
herd, 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
Church.

17



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 On account of their fathers this people remains most

dear to God, for God does not repent of the gifts He
makes nor

of the calls He issues.
126 But the plan of salvation also includes

those who acknowledge the Creator. In the first
place amongst

these there are the Mohammedans, who, professing
to hold the faith

of Abraham, along with us adore the one and
merciful God, who

on the last day will judge mankind. Nor is God far
distant from

those who in shadows and images seek the unknown
God, for it

is He who gives to all men life and breath and all
things,

1 7 and

as Saviour wills that all men be saved.
128 Those also can attain

to salvation who through no fault of their own do
not know the

Gospel of Christ or His Church, yet sincerely
seek God and moved

by grace strive by their deeds to do His
will as it is known to

them through the dictates of conscience. (19)
Nor does Divine

Providence deny the helps necessary for salvation
to those who,

without blame on their part, have not yet arrived
at an explicit

knowledge of God and with His grace strive to live a
good life.

Whatever good or truth is found amongst them is
looked upon by

the Church as a preparation for the Gospel. (20)
She knows that it

is given by Him who enlightens all men so that they
may finally

have life. 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 Or some there

are who, living and dying in this world without
God, are exposed

to final despair. Wherefore to promote the
glory of God and pro-

cure the salvation of all of these, and mindful
of the command o

the Lord, “Preach the Gospel to every
creature

,

130 the Church

fosters the missions with care and attention.

17 As the Son was sent by the Father,
131 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 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.

18



Wherefore she makes the words of the Apostle her own: “Woe to
me, if I do not preach the Gospel”, 134 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 peo-
ples, 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 sacri-
fice. 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 sacrified and offered up in my name”. 135 (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.

19



CHAPTER III

ON THE HIERARCHICAL

18. For the nurturing and constant growth of the People of
God, Christ the Lord instituted in His Church a variety of minis-

tries, 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 and He willed that their successors, namely
the bishops, should be shepherds in His Church even to the con-
summation 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

20



infallible magisterium, this Sacred Council again proposes to be

firmly believed by all the faithful. Continuing in that same under-

taking, 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 and
these apostles 138 He formed after the manner of a college or a
stable group, over which He placed Peter chosen from among
them. 139 He sent them first to the children of Israel and then to all
nations, 140 so that as sharers in His power they might make all
peoples His disciples, and sanctify and govern them, 141 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 And in this mission they were fully confirmed on the
day of Pentecost 143 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 And the
apostles, by preaching the Gospel everywhere, 145 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 (3)

20. That divine mission, entrusted by Christ to the apostles,
will last until the end of the world,147 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

21



shepherd the Church of God.148 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 succes-

sion running from the beginning, (7) are passers-on of the apostolic

seed. (8) Thus, as St. Irenaeus testifies, through those who were ap-
pointed bishops by the apostles, and through their successors down
to our own time, the apostolic tradition is manifested (9) and pre-
served. (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 gov-

erning^ 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 (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 admin-
istering the sacraments of faith to those who believe; by their
paternal functioning 150 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 to whom has been assigned the
bearing of witness to the Gospel of the grace of God,152 and the
ministration of the Spirit and of justice in glory. 153

22



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 and they passed on this spiritual gift to

their helpers by the imposition of hands,155 and it has been trans-

mitted 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 conse-

cration, 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 char-
acter 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. In-

deed, 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 char-
acter. 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

23



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 Pontifi, the successor

of Peter as its head. The pope's power
of primacy over all, both

pastors and faithful, remains whole and
mtact. In virtue of his

office that is as Vicar of Christ and
pastor of the whole Church,

the Roman Pontifi 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 Pontifi

and never without this head.(27) This
power can be exercised only

with the consent of the Roman Pontifi. For
our Lord placed

Simon alone as the rock and the bearer of the
keys of the Church,

and made him shepherd of the whole flock;
157

it is evident, how-

ever that the power of binding and loosing,
which was given to

Peter,
15S was granted also to the college of apostles,

joined with

their head.
159 (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 m the universal

Church, which this college enjoys, is
exercised m 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 ap-

proves 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 rela-

tions of the individual bishops with
particular churches and with

the universal Church. The Roman Pontiff, as
the successor of

24



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 indi-

vidual bishops represent each his own church, but all of them to-
gether 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 par-
ticular churches, exercise their pastoral government over the por-

tion 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 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

25



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, organi-

cally 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 fulfilment of the commandments.161 To fulfill this mis-
sion, 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 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

The canonical mission of bishops can come about by legiti-
mate customs that have not been revoked by the supreme and
universal authority of the Church, or by laws made or recognized
by that same 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)

26



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 making it bear fruit and
vigilantly warding off any errors that threaten their flock. 165

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 magis-
terium 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 in-

fallibly 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 defini-
tively 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 defini-
tions 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 shep-
herd and teacher of all the faithful, who confirms his brethren in

27



their faith, 166 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 ap-
proval of others, nor do they allow an appeal to any other judg-

ment. 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 defini-
tions 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 accord-
ance 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 fight 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 priest-

hood,” (48) especially in the Eucharist, which he offers or causes

to be offered, (49) and by which the Church continually fives 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 In them the faithful are gathered together
by the preaching of the Gospel of Christ, and the mystery of the

28



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

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

Mass. And lastly, by the example of their way of life they must
be an influence for good to those over whom they preside, refrain-
ing from all evil and, as far as they are able with God’s help, ex-

changing evil for good, so that together with the flock committed

to their care they may arrive at eternal life. (57)

27. Bishops, as vicars and ambassadors of Christ, govern the

particular churches entrusted to them (58) by their counsel, ex-
hortations, 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

29



become as the lesser and he who is the chief become as the
servant. 169 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 every-

thing 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 con-

trary it is affirmed, strengthened and vindicated by it, (60) since the

Holy Spirit unfailingly preserves the form of government estab-
lished 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 and to
lay down his life for his sheep. 171 Being taken from among men,
and himself beset with weakness, he is able to have compassion

on the ignorant and erring. 172 Let him not refuse to listen to his
subjects, whom he cherishes as his true sons and exhorts to co-
operate readily with him. As having one day to render an account
for their souls, 173 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 and to urge
his faithful to apostolic and missionary activity. But the faithful
must cling to their bishop, as the Church does to Christ, and
Jesus Christ to the Father, so that all may be of one mind through
unity, (61) and abound to the glory of God. 175

28. Christ, whom the Father has sanctified and sent into the
world, 176 has through His apostles, made their successors, the bis-
hops, partakers of His consecration and His mission. (62) They

30



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 they are consecrated to preach the Gospel and shepherd

the 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 on their level of ministry, they an-

nounce 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 the only sacrifice of the New Testa-
ment namely that of Christ offering Himself once for all a spotless

Victim to the Father. 180 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 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 Finally, they labor
in word and doctrine, 183 believing what they have read and medi-
tated 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 gen-

erosity, 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

31



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 Intent always upon the welfare of God’s chil-
dren, 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 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 mate-

rial, pastoral as well as personal, in their meetings and in com-

munion 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 Becoming

from the heart a pattern to the flock
,

187
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 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 withness to the truth and life,

and as good shepherds go after those also
,

189 who though baptized
in the Catholic Church have fallen away from the use of the sacra-

ments, 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 neces-
sary 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.

32



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 com-
munion 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 administra-
tion, 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 con-
sent 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.

33



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 faith-
ful 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 founda-
tions 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 ministeries 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

31. The term laity is here understood to mean all the faith-
ful 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.

34



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 profess-

edly 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 kingdom

of God by engaging in temporal affairs and by ordering them
according to the plan of God. They live in the world, that is, in

each and in all of the secular professions and occupations. They

live in the ordinary circumstances of family and social life, from

which the very web of their existence is woven. They are called
there by God that by exercising their proper function and led by
the spirit of the Gospel they may work for the sanctification of the
world from within as a leaven. In this way they may make Christ
known to others, especially by the testimony of a life resplendent
in faith, hope and charity. Therefore, since they are tightly bound
up in all types of temporal affairs it is their special task to order

and to throw light upon these affairs in such a way that they may
come into being and then continually increase according to Christ
to the praise of the Creator and the Redeemer.

32. By divine institution Holy Church is ordered and gov-
erned with a wonderful diversity. “For just as in one body we
have many members, yet all the members have not the same func-
tion, so we, the many, are one body in Christ, but severally mem-
bers one of another”. 191 Therefore, the chosen People of God is
one: “one Lord, one faith, one baptism”;192 sharing a common
dignity as members from their regeneration in Christ; having the
same filial grace and the same vocation to perfection; possessing in
common one salvation, one hope and one undivided charity. There
is, therefore, in Christ and in the Church no inequality on the basis
of race or nationality, social condition or sex, because “there is

neither Jew nor Greek: there is neither bond nor free: there is
neither male nor female. For you are all ‘one’ in Christ Jesus”. 193

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 And if
by the will of Christ some are made teachers, pastors and dispensers

35



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 en-
thusiastically 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

Therefore, from divine choice the laity have Christ for their
brother, who though He is the Lord of all, came not to be served
but to serve. 196 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. St. Augustine
puts this very beautifully when he says: “What I am for you ter-
rifies me; what I am with you consoles me. For you I am a bishop;
but with you I am a Christian. The former is a duty; the latter a
grace. The former is a danger; the latter, salvation” (1).

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 Re-

deemer.

The lay apostolate, however, is a participation in the salvific

mission of the Church itself. Through their baptism and con-

firmation 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

36



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

Besides this apostolate which certainly pertains to all Chris-

tians, 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 Further, they have the
capacity to assume from the Hierarchy certain ecclesiastical func-

tions, which are to be performed for a spiritual purpose.

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 mis-
sion, He also gives them a sharing in His priestly function of offer-
ing 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

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

37



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 ( sensu fidei ) and an attractiveness in

speech 200 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 and with patience await the glory

that is to come . 202 Let them not, then, hide this hope in the depths
of their hearts, but even in the program of their secular life let them

express it by a continual conversion and by wrestling “against the

world-rulers of this darkness, against the spiritual forces of wick-

edness”. 203

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 so too the laity go forth as powerful pro-

claimed of a faith in things to be hoped for
,

205 when they courage-
ously 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 sur-

roundings of the world.

In connection with the prophetic function, that state of life

which is sanctified by a special sacrament is obviously of great

importance, namely, married and family life. For where Chris-

tianity pervades the entire mode of family life, and gradually trans-
forms 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 Kingdom
of God and the hope of a blessed life to come. Thus by its example
and its witness it accuses the world of sin and enlightens those who
seek the truth.

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

38



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 entered into the glory of His king-

dom. To Him all things are made subject until He subjects Him-
self and all created things to the Father that God may be all in
an 207 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 Further, He has shared this power so that
serving Christ in their fellow men they might by humility and
patience lead their brethren to that King for whom to serve is to
reign. But the Lord wishes to spread His kingdom also by means
of the laity, namely, a kingdom of truth and life, a kingdom of holi-
ness and grace, a kingdom of justice, love and peace (4). In this
kingdom creation itself will be delivered from its slavery to cor-
ruption into the freedom of the glory of the sons of God.209

Clearly then a great promise and a great trust is committed to the
disciples: “All things are yours, and you are Christ’s, and Christ is

God’s”.210

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 mem-

39



bers 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 at-

tempts 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
reason of the knowledge, competence or outstanding ability which

they may enjoy, permitted and sometimes even obliged to express

40



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 Chris-

tian 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

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 proj-

ects, 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 its mission for
the life of the world.

41



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 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 In a word, “Christians must be

to the world what the soul is to the body.” (9)

42



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 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. There-
fore in the Church, everyone whether belonging to the hierarchy,

or being cared for by it, is called to holiness, according to the say-
ing of the Apostle: “For this is the will of God, your sanctifi-
cation”. 215 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 im-

pulsion 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

43



disciples of every condition. He Himself stands as the author and
consummator of this holiness of life: “Be you therefore perfect, even

as your heavenly Father is perfect”.216 (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 and that they might love each other as Christ

loves them. 218 The followers of Christ are called by God, not be-
cause 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 and to put on “as God’s chosen ones, holy and beloved,

a heart of mercy, kindness, humility, meekness, patience”,220 and

to possess the fruit of the Spirit in holiness. 221 Since truly we all
offend in many things 222 we all need God’s mercies continually
and we all must daily pray: “Forgive us our debts”.223 (3)

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. In the various classes and differing duties of life, one and

the same holiness 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.

44



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 sanctifi-
cation. 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

Priests, who resemble bishops to a certain degree in their par-
ticipation 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 Church of God.
By their very office of praying and offering sacrifice for their own
people and the entire people of God, they should rise to greater

holiness. Keeping in mind what they are doing and imitating what
they are handling, (8) these priests, in their apostolic labors, rather

than being ensnared by perils and hardships, should rather rise to

greater holiness through these perils and hardships. They should
ever nourish and strengthen their action from an abundance of

contemplation, doing all this for the comfort of the entire Church
of God. All priests, and especially those who are called “diocesan
priests,” due to the special title of their ordination, should keep

continually before their minds the fact that their faithful loyalty

toward and their generous cooperation with their bishop is of the
greatest value in their growth in holiness.

Ministers of lesser rank are also sharers in the mission and
grace of the Supreme Priest. In the first place among these

45



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 personi-
fications of goodness and friends of God.225 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 lay-
men 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 wel-
comed as God’s gift, with Christian doctrine and the evangelical
virtues. In this manner, they offer all men the example of unweary-
ing 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.

46



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 sal-
vation 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

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 tney 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 But, God pours out his love into our hearts
through the Holy Spirit, Who has been given to us;228 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 one-

self 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 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 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,

47



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 per-

secutions, 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 This is a precious gift of

divine grace given by the Father to certain souls,232 whereby they

may devote themselves to God alone the more easily, due to an
undivided heart. (14) This perfect continency, out of desire for the

kingdom of heaven, has always been held in particular honor in

the Church. The reason for this was and is that perfect continency

for the love of God is an incentive to charity, and is certainly a
particular source of spiritual fecundity in the world.

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 Him-
self. This was the same Christ Jesus, who “emptied Himself, tak-
ing the nature of a slave . . . becoming obedient to death”,233 and

because of us “being rich, he became poor”.234 Because the dis-

ciples 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)

48



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 (16)

49



CHAPTER VI

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 commended 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 solitary 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.(l) 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 struc-
ture 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

50



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 afore-
said 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 pro-
fession 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 Kingdom of Christ in souls
and to extend that Kingdom to every clime. This duty is to be
undertaken to the extent of their capacities and in keeping with the

proper type of their own vocation. This can be realized through
prayer or active works of the apostolate. It is for this reason that
the Church preserves and fosters the special character of her vari-
ous religious institutes.

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 Chris-
tian 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 re-

51



demption 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 Kingdom of God and
its needs, in a very special way, are raised above all earthly con-

siderations. Finally it clearly shows all men both the unsurpassed
breadth of the strength of Christ the King and the infinite power
of the Holy Spirit marvelously working in the Church.

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 The importance of the profes-
sion 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 in-
stitutes may be left or committed to the charge of the proper
patriarchical authority. The members of these institutes, in fulfill-
ing 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

52



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 procla-

mation 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, volun-

tarily undertaken according to each one’s personal vocation, con-

tribute 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 cit-
zens 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)

53



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.

54



CHAPTER VII

THE ESCHATOLOGICAL
NATURE OF THE PILGRIM
CHURCH AND ITS UNION
WITH THE CHURCH IN

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 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 re-
established in Christ. 238

Christ, having been lifted up from the earth has drawn all to
Himself. 239 Rising from the dead 240 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 mean-
ing of our terrestrial life through our faith, while we perform with

55



hope in the future the work committed to us in this world by the
Father, and thus work out our salvation . 241

Already the final age of the world has come upon us 242 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 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

Joined with Christ in the Church and signed with the Holy
Spirit “who is the pledge of our inheritance”,245 truly we are
called and we are sons of God 246 but we have not yet appeared
with Christ in glory

,

247 in which we shall be like to God, since we
shall see Him as He is . 248 And therefore “while we are in the body,
we are exiled from the Lord 249 and having the first-fruits of the
Spirit we groan within ourselves 250 and we desire to be with
Christ”. 251 By that same charity however, we are urged to live
more for Him, who died for us and rose again . 252 We strive there-
fore to please God in all things 253 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 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 we may merit to
enter into the marriage feast with Him and to be numbered
among the blessed 256 and that we may not be ordered to go into
eternal fire 257 like the wicked and slothful servant

,

258 into the

exterior darkness where “there will be the weeping and the gnash-

ing of teeth”. 259 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 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 judg-
ment”. 261 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 strong in faith we look for the “blessed

56



hope and the glorious coming of our great God and Saviour, Jesus
Christ” 263 “who will refashion the body of our lowliness, conform-
ing it to the body of His glory 264 and who will come “to be glorified
in His saints and to be marveled at in all those who have be-
lieved”.265

49. Until the Lord shall come in His majesty, and all the
angels with Him 266 and death being destroyed, all things are sub-
ject to Him,267 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 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 con-
tribute to its greater edification. 269 (3) For after they have been re-
ceived into their heavenly home and are present to the Lord,270

through Him and with Him and in Him they do not cease to inter-
cede with the Father for us, (4) showing forth the merits which they

won on earth through the one Mediator between God and man,271

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 (5) Thus by their brotherly interest our weakness
is greatly strengthened.

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 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

57



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 fol-
lowed Christ, we are inspired with a new reason for seeking the
City that is to come 274 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 holi-

ness. (11) In the lives of those who, sharing in our humanity, are

however more perfectly transformed into the image of Christ,275

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 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 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)

58



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 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 Coun-

cil of Trent. (22) And at the same time, in conformity with our
own pastoral interests, we urge all concerned, if any abuses, ex-
cesses 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 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 par-

59



taking 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 Then the whole Church of
the saints in the supreme happiness of charity will adore God and
“the Lamb who was slain”,281 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

60



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 fulness of time came, God
sent His Son, born of a woman, that we might receive the
adoption of sons”.283 “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 re-
ceived 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 indis-
soluble tie, she is endowed with the high office and dignity of

61



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 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, in-
tends 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 there-
fore 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 Testa-
ment describe the history of salvation, by which the coming of
Christ into the world was slowly prepared. These earliest docu-

ments, 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

62



first parents after their fall into sin.
284 Likewise she is the Virgin

who shall conceive and bear a son, whose name will be called
Emmanuel.285 She stands out among the poor and humble of the
Lord, who confidently hope for and receive salvation from Him.
With her the exalted Daughter of Sion, and after a long expectation

of the promise, the times are fulfilled and the new Economy estab-
lished, when the Son of God took a human nature from her, that
He might in the mysteries of His flesh free man from sin.

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 concep-
tion 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 and to the heavenly messenger she replies:

“Behold the handmaid of the Lord, be it done unto me according
to thy word”,287 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 im-

peded 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 her-
self 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)

63



57. This union of the Mother with the Son in the work of
salvation is made manifest from the time of Christ’s virginal con-
ception up to His death. It is shown first of all when Mary, aris-
ing 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 This union is mani-
fest 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 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

58. In the public life of Jesus, Mary makes significant ap-
pearances. This is so even at the very beginning, when at the
marriage feast of Cana, moved with pity, she brought about by her
intercession the beginning of miracles of Jesus the Messiah.291 In

the course of her Son’s preaching she received the words whereby,

in extolling a kingdom beyond the calculations and bonds of flesh
and blood, He declared blessed 292 those who heard and kept the
word of God, as she was faithfully doing. 293 After this manner,
the Blessed Virgin advanced in her pilgrimage of faith, and faith-
fully persevered in her union with her Son unto the cross, where
she stood, in keeping with the divine plan, 294 grieving exceedingly

with her only begotten Son, uniting herself with a maternal heart

with His sacrifice, and lovingly consenting to the immolation of
this Victim which she herself had brought forth. Finally, she was
given by the same Christ Jesus dying on the cross as a mother to
His disciple, with these words: “Woman, behold thy son”.295 ( 1 1 )

59. But since it has pleased God not to manifest solemnly the
mystery of 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

64



and Mary by her prayers imploring the gift of the Spirit, who had
already overshadowed her in the Annunciation. Finally, the Im-

maculate 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 and the conqueror of sin and death. ( 14)

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 Jhe maternal duty of Mary toward men in no wise ob-
scures 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 to be the Mother of God by
that decree of divine providence which determined the incarna-

tion of the Word, the Blessed Virgin was on the 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 com-
passion as He died on the Cross. In this singular way she cooper-
ated 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 and which

she sustained without wavering beneath the cross, and lasts until

the eternal fulfilment of all the elect. Taken up to heaven she did
not lay aside this salvific duty, but by her constant intercession con-

tinued 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

65



earth surrounded by dangers and difficulties, 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 under-

stood 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 Re-

deemer does not exclude but rather gives rise to a manifold co-
operation 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 com-
mends 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 per-
fect 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 un-
defiled 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 namely the
faithful, in whose birth and education she cooperates with a mater-
nal 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

66



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 con-

quering sin. 300 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 sal-
vation 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 brought forth Christ,
who was conceived of the Holy Spirit and was bom 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 faith-
ful 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

67



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 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 and in whom it has
pleased the Father that all fullness should dwell,303 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 remem-

ber 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.

68



V. Mary the sign of sure 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 in the world to come, so too does she shine

forth on earth, until the day of the Lord shall come,304 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.

Given in Rome at St. Peter’s on November 21, 1964.

I, PAUL, Bishop of the Catholic Church

There follow the signatures of the Fathers.

69



NOTES
1
Cf. Mk. 16, 15.

2
Col. 1, 15.

3 Pom. 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.

e
Cf. Jn. 17, 4.

10
Cf. Eph. 2, 18.

11
Cf. Jn. 4, 14; 7, 38-39.

12
Cf. Rom. 8, 10-11.

13
Cf. Cor. 3, 16; 6, 19.

14
Cf. Gal. 4, 6; Rom. 8, 15-16 and

26.
15

Cf. Jn. 16, 13.
16

Cf. Eph. 4, 11-12; 1 Cor. 12, 4;
Go/. 5, 22.

17
Cf. Apoc. 22, 17.

18 Mk. 1, 15; cf. M/. 4, 17.
19 M£. 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; £jc. 34, Ilf.

28
Cf. Jn. 10, 11; 1 Pet. 5, 4.

29
Cf. Jn. 10, 11-15.

30
1 Cor. 3, 9.

31 Rom. 11, 13-26.
32 Mt. 21, 33-43; cf. /s. 5, If.
33

Jn. 15, 1-5.
34

1 Cor. 3, 9.
35 Mt. 21, 42; cf. ,4c/. 4, 11; 1 Pc/.

2, 7; P*. 117, 22.
38

Cf. 1 Cor. 3, 11.
37

1 Tim. 3, 15.
38

£p/z. 2, 19-22.
39 Apoc. 21, 3.
40

1 Pc/. 2, 5.
41 Apoc. 21, If.
42

Gal. 4, 26; cf. ,4poc. 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. Col. 3, 1-4.

50
Cf. Gal. 6, 15; 2 Cor. 5, 17.

51
1 Cor. 12, 13.

52 Pom. 6, 4-5.
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. 1 Cor. 12, 26.
00

Cf. Col. 1, 15-18.
81

Cf. Eph. 1, 18-23.
82

Cf. Go/. 4, 19.
83

Cf. Phil. 3, 21; 2 Tim. 2, 11;
£/>/*. 2, 6; Col. 2, 12 etc.

84
Cf. Pom. 8, 17.

65
Col. 2, 19.

88
Cf. Eph. 4, 11-16.

87
Cf. Eph. 4, 23.

88
Cf. Eph. 5, 25-28.

"Ibid. 23-24.
70

Co/. 2, 9.
71

Cf. Ep/i. 1, 22-23.
72

Cf. Eph. 3, 19.
73

Cf. Eph. 4, 16.
74

Jn. 21, 17.
75

Cf. M/. 28, 18, f.
78

1 Tim. 3, 15.
77

Phil. 2, 6.
78

2 Cor. 8, 9.
70 Lk. 4, 18.
80

L£. 19, 10.
81 Hebr. 7, 26.
82 2 Cor. 5, 21.
83

Cf. Hebr. 2, 17.
84

Cf. 1 Cor. 11, 26.
85

Cf. ,4c/s 10, 35.
88

Jer. 31, 31-34.
87

Cf. 1 Cor. 11, 25.
88

Cf. 1 Pet. 1, 23.
89

Cf. 7n. 3, 5-6.
90

1 Pe/. 2, 9-10.
91 Pom. 4, 25.
92

Cf. Jn. 13, 34.
93

Cf. Col. 3, 4.
94 Pom. 8, 21.
95

Cf. Mt. 5, 13-16.
98

2 £s</r 13, 1; cf. Num. 20, 4
Dew/. 23 1 ff.

97
Cf. Heb. 13, 14.

98
Cf. Matt. 16, 18.

99
Cf. Acts 20, 28.

70



100
Cf. Heb. 5, 1-5.

101
Cf. Apoc. 1, 6; cf. 5, 9-10.

102
Cf. 1 Pet. 2, 4-10.

103
Cf. Acts 2, 42, 47.

104
Cf. Rom. 12, 1.

105
Cf. 1 Pet. 3, 15.

106
Cf. Jas. 5, 14-16.

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 2, 13.

113
Cf. Jud. 3.

114
1 Cor. 12, 11.

115
1 Cor. 12, 7.

116
Cf. 1 5, 12, 19-21.

117
Cf. Jn. 11, 52.

118
Cf. Heb. 1, 2.

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;

/Ipoc. 21, 24.
123

1 Pet. 4, 10.
124

Cf. Me. 16, 16; Jn. 3, 5.
125

Cf. Rom. 9, 4-5.
120

Cf. .Rom. 11, 28-29.
127

Cf. Acts 17, 25-28.
128

Cf. 1 Tim. 2, 4.
129

Cf. Rom. 1, 21, 25.
130 Mk. 16, 16.
131

Cf. Jn. 20, 21.
132 Mt. 21, 18-20.
133

Cf. Acts 1, 8.
134

1 Cor. 9, 16.
135 Mai. 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 Rom. 1, 16.
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. Mk. 16, 20.
146

Cf. Apoc. 21, 14; Mt. 16, 18;
£/>/i. 2, 20.

147
Cf. Mr. 28, 20.

148
Cf. Act. 20, 28.

149
Cf. Lk. 10, 16.

150
Cf. 1 Cor. 4, 15.

Cf. 1 Cor. 4, 1.
Cf. Rom. 15, 16; Act. 20, 24.
Cf. 2 Cor. 3, 8-9.

Cf. Acts 1, 8; 2, 4; 7m 20, 22-23.
Cf. 1 Tim. 4, 14; 2 Tim. 1, 6-7.
Cf. Mr. 16, 18-19.
Cf. Jn. 21, 15 ff.

Mr. 16, 19.
Mr. 18, 18; 28, 16-20.
Cf. Mr. 5, 10.
Cf. Mr. 28, 18; Mk. 16, 15-16;
^cr^ 26, 17 If.

Cf. Acts 1, 8; 2, 1 ff; 9, 15.
Cf. Acts 1, 17, 25; 21, 19; Rom.

11, 13; 1 Tim. 1, 12.
Cf. Mr. 13, 52.
Cf. 2 Tim. 4, 1-4.
Cf. Lk. 22, 32.
Cf. 1. Thess. 1, 5.

Cf. Rom. 1, 16.
Cf. Lk. 22, 26-27.
Cf. Mr. 20, 28; M£. 10, 45.
Cf. Jn. 10, 11.

Cf. Heb. 5, 1-2.
Cf. Heb. 13, 17.
Cf. Rom. 1, 14-15.
Cf. 2 Cor. 4, 15.
Jn. 10, 36.

Heb. 5, 1-10; 7, 24; 9, 11-28.
1 Tim. 2, 5.
Cf. 1 Cor. 11, 26.
Cf. Heb. 9, 11-28.
Heb. 5, 1-4.
7m 4, 24.
Cf. 1 Tim. 5, 17.
Cf. Eph. 4, 12.
Cf. Jn. 15, 15.

Cf. 1 Cor. 4, 15; 1 Pet. 1, 23.
1 Pet. 5, 3.

Cf. 1 Cor. 1, 2; 2 Cor. 1, 1.
Cf. Lk. 15, 4-7.
Eph. 4, 15-16.
Rom. 12, 4-5.
Eph. 4, 5.
Go/. 3, 28; cf. Col. 3, 11.

Cf. 2 Pt. 1, 1.
1 Cor. 12, 11.
Cf. Mr. 20, 28.
Eph. 4, 7.
Cf. Phil. 4, 3; rtom. 16, 3ff.

1 Pet. 2, 5.

Cf. /4cr. 2, 17-18; /Ipoc. 19, 10.

Cf. Eph. 5, 16; Col. 4, 5.

Cf. Rom. 8, 25.
£p/i. 6, 12.

151

153

154

156

157

158

159

160

1 61

162

163

164

165

166

167

168

169

170

171

172

173

174

175

176

177

178

179

180

181

182

183

184

185

186

187

189

190

191

193

194

195

196

197

198

199

200

201

202

203

71



204
Cf. Apoc. 21, 1.

205
Cf. Heb. 11, 1.

206
Cf. Phil. 2, 8-9.

207
Cf. 1 Cor. 15, 27-28.

208
Cf. Rom. 6, 12.

209
Cf. Rom. 8, 21.

210
1 Cor. 3, 23.

211
Cf. Heb. 13, 17.

212
Cf. Gal. 5, 22.

213
Cf. Mr. 5, 3-9.

214
Cf. Eph. 5, 25-26.

215
1 Thess. 4, 3; Eph. 1, 4.

216 Mr. 5, 48.
217

Cf. Me. 12, 30.
218

Cf. Jn. 13, 34; 15, 12.
219

Lp/z. 5, 3.
220

Col. 3, 12.
221

Cf. Gal. 5, 22; Rom. 6, 22.
222

Cf. Jas. 3, 2.
223 Mr. 6, 12.
224

Cf. 1 Per. 5, 3.
225

Cf. 1 Tim. 3, 8-10 and 12-13.
228

1 Pt. 5, 10.
227

1 Jn. 4, 16.
228

Cf. Rom. 5, 5.
229

Cf. Col. 3, 14; Pom. 13, 10.
230

Cf. 1. Jn. 3, 16; Jn. 15, 13.
231

Cf. 1 Cor. 7, 32-34.
232

Cf. Mt. 19, 11; 1 Cor. 7, 7.
233

Phil. 2, 7-8.
234 2 Cor. 8, 9.
235

Cf. 1. Cor. 7, 3 Iff.
236

Lzec/z. 34, 14.
237 Acts 3, 21.
238

Cf. Eph. 1, 10; Col. 1, 20; 2 Pet.

3, 10-13.
239

Cf. Jn. 12, 32.
240

Cf. Rom. 6, 9.
241

Cf. Phil. 2, 12.
242

Cf. 1 Cor. 10, 11.
243

Cf. 2. Pet. 3, 13.
244

Cf. Rom. 8, 19-22.
245

Lp/z. 1, 14.
246

Cf. 1 Jn. 3, 1.
247

Cf. Co/. 3, 4.
248

Cf. 1 7/z. 3, 2.
249

2 Cor. 5, 6.
250

Cf. Rom. 8, 23.
251

Cf. Phil. 1, 23.
252

Cf. 2 Cor. 5, 15.
253

Cf. 2 Cor. 5, 9.
254

Cf. £p/s. 6, 11-13.
255

Cf. Heb. 9, 27.

256
Cf. Mt. 25, 31-46.

257
Cf. Mt. 25, 41.

258
Cf. Mr. 25, 26.

259 Mr. 22, 13 and 25, 30.
260

2 Cor. 5, 10.
261

7/2. 5, 29; Cf. Matt. 25, 46.
262 Pom. 8, 18; cf. 2 Tim. 2, 11-12.
263

Tz’r. 2, 13.
264

P/zz7. 3, 21.
265

2 TVzew. 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. Col. 1, 24.
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. Lp/z. 4, 1-6.
278

Cf. Apoc. 5, 9.
279

Cf. Heb. 3, 6.
280

Cf. Apoc. 21, 24.
281 ^poc. 5, 12.
282 ^poc. 5, 13-14.
283

Gal. 4, 4-5.
284

Cf. Gen. 3,15.
285

Cf. Is. 7, 14; cf. Mich. 5, 2-3;
Mr. 1, 22-23.

286
Cf. Lk. 1, 28.

287
Lk. 1, 38.

288
Cf. Lfc. 1, 41-45.

289
Cf. L/t. 2, 34-35.

290
Cf. Lit. 2, 41-51.

291
Cf. Jn. 2, 1-11.

292
Cf. M&. 3, 35; par. Lk. 11,
27-28.

293
Cf. Lit. 2, 19, 51.

294
Cf. Jn. 19, 25.

295
Cf. Jn. 19, 26-27.

296 ^cr^ 1, 14.
297

Cf. Apoc. 19, 16.
298

1 Tim. 2, 5-6.
299 Pom. 8, 29.
300

Cf. Eph. 5, 27.
301

Lzt. 1, 48.
302

Cf. Col. 1, 15-16.
303

Col. 1, 19.
304

Cf. 2 Per. 3, 10.

72



SUPPLEMENTARY NOTES
Chapter I

—

The Mystery of the
Church

N. 2

(1) Cfr. S. Cyprianus, Epist. 64,
4: PL 3, 1017. CSEL (Hartel), III
B, p. 720. S. Hilarius Piet., 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., Horn,
in Evang. 19, 1: PL 76, 1154 B. S.
Augustinus, Serm. 341, 9, 11: PL
39, 1499 s. S. Io. Damascenus,
Adv. Iconocl. 11: PG 96, 1357.
N. 4

(3) Cfr. S. Irenaeus, Adv. Haer,
III, 24, 1: PG 7, 966 B; Harvey 2,
131; ed. Sagnard, Sources Chr., p.
398.

(4) S. Cyprianus, De Orat.
Dorn. 23: PL 4, 553; Hartel, III A,
p. 285. S. Augustinus, Serm. 71,
20, 33: PL 38, 463 s. S. Io. Da-
mascenus, Adv. Iconocl. 12: PG
96, 1358 D.
N. 6

(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 docu-
mentis liturgicis, cfr. Sacramenta-
rium Gregorianum: PL 78, 160 B.
Vel C. Mohlberg, Liber Sacramen-
torum romanae ecclesiae, Romae
1960, p. Ill, XC: « Deus, qui ex
omni coaptacione sanctorum aeter-
num tibi condis habitaculum... ».
Hymnus Urbs lerusalem beata in
Breviario monastico, et Coelestis
urbs lerusalem in Breviario Ro-
mano.
N. 7

(6) Cfr. S. Thomas, Summa
Theol. Ill, 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. 650. Pius XII, Litt.
Encyl. Mystici Corporis, 1. c., pp.
219-220; Denz. 2288 (3808). S.

Augustinus, Serm. 268, 2: PL 38,
1232, et alibi. S. Io. Chrysostomus,
In Eph. Horn. 9, 3: PG 62, 72.
Didymus Alex., Trin. 2, 1: PG 39,
449 s. S. Thomas, In Col. 1, 18,
lect. 5; ed. Marietti, II, n. 46:
« Sicut constituitur unum corpus ex
unitate animae, ita Ecclesia ex uni-
tate Spiritus... ».

N. 8
(9) Leo XIII, Litt. Encycl. Sapi-

entiae christianae, 10 ian. 1890:
AAS 22 (1889-90) p. 392. Id.,
Epist. Encycl. Satis cognitum, 29
iun. 1896; AAS 28 (1895-96) pp.
710 et 724 ss. Pius XII, Litt.
Encycl. Mystici Corporis, 1. c., pp.
199-200.

(10) Cfr. Pius XII, Litt. Encycl.
Mystici Corporis, 1. c., p. 221 ss.
Id., Litt. Encycl. Humani generis,
12 aug. 1950: AAS 42 (1950) p.
571.

(11) Leo XIII, Epist. Encycl.
Satis cognitum, 1. c., p. 713.

(12) Cfr. Symbolum Apostoli-
cum: Denz. 6-9 (10-13); Symb.
Nic.-Const.: Denz. 86 (150); coll.
Prof, fidei Trid.: Denz. 994 et 999
(1862 et 1868).

(13) Dicitur « Sancta (catholica
apostolica) Romana Ecclesia »: in
Prof, fidei Trid., 1. c. et Concl. Vat.
I, Sess. Ill, Const, dogm. de fide
cath .: Denz. 1782 (3001).

(14) S. Augustinus, Civ. Dei,
XVIII, 51, 2: PL 41, 614.

Chapter II

—

On the People of God

N. 9

(1) Cfr. S. Cyprianus, Epist. 69,
6: PL 3, 1142 B; Hartel 3 B, p.
754: « inseparabile unitatis sacra-
mentum ».
N. 10

(2) Cfr. Pius XII, Alloc. Magni-
ficate 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

73



1928: AAS 20 (1928) p. 171 s.
Pius XII, Alloc. Vous nous avez,
22 sept. 1956: AAS 48 (1956) p.
714.

N. 11

(4) Cfr. S. Thomas, Summa
Theol. Ill, 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.
Ill, de utilitate chrismatis: PG 150,
569-580. S. Thomas, Summa Theol.
Ill, 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), praesertim p. 552 s.

(7) 1 Cor. 7, 7: « Unusquisque
proprium donum (idion charisma)
habet ex Deo: alius quidem sic,
alius vero sic ». Cfr. S. Augustinus,
De Dono Persev. 14, 37: PL 45,
1015 s.: « Non tantum continentia
Dei donum est, sed comugatorum
etiam castitas ».

N. 12

(8) Cfr. S. Augustinus, De
Praed. Sanct. 14, 27: PL 44, 980.
N. 13

(9) Cfr. S. Io. Chrysostomus, In
lo. Horn. 65, 1: PG 59, 361.

(10) Cfr. S. Irenaeus, Adv.
Haer. Ill, 16, 6; III, 22, 1-3: PG
7, 925 C-926 A et 955 C - 958 A;
Harvey 2, 87 s. et 120-123; Sag-
nard, Ed. Sources Chret., pp. 290-
292 et 372 ss.

(11) Cfr. S. Ignatius M., Ad
Rom., Praef.: Ed. Funk, I, p. 252.

N. 14

(12) Cfr. S. Augustinus, Bapt. c.
Donat. V, 28, 39; PL 43, 197:
« Certe manifestum est, id quod
dicitur, in Ecclesia intus et foris,
in corde, non in corpore cogitan-
dum ». Cfr. ib., Ill, 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; lac., 2, 14.

N. 15
(14) Cfr. Leo XIII, Epist.

Apost. Praeclara gratulationis

,

20
iun. 1894; ASS 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: ASS 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.

N. 16

(18) Cfr. S. Thomas, Summa
Theol. Ill, q. 8, a. 3, ad 1.

(19) Cfr. Epist. S.S.C.S. Officii
ad Archiep. Boston.: Denz. 3869-
72.

(20) Cfr. Eusebius Caes., Prae-
paratio Evangelica, 1, 1: PG 21,
28 AB.
N. 17

(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; Harvey, 2, p.
199 s. Cone. Trid., Sess. 22, cap. 1;
Denz. 939 (1742).

Chapter III—On the Hierarchical
Structure of the Church and in
Particular on the Episcopate

N. 18

(1) Cfr. Cone. Vat. I, Sess. IV,
Const. Dogm. Pastor aeternus:
Denz. 1821 (3050 s.).

(2) Cfr. Cone. Flor., Decretum
pro Graecis: Denz. 694 (1307)

74



et Cone. Vat. I, ib. : Denz. 1826
(3059)
N. 19

(3) Cfr. Liber sacramentorum
S. Gregorii, Praefatio in Cathedra
S. Petri, in natali S. Mathiae et S.
Thomas: PL 78, 50, 51 et 152.
S. Hilarius, In Ps. 67, 10: PL 9,
450; CSEL 22, p. 286. S. Hierony-
mus, Adv. lovin. 1, 26: PL 23, 247
A. S. Augustinus, In Ps. 86, 4: PL
37, 1103. S. Gregorius M., Mor. in
lob, XXVIII, V: PL 76, 455-456.
Primasius, Comm, in Apoc. V: PL
68, 924 BC. Paschasius Radb., In
Matth. L. VIII, cap. 16: PL 120,
561 C. Cfr. Leo XIII, Epist. Et
sane, 17 dec. 1888: ASS 21 (1888)
p. 321.

N. 20
(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. 1 Tim. 5, 22; 2 Tim.
2, 2; Tit. 1, 5; S. Clem. Rom., Ad
Cor. 44, 3; ed. Funk, I, p. 156.

(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. Haer.
32; PL 2, 53.

(9) Cfr. S. Irenaeus, Adv. Haer.
Ill, 3, 1; PG 7, 848 A; Harvey 2, 8;
Sagnard, p. 100 s.: « manifesta-
tam ».

(10) Cfr. S. Irenaeus, Adv.
Haer. Ill, 2, 2; PG 7, 847; Harvey
2, 7; Sagnard, p. 100: « custodi-
tur », cfr. ib. IV, 26, 2; col. 1053,
Harvey 2, 236, necnon IV, 33, 8;
col. 1077; Harvey 2, 262.

(11) S. Ign. M., Philad., Praef.;
ed. Funk, I, p. 264.

(12) S. Ign. M., Philad., 1, 1;
Magn. 6, 1; Ed. Funk, I, pp. 264
et 234.

(13) S. Clem. Rom., 1. c., 42,
3-4; 44, 3-4; 57, 1-2; Ed. Funk. I,
152, 156, 171 s. S. Ign. M., Philad.

2; Smyrn. 8; Magn. 3; Trail. 7;
Ed. Funk, I, p. 265 s.; 282; 232;
246 s. etc.; S. Iustinus, Apol., 1, 65;

PG 6, 428; S. Cyprianus, Epist.
passim.

(14) Cfr. Leo XIII, Epist.
Encycl. Satis cognitum, 29 iun.
1896: ASS 28 (1895-96) p. 732.

(15) Cfr. Cone. Trid., Sess. 23,
Deer, de sacr. Ordinis, cap. 4;
Denz. 960 (1768); Cone. Vat. I,
Sess. 4, Const. Dogm. 1 De Ecclesia
Christi, cap. 3: Denz. 1828 (3061).
Pius XII, Litt. Encycl. Mystici Cor-
poris, 29 iun. 1943: ASS 35 (1943)
pp. 209 et 212. Cod. Iur. Can., c.
329 § 1.

(16) Cfr. Leo XIII, Epist. Et
sane, 17 dec. 1888: ASS 21 (1888)
p. 321 s.
N. 21

(17) S. Leo M., Serm. 5, 3: PL
54, 154.

(18) Cone. Trid., Sess. 23, cap.
3, citat verba 2 Tim. 1, 6-7, ut
demonstret Ordinem esse verum
sacramentum: Denz. 959 (1766).

(19) In Trad. Apost. 3, ed.
Botte, Sources Chr., pp. 27-30,
Episcopo tribuitur « primatus sa-
cerdotii ». Cfr. Sacramentarium
Leonianum, ed. C. Mohlberg, Sa-
cramentarium Veronense, Romae,
1955, p. 119: « ad summi sacer-
dotii ministerium... Comple in
sacerdotibus tuis mysterii tui sum-
mam »... Idem, Liber Sacramento-
rum Romanae Ecclesiae, Romae,
1960, pp. 121-122: « Tribuas eis,
Domine, cathedram episcopalem
ad regendam Ecclesiam tuam et
plebem universam ». Cfr. PL 78,
224.

(20) Trad. Apost. 2, ed. Botte,

p. 27.

(21) Cone. Trid., Sess. 23, cap.
4, docet Ordinis sacramentum im-
primere characterem indelebilem:
Denz. 960 (1767). Cfr. Ioannes
XXIII, Alloc, lubilate Deo, 8 maii
1960: AAS 52 (1960) p. 466.
Paulus VI, Homelia in Bas, Vati-
cana, 20 oct. 1963: AAS 55
(1963) p. 1014.

(22) S. Cyprianus, Epist. 63, 14:
PL 4, 386; Hartel, III B, p. 713:
« Sacerdos vice Christi vere fungi-
tur ». S. Io. Chrysostomus, In 2

75



Tim. Horn. 2, 4: PG 62, 612:
Sacerdos est « symbolon » Christi.
S. Ambrosius, In Ps. 38, 25-26:
PL 14, 1051-52: CSEL 64, 203-
204. Ambrosiaster, In 1 Tim. 5, 19:
PL 17, 479 C et In Eph. 4, 11-12:
col. 387. C. Theodorus Mops.,
Horn. Catech. XV, 21 et 24: ed.
Tonneau, pp. 497 et 503. Hesychius
Hieros., In Lev. L. 2, 9, 23: PG
93, 894 B.
N. 22

(23) Cfr. Eusebius, Hist. Eccl.,
V, 24, 10: GCS II, 1, p. 495; ed.
Bardy, Sources Chr. II, p. 69,
Dionysius, apud Eusebium, ib. VII,
5, 2: GCS II, 2, p. 638 s.; Bardy,
II, p. 168 s.

(24) Cfr. de antiquis Conciliis,
Eusebius, Hist. Eccl. V, 23-24:
GCS II, 1, p. 488 ss.; Bardy, II, p.
66 ss. et. passim. Cone. Nicaenum.
Can. 5: Cone. Oec. Deer. p. 7.

(25) Tertullianus, De leiunio,
13: PL 2, 972 B; CSEL 20, p. 292,
lin. 13-16.

(26) S. Cyprianus, Epist. 56, 3:
Hartel, III B, p. 650; Bayard, p.
154.

(27) Cfr. Relatio officialis Zi-
nelli, in Cone. Vat. I: Mansi 52,
1109 C.

(28) Cfr. Cone. Vat. 1, Schema
Const, dogm. II, de Ecclesia
Christi, c. 4: Mansi 53, 310. Cfr.
Relatio Kleutgen de Schemate re-
formato: Mansi 53, 321 B - 322 B
et declaratio Zinelli: Mansi 52,
1 1 10 A. Vide etiam S. Leonem M.,
Serm. 4, 3: PL 54, 151 A.

(29) Cfr. Cod. lur. Can., c. 227.

N. 23

(30) Cfr. Cone. Vat. I, Const.
Dogm. Pastor aeternus: Denz. 1821
(3050 s.).

(31) Cfr. S. Cyprianus, Epist.

66, 8: Hartel III, 2, p. 733: « Epis-
copus in Ecclesia et Ecclesia in
Episcopo ».

(32) Cfr. S. Cyprianus, Epist.

55, 24: Hartel, p. 642, line. 13:
« Una Ecclesia per totum mundum
in multa membra divisa ». Epist.
36, 4: Hartel, p. 575, lin. 20-21.

(33) Cfr. Pius XII, Litt. Encycl.
Fidei Donum, 21 apr. 1957: AAS
49 (1957) p. 237.

(34) Cfr. S. Hilarius Piet., In
Ps. 14, 3: PL 9, 206; CSEL 22,
. 86. - S. Gregorius M., Moral,
IV, 7, 12: PL 75, 643 C. Ps.-
Basilius, In Is. 15, 296: PG 30,
637 C.

(35) S. Coelestinus, Epist. 18,
1-2, ad Cone. Eph.: PL 50, 505
AB; Schwartz, Acta Cone. Oec. I,
1, 1, p. 22. Cfr. Benedictus XV,
Epist. Apost. Maximum illud: AAS
11 (1919) p. 440, Pius XI. Litt.
Encycl. Rerum Ecclesiae, 28 febr.
1926: AAS 18 (1926) p. 69. Pius
XII, Litt. Encycl. Fidei Donum,
1. c.

(36) Leo XIII, Litt. Encycl.
Grande munus, 30 sept. 1880: ASS
13 (1880) p. 145. Cfr. Cod. Iur.
Can., c. 1327; c. 1350 § 2.

(37) De iuribus Sedium patri-
archalium, cfr. Cone. Nicaenum,
can. 6 de Alexandria et Antiochia,
et can. 7 de Hierosolymis: Cone.
Oec. Deer., p. 8. - Cone. Later.
IV, anno 1215, Constit. V: De dig-
nitate Patriarcharum: ibid. p. 212. -

Cone. Ferr.-Flor.: ibid. p. 504.

N. 24

(38) Cfr. Cod. luris pro Eccl.
Orient., c. 216-314: de Patriarchis;
. 324-399: de Archiepiscopis
maioribus; c. 362-391: de aliis dig-
nitariis; in specie, c. 238 § 3; 216;
240; 251; 255: de Episcopis a
Patriarcha nominandis.

N. 25

(39) Cfr. Cone. Trid., Deer, de
reform., Sess. V, c. 2, n. 9; et Sess.
XXIV, can. 4; Cone. Oec. Deer.
pp. 645 et 739.

(40) Cfr. Cone. Vat. I, Const,
dogm. Dei Filius, 3: Denz. 1712
(3011). Cfr. nota adiecta ad
Schema I de Eccl. (desumpta ex.
S. Rob. Bellarmino): Mansi 51,
579 C; necnon Schema reformatum
Const. II de Ecclesia Christi, cum
commentario Kleutgen: Mansi 53,
313 AB. Pius IX, Epist. Tuas
libenter: Denz. 1683 (2879).

76



(41) Cfr. Cod. lur. Can.,
c.

1322-1323. „ _
(42) Cfr. Cone. Vat. I, Const,

dogm. Pastor Aeternus: Denz. 1839

(3074).
. . ^

(43) Cfr. explicatio Gasser
in

Cone. Vat. I: Mansi 52, 1213 AC.

(44) Gasser, ib.: Mansi 1214 A.

(45) Gasser, ib.: Mansi 1215

CD, 1216-1217 A.
(46) Gasser, ib.: Mansi 1213.

(47) Cone. Vat. I, Const, dogm.

Pastor Aeternus, 4: Denz. 1836

(3070).
N. 26 .

(48) Oratio consecratioms
epi-

scopalis in ritu byzantino: Eucho-

logion to mega, Romae, 1873, p.

139.

(49) Cfr. S. Ignatius M. Smyrn

8, 1: ed. Funk, I, p. 282.

(50) Cfr. Act. 8, 1; 14,
22-23;

20, 17, et passim.

(51) Oratio mozarabica: PL yo,

759 B.
(52) Cfr. S. Ignatius M.,

Smyrn

8, 1: ed. Funk, I, p. 282.

(53) S. Thomas, Summa Theol.
Ill, q. 73, a. 3. _

(54) Cfr. S. Augustinus,
C.

Faustum, 12, 20: PL 42, 265;
Serm. 57, 7: PL 38, 389, etc.

(55) S. Leo M., Serm. 63, 7: PL

54, 357 C.

(56) Traditio Apostolica Hippo-

lyti, 2-3: ed. Botte, pp. 26-30.

(57) Cfr. textus examinis
in

initio consecrationis episcopalis, et

Oratio in fine Missae eiusdem con-

secrationis, post Te Deum.

N. 27

(58) Benedictus XIV, Br. Ro-

mana Ecclesia, 5 oct. 1752, § 1.

Bullarium Benedicti XIV, t. IV,

Romae, 1758, 21: « Episcopus

Christi typum gerit, Eiusque mu-

nere fungitur ». Pius XII, Litt.

Encycl. Mystici Corporis, 1. c., p.

211: « Assignatos sibi greges sin-

guli singulos Christi nomine pa-

scunt et regunt ».

(59) Leo XIII, Epist. Encycl.

Satis cognitum, 29 iun. 1896: /4SS

28 (1895-96) p. 732. Idem, Epist.

Officio sanctissimo, 22 dec. 1887:

ASS 20 (1887) p. 264. Pius IX,
Litt. Apost. ad Episcopos Ger-

maniae, 12 mart. 1875, et Alloc.

Consist., 15 mart. 1875: Denz.

3112-3117, in nova ed. tantum.

(60) Cone. Vat. I, Const, dogm.

Pastor aeternus, 3: Denz. 1828

(3061). Cfr. Relatio Zinelli: Mansi

52, 1114 D. ^
(61) Cfr. S. Ignatius M.,

Ad
Ephes. 5, 1: ed. Funk, I, p. 216.

N. 28
. w . ,

(62) Cfr. S. Ignatius M., Ad
Ephes. 6, 1: ed. Funk, I, p. 218.

(63) Cfr. Cone. Trid., Sess. 23,

De sacr. Ordinis, cap. 2: Denz. 958

(1765), et can. 6: Denz. 966

(1776). t ^ .
(64) Cfr. Innocentius I, Epist.

ad Decentium : PL 20, 554 A;
Mansi 3, 1029; Denz. 98 (215):

« Presbyteri, licet secundi sint sa-

cerdotes, pontificatus tamen api-

cem non habent ». S. Cyprianus,

Epist. 61, 3: ed. Hartel, p. 696.

(65) Cfr. Cone. Trid., 1. c., Denz.

956a-968 (1763-1778), et in specie

can. 7: Denz. 967 (1777). Pius

XII, Const. Apost. Sacramentum

Ordinis: Denz. 2301 (3857-61).

(66) Cfr. Innocentius I, 1. c.
- S.

Gregorius Naz., Apol. II, 22: PG
35 432 B. Ps.-Dionysius, Eccl.

Hier., 1, 2: PG 3, 372 D.
(67) Cfr. Cone. Trid., Sess.

22:

Denz. 940 (1743). Pius XII, Litt.

Encycl. Mediator Dei, 20 nov.

1947: AAS 39 (1947) p. 553;
Denz. 2300 (3850).

(68) Cfr. Cone. Trid. Sess. 22:

Denz. 938 (1739-40). Cone. Vat.

II, Const. De Sacra Liturgia, n. 7

et n. 47.

(69) Cfr. Pius XII, Litt. Encycl.

Mediator Dei, 1. c., sub. n. 67.

(70) Cfr. S. Cyprianus,
Epist.

11, 3: PL 4, 242 B; Hartel, II, 2,
p. 497.

(71) Ordo consecrationis sacer-

dotalis. in impositione vestimen-

torum.

(72) Ordo consecrationis sacer-

dotalis, in praefatione.

(73) Cfr. S. Ignatius M. Philad.

4: ed. Funk, I, p. 266. S. Cornelius

77



I, apud S. Cyprianum, Epist. 48, 2:
Hartel, III, 2, p. 610.

N. 29

(74) Constitution.es Ecclesiae
aegyptiacae, III, 2: ed. Funk, Dida-
scalia, II, p. 103. Statuta Eccl. Ant.
37-41: Mansi 3, 954.

(75) S. Polycarpus, Ad Phil. 5,
2: ed. Funk, I, p. 300: Christus
dicitur « omnium diaconus factus ».
Cfr. Didache, 15, 1: ib., p. 32. S.
Ignatius M. Trail. 2, 3: ib., p. 242.
Constitutiones Apostolorum, 8, 28,
4: ed. Funk, Didascalia, I, p. 530.

Chapter IV

—

The Laity

N. 32

(1) S. Augustinus, Serm. 340, 1:
PL 38, 1483.
N. 33

(2) Cfr. Pius XI, Litt. Encycl.
Quadragesimo anno, 15 maii 1931:
AAS 23 (1931) p. 221 s. Pius XII,
Alloc. De quelle consolation, 14
oct. 1951: AAS 43 (1951) p. 790 s.

(3) Cfr. Pius XII, Alloc. Six ans
se sont ecoules, 5 oct. 1957: AAS
49 (1957) p. 927. De « mandato »
et missione canonica, cfr. Decre-
tum De Apostolatu laicorum, cap.
IV, n. 16, cum notis 12 et 15.
N. 36

(4) Ex Praefatione festi Christi
Regis.

(5) Cfr. Leo XIII, Epist. Encycl.
Immortale Dei, 1 nov. 1885: /455
18 (1885) p. 166 ss. Idem, Litt.
Encycl. Sapientiae christianae, 10
ian. 1890: ASS 22 (1889-90) p.
397 ss. Pius XII, Alloc. Alla vostra
filiale, 23 mart. 1958: AAS 50
(1958) p. 220: « la legittima sana
laicita dello Stato ».

N. 37

(6) Cod. lur. Can., can. 682.

(7) Cfr. Pius XII, Alloc. De
quelle consolation, 1. c., p. 789:
« Dans les batailles decisives, c’est
parfois du front que partent les
plus heureuses initiatives... ». Idem,
Alloc. L'importance de la presse
catholique, 17 febr. 1950: AAS 42
(1950) p. 256.

(8) Cfr. 1 Thess. 5, 19 et 1 lo.

4, 1.

N. 38

(9) Epist. ad Diognetum, 6: ed.
Funk, I, p. 400. Cfr. S. Io. Chry-
sostomus, In Matth. Horn. 46 (47),
2: PG 58, 478, de fermento in
massa.

Chapter V

—

The Universal Call to
Holiness in The Church

N. 39

(1) Missale Romanum, Gloria
in excelsis. Cfr. Lc. 1, 35; Me. 1,
24; Lc. 4, 34; Io. 6, 69 (ho hagios
tou Theou); Act. 3, 14; 4, 27 et 30;
Hebr. 7, 26; 1 Io. 2, 20; Apoc. 3, 7.
N. 40

(2) Cfr. Origenes, Comm. Rom.
I, 1. PG 14, 1122 B. Ps.-Macarius,
De Oratione, 11: PG 34, 861 AB.
5. Thomas, Summa Theol. II-II, q.
184, a. 3.

(3) Cfr. S. Augustinus, Retract.
II, 18: PL 32, 637 s. - Pius XII,
Litt. Encycl. Mystici Corporis, 29
iun. 1943: AAS 35 (1943) p. 225.

(4) Cfr. Pius XI, Litt. Encycl.
Rerum omnium, 26 ian. 1923:
AAS 15 (1923) p. 50 et pp. 59-60.
Litt. Encycl. Casti Connubii, 31
dec. 1930: AAS 22 (1930) p. 548.
Pius XII, Const. Apost. Provida
Mater, 2 febr. 1947: AAS 39
(1947) p. 117. Alloc. Annus sacer,
8 dec. 1950: AAS 43 (1951) pp.
27-28. Alloc. Nel darvi, 1 iul. 1956:
AAS 48 (1956) p. 574 s.
N. 41

(5) Cfr. S. Thomas, Summa
Theol. II-II, q. 184, a. 5 et 6. De
perf. vitae spir., c. 18. Origenes,

In Is. Horn. 6, 1: PG 13, 239.
(6) Cfr. S. Ignatius M., Magn.

13, 1: ed. Funk, I, p. 241.

(7) Cfr. S. Pius X, Exhort.
Haerent animo, 4 aug. 1908: ASS
41 (1908) p. 560 s. Cod. lur. Can.,
can. 124. Pius XI, Litt. Encycl.
Ad catholici sacerdotii, 20 dec.
1935: AAS 28 (1936) p. 22 s.

(8) Ordo consecrationis sacer-
dotalis, in Exhortatione initiali.

78



(9) Cfr. S. Ignatius M., Trail.

2, 3: ed. Funk, I, p. 244.
(10) Cfr. Pius XII, Alloc. Sous

la maternelle protection, 9 dec.
1957: AAS 50 (1958) p. 36.

(11) Pius XI, Litt. Encycl. Casti
Connubii, 31 dec. 1930: AAS 22
(1930) p. 548 s. Cfr. S. Io Chry-
sostomus, In Ephes. Horn. 20, 2:
PG 62, 136 ss.
N. 42

(12) Cfr. S. Augustinus, Enchir.

121, 32: PL 40, 288. S. Thomas,
Summa Theol. II-II, q. 184, a. 1.
Pius XII, Adhort. Apost. Mend
nostrae, 23 sept. 1950: AAS 42
(1950) p. 660.

(13) De consiliis in genere, cfr.
Origenes, Comm. Rom. X, 14: PG
14, 1275 B. S. Augustinus, De S.
Virginitate, 15, 15: PL 40, 403.
S. Thomas, Summa Theol. I-II, q.
100, a. 2 C (in fine); II-II, q. 44,
a. 4, ad 3.

(14) De praestantia sacrae vir-
ginitatis, cfr. Tertullianus, Exhort.
Cast. 10: PL 2, 925 C. S. Cypri-
anus, Hab. Virg. 3 et 22: PL 4, 443
B et 461 A s. S. Athanasius (?),
De Virg.: PG 28, 252 ss. S. Io.
Chrysostomus, De Virg.: PG 48,
533 ss.

(15) De spirituali paupertate et
oboedienda testimonia praecipua S.
Scripturae et Patrum afferuntur in
Relatione pp. 152-153.

(16) De praxi effectiva con-
siliorum quae non omnibus impo-
nitur, cfr. S. Io. Chrysostomus, In
Matth. Horn. 1,1: PG 57, 81 s.
S. Amhrosius, De Viduis, 4, 23:
PL 16, 241 s.

Chapter VI

—

Religious

N. 43

(1)

Cfr. Rosweydus, Vitae Pa-
trum, Antwerpiae, 1628. Apophteg-
mata Patrum: PG 65. Palladius,
Historia Lausiaca: PG 34, 995 ss.;
ed. C. Butler, Cambridge 1898
(1904). Pius XI, Const. Apost.
Umbradlem, 8 iul. 1924: AAS 16
(1924) pp. 386-387. Pius XII,
Alloc. Nous sommes heureux, 11
apr. 1958: AAS 50 (1958) p. 283.

(2) Paulus VI, Alloc. Magno
gaudio, 23 maii 1964: AAS 56
(1964) p. 566.

(3) Cfr. Cod. Iur. Can., c. 487
et 488, 4°. Pius XII, Alloc. Annus
sacer, 8 dec. 1950: /MS 43 (1951)
p. 27 s. Pius XII, Cons. Apost.
Provida Mater, 2 febr. 1947: AAS
39 (1947) p. 120 ss.

N. 44

(4) Paulus VI, 1. c., p. 567.

(5) Cfr. S. Thomas, Summa
Theol. II-II, q. 184, a. 3 et q. 188,
a. 2. S. Bonaventura, Opusc. XI,
Apologia Pauperum, c. 3, 3: ed.
Opera, Quaracchi, t. 8, 1898, p.
245 a.

N. 45

(6) Cfr. Cone. Vat. I. Schema
De Ecclesia Christi, cap. XV, et
Adnot. 48: Mansi 51, 549 s. et
619 s. - Leo XIII, Epist. Au milieu
des consolations, 23 dec. 1900:
ASS 33 (1900-01) p. 361. Pius XII,
Const. Apost. Provida Mater, 1. c.,
p. 114 s.

(7) Cfr. Leo XIII, Const. Ro-
manos Pontifices, 8 maii 1881:
/1SS 13 (1880-81) p. 483. Pius
XII, Alloc. Annus sacer, 8 dec.
1950: AAS 43 (1951) p. 28 s.

(8) Cfr. Pius XII, Alloc. Annus
sacer, 1. c., p. 28. Pius XII, Const.
Apost. Sedes Sapiendae, 31 maii
1956: AAS 48 (1956) p. 355.
Paulus VI, 1. c., pp. 570-571.

N. 46

(9) Cfr. Pius XII, Litt. Encycl.
Mysdci Corporis, 29 iun. 1943:
AAS 35 (1943) p. 214 s.

(10) Cfr. Pius XII, Alloc.
Annus sacer, 1. c., p. 30. Alloc.
Sous la maternelle protection, 9
dec. 1957: AAS 50 (1958) p. 39 s.

Chapter VII

—

The Eschatological
Nature of the Pilgrim Church
and Its Union with the

Church in Heaven

N. 49

(1) Cone. Florentinum, Decre-
tum pro Graecis: Denz. 693
(1305).

79



(2) Praeter documenta antiqui-
ora contra quamlibet formam evo-
cationis spirituum inde ab Alex-
andra IV (27 sept. 1258), cfr.
Encycl. S.S.C.S. Officii, De magne-
tismi abusu, 4 aug. 1856: /4,SS

(1865) pp. 177-178, Denz. 1653-
1654 (2823-2825); responsionem
S.S.C.S. Offici, 24 apr. 1917: AAS
9 (1917) p. 268, Denz. 2182
(3642).

(3) Videatur synthetica expositio
huius doctrinae paulinae in: Pius
XII, Litt. Encycl. Mystici Corporis

:

AAS 35 (1943) p. 200 et passim.
(4) Cfr., i. a., S. Augustinus,

Enarr. in Ps. 85, 24: PL 37, 1099.
S. Hieronymus, Liber contra Vigi-
lantium, 6: PL 23, 344. S. Thomas,
In 4m Sent., d. 45, q. 3, a. 2. S.
Bonaventura, In 4m Sent., d. 45,
a. 3, q. 2; etc.

(5) Cfr. Pius XII, Litt. Encycl.
Mystici Corporis : AAS 35 (1943)
p. 245.

N. 50
(6) Cfr. Plurimae inscriptiones

in Catacumbis romanis.

(7) Cfr. Gelasius I, Decretalis
De libris recipiendis, 3: PL 59,
160, Denz. 165 (353).

(8) Cfr. S. Methodius, Sympo-
sion, VII, 3: GCS (Bonwetsch),
p. 74.

(9) Cfr. Benedictus XV, Decre-
tum approbationis virtutum in
Causa beatificationis et canoniza-
tionis Servi Dei Ioannis Nepomu-
ceni Neumann : AAS 14 (1922)
p. 23; plures Allocutiones Pii XI
de Sanctis: Inviti all’eroismo.
Discorsi... t. I-III, Romae 1941-
1942, passim; Pius XII, Discorsi e
Radiomessaggi, t. 10, 1949, pp.
37-43.

(10) Cfr. Pius XII, Litt. Encycl.
Mediator Dei : AAS 39 (1947) p.
581.

(11) Cfr. Hebr. 13, 7: Eccli.
44-50; Hebr. 11, 3-40. Cfr. etiam
Pius XII, Litt. Encycl. Mediator
Dei: AAS 39 (1947) pp. 582-583.

(12) Cfr. Cone. Vaticanum I,
Const. De fide catholica, cap. 3:
Denz. 1794 (3013).

(13) Cfr. Pius XII, Litt. Encycl.
Mystici Corporis: AAS 35 (1943)
p. 216.

(14) Quoad gratitudinem erga
ipsos Sanctos, cfr. E. Diehl, In-
scriptiones latinae christianae ve-

teres, I, Berolini, 1925, nn. 2008,
2382 et passim.

(15) Cone. Tridentinum, Sess.
25, De invocatione... Sanctorum:
Denz. 984 (1821).

(16) Breviarium Romanum, In-
vitatorium in festo Sanctorum
Omnium.

(17) Cfr. v. g., 2 Thess. 1, 10.

(18) Cone. Vaticanum II, Const.
De Sacra Liturgia, cap. 5, n. 104.

(19) Canon Missae Romanae.
N. 51

(20) Cone. Nicaenum II, Act.
VII: Denz. 302 (600).

(21) Cone. Florentinum, Decre-
tum pro Graecis: Denz. 693
(1304).

(22) Cone. Tridentinum, Sess.
35, De invocatione, veneratione et
reliquiis Sanctorum et sacris ima-
ginibus: Denz. 984-988 (1821-
1824); Sess. 25, Decretum de Pur-
gatorio: Denz. 983 (1820); Sess. 6,
Decretum de iustificatione, can. 30:
Denz. 840 (1580).

(23) Ex Praefatione, aliquibus
dioecesibus concessa.

(24) Cfr. S. Petrus Canisius,
Catechismus Maior seu Summa
Doctrinae christianae, cap. Ill (ed.
crit. F. Streicher), pas I, pp. 15-16,
n. 44 et pp. 100-101, n. 49.

(25) Cfr. Cone. Vaticanum II,
Const. De Sacra Liturgia, cap. 1,
n. 8.

Chapter VIII

—

The Blessed Virgin
Mary, Mother of God in the

Mystery of Christ and
the Church

N. 52

(1) Credo in Missa Romana:
Symbolum Constantinopolitanum:
Mansi 3, 566. Cfr. Cone. Ephe-
sinum, ib. 4, 1130 (necnon ib. 2,
665 et 4, 1071); Cone. Chalce-

80



donense, ib. 7, 111-116; Cone.
Constantinopolitanum II, ib. 9,
375-396.

(2) Canon Missae Romanae.
N. 53

(3) S. Augustinus, De S. Vir-
ginitate, 6: PL 40, 399.
N. 54

(4) Cfr. Paulus Pp. VI, Allo-
cutio in Concilio, die 4 dec. 1963:
AAS 56 (1964) p. 37.
N. 56

(5) Cfr. S. Germanus Const.,
Horn, in Annunt. Deiparae: PG 98,
328 A; In Dorm. 2: col. 357. -
Anastasius Antioch., Serm. 2 de
Annunt., 2: PG 89, 1377 AB; Serm.
3, 2: col. 1388 C. - S. Andreas
Cret., Can. in B. V. Nat. 4: PG
97, 1321 B. In B. V. Nat., 1: col.
812 A. Horn, in dorm. 1: col.
1068 C. - S. Sophronius, Or. 2 in
Annunt., 18: PG 87 (3), 3237 BD.

(6) S. Irenaeus, Adv. Haer. Ill,
22, 4: PG 7, 959 A; Harvey, 2,
123.

(7) S. Irenaeus, ib.; Harvey, 2,
124.

(8) S. Epiphanius, Haer. 78, 18:
PG 42, 728 CD - 729 AB.

(9) S. Hieronymus, Epist. 22,
21: PL 22, 408. Cfr. S. Augustinus,
Serm. 51, 2, 3: PL 38, 335; Serm.
232, 2: col. 1108. - S. Cyrillus

Hieros., Catech. 12, 15: PG 33,
741 AB. - S. Io. Chrysostomus, In
Ps. 44, 7: PG 55, 193. - S. Io.
Damascenus, Horn. 2 in dorm.
B.M.V., 3: PG 96, 728.
N. 57

(10) Cfr. Cone. Lateranense
anni 649, Can. 3: Mansi 10, 1151. -

S. Leo M., Epist. ad Flav.: PL 54,
759. - Cone. Chalcedonense: Mansi
7, 462. - S. Ambrosius, De inst.
virg.: PL 16, 320.
N. 58

(11) Cfr. Pius XII, Litt. Encycl.
Mystici Corporis, 29 iun. 1943:
AAS 35 (1943) pp. 247-248.
N. 59

(12) Cfr. Pius IX, Bulla Ineffa-
bilis, 8 dec. 1854: Acta Pii IX, 1, I,
p. 616; Denz. 1641 (2803).

(13) Cfr. Pius XII, Const.
Apost. Munificentissimus, 1 nov.
1950: AAS 42 (1950); Denz. 2333
(3903). Cfr. S. Io. Damascenus,
Enc. in dorm. Dei genitricis, Horn.
2 et 3: PG 96, 721-761, speciatim
col. 728 B. - S. Germanus Con-
stantinop., In S. Dei gen. dorm.
Serm. 1: PG 98 (6), 340-348;
Serm. 3: col. 361. - S. Modestus
Hier., In dorm. SS. Deiparae: PG
86 (2), 3277-3312.

(14) Cfr. Pius XII, Litt. Encycl.
Ad coeli Reginam, 11 oct. 1954:
AAS 46 (1954), pp. 633-636;
Denz. 3913 ss. Cfr. S. Andreas
Cret., Horn. 3 in dorm. SS. Dei-
parae: PG 97, 1089-1109. - S. Io.
Damascenus, De fide orth., IV, 14:
PG 94, 1153-1161.
N. 62

(15) Cfr. Kleutgen, textus re-
formatus De mysterio Verbi incar-
nati, cap. IV: Mansi 53, 290. Cfr.
S. Andreas Cret., In nat. Mariae,
sermo 4: PG 97, 865 A. - S. Ger-
manus Constantinop., In annunt.
Deiparae: PG 98, 321 BC. In
dorm. Deiparae, III: col. 361 D.

-

S. Io. Damascenus, In dorm. B. V.
Mariae, Horn. 1, 8: PG 96, 712
BC - 713 A.

(16) Cfr. Leo XIII, Litt. Encycl.
Adiutricem populi, 5 sept. 1895:
ASS 15 (1895-96), p. 303. - S. Pius
X, Litt. Encycl. Ad diem ilium,
2 febr. 1904: Acta, I, p. 154; Denz.
1978 a (3370). - Pius XI, Litt.
Encycl. Miserentissimus, 8 maii
1928: AAS 20 (1928) p. 178. -
Pius XII, Nuntius Radioph., 13
maii 1946: AAS 38 (1946) p. 266.

(17) S. Ambrosius, Epist. 63:
PL 16, 1218.
N. 63

(18) S. Ambrosius, Expos. Lc.
II, 7: PL 15, 1555.

(19) Cfr. Ps.-Petrus Dam.,
Serm. 63: PL 144, 861 AB. - Gode-
fridus a S. Victore. In nat. B. M.,
Ms. Paris, Mazarine, 1002, fol.
109 r. - Gerhohus Reich., De gloria
et honore Filii hominis, 10: PL
194, 1105 AB.

81



N. 64

(20) S. Ambrosius, l. c. et Expos.
Lc. X, 24-25: PL 15, 1810. - S.
Augustinus, In Io. Tr. 13, 12: PL
35, 1499. Cfr. Serm. 191, 2, 3: PL
38, 1010; etc. Cfr. etiam Ven.
Beda, In Lc. Expos. I, cap. 2: PL
92, 330. - Isaac de Stella, Serm.
51: PL 194, 1863 A.
N. 66

(21) « Sub tuum praesidium ».

N. 67

(22) Cone. Nicaenum II, anno

787: Mansi 13, 378-379; Denz. 302
(600-601). -Cone. Trident., sess.
25: Mansi 33, 171-172.

(23) Cfr. Pius XII, Nuntius
radioph., 24 oct. 1954: AAS 46
(1954) p. 679. Litt. Encycl. Ad
coeli Reginam, 11 oct. 1954: AAS
46 (1954) p. 637.
N. 69

(24) Cfr. Pius XI, Litt. Encycl.
Ecclesiam Dei, 12 nov. 1923: AAS
15 (1923) p. 581. - Pius XII, Litt.
Encycl. Fulgens corona, 8 sept.
1953: AAS 45 (1953) pp. 590-591.

This unofficial translation is based on

the Latin text appearing in L’Osservatore

Romano, Nov. 25, 1964.

82



DISCUSSION OUTLINE
by Rev. George H. Tavard

(Numbers in parentheses refer to paragraphs, not pages

)

Introduction and Chapter I

1. fn what way do the present conditions of the world urge the
Church to take a new look at herself? ( 1

)

2. What is the place of the Church in God’s plan for the salvation
of the world? (2)

3. What relation does the Church have to the People of Israel
and to the Old Testament? (2)

4. What is the “mystery” of the Church? (3)
5. What relationship do you see between the Cross, the Eucharist

and the Church? ( 3

)

6. What is the function of the Holy Spirit in the Church? (4)
7. How is the Church related to the Father, the Son and the

Spirit? (4)

8. How can the “power of the Gospel” rejuvenate the Church?
(4)

9. How is the Kingdom of God manifested in Christ? (5)
10. What is “eternal priesthood” of Christ? (5)
1 1 . What is the Church’s function relative to the Kingdom of

God? (5)
12. Which aspects of the Church correspond to the biblical images

describing her? (6)

13. How is the Mystical Body of Christ constituted? (7)
14. Explain diversity and unity in the Body of Christ. (7)
15. Why is the Church both visible and spiritual? (8)
16. What is the analogy between Christ and the Church? (8)
17. How can the Church pursue the work of Redemption? (8)
18. What relation should there be between the Church and

poverty? (8)

19. Why should Christians expect the return of Christ? (8-cf
48-51)

83



Chapter II

20. Why does God call to himself a People rather than indi-
viduals? (9)

21. What does it mean, that the People of God comes “from Jews
and Gentiles”? (9)

22. Explain the notion of “messianic People”. (9)

23. How is the Church “a sacrament”? (9)
24. Explain the idea of renewal in the Church. (9)

25. What is the general priesthood of the faithful? (10 - cf 34)
26. How is the general priesthood exercised in the sacraments?

(ID
27. Explain the prophetic function of the People of God. (12-

cf 35)

28. What is “catholicity” as manifested in the People of God?
(13)

29. Explain the idea that the Church is now on pilgrimage.
(14-cf 48, 68)

30. What is membership in the Church? (14)
31. What links are there between the Church and “separated

Christians”? (15)

32. How are non-Christians related to the Church? (16)
33. Explain the missionary nature of the Church. (17)

Chapter III

34. Explain the notion that the ministry is a service. (18)
35. What is a College, in reference to the Apostles and to the

Bishops? (19)

36. Explain the place of Pentecost in the Church’s history. (19)
37. Explain the mission of the Apostles. (20)

38. In what way is episcopacy a sacrament? (21)
39. What relation is there between the Holy Spirit and the

Bishops? (21)

40. Discuss the relations of the Bishops and the Pope within the
Episcopal College. (22)

41. Explain the functions of Bishops regarding their Diocese and

the Universal Church. (23)

42. In what ways must the Bishops preach the Gospel? (24)
43. Explain the Bishops’ task of teaching, sanctifying and gov-

erning. (25-27)

84



44. Explain the infallibility of the Episcopal College and of the

Roman Pontiff. (25)
45. What is the function of the Church in giving assent to an

infallible definition? (25)

46. Explain the place and functions of priests. (28)

47. Explain the place and functions of deacons. (28)

48. What do you think of the advisability of restoring a married
diaconate? (28)

Chapter IV

49. What is the place of the laity in the unanimity of the Church?

(30)

50. Who is a layman? (31)
51. What is the task of the laity in “the world”? (31)
52. Explain what distinctions there are in the oneness of the

People of God. (32)
53. What is the apostolate of the laity? (33-cf38)
54. How do laymen share in Christ’s kingship? (36)
55. Explain in what ways the hierarchy is at the service of the

laity. (37)

Chapter V
56. In what sense is the Church holy? (39)
57. Are all Christians called to perfection? (40)
58. What relation is there between being holy and being human?

(40)

59. How do the many kinds of holiness cooperate to one common
end? (41)

60. What is the place of love in Christian perfection? (42)
61. How can celibacy be “a sign”? (42)

Chapter VI

62. Discuss the meaning of the consecrated or religious life. (43)
63. Why is not the religious life intermediate between the clerical

and the lay functions? (43)
64. Explain the connection between baptism and the religious

vows. (44)

65. Is the religious life essential to the Church? (44)
66. How is the religious life a service? (46)
67. Why should all the faithful persevere in their vocation? (47)

85



Chapter VII

68. Explain the word “eschatology”. (48)
69. Explain the notion of a “pilgrim Church”. (48 - cf 68)

70. Why should Christians still expect the coming of Christ? (48)
71. What is the communion of the People of God on earth with

the saints and angels in heaven? (49-50)

72. How is this communion manifested in the Church’s life and
liturgy? (49-50)

73. Expain the nature of hope and its place in Christian life.

(49-50)

74. How can eschatological awareness be promoted in parishes,
schools and families? (51)

Chapter VIII

75. Explain the place of the Virgin Mary in the mystery of Christ.
(52)

76. Explain the place of the Virgin Mary in the mystery of the
Church. (53)

77. What does the Old Testament suggest concerning the Mother
of the Savior? (55)

78. What meaning do you see in the Annunciation? (56)

79. What relationship existed between Christ and Mary in the
infancy of Jesus and in his public life? (57-58)

80. In what sense is Mary a servant of Redemption? (60-62)

81. Explain the expression, “Mary, type of the Church”. (63-65)

82. Why should the veneration of Mary be well-balanced? (66-67)
83. What is the eschatological relevance of mariology? (68-69)

86



by Rev. George H. Tavard

Chapter I

Congar, Yves: The Mystery of the Church (Helicon Press).

De Lubac, Henri: Catholicism (Longmans, Green).

De Lubac, Henri: The Splendor of the Church (Sheed and Ward).

The Church: readings in theology (Kenedy).

Chapter II

Vonier, Abbot: The People of God (Newman Press).

Rahner, Karl: The Dynamic Element in the Church (Herder and
Herder).

Bea, Cardinal Augustin: The Unity of Christians (Herder and

Herder)

.

Chapter 111

Butler, B. C.: The idea of the Church (Helicon Press).

Rahner, Karl - Joseph Ratzinger: The Episcopate and the Pri-
macy (Herder and Herder).

Kiing, Hans - Yves Congar - Daniel O’Hanlon (ed.): Council
Speeches of Vatican II (Paulist Press).

Chapter IV

Congar, Yves: Lay People in the Church (Newman Press).

Leclercq, Jacques: Christians in the World (Sheed and Ward).

Tavard, George H.: The Church, the Layman and the Modern
World (Macmillan).

O’Gara, James (ed.): The Layman in the Church (Herder and
Herder).

De Smedt, Bishop E. J.: The Priesthood of the Faithful (Paulist
Press).

87



Chapter V

Vonier, Abbot: The Spirit and the Bride (Newman Press).

Teilhard, Pierre: The Divine Milieu (Harper).

Voillaume, Rene: Seeds of the Desert (Fides).

McNamara, William: The Art of Being Human (Bruce).

Chapter VI

Bouyer, Louis: The Meaning of the Monastic Life (Kenedy).

Leclercq, Jacques: The Life of Perfection (Liturgical Press).

Leclercq, Jean: The Love of Learning and the Desire for God: a
study of monastic Culture (Fordham University Press).

Suenens, Cardinal Leon: The Nun in the World (Newman Press).

Chapter VII

Karrer, Otto: The Kingdom of God Today (Herder and Herder).

Berrigan, Daniel: The Bride. Essays on the Church (Macmillan).

Tavard, George H. : The Church Tomorrow (Herder and
Herder)

.

Danielou, Jean: From Shadows to Reality (Newman Press).

Chapter VIII

Schillebeeckx, E.: Mary, Mother of the Redemption (Sheed and
Ward).

Rahner, Karl: Mary, Mother of the Lord (Herder and Herder).

Congar, Yves: Christ, Our Lady and the Church (Newman
Press).

Thurian, Max: Mary, Mother of All Christians (Herder and
Herder).

88



INDEX
Prepared by Joseph W . Sprug

Librarian, Loretto Heights College, Loretto, Colorado

(Numbers refer to paragraph numbers—not page numbers)

Apostles:
mission, 17

mission; Pentecost, 19

powers passed on, 21
selection, 19

veneration of, 50
Apostolate:

family as school of, 35
holiness in the Church, 41
the laity as commissioned, 33
Mary as model, 65
universal obligation, 17

Apostolic succession:
bishops in place of the Apostles,

20
mission of the Apostles, 20
tradition; St. Irenaeus, 20
willed by Christ, 18

Assent:
accept teachings of bishops, 25

Augustine, St.: on brotherhood, 32
Authority: obedience in matters of

faith and morals, 12

Baptism:
consecrated to God, 44
Mystical Body of Christ, 7
necessary for salvation, 14

priesthood of the faithful, 10, 11

Bible: honored by non-Catholics,
15

Bishops:

( see also Apostolic succession;

Collegiality; Hierarchy; etc.)
aid to other dioceses, 23
canonical mission, 24
Christ present through, 21
consecration of, 21
example of the Good Shepherd,

27
good example, 26
infallibility, 25
jurisdiction, 23
jurisdiction over worship, 26
mission to teach all nations, 24
missions and, 23
one priesthood with their priests,

28

participation in ministry of, 28
pastoral office, 27
power to govern, 27
preaching, 25
“prelates,” 27
religious orders and, 45
roles of Christ, 21

sacraments and, 26
sanctification of, 41
solicitous for the whole Church,

23
teachers, 25
unity of the Church, 23

Brotherhood: salvation in, 32

Catechumens: intention to join the
Church, 14

Catholic Church:
( see also Church; Mystical body;

etc.)

Church of Christ, 8
necessity for salvation, 14

Catholicity:

destiny of the Church, 9
people of God in all ages, 13
temporal values of each people,

13

variety of local rites, 23
Celibacy: honor for, 42
Charisms: special gifts for needs of

the Church, 12
Charity, see Love
Christian Life:

the Christian family, 35
constantly vigilant, 48
grace rather than merits, 14
inspiring lives of the faithful, 50
laity and the Spirit, 34
personal gifts and duties, 41
priesthood of the baptized, 10
religious persons, 46

Christian Unity:
(see also Unity of the Church)
Church linked with non-Catho-

lics, 15

Church’s work for, 1
citizens of a heavenly kingdom,

13

89



common dignity of the people of
God, 32

common sharing of gifts, 13
desire aroused by the Spirit, 15
the eucharistic sacrifice, 3

Christianity:

( see also Church)
all called to, 13

messianic people, 9
the people of God, 9-17
related to non-Christians, 16

Church :
( see also Catholic Church;

Christianity; Kingdom of God;
Mystical Body; etc.)

appearance in time, 48
bride of Christ, 7
building of God, 6
diversity among its members, 13
earthly glory, 8

eschatological nature of, 48-51

established by Christ, 18
in exile on earth, 6
foreshadowed in the Old Cove-

nant, 2
foundation and mission, 5
guided by the Spirit, 4
hierarchical structure, 18-29

holy Temple, 6
images, 6
inauguration and growth, 3
indefectibly holy, 39
inner nature and universal mis-

sion, 1

intention to join, 14

local congregations or churches,
26

mandate to evangelize the world,
17

Mary as type of, 63
members in likeness of Christ, 7
mission, 37
mother and virgin, 64
mystery of the, 2-8
necessary for salvation, 14
new Israel, 9
one complex reality, 8
perfection in heaven, 48
place of particular Churches in,

13

religious orders in, 43
reveals the mystery of the Lord,

8

sheepfold, 6

spouse, 6

tillage of God, 6
united with souls in heaven, 49
visible incorporation of mem-

bers, 14

visible social structure, 8

Church Unity: (see Christian
Unity; Unity of the Church)

Civilization: Christian, 46
Clergy:

(see also Bishops; Deacons;
Hierarchy; Pope; Priests; etc.)

variety of ministries in the
Church, 18

Clerics: sanctification of, 41
Collegiality:

early Church, 22
ecumenical councils, 22
expresses unity of the faithful, 22
papal primacy and, 22
power exercised with the pope,

22
Communion: unity of the people of

God, 11
Communion of Saints: worship en-

riched by, 51
Confirmation: witness bearing, 11
Consecration: of bishops, 21
Continence: motivation, 42
Councils, Ecumenical : conditions

for, 22
Counsels, Evangelical:

authority of the Church, 43
example of Christ, 43
holiness of the Church, 42
practice of, 39
vows, 44

Covenant: old and new, 9

Creation: value of the, 36

Culture: lay apostolate, 36

Deacons:
duties of, 29
restoration of the diaconate, 29
sanctification of, 41

Dead, the:
fellowship with, 51

piety towards, 50
union of church militant with, 49

Dogma: definitions of pope or bis-
hops, 25

90



End of the World: completion of
the Church, 2

Equality:

diversity of ministries in the
Church, 32

no inequality in the Church, 32
Eucharist:

growth in love, 42
Mystical Body of Christ, 7

Eucharistic Sacrifice, see Mass.

Evangelical Counsels, see Counsels,
Evangelical.

Evangelization:
duty of pastors, 23
laity, 35
mandate of the Church, 17
universal mission, 24

Extreme Unction: prayers for the
suffering, 11

Faith:

discernment in matters of, 12
necessary for salvation, 14
preparing to receive and profess,

17

Family:
domestic Church, 1

1

transformed by Christianity, 35
Freedom of Speech: opinions of the

laity, 37

Good example: of bishops, 26

Heaven

:

Church on earth united with, 49
Church perfect in, 48
liturgy, 50

Hierarchy:
( see also Bishops; Clergy; etc.)
lay apostolate and, 33
structure of the Church, 18-29

Holiness:

( see also Perfection; Sanctifi-

cation )
followers of Christ, 40
imitation of Christ, 42
love as way to, 42
motivation, 47
oneness of, 41
universal call to, 39-42

Holy Orders: nourishing the
Church, 1

1

Holy Spirit:
(see also Pentecost)
gifts for welfare of the Church,

7

indwelling, 4
infallible definitions and, 25
life of the Church, 7
mission in the Church, 13
non-Catholics and, 15
special graces or gifts, 12

Hope: Mary as sign of, 68

Imposition of Hands: episcopal
consecration, 21

Infallibility:

bishops as a body, 25
extent of, 25
Holy Spirit and, 25
individual bishops, 25
papal, 25
universal agreement in matters of

faith and morals, 12
Irenaeus, St.: apostolic succession,

20
Israel, see Jews.

Jesus Christ:

(see also Christianity; Church;
Kingdom of God; Mystical
Body; Sacraments; Salvation;
etc.)

active in the world, 48
death on the cross, 3
foundation of the Church, 5
Good Shepherd, 6
head of the Church, 7
holiness, 40
imitation of, 42
kingship, 36
light of nations, 1
Mary and, 57-58
mission, 13

mission: redemption, 3
poverty and oppression, 8
present in the bishops of the

Church, 21
prophetic office, 12
prophetic office and the laity, 35
true vine, 6

Jews:
covenant with Israel, 9

91



Israel as church of God, 9
salvation, 16

Kingdom of God:
( see also Christianity; Church)
all creation subjected to God, 36
the Good News, 5
people of God, 9
redemption in the Church, 3
religious orders, 44
seen in words, works and pres-

ence of Christ, 5
temporal welfare and, 13

Laboring Classes: apostolate, 41

Laity:

( see also Priesthood, Universal)
benefits of dialogue with pastors,

37
brothers of the, 32
cooperation with the hierarchy,

33
dignity and responsibility, 37
evangelization work, 35
life an evangelization, 35
obedience, 37
prophetic office of Christ, 35
relations with pastors, 37
sanctification, 41
secular competence, 36
share in priestly function of

Christ, 34
sharers in functions of Christ, 3

1

spread the Kingdom of God, 36
temporal vocation, 31
the term, 31
welfare of the Church, 30
as witnesses, 38
witness and instrument, 33
witness and service of Christ, 34
witness of daily life, 35
work for growth of the Church,

33, 35
world consecrated to God by, 34

Lay Apostolate. see Apostolate.
Liturgy: union with the Church in

heaven, 50

Love:
cult of the saints, 51
growth in, 42
married couples, 41
salvation and, 14
testimony of the saints, 50
way to holiness, 42

Man:
new creation, 7
participation in divine life, 2

Marriage: sacrament; the Church,
11

Martyrdom:
non-Catholics, 15
proof of love, 42

Martyrs: veneration of, 50
Mary, Blessed Virgin:

assumption into heaven, 59
cult in the Church, 66
Eve and, 56
faith, 58
free from all sin, 56
honored by non-Catholics, 69
intercession, 69
model of virtues, 65
mother in the order of grace, 61
Mother of God, 53
place in the mystery of Christ,

52
preeminent member of the

Church, 53
prophetically foreshadowed

(O.T.), 55
public life of Jesus, 58
redemption and, 56
reverence for, 52
role in the economy of salvation,

55
salvific influence on men, 60
sign of hope, 68
subordinate role, 62
titles, 62
type of the Church, 63
union with her Son, 57
warning against false exaggera-

tions, 67
Mass:

participation, 11

priestly function, 28
regulated by bishops, 26
united with the Church in

heaven, 50
work of redemption, 3

Material Goods: see Temporal and
Material Goods.

Miracles: Kingdom of God, 5
Missions:

bishops and, 23
purpose, 16

Mohamedans: religion, 16

92



Moral Order: lay apostolate, 36
Mystical Body of Christ:

( see also Church)
bishops and welfare of, 23
building up by members, 7
Christ as head, 7
creation of, 7

New Testament: new covenant, 9
Non-Catholics:
Church linked with other Chris-

tians, 15
graces from the Holy Spirit, 15

Obedience:
assent to teachings of bishops, 25
laity, 37
teaching authority of the Church,

12

Old Testament: Church fore-
shadowed in, 2

Pagans: salvation, 16

Papacy: willed by Christ, 18

Parents: encourage vocations, 11

Pastoral Work:
functions of priests, 28
unity of the human race, 28

Pastors

:

evangelization a duty of, 23
laity and, 37
ministers to the faithful, 32

Peace: catholic unity, 13

Penance (Sacrament): members of
the Church, 1

1

Pentecost:

Apostles as witnesses, 24
Mary, 59
mission of the Apostles, 19
mission of the Holy Spirit, 4

Perfection

:

all called to holiness, 1

1

following Christ, 40
obligation to strive for, 42

Persecution: united with Christ, 41

Peter, Saint, Apostle:
office permanent, 20
primacy, 18, 22

Poor, the:
Church’s love for, 8
united with Christ, 41

Pope(s)

:

( see also Infallibility)

principle and foundation of
unity, 23

religious orders; jurisdiction, 45
Pope, primacy of:

collegiality of bishops and, 22
particular Churches in the

Church, 13
reaffirmation of, 18

Preaching: bishops’ duty, 25
Priesthood, Universal:

interrelated with hierarchical
priesthood, 10

sacraments and virtues, 1

1

Priests:

brotherhood of, 28
eucharistic sacrifice, 17, 28
loyalty to their bishops, 41
one priesthood with their bishop,

28
pattern to the flock, 28
sanctification of, 41
united with the bishop, 28

Redemption

:

Mary and, 56
mission of Christ, 3

Religious Life:
purpose, 44
state of life, 43

Religious Orders:
bishops and, 45
duty to extend Kingdom of God,

44
jurisdiction over, 45
multiple and miraculous growth,

43
regulation by the hierarchy, 45
rules, 45

Religious persons:
Christian example, 46
holiness as goal of, 47
human development, 46

Religious profession: liturgical set-
ting, 45

Resurrection of the Dead: glory
and happiness, 51

Revelation:
definitions of the Church, 25
Kingdom of God, 5

Rites: evidence of catholicity, 23

93



Sacraments:
bishops and, 26
growth in love, 42
lay apostolate, 33
priesthood of the faithful, 1

1

Saints:

companionship with, 50
love as cult, 51
veneration of, 50

Salvation

:

Church necessary for, 14
helps for fallen man, 2
Mary’s role in, 55
non-Christians, 16

persevere in charity, 14

Sanctification:

(see also Holiness)
assisting one another, 36
the clergy, 41
Mary as model, 65

Secularism: rejection of, 36

Sick, the: united with Christ, 41

Sin:

conquest of, 36
sinners and the Church, 8

Single people: holiness in the

Church, 41

Social action: a technically compe-
tent laity, 36

Suffering:

associated with Christ, 11

Church’s love for, 8

Temporal and Material Goods:
competence of the laity, 36
kingdom of God on earth, 13
lay vocation, 31

Unity: civic, economic and social,
28

Unity of the Church:
(see also Christian Unity)
equality in diversity of ministries,

32
love among believers, 7
pope and bishops as principle of,

23
sharing riches, workers, re-

sources, 13

the Trinity and, 4
Universality, see Catholicity.

Vatican Council, 1st: foundation of
the Church, 18

Virginity: particular honor for, 42
Virtue: lay apostolate, 36
Virtues: priesthood of the faithful,

11

Vocation: clerical and lay, 31
Vocations: encouraged by parents,

11

Vows:
consecration to divine service, 44
religious life, 44

Widows: holiness in the Church, 41
Witness bearing: the baptized, 10
Word of God. see Revelation.

94