Decree on the missionary activity of the Church : December 7, 1965 / Second Vatican Council.


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Vatican

council

6ecRee

on the

missioriARy

Activity

of the

chuRch

December 7, 1965



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DECREE ON
THE MISSIONARY
ACTIVITY OF THE

7- I

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



Discussion Outline and Bibliography by
Rev. Ronan Hoffman, O.F.M.Conv., Associate Professor

of Missiology, Catholic University of America.



PAUL, BISHOP,
SERVANT OF THE SERVANTS OF
GOD TOGETHER WITH THE
FATHERS OF THE SACRED

COUNCIL

DECREE ON
THE MISSIONARY
ACTIVITY OF THE

CHURCH

PREFACE

1. Divinely sent to the nations of the world to be unto them

“a universal sacrament of salvation,” ^ the Church, driven by the

inner necessity of her own catholicity, and obeying the mandate
of her Founder (cf. Mark 16: 16), strives ever to proclaim the
Gospel to all men. The Apostles themselves, on whom the Church
was founded, following in the footsteps of Christ, “preached the

word of truth and begot churches.”^ It is the duty of their suc-

cessors to make this task endure “so that the word of God may
run and be glorified” (2 Thess. 3: 1) and the Kingdom of God
be proclaimed and established throughout the world.

In the present state of affairs, out of which there is arising a

new situation for mankind, the Church, being the salt of the earth

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and the light of the world (cf. Matt. 5: 13-14), is more urgently

called upon to save and renew every creature, that all things may
be restored in Christ and all men may constitute one family in
Him and one People of God.

Therefore, this sacred Synod, while rendering thanks to God
for the excellent results that have been achieved through the whole

Church’s great-hearted endeavor, desires to sketch the principles

of missionary activity and to rally the forces of all the faithful in

order that the People of God, marching along the narrow way of

the Cross, may spread everywhere the reign of Christ, Lord and
overseer of the ages (cf. Ecc. 36: 19), and may prepare the way
for his coming.

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CHAPTER I

PRINCIPLES OF DOCRTINE

2. The pilgrim Church is missionary by her very nature,
since it is from the mission of the Son and the mission of the Holy

Spirit that she draws her origin, in accordance with the decree of

God the Father. 1

This decree, however, flows from the “fount-like love” or

charity of God the Father who, being the “principle without prin-
ciple” from whom the Son is begotten and the Holy Spirit proceeds
through the Son, freely creating us on account of His surpassing

and merciful kindness and graciously calling us moreover to share

with Him His life and His glory, has generously poured out, and
does not cease to pour out still. His divine goodness. Thus He
who created all things may at last be “all in all” (1 Cor. 15: 28),
bringing about at one and the same time His own glory and our
happiness. But it pleased God to call men to share His life, not
just singly, apart from any mutual bond, but rather to mold them

into a people in which His sons, once scattered abroad, might be

gathered together (cf. John 11: 52).

3. This universal design of God for the salvation of the
human race is carried out not only, as it were, secretly in the soul
of a man, or by the attempts (even religious ones) by which in

divers ways it seeks after God, if perchance it may contact Him
or find Him, though He be not far from anyone of us (cf. Acts
17: 27). For these attempts need to be enlightened and healed;

even though, through the kindly workings of Divine Providence,

they may sometimes serve as leading strings toward God, or as a
preparation for the Gospel.^ Now God, in order to establish peace
or the communion of sinful human beings with Himself, as well as

3



to fashion them into a fraternal community, did ordain to intervene

in human history in a way both new and final by sending His Son,

clothed in our flesh, in order that through Him He might snatch

men from the power of darkness and Satan (cf. Col. 1: 13; Acts

10: 38) and reconcile the world to Himself in Him (cf. 2 Cor. 5:

19). Him, then, by whom He made the world,^ He appointed heir

of all things, that in Him He might restore them all (cf. Eph. 1 : 10)

.

For Jesus Christ was sent into the world as a real mediator

between God and men. Since He is God, all divine fullness dwells

bodily in Him (Col. 2: 9). According to His human nature, on

the other hand. He is the new Adam, made head of a renewed

humanity, and full of grace and of truth (John 1: 14). Therefore

the Son of God walked the ways of a true Incarnation that He

might make men sharers in the nature of God: made poor for our

sakes, though He had been rich, in order that His poverty might

enrich us (2 Cor. 2: 9). The Son of Man came not that He might

be served, but that He might be a servant, and give His life as a

ransom for the many—that is, for all (cf. Mark 10: 45). The
Fathers of the Church proclaim without hesitation that what has

not been taken up by Christ is not made whole.^ Now, what He

took up was our entire human nature such as it is found among us

poor wretches, save only sin (cf. Heb. 4: 15; 9: 28). For Christ said

concerning Himself, He whom the Father sanctified and sent into

the world (cf. John 10: 36) : “The Spirit of the Lord is upon me,

because He anointed me; to bring good news to the poor He sent

me, to heal the broken-hearted, to proclaim to the captives release,

and sight to the blind” (Luke 4: 18). And again: “The Son of

Man has come to seek and to save what was lost” (Luke 19: 10).

But what the Lord preached that one time, or what was

wrought in Him for the saving of the human race, must be spread

abroad and published to the ends of the earth (Acts 1.8),
begin-

ning from Jerusalem (cf. Luke 24: 27), so that what He accom-

plished at that one time for the salvation of all, may in the course

of time come to achieve its effect in all.

4. To accomplish this, Christ sent from the Father His Holy

Spirit, who was to carry on inwardly His saving work and prompt

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the Church to spread out. Doubtless, the Holy Spirit was already

at work in the world before Christ was glorified.''^ Yet on the day

of Pentecost, He came down upon the disciples to remain with
them forever (cf. John 14: 16). The Church was publicly dis-

played to the multitude, the Gospel began to spread among the

nations by means of preaching, and there was presaged that union

of all peoples in the catholicity of the faith by means of the Church

of the New Covenant, a Church which speaks all tongues, under-
stands and accepts all tongues in her love, and so supersedes the

divisiveness of Babel.^ For it was from Pentecost that the “Acts

of the Apostles” took origin, just as Christ was conceived when the

Holy Spirit came upon the Virgin Mary, and just as Christ was

impelled to the work of His ministry by the same Holy Spirit de-

scending upon Him while He prayed."^

Now, the Lord Jesus, before freely giving His life for the

world, did so arrange the Apostles’ ministry and promise to send

the Holy Spirit that both they and the Spirit might be associated

in effecting the work of salvation always and everywhere.^ Through-

out all ages, the Holy Spirit makes the entire Church “one in com-

munion and in ministering; He equips her with various gifts of a
hierarchical and charismatic nature,” ^ giving life, soul-like, to ec-

clesiastical institutions and instilling into the hearts of the faithful

the same mission spirit which impelled Christ Himself. Sometimes

He even visibly anticipates the Apostles’ acting,^^ just as He un-
ceasingly accompanies and directs it in different ways.^^

5. From the very beginning, the Lord Jesus “called to Him-

self those whom He wished; and He caused twelve of them to be
with Him, and to be sent out preaching (Mark 3: 13; cf. Matt. 10:

1-42). Thus the Apostles were the first budding-forth of the New
Israel, and at the same time the beginning of the sacred hierarchy.

Then, when He had by His death and His resurrection completed
once for all in Himself the mysteries of our salvation and the re-

newal of all things, the Lord, having now received all power in

heaven and on earth (cf. Matt. 28: 18), before He was taken up
into heaven (cf. Acts 1: 11), founded His Church as the sacrament

of salvation and sent His Apostles into all the world just as He

5



Himself had been sent by His Father (cf. John 20: 21), com-

manding them: “Go, therefore, and 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 that I have commanded
you” (Matt. 28: 19 ff.). “Go into the whole world, preach the
Gospel to every creature. He who believes and is baptized shall
be saved; but he who does not believe, shall be condemned” (Mark
16: 15 ff.). Whence the duty that lies on the Church of spreading
the faith and the salvation of Christ, not only in virtue of the express

command which was inherited from the Apostles by the order of
bishops, assisted by the priests, together with the successor of Peter

and supreme shepherd of the Church, but also in virtue of that life

which flows from Christ into His members: “From Him the whole
body, being closely joined and knit together through every joint

of the system, according to the functioning in due measure of each

single part, derives its increase to the building up of itself in love”

(Eph. 4: 16). The mission of the Church, therefore, is fulfilled

by that activity which makes her, obeying the command of Christ
and influenced by the grace and love of the Holy Spirit, fully present

to all men or nations, in order that, by the example of her life and
by her preaching, by the sacraments and other means of grace, she

may lead them to the faith, the freedom and the peace of Christ;
that thus there may lie open before them a firm and free road to
full participation in the mystery of Christ.

Since this mission goes on and in the course of history unfolds

the mission of Christ Himself, who was sent to preach the Gospel

to the poor, the Church, prompted by the Holy Spirit, must walk

in the same path on which Christ walked: a path of poverty and

obedience, of service and self-sacrifice to the death, from which

death He came forth a victor by His resurrection. For thus did
all the Apostles walk in hope, and by many trials and sufferings

they filled up those things wanting to the Passion of Christ for His

Body which is the Church (cf. Col. 1: 24). For often, the blood

of Christians was like a seed.^-^

6. This duty, to be fulfilled by the order of bishops, under

the successor of Peter and with the prayers and help of the whole

6



Church, is one and the same everywhere and in every condition,

even though it may be carried out differently according to circum-

stances. Hence, the differences recognizable in this, the Church’s

activity, are not due to the inner nature of the mission itself, but

rather to the circumstances in which this mission is exercised.

These circumstances in turn depend sometimes on the Church,

sometimes on the peoples or groups or men to whom the mission is
directed. For the Church, although of itself including the totality

or fullness of the means of salvation, does not and cannot always

and instantly bring them all into action. Rather, she experiences

beginnings and degrees in that action by which she strives to make

God’s plan a reality. In fact, there are times when, after a happy

beginning, she must again lament a setback, or at least must linger

in a certain state of unfinished insufficiency. As for the men, groups

and peoples concerned, only by degrees does she touch and pervade

them, and thus take them up into full catholicity. The right sort

of means and actions must be suited to any state or situation.

“Missions” is the term usually given to those particular under-

takings by which the heralds of the Gospel, sent out by the Church

and going forth into the whole world, carry out the task of preach-

ing the Gospel and planting the Church among peoples or groups

who do not yet believe in Christ. These undertakings are brought
to completion by missionary activity and are mostly exercised in

certain territories recognized by the Holy See. The proper purpose

of this missionary activity is evangelization, and the planting of the

Church among those peoples and groups where it has not yet taken
root.i^ Thus from the seed which is the Word of God, particular
autochthonous Churches should be sufficiently established and

should grow up all over the world, endowed with their own ma-
turity and vital forces. Under a hierarchy of their own, together

with the faithful people, and adequately fitted out with requisites

for living a full Christian life, they should make their contribution
to the good of the whole Church. The chief means of the planting

referred to is the preaching of the Gospel of Jesus Christ. To
preach this Gospel the Lord sent forth His disciples into the whole

world, that being reborn by the word of God (cf. 1 Peter 1: 23),

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men might be joined to the Church through baptism—that Church
which, as the Body of the Word Incarnate, is nourished and lives
by the Word of God and by the eucharistic bread (cf. Acts 2: 43).

In this missionary activity of the Church various stages some-

times are found side by side : first, that of the beginning or planting,

then that of newness or youth. When these have passed, the
Church’s missionary activity does not cease, but there lies upon the

particular Churches already set up the duty of continuing this

activity and of preaching the Gospel to those still outside.

Moreover, the groups among which the Church dwells are

often radically changed, for one reason or other, so that an entirely

new set of circumstances may arise. Then the Church must delib-
erate whether these conditions might again call for her missionary

activity. Besides, circumstances are sometimes such that, for the

time being, there is no possibility of expounding the Gospel directly

and forthwith. Then, of course, missionaries can and must at least

bear witness to Christ by charity and by works of mercy, with all

patience, prudence and great confidence. Thus they will prepare

the way for the Lord and make Him somehow present.

Thus it is plain that missionary activity wells up from the

Church’s inner nature and spreads abroad her saving Faith. It

perfects her Catholic unity by this expansion. It is sustained by

her apostolicity. It exercises the collegial spirit of her hierarchy.

It bears witness to her sanctity while spreading and promoting it.

Thus, missionary activity among the nations differs from pastoral

activity exercised among the faithful as well as from undertakings

aimed at restoring unity among Christians. And yet these two ends
are most closely connected with the missionary zeal because the

division among Christians damages the most holy cause of preach-

ing the Gospel to every creature and blocks the way to the faith

for many. Hence, by the very necessity of mission, all the baptized

are called to gather into one flock, and thus they will be able to

bear unanimous witness before the nations to Christ their Lord.

And if they are not yet capable of bearing witness to the same faith,
they should at least be animated by mutual love and esteem.

8



7. This missionary activity derives its reason from the will of

God, “who wishes all men to be saved and to come to the knowl-
edge of the truth. For there is one God, and one mediator between

God and men. Himself a man, Jesus Christ, who gave Himself as
a ransom for all” (I Tim. 2: 4-5), “neither is there salvation in

any other” (Acts 4: 12). Therefore, all must be converted to Him,

made known by the Church’s preaching, and all must be incor-

porated into Him by baptism, and into the Church which is His
body. For Christ Himself, “by stressing in express language the

necessity of faith and baptism (cf. Mark 16: 16; John 3: 5), at
the same time confirmed the necessity of the Church, into which

men enter by baptism, as by a door. Therefore those men cannot
be saved, who though aware that God, through Jesus Christ,
founded the Church as something necessary, still do not wish to

enter into it, or to persevere in it.” Therefore, though God in
ways known to Himself can lead those inculpably ignorant of the

Gospel to find that faith without which it is impossible to please

Him (Heb. 11: 6), yet a necessity lies upon the Church (I Cor.
9: 16), and at the same time a sacred duty, to preach the Gospel.

And hence missionary activity today as always retains its power
and necessity.

By means of this activity, the Mystical Body of Christ un-
ceasingly gathers and directs its forces toward its own growth (cf.
Eph. 4: 11-16). The members of the Church are impelled to carry

on such missionary activity by reason of the love with which they

love God and by which they desire to share with all men the spir-
itual goods of both this life and the life to come.

Finally, by means of this missionary activity, God is fully
glorified, provided that men fully and consciously accept His work
of salvation, which He has accomplished in Christ. In this way
and by this means, the plan of God is fulfilled—that plan to which
Christ conformed with loving obedience for the glory of the Father

who sent Him,^^ that the whole human race might form one People
of God and be built up into one temple of the Holy Spirit which,
being the expression of brotherly harmony, corresponds with the

inmost wishes of all men. And so at last, there will be realized the

9



plan of our Creator, who formed man to His own image and like-
ness, when all who share one human nature, regenerated in Christ
through the Holy Spirit and beholding the glory of God, will be

able to say with one accord: “Our Father.”

8. Missionary activity is closely bound up even with human
nature itself and its aspirations. For by manifesting Christ the

Church reveals to men the real truth about their condition and
their whole calhng, since Christ is the source and model of that

redeemed humanity, imbued with brotherly love, sincerity and a

peaceful spirit, to which they all aspire. Christ and the Church,

which bears witness to Him by preaching the Gospel, transcend
every pecuharity of race or nation and therefore cannot be consid-

ered foreign anywhere or to anybody.^^ Christ Himself is the way

and the truth, which the preaching of the Gospel opens to all in

proclaiming in the hearing of all these words of Christ: “Repent,

and believe the Gospel” (Mark 1:15). Now, since he who does
not beheve is already judged (cf. John 3: 18), the words of Christ

are at one and the same time words of judgment and of grace, of

death and of life. For it is only by putting to death what is old

that we are able to approach the newness of life. This is true first

of all about persons, but it holds also for the various goods of this

world which bear the mark both of man’s sin and of God’s blessing:

“For all have sinned and have need of the glory of God” (Rom.

3: 23). No one is freed from sin by himself and by his own power,
no one is raised above himself, no one is completely rid of his sick-

ness or his solitude or his servitude. On the contrary, all stand
in need of Christ, their model, their mentor, their liberator, their

Saviour, their source of life. The Gospel has truly been a leaven

of liberty and progress in human history, even in the temporal

sphere, and always proves itself a leaven of brotherhood, of unity

and of peace. Not without cause is Christ hailed by the faithful as

“the expected of the nations, and their Saviour.”

9. And so the time for missionary activity extends between

the first coming of the Lord and the second, in which latter the

Church will be gathered from the four winds like a harvest into the

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Kingdom of God.^^ For the Gospel must be preached to all nations
before the Lord shall come (cf. Mark 13: 10).

Missionary activity is nothing else and nothing less than an

epiphany, or a manifesting of God’s decree, and its fulfillment in

the world and in world history, in the course of which God, by

means of mission, manifestly works out the history of salvation.

By the preaching of the Word and by the celebration of the sacra-
ments, the center and summit of which is the most holy Eucharist,

He brings about the presence of Christ, the author of salvation.
But whatever truth and grace are to be found among the nations,
as a sort of secret presence of God, He frees from aU taint of evil
and restores to Christ its maker, who overthrows the devil’s domain
and wards off the manifold malice of vice. And so, whatever good
is found to be sown in the hearts and minds of men, or in the rites

and cultures peculiar to various peoples, not only is not lost, but

is healed, uplifted, and perfected for the glory of God, the shame

of the demon, and the bliss of men.^^ Thus, missionary activity

tends toward eschatological fullness. For by it the People of God
is increased to that measure and time which the Father has fixed in

His power (cf. Acts 1:7). To this People it was said in prophecy:
“Enlarge the space for your tent, and spread out your tent cloths

unsparingly” (Is. 54: 2).-^ By missionary activity, the Mystical

Body grows to the mature measure of the fullness of Christ (cf.

Eph. 4: 13); and the spiritual temple, where God is adored in
spirit and in truth (cf. John 4: 23), grows and is built up upon the

foundation of the Apostles and prophets, Christ Jesus Himself

being the supreme cornerstone (Eph. 2: 20).

11



CHAPTER II

MISSION WORK ITSELF
10. The Church, sent by Christ to reveal and to communi-

cate the love of God to all men and nations, is aware that there
still remains a gigantic missionary task for her to accomplish. For

the Gospel message has not yet, or hardly yet, been heard by two

billion human beings (and their number is increasing daily), who
are formed into large and distinct groups by permanent cultural

ties, by ancient religious traditions, and by firm bonds of social

necessity. Some of these men are followers of one of the great

religions, but others remain strangers to the very knowledge of

God, while still others expressly deny His existence, and sometimes

even attack it. The Church, in order to be able to offer all of them

the mystery of salvation and the life brought by God, must implant

herself into these groups for the same motive which led Christ to

bind Himself, in virtue of His Incarnation, to certain social and

cultural conditions of those human beings among whom He dwelt.

Article 1: Christian Witness

1 1 . The Church must be present in these groups through her

children, who dwell among them or who are sent to them. For all

Christians, wherever they live, are bound to show forth, by the

example of their lives and by the witness of the Word, that new

man put on at baptism and that power of the Holy Spirit by which

they have been strengthened at Confirmation. Thus other men,

observing their good works, can glorify the Father (cf. Matt. 5 : 16)

and can perceive more fully the real meaning of human life and

the universal bond of the community of mankind.

12



In order that they may be able to bear more fruitful witness
to Christ, let them be joined to those men by esteem and love; let
them acknowledge themselves to be members of the group of men
among whom they live; let them share in cultural and social life
by the various undertakings and enterprises of human living; let
them be familiar with their national and religious traditions; let

them gladly and reverently lay bare the seeds of the Word which
lie hidden among their fellows. At the same time, however, let

them look to the profound changes which are taking place among
nations, and let them exert themselves to keep modern man, intent

as he is on the science and technology of today’s world, from be-

coming a stranger to things divine; rather, let them awaken in him

a yearning for that truth and charity which God has revealed. Even
as Christ Himself searched the hearts of men, and led them to

divine light, so also His disciples, profoundly penetrated by the

Spirit of Christ, should know the people among whom they live,
and should converse with them that they themselves may learn by
sincere and patient dialogue what treasures a generous God has
distributed among the nations of the earth. But at the same time,
let them try to furbish these treasures, set them free, and bring

them under the dominion of God their Saviour.

12. The presence of the Christian faithful in these human
groups should be inspired by that charity with which God has loved
us, and with which He wills that we should love one another (cf.
I John 4: 11). Christian charity truly extends to all, without dis-

tinction of race, creed, or social condition: it looks for neither gain

nor gratitude. For as God loved us with an unselfish love, so also
the faithful should in their charity care for the human person him-

self, loving him with the same affection with which God sought
out man. Just as Christ, then, went about all the towns and villages,

curing every kind of disease and infirmity as a sign that the Kingdom

of God had come (cf. Matt. 9: 35 ff; Acts 10: 38), so also the
Church, through her children, is one with men of every condition,
but especially with the poor and the afflicted. For them, she gladly

spends and is spent (cf. II Cor. 12:15), sharing in their joys and

sorrows, knowing of their longings and problems, suffering with

them in death’s anxieties. To those in quest of peace, she wishes

13



to answer in fraternal dialogue, bearing them the peace and the

light of the Gospel.

Let Christians labor and collaborate with others in rightly

regulating the affairs of social and economic life. With special care,

let them devote themselves to the education of children and young

people by means of different kinds of schools, which should be

considered not only as the most excellent means of forming and

developing Christian youth, but also as a valuable public service,

especially in the developing nations, working toward the uplifting

of human dignity, and toward better living conditions. Further-
more, let them take part in the strivings of those peoples who,

waging war on famine, ignorance, and disease, are struggling to

better their way of life and to secure peace in the world. In this
activity, the faithful should be eager to offer prudent aid to projects

sponsored by public and private organizations, by governments, by

various Christian communities, and even by non-Christian religions.

However, the Church has no desire at all to intrude herself into

the government of the earthly city. She claims no other authority

than that of ministering to men with the help of God, in a spirit of
charity and faithful service (cf. Matt. 20: 26; 23: 11).^

Closely united with men in their life and work, Christ’s disci-
ples hope to render to others true witness of Christ, and to work

for their salvation, even where they are not able to announce Christ

fully. For they are not seeking a mere material progress and pros-

perity for men, but are promoting their dignity and brotherly union,

teaching those religious and moral truths which Christ illumined

with His light; and in this way, they are gradually opening up a

fuller approach to God. Thus they help men to attain to salvation

by love for God and neighbor, and the mystery of Christ begins to
shine forth, in which there appears the new man, created according

to God (cf. Eph. 4: 24), and in which the charity of God is
revealed.

Article 2: Preaching the Gospel and Gathering together the People

of God

13. Wherever God opens a door of speech for proclaiming

14



the mystery of Christ (cf. Col. 4:3), there is announced to all men
(cf. Mark 16: 15; I Cor. 9: 15; Rom. 10: 14) with confidence and

constancy (cf. Acts 4: 13, 29, 31; 9: 27, 28; 13: 46; 14: 3; 19: 8;

26: 26; 28: 31;IThess. 2: 2; II Cor. 3: 12; 7: 4; Phil. 1: 20; Eph.

3: 12; 6: 19, 20) the living God, and He whom He has sent for
the salvation of all, Jesus Christ (cf. I Thess. 1: 9-10; I Cor.

1: 18-21; Gal. 1: 31; Acts 14: 15-17; 17: 22-31), in order that

non-Christians, when the Holy Spirit opens their heart (cf. Acts

16: 14), may believe and be freely converted to the Lord, that they
may cleave sincerely to Him who, being the “way, the truth, and
the life” (John 14:6), fulfills all their spiritual expectations, and

even infinitely surpasses them.

This conversion must be taken as an initial one, yet sufficient

to make a man realize that he has been snatched away from sin
and led into the mystery of God’s love, who called him to enter

into a personal relationship with Him in Christ. For, by the work-
ings of divine grace, the new convert sets out on a spiritual journey,

by means of which, already sharing through faith in the mystery

of Christ’s death and resurrection, he passes from the old man

to the new one, perfected in Christ (cf. Col. 3: 5-10; Eph. 4:

20-24). This bringing with it a progressive change of outlook and

morals, must become evident with its social consequences, and

must be gradually developed during the time of the catechu-

menate. Since the Lord he believes in is a sign of contradiction

(cf. Luke 2:34; Matt. 10:34-39), the convert often experiences

an abrupt breaking off of human ties, but he also tastes the joy

which God gives without measure (cf. I Thess. 1:6).

The Church strictly forbids forcing anyone to embrace the

Faith, or alluring or enticing people by worrisome wiles. By the

same token, she also strongly insists on this right, that no one be

frightened away from the Faith by unjust vexations on the part

of others.

2

In accord with the Church’s ancient custom, the convert’s

motives should be looked into, and if necessary, purified.

15



14. Those who, through the Church, have accepted from

God a belief in Christ^ are admitted to the catechumenate by
liturgical rites. The catechumenate is not a mere expounding of

doctrines and precepts, but a training period in the whole Christian

life, and an apprenticeship duty drawn out, during which disciples

are joined to Christ their Teacher. Therefore, catechumens should

be properly instructed in the mystery of salvation and in the

practice of Gospel morality, and by sacred rites which are to be

held at successive intervals,^ they should be introduced into the

life of faith, of liturgy, and of love, which is led by the People

of God.

Then, when the sacraments of Christian initiation have freed
them from the power of darkness (cf. Col. 1:13),^ having died

with Christ, been buried with Him and risen together with Him
(cf. Rom. 6:4-11; Col. 2:12-13; I Peter, 3:21-22; Mark 16:16),
they receive the Spirit (cf. I Thess. 3:5-7; Acts 8:14-17) of

adoption of sons and celebrate the remembrance of the Lord’s

death and resurrection together with the whole People of God.

It is to be desired that the liturgy of the Lenten and Paschal

seasons should be restored in such a way as to dispose the hearts

of the catechumens to celebrate the Easter mystery at whose solemn

ceremonies they are reborn to Christ through baptism.

But this Christian initiation in the catechumenate should be

taken care of not only by catechists or priests, but by the entire

community of the faithful, so that right from the outset the

catechumens may feel that they belong to the People of God. And

since the life of the Church is an apostolic one, the catechumens

also should learn to cooperate wholeheartedly, by the witness of

their lives and by the profession of their faith, in the spread of

the Gospel and in the building up of the Church.

Finally, the juridic status of catechumens should be clearly

defined in the new code of canon law. For since they are joined to

the Church,® they are already of the household of Christ,^ and not

seldom they are already leading a life of faith, hope, and charity.

16



Article 3: Forming the Christian Community

15. The Holy Spirit, who calls all men to Christ by the seeds
of the Word and by the preaching of the Gospel, stirs up in their
hearts a submission to the Faith. When in the womb of the bap-
tismal font. He begets to a new life those who believe in Christ,
He gathers them into the one People of God which is “a chosen
race, a royal priesthood, a holy nation, a purchased people” (I

Peter 2:9).®

Therefore, let the missioners, God’s co-workers, (cf. I Cor.

3:9), raise up congregations of the faithful such that, walking

worthy of the vocation to which they have been called (cf. Eph.

4:1), they may exercise the priestly, prophetic, and royal office
which God has entrusted to them. In this way, the Christian
community will be a sign of God’s presence in the world: for by

reason of the eucharistic sacrifice, this community is ceaselessly on

the way with Christ to the Father;^ carefully nourished on the

Word of God^^ it bears witness to Christ;^i and finally, it walks
in charity and is fervent with the apostolic spirit.

The Christian community should from the very start be so

formed that it can provide for its own necessities insofar as this is
possible.

This congregation of the faithful, endowed with the riches of

its own nation’s culture, should be deeply rooted in the people.
Let families flourish which are imbued with the spirit of the

GospeP® and let them be assisted by good schools; let association

and groups be organized by means of which the lay apostolate will

be able to permeate the whole of society with the spirit of the

Gospel. Lastly, let charity shine out between Catholics of different

rites.

The ecumenical spirit should be nurtured in the neophytes,

who should take into account that the brethren who believe in
Christ are Christ’s disciples, reborn in baptism, sharers with the

People of God in very many good things. Insofar as religious
conditions allow, ecumenical activity should be furthered in such

a way that, excluding any appearance of indifference or confusion

17



on the one hand, or of unhealthy rivalry on the other, Catholics

should cooperate in a brotherly spirit with their separated brethren,

according to the norms of the Decree of Ecumenism, making before

the nations a common profession of faith, insofar as their beliefs
are common, in God and in Jesus Christ, and cooperating in social
and in technical projects as well as in cultural and religious ones.

Let them cooperate especially for the sake of Christ, their common
Lord: let His Name be the bond that unites them! This cooperation
should be undertaken not only among private persons, but also,
subject to approval by the local Ordinary, among churches or
ecclesial communities and their works.

The Christian faithful gathered together out of all nations

into the Church, “are not marked off from the rest of men by their
government, nor by their language, nor by their political institu-

tions,”^^ and so they should live for God and Christ in a respect-
able way of their own national life. As good citizens, they should
be true and effective patriots, altogether avoiding racial prejudice

and hypernationalism, and should foster a universal love for man.

To obtain all these things, the most important and therefore
worthy of special attention are the Christian laity: namely, those

who have been incorporated into Christ and live in the world. For
it is up to them, imbued with the spirit of Christ, to be a leaven

working on the temporal order from within, to dispose it always in

accordance with Christl®

But it is not enough that the Christian people be present and

be organized in a given nation, nor is it enough to carry out an

apostolate by way of example. They are organized for this purpose,

they are present for this, to announce Christ to their non-Christian

fellow-citizens by word and example, and to aid them toward the

full reception of Christ.

Now, in order to plant the Church and to make the Christian

community grow, various ministeries are needed, which are raised

up by divine calling from the midst of the faithful congregation, and

are to be carefully fostered and tended to by all. Among these are
the offices of priests, of deacons, and of catechists, and Catholic

18



action. Religious men and women likewise, by their prayers and by
their active work, play an indispensable role in rooting and strength-

ening the Kingdom of Christ in souls, and in causing it to be spread.

16. Joyfully the Church gives thanks for the priceless gift of

the priestly calling which God has granted to so many youths
among those nations but recently converted to Christ. For the

Church drives deeper roots in any given sector of the human family
when the various faithful communities all have, from among their

members, their own ministers of salvation in the order of bishops,
priests, and deacons, serving their own brethren, so that the young
Churches gradually acquire a diocesan structure with their own
clergy.

What this Council has decreed concerning priestly vocations

and formation, should be religiously observed where the Church

is first planted, and among the young Churches. Of great impor-

tance are the things which are said about closely joining spiritual

formation with the doctrinal and pastoral; about living a life pat-

terned after the Gospel without looking out for one’s own comfort
or that of one’s family; about cultivating a deep appreciation of

the mystery of the Church. From all this, they will be well taught
to dedicate themselves wholly to the service of the Body of Christ

and to the work of the Gospel, to cleave to their own bishop as
his faithful co-workers, and to cooperate with their colleagues.

To attain this general end, the whole training of the students
should be planned in the light of the mystery of salvation as it is

revealed in the Scriptures. This mystery of Christ and of man’s

salvation they can discover and live in the liturgy.

These common requirements of priestly training, including the
pastoral and practical ones prescribed by the CounciT® should be

combined with an attempt to make contact with their own particular
national way of thinking and acting. Therefore, let the minds of

the students be kept open and attuned to an acquaintance and an

appreciation of their own nation’s culture. In their philosophical
and theological studies, let them consider the points of contact

which mediate between the traditions and religion of their homeland

19



on the one hand and the Christian religion on the other.^® Like-

wise, priestly training should have an eye to the pastoral needs of

that region; and the students should learn the history, aim, and

method of the Church’s missionary activity, and the special social,

economic, and cultural conditions of their own people. Let them
be educated in the ecumenical spirit, and duly prepared for fraternal

dialogue with non-Christians. All this demands that studies for

the priesthood be undertaken, so far as possible, in association and

living together with their own people.^^ Finally, let care be taken
that students are trained in ordinary ecclesiastical and financial

administration.

Moreover, suitable priests should be chosen, after a little

pastoral practice, to pursue higher studies in universities, even

abroad and especially in Rome, as well as in other institutes of

learning. In this way the young Churches will have at hand men
from among the local clergy equipped with the learning and skill

needed for discharging more difficult ecclesiastical duties.

Where episcopal conferences deem it opportune, the order of

the diaconate should be restored as a permanent state of life ac-

cording to the norms of the Constitution De Ecclesia.-^ For
there are men who actually carry out the functions of the deacon’s
office, either preaching the Word of God as catechists, or presiding
over scattered Christian communities in the name of the pastor and

the bishop, or practicing charity in social or relief work. It is only

right to strengthen them by the imposition of hands which has

come down from the Apostles, and to bind them more closely to
the altar, that they may carry out their ministry more effectively
because of the sacramental grace of the diaconate.

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

of the Faith and of the Church.

In our time, when there are so few clerics to preach the Gospel

to such great numbers and to exercise the pastoral ministry, the

20



position of catechists is of great importance. Therefore their

training must be so accomplished and so adapted to advances on the

cultural level that as reliable co-workers of the priestly order,

they may perform their task well, though it be weighed down with
new and greater burdens.

There should therefore be an increase in the number of

schools, both on the diocesan and on the regional levels, wherein

future catechists may study Catholic doctrine, especially in the
fields of Scripture and the liturgy, as well as catechetical method

and pastoral practice; schools wherein they can develop in them-

selves a Christian charactef,^%nd wherein they can devote them-

selves tirelessly to cultivating piety and sanctity of life. Moreover,

conventions or courses should be held in which at^ certain times

catechists could be refreshed in the disciplines and skills useful

for their ministry, and in which their spiritual life could be nour-

ished and strengthened. In addition, for those who devote them-
selves entirely to this work, a decent standard of living should be

provided, and social security, by paying them a just wage.-^

It would be desirable for the Sacred Congregation for the

Propagation of the Faith to provide special funds for the due

training and support of catechists. If it seems necessary and fitting,

let a special “Opus pro Catechists” be founded.

Moreover, the Churches should gratefully acknowledge the

noble work being done by auxiliary catechists, whose help they

will need. These preside over the prayers in their communities and

teach sacred doctrine. Something suitable should be done for their

doctrinal and spiritual training. Besides, it is to be hoped that,

where it seems opportune, catechists who are duly trained should
receive a “missio canonica” in a publicly celebrated liturgical

ceremony, so that in the eyes of the people they may serve the
Faith with greater authority.

18. Right from the planting stage of the Church, the re-

ligious life should be carefully fostered. This not only offers

precious and absolutely necessary assistance to missionary activity,

but by a more inward consecration made to God in the Church,

21



it also clearly manifests and signifies the inner nature of the

Christian calling.

Religious institutes, working to plant the Church, and thor-

oughly imbued with mystic treasures with which the Church’s

religious tradition is adorned, should strive to give expression to

them and to hand them on, according to the nature and the genius

of each nation. Let them reflect attentively on how Christian
religious life might be able to assimilate the ascetic and contem-

plative traditions, whose seeds were sometimes planted by God in
ancient cultures already prior to the preaching of the Gospel.

Various forms of religious life are to be cultivated in the young

Churches, in order that they may display various aspects of the
mission of Christ and of the life of the Church, and may devote
themselves to various pastoral works, and prepare their members

to exercise them rightly. On the other hand, the bishops in their
conference should see to it that congregations pursuing the same

apostolic aims are not multiplied to the detriment of the religious

life and the apostolate.

Worthy of special mention are the various projects for caus-

ing the contemplative life to take root. There are those who in
such an attempt have kept the essential elements of a monastic

institution, and are bent on implanting the rich tradition of their

order; there are others again who are returning to the simpler
forms of ancient monasticism. But all are studiously looking for a

genuine adaptation to local conditions. Since the contemplative

life belongs to the fullness of the Church’s presence, let it be put

into effect everywhere.

22



CHAPTER III

PARTICULAR CHURCHES

19. The work of planting the Church in a given human
community reaches a certain goal when the congregation of the

faithful already rooted in social life and somewhat conformed to

the local culture, enjoys a certain firmness and stability. That

is to say, it is already equipped with its own supply (perhaps still
insufficient) of local priests. Religious, and laymen, and is endowed

with those institutions and ministries which are necessary for lead-

ing and expanding the life of the People of God under the guidance
of their own bishop.

In such new Churches, the life of the People of God must
mature in all those fields of Christian life which are to be re-

formed by the norms of this Council. The congregations of the

faithful become daily more aware of their status as communities

of faith, liturgy, and love. The laity strive by their civic and

apostolic activity to set up a public order based on justice and love.

The means of social communication are put to wise use at the

opportune time. By a truly Christian life, families become seed-

beds of the lay apostolate and of vocations to the priesthood and

the Religious life. Finally, the Faith is taught by an adequate

catechesis; it is celebrated in a liturgy in harmony with the genius

of the people, and by suitable canonical legislation, it is introduced

into upright institutions and local customs.

The bishops, in turn, each one together with his own college of
priests, being more and more imbued with the mind of Christ and

of the Church, feel and live along with the universal Church. Let

the young Church keep up an intimate communion with the whole

Church, whose tradition they should link to their own culture, in

23



order to increase, by a certain mutual exchange of forces, the life

of the Mystical Body.^ Hence, stress should be laid on those

theological, psychological, and human elements which can con-
tribute to fostering this sense of communion with the universal
Church.

But these Churches, very often located in the poorer portions

of the globe, are mostly suffering from a very serious lack of priests

and of material support. Therefore, they are badly in need of the

continued missionary activity of the whole Church to furnish them

with those subsidies which serve for the growth of the local Church,

and above all for the maturity of Christian life. This mission action

should also furnish help to those Churches, founded long since,

which are in a certain state of regression or weakness.

Yet these Churches should launch a common pastoral effort
and suitable works to increase the number of vocations to the

diocesan clergy and to religious institutes, to discern them more

readily, and to train them more efficiently, ^ so that little by little

these Churches may be able to provide for themselves and to
bring aid to others.

20. Since the particular Church is bound to represent the

universal Church as perfectly as possible, let it realize that it has

been sent to those also who are living in the same territory with
it, and who do not yet believe in Christ. By the life witness of

each one of the faithful and of the whole community, let the

particular Church be a sign which points out Christ to others.

Furthermore, there is need of the ministry of the Word, so that

the Gospel may reach all. The bishop should be first and foremost

a herald of the Faith, who leads new disciples to Christ.^ In order

that he may properly fulfill this noble task, let him thoroughly
study both the conditions of his flock, and the private opinions of

his countrymen concerning God, taking careful note also of those

changes which urbanization, migrations, and religious indifferentism

have introduced.

The local priests in the young Churches should zealously ad-

dress themselves to the work of spreading the Gospel, and join

24



forces with the foreign missionaries who form with them one
college of priests, united under the authority of the bishop. They

should do this, not only with a view to the feeding of the faithful

flock, and to the celebrating of divine worship, but also to the

preaching of the Gospel to those outside. Let them show them-

selves ready, and when the occasion presents itself, let them with
a willing heart offer the bishop their services for missionary work

in distant and forsaken areas of their own diocese or of other
dioceses.

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

poor.

Episcopal conferences should see to it that biblical, theological,

spiritual and pastoral refresher courses are held at stated inter-

vals with this intention, that amid all vicissitudes and changes the

clergy may acquire a fuller knowledge of the theological sciences
and of pastoral methods.

For the rest, those things which this Council has laid down,

particularly in the Decree on the Life and Work of Priests, should
be religiously observed.

In order that this missionary work of the particular Church

may be performed, there is need of qualified ministers, who are to
be prepared in due time in a way suited to the conditions of each

Church. Now, since men are more and more banding together into
associations, it is very fitting that episcopal conferences should

form a common plan concerning the dialogue to be held with such
associations. But if perchance in certain regions, groups of men
are to be found who are kept away from embracing the Catholic
Faith because they cannot adapt themselves to the peculiar form

which the Church has taken on there, it is hoped that this condition

will be provided for in a special way,^ until such time as all Chris-

tians can gather together in one community. Let individual bishops

call to their dioceses the missionaries whom the Holy See may
have on hand for this purpose; or let them receive such missionaries

gladly, and support their undertakings effectively.

25



In order that this missionary zeal may flourish among those
in their own homeland, it is very fitting that the young Churches
should participate as soon as possible in the universal missionary

work of the Church, and send their own missionaries to proclaim
the Gospel all over the world, even though they themselves are

suffering from a shortage of clergy. For their communion with the
universal Church will be somehow brought to perfection when
they themselves take an active part in missionary zeal toward

other nations.

21. The Church has not been really founded, and is not yet
fully alive, nor is it a perfect sign of Christ among men, unless
there is a laity worthy of the name working along with the heir-
archy. For the Gospel cannot be deeply grounded in the abilities,

life and work of any people without the active presence of laymen.

Therefore, even at the very founding of a Church, great attention

is to be paid to establishing a mature, Christian laity.

For the lay faithful fully belong at one and the same time

both to the People of God and to civil society: they belong to the
nation in which they were born; they have begun to share in its

cultural treasures by means of their education; they are joined to

its life by manifold social ties; they are cooperating in its progress

by their efforts, each in his own profession; they feel its problems
to be their very own, and they are trying to solve them. They

also belong to Christ, because they were regenerated in the Church

by faith and by baptism, so that they are Christ’s in newness of

life and work (cf. I Cor. 15:23), in order that in Christ, all things

may be made subject to God, and finally God will be all in all
(cf. I Cor. 15:28).

Their main duty, whether they are men or women, is the wit-
ness which they are bound to bear to Christ by their life and works

in the home, in their social milieu, and in their own professional
circle. In them, there must appear the new man created according
to God in justice and true holiness (cf. Eph. 4:24). But they must
give expression to this newness of life in the social and cultural

framework of their own homeland, according to their own national

26



traditions. They must be acquainted with this culture; they must

heal it and preserve it; they must develop it in accordance with

modern conditions, and finally perfect it in Christ, so that the Faith

of Christ and the life of the Church are no longer foreign to the

society in which they live, but begin to permeate and to transform

it. Let them be one with their fellow countrymen in sincere charity,

so that there appears in their way of life a new bond of unity and

of universal solidarity, which is drawn from the mystery of Christ.

Let them also spread the Faith of Christ among those with whom
they live or have professional connections—an obligation which
is all the more urgent, because very many men can hear of Christ
and of the Gospel only by means of the laity who are their neigh-
bors. In fact, wherever possible, the laity should be prepared, in

more immediate cooperation with the hierarchy, to fulfill a special

mission of proclaiming the Gospel and communicating Christian

teachings, so that they may add vigor to the nascent Church.

Let the clergy highly esteem the arduous apostolate of the

laity. Let them train the laity to become conscious of the responsi-

bility which they as members of Christ have for all men; let them

instruct them deeply in the mystery of Christ, introduce them to

practical methods, and be at their side in difficulties, according to

the tenor of the Constitution Lumen Gentium and the Decree
Apostolicam Actuositatem.

While pastors and laymen, then, retain each their own state
of life and their own responsibilities, let the whole young Church
render one firm and vital witness to Christ, and become a shining

beacon of the salvation which comes to us in Christ.

22. The seed which is the Word of God, watered by divine
dew, sprouts from the good ground and draws from thence its

moisture, which it transforms and assimilates into itself, and finally

bears much fruit. In harmony with the economy of the Incarna-
tion, the young Churches, rooted in Christ and built up on the

foundation of the Apostles, take to themselves in a wonderful ex-

change all the riches of the nations which were given to Christ as

an inheritance (cf. Ps. 2: 8). They borrow from the customs and

traditions of their people, from their wisdom and their learning.

27



from their arts and disciplines, all those things which can contrib-

ute to the glory of their Creator, or enhance the grace of their

Saviour, or dispose Christian life the way it should be.^

To achieve this goal, it is necessary that in each major socio-
cultural area, such theological speculation should be encouraged,

in the light of the universal Church’s tradition, as may submit to a
new scrutiny the words and deeds which God has revealed, and
which have been set down in Sacred Scripture and explained by
the Fathers and by the magisterium.

Thus it will be more clearly seen in what ways faith may seek
for understanding, with due regard for the philosophy and wisdom

of these peoples; it will be seen in what ways their customs, views

on life, and social order, can be reconciled with the manner of

living taught by divine revelation. From here the way will be open
to a more profound adaptation in the whole area of Christian life.

By this manner of acting, every appearance of syncretism and of

false particularism will be excluded, and Christian life will be ac-

commodated to the genius and the dispositions of each culture.®

Particular traditions, together with the peculiar patrimony of each

family of nations, illumined by the light of the Gospel, can then be

taken up into Catholic unity. Finally, the young particular Churches,

adorned with their own traditions, will have their own place in the
ecclesiastical communion, saving always the primacy of Peter’s

See, which presides over the entire assembly of charity.'^

And so, it is to be hoped that episcopal conferences within the
limits of each major socio-cultural territory will so coordinate their

efforts that they may be able to pursue this proposal of adaptation
with one mind and with a common plan.

28



CHAPTER IV

23. Although every disciple of Christ, as far as in him lies,

has the duty of spreading the Faith,^ Christ the Lord always calls

whomever He will from among the number of His disciples, to be
with Him and to be sent by Him to preach to the nations (cf. Mark
3: 13). Therefore, by the Holy Spirit, who distributes the charis-

mata as He wills for the common good (I Cor. 12: 1 1 ), He inspires
the missionary vocation in the hearts of individuals, and at the same

time He raises up in the Church certain institutes ^ which take as
their own special task the duty of preaching the Gospel, a duty
belonging to the whole Church.

They are signed with a special vocation who, being endowed

with a suitable natural temperament, and being fit as regards talent

and other qualities, have been trained to undertake mission work,^

be they autochthonous or be they foreigners: priests. Religious,

or laymen. Sent by legitimate authority, they go out in faith and

obedience to those who are far from Christ. They are set apart for
the work for which they have been taken up (cf. Acts 13: 2), as

ministers of the Gospel, “that the offering up of the Gentiles may
become acceptable, being sanctified by the Holy Spirit” (Rom.

15: 16).

24. Yet man must respond to God who calls, and that in
such a way, that without taking counsel with flesh and blood (Gal.

1: 16), he devotes himself wholly to the work of the Gospel. This

response, however, can only be given when the Holy Spirit gives
His inspiration and His power. For he who is sent enters upon the
life and mission of Him who “emptied Himself, taking the nature
of a slave” (Phil. 2: 7). Therefore, he must be ready to stay at

29



his vocation for an entire lifetime, and to renounce himself and

all those whom he thus far considered as his own, and instead to
“make himself all things to all men” (I Cor. 9: 22).

Announcing the Gospel to all nations, he confidently makes

known the mystery of Christ, whose ambassador he is, so that in

him he dares to speak as he ought (cf. Eph. 6: 19; Acts 4: 31), not

being ashamed of the scandal of the Cross. Following in his Mas-

ter’s footsteps, meek and humble of heart, he proves that His yoke

is easy and His burden light (Matt. 11: 29 ff.). By a truly evan-
gelical life,^ in much patience, in long-suffering, in kindness, in
unaffected love (cf. II. Cor. 6: 4 ff.), he bears witness to his Lord,

if need be to the shedding of his blood. He will ask of God the
power and strength, that he may know that there is an overflowing
of joy amid much testing of tribulation and deep poverty (II Cor.
8:2). Let him be convinced that obedience is the hallmark of the

servant of Christ, who redeemed the human race by His obedience.

The heralds of the Gospel, lest they neglect the grace which is

in them, should be renewed day by day in the spirit of their mind

(cf. I Tim. 4: 14; Eph. 4: 23; II Cor. 4: 16). Their Ordinaries and

superiors should gather the missionaries together from time to time,

that they be strengthened in the hope of their calling and may be
renewed in the apostolic ministry, even in houses expressly set up

for this purpose.

25. For such an exalted task, the future missionary is to be

prepared by a special spiritual and moral training.^ For he must

have the spirit of initiative in beginning, as well as that of con-

stancy in carrying through what he has begun; he must be per-

severing in difficulties, patient and strong of heart in bearing with

solitude, fatigue, and fruitless labor. He will encounter men with
an open mind and a wide heart; he will gladly take up the duties

which are entrusted to him; he will with a noble spirit adapt him-

self to the people’s foreign way of doing things and to changing

circumstances; while in the spirit of harmony and mutual charity,

he will cooperate with his brethren and with all who dedicate them-

selves to the same task, so that together with the faithful, they will

30



be one heart and one soul (cf. Acts. 2: 42; 4: 32), in imitation

of the apostolic community.

These habits of mind should be earnestly exercised already in

his time of training; they should be cultivated, and should be up-

lifted and nourished by the spiritual life. Imbued with a living faith

and a hope that never fails, the missionary should be a man of
prayer. Let him have an ardent spirit of power and of love and

of prudence (cf. II Tim. 1: 7). Let him learn to be self-sufficing

in whatever circumstances (Phil. 4; 11); always bearing about in

himself the dying of Jesus, so that the life of Jesus may work in
those to whom he is sent (cf. II Cor. 4: 10 ff). Out of zeal of
souls, let him gladly spend all and be spent himself for souls (cf.

II Cor. 12: 15 ff); so that “by the daily practice of his duty he

may grow in the love of God and neighbor.” ® Thus, obedient to
the will of the Father together with Christ, he will continue His

mission under the hierarchical authority of the Church.

26. Those who are sent to different nations, in order to be
good ministers of Christ, should be nourished with the “words of

faith and with good doctrine” (I Tim. 4:6), which they should

draw principally from the Sacred Scriptures, studying the mystery

of Christ, whose heralds and witnesses they will be.

Therefore, all missionaries—priests. Brothers, Sisters, and lay
folk—each according to their own state, should be prepared and
trained, lest they be found unequal to the demands of their future

work.”^ From the very beginning, their doctrinal training should be
so planned that it takes in both the universality of the Church and

the diversity of the world’s nations. This holds for all of their

studies by which they are prepared for the exercise of the ministry,

as also for the other studies which it would be useful for them to

learn, that they may have a general knowledge of the peoples, cul-
tures, and religions; not only a knowledge that looks to the past,

but one that considers the present time. For anyone who is going
to encounter another people should have a great esteem for their

patrimony and their language and their customs. It is very neces-

sary for the future missionary to devote himself to missiological

studies: that is, to know the teachings and norms of the Church

31



concerning missionary activity, to know along what roads the
heralds of the Gospel have run in the course of the centuries, and

also what is the present condition of the missions, and what methods

are considered more effective at the present time.®

But even though this entire training program is imbued with

pastoral solicitude, a special and organized apostolic training ought

to be given, by means of both teaching and practical exercises.^

Brothers and Sisters, in great numbers, should be well in-

structed and prepared in the catechetical art, that they may collab-
orate still better in the apostolate.

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

All these different kinds of formation should be completed in

the lands to which they are sent, so that the missionaries may have
a more thorough knowledge of the history, social structures, and

customs of the people; that they may have an insight into their
moral order and their religious precepts, and into the secret notions

which, according to their sacred tradition, they have formed con-

cerning God, the world and man.^^ Let the missionaries learn the

languages to such a degree that they can use them in a fluent and

polished manner, and so find more easy access to the minds and

the hearts of men.^^ Furthermore, they should be properly intro-

duced into special pastoral problems.

Some should be more thoroughly prepared in missiological in-

stitutes or in other faculties or universities, so that they may be able
to discharge special duties more effectively and be a help, by

their learning, to other missionaries in carrying on the mission

work, which especially in our time presents so many difficulties and
opportunities. It is moreover highly desirable that the regional

episcopal conferences should have available an abundance of such

experts, and that they should make fruitful use of their knowledge

and experience in the necessities of their office. Nor should there

be wanting some who are perfectly skilled in the use of practical

instruments and the means of social communication, the importance

of which should be highly appreciated by all.

32



27. All these things, though necessary for everyone who is
sent to the nations, can scarcely be attained to in reality by indi-

vidual missionaries. Since even mission work itself, as experience

teaches, cannot be accomplished by lone individuals, a common
calling has gathered these individuals together into institutes, in

which, with united efforts, they are properly trained and might

carry out this work in the name of the Church and under the direc-

tion of the hierarchy. For many centuries, these institutes have
borne the burden of the day and the heat, devoting themselves to

missionary labor either entirely or in part. Often, vast territories

were committed to them by the Holy See for evangelization, and

there they gathered together a new people for God, a local Church

clinging to their own shepherds. With their zeal and experience,
they will serve, by fraternal cooperation either in the care of souls

or in rendering special services for the common good, those
Churches which were founded at the cost of their sweat and even

of their blood.

Sometimes, throughout the entire extent of some region, they

will take certain tasks upon themselves; e.g., the evangelization of

groups or peoples who perhaps for special reasons have not yet
accepted the Gospel message, or who have thus far resisted it.^^

If need be, let them be on hand to help and train, out of their

own experience, those who will devote themselves to missionary
activity for a time.

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

33



CHAPTER V

28. The Christian faithful, having different gifts (cf. Rom.
12: 6), according to each one’s opportunity, ability, charisms and

ministry (cf. I Cor. 3: 10), must all cooperate in the Gospel.

Hence all alike, those who sow and those who reap (cf. John
4: 37), those who plant and those who irrigate, must be one (cf.
I Cor. 3: 8), so that “in a free and orderly fashion cooperating

toward the same end,” ^ they may spend their forces harmoniously
for the building up of the Church.

Wherefore, the labors of the Gospel heralds and the help given

by the rest of the Christian faithful must be so directed and inter-

twined that “all may be done in order” (I Cor. 14: 40) in all fields
of missionary activity and cooperation.

29. Since the charge of proclaiming the Gospel in the whole

world falls primarily on the body of bishops,^ the synod of bishops

or that “stable council of bishops for the entire Church,” ^ among

the affairs of general concern,^ should give special consideration to

missionary activity, which is the greatest and holiest task of the

Church.^

For all missions and for the whole of missionary activity, there

should be only one competent office, namely that of the “Propaga-

tion of the Faith,” which should direct and coordinate, throughout

the world, both missionary work itself and missionary cooperation.

However, the law of the Oriental Churches is to remain untouched.®

Although the Holy Spirit in divers manners arouses the mis-

sion spirit in the Church of God, and ofttimes anticipates the action

of those whose task it is to rule the life of the Church, yet for its

34



part, this office should promote missionary vocations and mission-

ary spirituality, zeal and prayer for the missions, and should put

out authentic and adequate reports about them. Let it raise up

missionaries and distribute them according to the more urgent needs

of various areas. Let it arrange for an orderly plan of action, issue

directives and principles adapted to evangelization, and give the

impetus. Let it take care of stimulating and coordinating an effec-

tive collection of funds, which are to be distributed according to

reasons of necessity and usefulness, the extent of the territory in

question, the number of believers and non-believers, of undertak-

ings and institutes, of ministers and missionaries.

In coordination with the Secretariat for Promoting Christian

Unity, let it search out ways and means for bringing about and

directing fraternal cooperation as well as harmonious living with

missionary undertaking of other Christian communities, that as far

as possible the scandal of division may be removed.

Therefore, this office must be both an instrument of admin-

istration and an organ of dynamic direction, which makes use of

scientific methods and means suited to the conditions of modern

times, always taking into consideration present-day research in

matters of theology, of methodology and missionary pastoral

procedure.

In the direction of this office, an active role with a deliberative

vote should be had by selected representatives of all those who
cooperate in missionary work: that is, the bishops of the whole

world (the episcopal conferences should be heard from in this

regard), as well as the moderators of pontifical institutes and works,

in ways and under conditions to be fixed by the Roman Pontiff.
All these, being called together at stated times, will exercise su-

preme control of all mission work, under the authority of the

Supreme Pontiff. This office should have available a permanent

group of expert consultors, of proven knowledge and experience,

whose duty it will be, among other things, to gather pertinent infor-

mation about local conditions in various regions, and about the

thinking of various groups of men, as well as about the means of

35



evangelization to be used. They will then propose scientifically

based conclusions for mission work and cooperation.

Institutes of Religious women, regional undertakings for the

mission cause, and organizations of laymen (especially international

ones) should be suitably represented.

30. In order that the proper goals and results may be ob-
tained, all missionary workers should have but “one heart and one

soul’’ (Acts 4: 32) in the actual carrying out of mission work itself.

It is the bishop’s role, as the ruler and center of unity in the

diocesan apostolate, to promote missionary activity, to direct it and

to coordinate it, but always in such a way that the zeal and spon-

taneity of those who share in the work may be preserved and fos-
tered. All missionaries, even exempt Religious, are subject to his

power in the various works which refer to the exercise of the sacred

apostolate."^ To improve coordination, let the bishop set up, insofar
as possible, a pastoral council, in which clergy. Religious, and laity

may have a part, through the medium of selected delegates. More-
over, let them take care that apostolic activity be not limited to

those only who have already been converted. A fair proportion of
personnel and funds should be assigned to the evangelization of

non-Christians.

31. Episcopal conferences should take common counsel to
deal with weightier questions and urgent problems, without how-

ever neglecting local differences.^ Lest the already insufficient sup-

ply of men and means be further dissipated, or lest projects be
multiplied without necessity, it is recommended that they pool their

resources to found projects which will serve the good of all: as for

instance, seminaries; technical schools and schools of higher learn-

ing; pastoral, catechetical, and liturgical centers; as well as the

means of social communication.

Such cooperation, when indicated, should also be initiated

between several different episcopal conferences.

32. It would also be good to coordinate the activities which

are being carried on by ecclesiastical institutes and associations.

36



All these, of whatever kind, should defer to the local Ordinary in

all that concerns missionary activity itself. Therefore, it will be

very helpful to draw up contracts to regulate relations between

local Ordinaries and the moderator of the institute.

When a territory has been committed to a certain institute,
both the ecclesiastical superior and the institute will be concerned

to direct everything to this end, that the new Christian community

may grow into a local Church, which in due time will be governed
by its own pastor with his clergy.

When the commission of a certain territory expires, a new
state of affairs begins. Then the episcopal conference and the insti-

tutes in joint deliberation should lay down norms governing the
relations between local Ordinaries and the institutes.^ It will be

the role of Holy See to outline the general principles according to

which regional and even particular contracts are to be drawn up.

Although the institutes will be prepared to continue the work

which they have begun, cooperating in the ordinary ministry of the

care of souls, yet when the local clergy grows numerous, it will be

provided that the institute, insofar as this is in agreement with its

purpose, should remain faithful to the diocese, generously taking

over special works or some area in it.

33. The institutes engaged in missionary activity in the same

territory should find ways and means of coordinating their work.

Therefore, it will be very useful to have conferences of Religious

men and unions of Religious women, in which all institutes of the
same country or region should take part. These conferences should

ask what things can be done by combined efforts, and they should

be in close touch with the episcopal conferences.

All these things with equal reason, should be extended to

include the cooperation of missionary institutes in the home lands,

so that questions and joint projects can be settled with less ex-

pense, as for instance the formation of future missionaries, as well

as courses for missionaries, relations with public authorities and

with international or supra-national organizations.

37



34. Since the right and methodical exercise of missionary

activity requires that those who labor for the Gospel should be
scientifically prepared for their task, and especially for dialogue

with non-Christian religions and cultures, and also that they should

be effectively assisted in the carrying out of this task, it is desired

that, for the sake of the missions, there should be fraternal and

generous collaboration on the part of scientific institutes which

specialize in missiology and in other arts and disciplines useful for

the missions, such as ethnology and linguistics, the history and

science of religions, sociology, pastoral skills and the like.

38



CHAPTER VI

35. Since the whole Church is missionary, and the work of

evangelization is a basic duty of the People of God, this sacred

Synod invites all to a deep interior renewal; so that, having a vivid

awareness of their own responsibility for spreading the Gospel,
they may do their share in missionary work among the nations.

36. As members of the living Christ, incorporated into Him
and made like unto Him through baptism and through confirmation
and the Eucharist, all the faithful are duty-bound to cooperate in

the expansion and spreading out of His Body, to bring it to fullness

as soon as may be (Eph. 4: 13).

Therefore, all sons of the Church should have a lively aware-

ness of their responsibility to the world; they should foster in them-

selves a truly catholic spirit; they should spend their forces in the

work of evangelization. And yet, let everyone know that their first
and most important obligation for the spread of the Faith is this:

to lead a profoundly Christian life. For their fervor in the service

of God and their charity toward others will cause a new spiritual
wind to blow for the whole Church, which will then appear as a

sign lifted up among the nations (cf. Is. 11: 12), “the light of the

world” (Matt. 5: 14) and “the salt of the earth” (Matt. 5: 13). This

testimony of a good life will more easily have its effect if it is given

in unison with other Christian communities, according to the norms

of the Decree on Ecumenism, 12.^ From this renewed spirit, prayer
and works of penance will be spontaneously offered to God that
He may fructify the missionaries’ work with His grace; and then
there will be missionary vocations, and the material subsidies which

the missions need will be forthcoming.

39



But in order that each and every one of the Christian faithful

may be fully acquainted with the present condition of the Church
in the world, and may hear the voice of the multitudes who cry:
“Help us!” (cf. Acts 16: 9), modern means of social communica-

tion should be used to furnish such mission information that the

faithful may feel this mission work to be their very own, and may
open their hearts to such vast and profound human needs, and may
come to their assistance.

It is also necessary to coordinate the information, and to co-

operate with national and international agencies.

37. But since the People of God lives in communities, espe-
cially in dioceses and parishes, and becomes somehow visible in

them, it is also up to these to witness Christ before the nations.

The grace of renewal cannot grow in communities unless each

of these extends the range of its charity to the ends of the earth,

and devotes the same care to those afar off as it does to those who
are its own members.

Thus the whole community prays, works together, and exer-

cises its activity among the nations through those of its sons whom
God has chosen for this most excellent task.

It will be very useful, provided the universal scope of mission

work is not thereby neglected, to keep in contact with missionaries

who are from one’s own community, or with some parish or diocese
in the missions, so that the communion between the communities

may be made visible, and serve for their mutual edification.

38. All bishops, as members of the body of bishops succeed-

ing to the College of Apostles, are consecrated not just for some

one diocese, but for the salvation of the entire world. The mandate

of Christ to preach the Gospel to every creature (Mark 16:15) pri-

marily and immediately concerns them, with Peter and under Peter.

Whence there arises that communion and cooperation of Churches
which is so necessary today for carrying on the work of evangeliza-

tion. In virtue of this communion, the individual Churches bear

the burden of care for them all, and make their necessities known

40



to one another, and exchange mutual communications regarding

their affairs, since the extension of the Body of Christ is the duty

of the whole College of Bishops.^

In his own diocese, with which he constitutes one unit, the

bishop, stimulating, promoting and directing the work for the mis-

sions, makes the mission spirit and zeal of the People of God
present and as it were visible, so that the whole diocese becomes

missionary.

It will be the bishop’s task to raise up from among his own

people, especially the sick and those oppressed by hardship, some

souls to offer prayers and penance to God with a wide-open heart
for the evangelization of the world. The bishop will also gladly

encourage youths and clerics who have vocations to mission insti-
tutes, accepting it with a grateful spirit if God should call some
of them to be employed in the missionary activity of the Church.

The bishop will exhort and help the diocesan congregations to play

a role of their own in the missions; he will promote the works of
mission institutes among his own faithful, but most especially, the
papal mission works. For it is only right to give these works pride

of place, since they are the means of imbuing Catholics from their

very infancy with a real universal and missionary outlook; and they

are also the means of making an effective collection of funds to

subsidize all missions, each according to its needs.

^

But since the need for workers in the vineyard of the Lord is

growing from day to day, and diocesan priests have expressed the

wish to play an ever greater part in the evangelization of the world,

this sacred Synod desires that the bishops, considering the very

serious dearth of priests which is hindering the evangelization of

many areas, should send some of their better priests, who offer
themselves for mission work and have received a suitable prepara-

tion, to those dioceses which are lacking in clergy, where at least

for a time they will exercise their missionary ministry in a spirit

of service.^

But in order that the missionary activity of the bishops may be
exercised more effectively for the good of the whole Church, it

41



would be expedient for the episcopal conferences to take charge of

those alfairs which concern the orderly cooperation of their own
region.

In their own conferences, the bishops should deliberate about
dedicating to the evangelization of the nations some priests from

among the diocesan clergy; they should decide what definite offer-
ing each diocese should be obliged to set aside annually for the

work of the missions, in proportion to its own budget; ^ they should
consider how to direct and control the ways and means by which
the missions receive direct help; they should deal with assisting

and if need be, founding, missionary institutes and seminaries for

diocesan mission clergy, and the promoting of closer relations be-

tween such institutes and the dioceses.

It also pertains to the episcopal conferences to found and

promote works for the brotherly reception and due pastoral care

of those who immigrate from mission lands for the sake of studying
or finding work. For through them, far-away peoples are some-

times made near; and an excellent opportunity is offered to com-
munities which have long been Christian to converse with nations

which have not yet heard the Gospel, and to show them in their

own dutiful love and aid, the genuine face of Christ.^

39. Priests personally represent Christ, and are collaborators

of the order of bishops in that threefold sacred task which by its

very nature belongs to the mission of the Church."^ Therefore, they

should fully understand that their life is also consecrated to the

service of the missions. Now because by means of their own min-
istry—which consists principally in the Eucharist which perfects
the Church—they are in communion with Christ the Head and are
leading others to this communion, they cannot help but feel how
much is yet wanting to the fullness of that Body, and how much
therefore must be done that it may grow from day to day. They
shall therefore plan their pastoral care in such a way that it will

serve to spread the Gospel among non-Christians.

In their pastoral activities, priests should stir up and preserve

amid the faithful a zeal for the evangelization of the world, by

42



instructing them in sermons and in Christian doctrine courses about

the Church’s task of announcing Christ to all nations; by enlighten-

ing Christian families about the necessity and the honor of fostering

missionary vocations among their own sons and daughters, by pro-
moting mission fervor in young people from the schools and Cath-

olic associations so that among them there may arise future heralds
of the Gospel. Let priests teach the faithful to pray for the mis-

sions, and let them not be ashamed to ask alms of them for this

purpose, becoming like beggars for Christ and for the salvation of

souls.

^

Professors in seminaries and universities will teach young

people the true state of the world and of the Church, so that the

necessity of a more intense evangelization of non-Christians will

become clear to them and will nurture their zeal. In teaching the

dogmatic, biblical, moral, and historical branches, they should focus

attention on the missionary elements therein contained, so that in

this way a missionary awareness may be formed in future priests.

40. Religious institutes of the contemplative and of the ac-

tive life have so far played, and still do play, the main role in the

evangelization of the world. This sacred Synod gladly acknowledges

their merits and thanks God for all that they have expanded for the
glory of God and the service of souls, while exhorting them to go
on untiringly in the work which they have begun, since they know

that the virtue of charity, which by reason of their vocation they are

bound to practice with greater perfection, obliges and impels them

to a truly catholic spirit and work.®

Institutes of the contemplative life, by their prayers, sufferings,

and works of penance, have a very great importance in the conver-

sion of souls, because it is God who sends workers into His harvest
when He is asked to do so (cf. Matt. 9: 38), God who opens the
minds of non-Christians to hear the Gospel (cf. Acts 16: 14), and

God who fructifies the word of salvation in their hearts (cf. I Cor.
3: 7). In fact, these institutes are asked to found houses in mission

areas, as not a few of them have already done, so that there, living

out their lives in a way accommodated to the truly religious tradi-

tions of the people, they can bear excellent witness among non-

43



Christians to the majesty and love of God, as well as to our union

in Christ.

Institutes of the active life, whether they pursue a strictly

mission ideal or not, should ask themselves sincerely in the pres-

ence of God, whether they would not be able to extend their activ-

ity for the expansion of the Kingdom of God among the nations;
whether they could possibly leave certain ministries to others so

that they themselves could expend their forces for the missions;

whether they could possibly undertake activity in the missions,

adapting their constitutions if necessary, but according to the spirit

of their founder; whether their members are involved as totally as

possible in the mission effort; and whether their type of life is a

witness to the Gospel accommodated to the character and condition

of the people.

Now since, under the inspiration of the Holy Spirit, secular
institutes are daily increasing in the Church, their activity, under

the authority of the bishop, could be fruitful in the missions in

many ways as a sign of complete dedication to the evangelization
of the world.

41. Laymen cooperate in the Church’s work of evangeliza-

tion; as witnesses and at the same time as living instruments, they

share in her saving mission; especially if they have been called

by God and have been accepted by the bishop for this work.

In those lands which are already Christian, laymen cooperate

in the work of evangelization by nurturing in themselves and in

others a knowledge and love of the missions; by stimulating voca-

tions in their own family, in Catholic associations, and in the

schools; by offering subsidies of every kind, that they may offer
to others that gift of Faith which they have received gratis.

But in mission lands, let laymen, whether foreigners or au-

tochthonous, teach in schools, administer temporal goods, cooperate

in parish and diocesan activities, and organize and promote various

forms of the lay apostolate, in order that the faithful of the young

Churches may be able to take part as soon as possible in the life
of the Church.^ ^

44



Lastly, let laymen gladly offer socio-economic cooperation to

peoples on the way of development. This cooperation is all the

more to be praised, the more it concerns itself with founding insti-

tutes which touch on the basic structures of social life, or which are

oriented to the training of those who bear the responsibility for the
government.

Worthy of special praise are those laymen who, in universities

or in scientific institutes, promote by their historical and scientific

religious research the knowledge of peoples and of religions; thus

helping the heralds of the Gospel, and preparing for the dialogue

with non-Christians.

They should cooperate in a brotherly spirit with other Chris-

tians, with non-Christians, and with members of international or-

ganizations, always having before their eyes the fact that “the

building up of the earthly city should have its foundation in the

Lord, and should be directed towards Him.”

To be equal to all these tasks, laymen need the necessary
technical and spiritual preparation, which should be given in insti-

tutes destined for this; so that their lives may be a witness for Christ
among non-Christians, according to the words of the Apostle: “Do
not be a stumbling-block to Jews and Greeks and to the Church of

God, even as I myself in all things please all men, not seeking what

is profitable to myself but to the many, that they may be saved.”
(I Cor. 10: 32-33).

CONCLUSION

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

They are afire with that same love with which Christ burned

toward men. But aware that it is God who brings it about that His
Kingdom should come on earth, they pour forth their prayers to-
gether with all the Christian faithful, that through the intercession

45



of the Virgin Mary, Queen of the Apostles, the nations may soon
be led to the knowledge of the truth (I Tim. 2: 4) and the glory of

God which shines on the face of Jesus Christ may shine upon all
men through the Holy Spirit (II Cor. 4: 6).

The entire text and all the individual elements which have been

set forth in this Decree have pleased the Fathers. And by the
Apostolic power conferred on us by Christ, we, together with the

Venerable Fathers, in the Holy Spirit, approve, decree and enact

them; and we order that what has been thus enacted in Council be
promulgated, to the glory of God.

Rome, at St. Peter’s, 7 December, 1965

I, PAUL, Bishop of the Catholic Church

There follow the signatures of the Fathers.

46



FOOTNOTES TO PREFACE

^ Const. Dogm. Lumen Gentium, 48,
- St. Augustine, Enarr. in Ps. 44, 23 (PL 36, 508; CChr 38, 510).

CHAPTER I
’ Cf. Const. Dogm. Lumen Gentium, 1.
- Cf. S. Irenaeus, Adv. Haer. Ill, 18, 1: “The Word existing with God,

by whom all things were made and who always stood by the human race
. . . (PG 7, 932); id. IV, 6, 7: “From the beginning, the Son stood by His
creation, and reveals the Father to all those whom the Father wills, and
when He wills, and as He wills’' (ib. 990); cf. IV, 20, 6 and 7 (ib. 1037);
Demonstratio n. 34 (Patr. Or., SII, 773; Sources Chret., 62, Paris, 1958,

. 87); Clement Alex., Protrept., 112, 1 (GCS Clement I 79); Strom. VI,
6, 44, 1 (GC5' Clement II 453); 13, 106, 3 and 4 {ibid 485). Cf. Pius XII,
Nuntium radiophon. 31 Dec, 1952; Const. Dogm. Lumen Gentium, 16.

"Cf. Heb. 1: 2; John 1: 3 and 10; 1 Cor. 8: 6; Col. 1: 16.
* Cf. St. Athanasius, Ep. ad Epictetum, 1 {PG 26, 1060); S. Cyril of

Jerus., Catech. 4, 9 (PG 33, 465); Marius Victorious, Adv. Arium, 3, 3
(PL 8, 1101); S. Basil, Epist. 261, 2 (PG 32, 969); St. Gregory Naz., Epist.
101 (PG 37, 181); St. Greg. Nyss., Antirrheticus, Adv. Apollin. 17 (PG 45,
1156); S. Ambrose, Epist. 48, 5 (PL 16, 1153); S. Augustine, In loan. Ev.
tr. XXIII, 6 (PL 35, 1585; CChr 36, 236); moreover, he proves that the
Holy Spirit did not redeem us, from this fact, that he did not become in-
carnate: De Agone Christ., 22, 24 (PL 40, 302); S. Cyril Alex., Adv. Nestor.
I, 1 (PG 76, 20); S. Fulgentius, Epist. 17, 3, 5 (PL 65, 454); Ad Trasimun-
dum. III, 21 (PL 65, 284: de tristitia et timore).

° It is the Spirit who has spoken by the prophets: Symb. Constantinopol
(Denz.-Schoenmetzer, 150); S. Leo, Sermo 76 (PL 54, 405-406): “When
the Holy Spirit filled the disciples of the Lord on Pentecost, it was not the
beginning of His role, but an additional fulness: because patriarchs and

prophets and priests, and all the saints of former times, throve on the sancti-
fication of the same Spirit . . . though the measure of His gifts was not the
same.” Also Sermo 11 (PL 54, 412); Leo XIII Enc. Divinum illud (ASS
1897, 650-651). Likewise St. John Chrysostom, although he stresses the
newness of the Holy Spirit’s sending on the Day of Pentecost: In Eph. c. 4,
Horn. 10, 1 (PG 62, 75).

® The Fathers often speak of Babel and Pentecost: Origen, in Genesim,
. 1 (PG 12, 112); St. Gregory Naz., Oratio 41, 16 (PG 36, 449); S. John
Chrysost., Horn. 2 in Pentec., 2 (PG 50, 467); In Act. Apost. (PG 60, 44);
St. Augustine, Enn. in Ps. 54, 11 (PL 36, 636; CChr 39 664s); Sermo 271
(PL 38, 1245); S. Cyril Alex., Glaphyra in Genesim II (PG 69, 79); St.
Gregory the Great, Horn, in Evang., Lib. II, Horn. 30, 4 (PL 76, 1222); St.
Bede, In Hexaem., lib. Ill (PL 91, 125). See also the image in St. Mark’s
Basilica, Venice.

The Church speaks all tongues, and thus gathers all into the catholicity
of the Faith: St. Augustine, Sermones 266, 267, 268, 269 (PL 38, 1225-

1237); Sermo 175, 3 (PL 38, 946); St. John Chrysost., In Ep. I ad Cor.,

47



Horn. 35 (PG 61, 296); St. Cyril Alex., Fragm. in Act. (PG 74, 758); St.
Fulgentius, Sermo 8, 2-3 (PL 65, 743-744).

On Pentecost as a consecration of the Apostles for their missions, cf.
J. A. Cramer, Catena in Acta SS. Apostolorum, Oxford, 1838, p. 24 s.

^Cf. Luke 3: 22; 4: 1; Acts 10: 38.
® Cf. John c. 14-17; Paul VI, Alloc, in Concilio habita die 14 Sept. 1964

(AAS 1964, 807).
® Cf. Const. Dogm. Lumen Gentium, 4.
^®St. Augustine, Sermo 267, 4 (PL 38, 1231): “The Holy Spirit does

in the whole Church what the soul does in all the members of one body.”
Cf. Const. Dogm. Lumen Gentium, 1 (together with note 8).

“Cf. Acts 10: 44-47; 11: 15; 15: 8.
“ Cf. Acts 4: 8; 5: 32; 8: 26, 29: 39; 9: 31; 10; 11: 24, 28; 13: 2, 4, 9;

16: 6-7; 20: 22-23; 21: 11 etc.

Tertullianus, Apologeticum, 50, 13 (PL 1, 534; CChr 1, 171).
St. Thomas Aquinas already referred to the Apostolic task of planting

the Church: cf. Sent. Lib. I, dist. 16, q. 1, a. 2 ad 2 et ad 4; a. 3 sol.: Summa
Theol., la, q. 43, a. 7 ad 6; la Ilae, q. 106, a. 4 ad 4. Cf. Benedict XV
Maximum Illud, 30 Nov. 1919 (AAS 1919, 445 35 453); Pius XI, Rerum
Ecclesiae, 28 Feb. 1926 (AAS 1926, 74); Pius XII, 30 Apr. 1939 ad Direc-
tores OO. PP. MM.; Id., 24 June 1944, ad Directores OO. PP. MM. (AAS
1944, 210; again in AAS 1950, 727 and 1951, 508); ID. 29 June 1948 ad
clerum indigenum (AAS 1948, 374); ID., Evangelii Praecones, 2 June 1951
(AAS 1951, 507); Id., Fidei Donum 15 Jan., 1957 (AAS 1957, 236); John
XXIII, Princeps Pastorum, 28 Nov. 1959 (AAS 1959, 835); Paul VI, Horn.
18 Oct. 1964 (AAS 1964, 911).

Both the popes and the Fathers as well as the scholastics often speak
of dilatatione Ecclesiae: St. Thomas Aq., Comm, in Matt., 16, 28: Leo XIII,
Enc. Sancta Dei Civitas (AAS 1880, 241); Benedict XV, Enc. Maximum
Illud (AAS 1919, 442); Pius XI, Enc. Rerum Ecclesiae (AAS 1926, 65).

In this notion of missionary activity, evidently, those parts of Latin

America are actually included in which there is neither a proper hierarchy
nor maturity of Christian life nor sufficient preaching of the Gospel. But

whether these territories are de facto recognized by the Holy See as missions
does not depend on this council. Therefore, with regard to the relation be-
tween the notion of missionary activity and certain territories, it is purposely

said that this activity is “mostly” carried out in certain territories recognized

by the Holy See.
Deer. Unitatis redintegratio, 1.

“ Cf. Const. Dogm. Lumen Gentium, 14.
Cf. John 7: 18; 8: 30 and 44; 8: 50; 17: 1.

On this synthetic idea, see the teaching of St. Irenaeus de Recapitu-
latione. Cf. also Hippolytus, De Antichristo, 3: “Wishing all, and desiring
to save all, wishing all the excellence of God’s children, and calling all the

saints in one perfect man . . .” (PG 10, 732; GCS Hippolyt I 2 p. 6);
Benedictiones lacob, 1 (T.U., 38-1 p. 18, lin. 4 ss.); Origen, In Ioann. Tom.
I, n. 16: “Then there will be one action of knowing God on the part of all
those who have attained to God, under the leadership of the Word who
is with God, that thus all sons may be correctly instructed in the knowledge

48



of the Father, as now only the Son knows the Father.” (PG 14, 49; GCS
Orig. IV 20); St. Augustine, De Sermone Domini in monte, I 41: “Let us
love what can lead us to that kingdom where no one says, ‘My Father,’ but
all say to the one God: ‘Our Father’.” (PL 34, 1250); St. Cyril Alex., In
Joann. I: “For we are all in Christ, and the common person of humanity
comes back to life in him. That is why he is also called the New Adam
. . . For he dwelt among us, who by nature is the Son of God; and therefore
in his Spirit we cry out: Abba, Father! But the Word dwells in all, in one
temple, namely, that which he assumed for us and from us, that having us
all in himself, he might, as Paul says, reconcile all in one body to the
Father” (PG 73, 161-164).

Benedict XV, Maximum Illud (AAS 1919, 445): “For as the Church
of God is Catholic and is foreign to no people or nation . . .” Cf. John
XXIII, Mater et Magistra: “By divine right the Church belongs to all nations
. . . since she has, as it were, transfused her energy into the veins of a people,

she neither is nor considers herself an institution imposed on that people
from without. . . . And hence whatever seems to her good and noble, that
they confirm and perfect” (namely, those reborn in Christ) (AAS 1961,
444).

^^Cf. Irenaeus, Adv. Haer., Ill, 15, n. 3 (PG 7, 919): “Veritatis . . .”
“They were preachers of truth and apostles of liberty.”

Ant. O diei 23 dec.
Matt. 24: 31; Didache 10, 5 (Funk I, p. 32).

Const. Dogm. Lumen Gentium, 17. St. Augustine, De Civitate Dei,
19, 17 (PL 41, 646). Instr. S. C. P. F. {Collectanea I, n. 135 p. 42).

According to Origen, the Gospel must be preached before the end
of the world: Horn, in Luc., XXI (GCS, Orig. IX 136, 21 sq.); In Matth.
comm, ser., 39 (XI 75, 25 sq.; 76, 4 sq.); Horn, in lerem. Ill, 2 (VIII 308,
29 s.); St. Thomas, Summ. Theol. la Ilae, q. 106, a. 4, ad 4.

Hilary Poit., In Ps. 14 (PL 9, 301); Eusebius Caes. In Isaiam 54,
2-3 (PG 24, 462-463); Cyril Alex., In Isaiam V, cap. 54, 1-3 (PG 70-1193).

CHAPTER II

^ Cf. Alloc. Paul VI 21 Nov., 1964, in Concilio habita (AAS 1964,
1013).

^ Cf. Deck De Libertate Religiosa, 2: 4, 10; Const. De Ecclesia in
mundo huius temporis.

^
Cf. Const. Dogm. Lumen Gentium, 17.

^ Cf. Const. De Sacra Liturgia, 64-65.
^ Concerning this liberation from the slavery of the devil and darkness,

cf. Matt. 12: 28; John 8: 44; 12: 31 (cf. I John 3: 8; Eph. 2: 1-2). Cf. the
Roman Ritual for the liturgy of baptism.

® Cf. Const. Dogm. Lumen Gentium, 14.
’ Cf. St. Augustine, Tract in Ioann. 11, 4 (PL 35, 1476).
* Cf. Const. Dogm. Lumen Gentium, 9.
® Cf. Const. Dogm. Lumen Gentium, 10, 11, 34.
Cf. Const. Dogm. De Divina Revelatione, 21.
Cf. Const. Dogm. Lumen Gentium, 12, 35.

49



"" Cf. Ib., 23, 36.

""Cf. lb., 11, 35, 41.

Cf. Deer. De Ecclesiis Orientalibus, 30.
Episto. ad Diognetum, 5 (PG 2, 1173); cf. Const. Dogm. Lumen Gen-

tium, 38.

Cf. Const. Dogm. Lumen Gentium, 32; Deer. De apostolatu laicorum.
Cf. Deer. De Institutione Sacerdotali, 4, 8, 9.
Cf. Const. De Sacra Liturgia, 17.
Cf. Deer. De Institutione Sacerdotali, 1.

-^"Cf. John XXIII, Princeps Pastorum (AAS 1959, 843-844).
Cf. Deer. De Oecumenismo, 4.
Cf. John XXIII, Princeps Pastorum (AAS 1959, 842-844).
Cf. Const. Dogm. Lumen Gentium, 29.
Cf. John XXIII, Princeps Pastorum (AAS 1959, 855).
This refers to full-time catechists.

Cf. Const. Dogm. Lumen Gentium, 31, 44.

CHAPTER III
^ Cf. John XXIII, Princeps Pastorum (AAS 1959, 838).
^ Cf. Deer. De Ministerio et Vita Sacerdotali, 11; Deer. De Institutione

Sacerdotali, 2.
^ Cf. Const. Dogm. Lumen Gentium, 25.
^ Cf. Deer, de Ministerio et vita presbyterorum, 10; which, in order to

facilitate pastoral work for various social groups, foresees the possibility of
erecting personal prelatures, insofar as this is called for by sound procedure
in exercising the apostolate.

^ Cf. Const. Dogm. Lumen Gentium, 13.
«Cf. Alloc. Paul VI in Canon. Ss. Mart. Ugandens. (AAS 1964, 908).
' Cf. Const. Dogm. Lumen Gentium, 13.

CHAPTER IV
^ Const. Dogm. Lumen Gentium, 17.
- By the term “institutes” are meant those orders, congregations, insti-

tutes, and associations which are at work in the missions.
® Cf. Pius XI, Rerum Ecclesiae (AAS 1926, 69-71); Pius XII, Saeculo

exeunte (AAS 1940, 256); Evangelii Praecones (AAS 1951, 506).
^ Cf. Benedict XV, Maximum illud (AAS 1919, 449-450).
“ Cf. Benedict XV, Maximum illud (AAS 1919, 448-449); Pius XII,

Evangelii Praecones (AAS 1951, 507). In the training of missionary priests,
those things also must be considered which are laid down in the Decree De
Institutione Sacerdotali of Vatican Council II.

® Const. Dogm. Lumen Gentium, 41.
^ Cf. Benedict XV, Maximum illud (AAS 1919, 440); Pius XII, Evan-

gelii Praecones (AAS 1951, 507).
"Benedict XV, Maximum illud (AAS 1919, 448); Deer. S.C.P.F., 20

May 1923 (AAS 1923, 369-370); Pius XII, Saeculo exeunte (AAS 1940,
256); Evangelii Praecones (AAS 1951, 507); John XXIII, Princeps Pasto-
rum (AAS 1959, 843-844).

50



® Deer. De Institutione Sacerdotali, 19-21; Const.Apost. Sedes Sapientiae
cum Statutis generalibus.

Pius XII, Evangelii Praecones (AAS 1951, 523-524).
Benedict XV, Maximum illud (AAS 1919, 448) Pius XII, Evangelii

Praecones (AAS 1951, 507).
Cf. Pius XII, Fidei donum (AAS 1957, 234).
Cf. De ministerio et vita presbyterorum, 10, where mention is made

of personal dioceses and prelatures and other things of this kind.

CHAPTER V

^ Cf. Const. Dogm. Lumen Gentium, 18.
• Cf. Const. Dogm. Lumen Gentium, 23.
® Cf. Motu proprio Apostolica Sollicitudo, 15 Sept. 1965.
*Cf. Paul VI, Alloc. 21 Nov. 1964 in Concilio habita (AAS 1964).
^ Benedict XV, Maximum illud (AAS 1919, 39-40).
® If any missions, for special reasons, are still temporarily subject to

other curial offices, it would be expedient for these offices to be in contact
with the Sacred Congregation for the Propagation of the Faith, so that an

altogether constant and uniform policy and regulation may be maintained
in the planning and direction of all missions.

^ Cf. Deer. De pastorali Episcoporum munere in Ecclesia, 35, 4.
* Cf. Deer. De pastorali Episcoporum munere in Ecclesia, 36-38.
® Cf. Deer. De pastorali Episcoporum munere in Ecclesia, 35, 5-6.

CHAPTER VI AND CONCLUSION
^ Cf. Deer. De Oecumenismo, 12.
Cf. Const. Dogm. Lumen Gentium, 23-24.

® Cf . Benedict XV, Maximum illud (AAS 1919, 453-454); Pius XI,
Rerum Ecclesiae (AAS 1926, 71-73); Pius XII, Evangelii Praecones (AAS
1951, 525-526); Id. Fidei donum (AAS 1957, 241).

^ Cf. Pius XII, Fidei donum (AAS 1957, 245-246).
Deer. De Pastorali Episcoporum munere, 6.

« Cf. Pius XII, Fidei donum (AAS 1957, 245).
' Cf. Const. Dogm. Lumen Gentium, 28.
® Cf. Pius XI, Rerum Ecclesiae (AAS 1926, 72).
® Cf. Const. Dogm. Lumen Gentium, 44.

"" Cf. Ibid., 33, 35.

“Cf. Pius XII, Evangelii Praecones (AAS 1951, 510-514); John XXIII,
Princeps Pastorum (AAS 1959, 851-852).

Cf. Const. Dogm. Lumen Gentium, 46.
Cf. Pius XII, Evangelii Praecones (AAS 1951, 527), John XXIII,

Princeps Pastorum (AAS 1959, 864).

51





DECREE ON THE MISSIONARY
ACTIVITY OF THE CHURCH

DISCUSSION OUTLINE
by Rev. Ronan Hoffman, O.F.M.Conv.

(Numbers in parentheses refer to paragraphs, not pages)

1. What are the reasons for the universal mission
of the

Church? (1)

2. What is the source of the missionary nature of the
Church?

( 2 )

3. Does God call men to share His life as individuals or
collec-

tively as a people? Explain. (2,3)

4. What is the role of Christ in the plan of God for the salvation

of mankind? (3)

5. What is the relation of the Holy Spirit to the missionary
task

of the Church? (4)

6. What is the basis of the Church’s obligation to spread
the

Gospel? (5)

7. What principal means should the Church use in fulfilling
its

missionary activity? (5)

8. Since the missionary duty is one and the same
everywhere,

how can it be said that it may differ from place to place and

time to time? (6)

9. How does the Decree define the term “Missions ? (6)

10. What is the proper end of missionary activity? (6)

11. Show the relationship of missionary activity to the notes of

the Church. (6)

12. What relation has missionary activity to pastoral and ecu-

menical activity? (6)

13. Is missionary activity as necessary today as in
the past?

Why? (7)
14. How does missionary activity fulfill the plan of God? (7)

15. In addition to the question of salvation, are there
other rea-

sons for missionary activity? ( 8

)

16. What is the relation between missionary work and eschatol-

ogy? (9)



17. How much mission work still remains to be done? (10)
18. In what two ways must Christians be present among non-

Christians? (11)

19. How should Christians regard the various nations and cul-
tures? (11)

20. Are there any limits to the concern of Christian missions for

others? Are there any classes of peoples recommended for

special consideration? (12)

21. What recommendations are made in connection with social
and economic betterment? (12)

22. What should the disciples of Christ seek, even when they
cannot proclaim the message of Christ openly? (12)

23. How is conversion explained in the Decree? (13)
24. What is said about the catechumenate? (14)
25. What characteristics should be developed in a new Christian

community? (15)

26. What is stated in regard to Catholics of other rites and also
to other Christians? (15)

27. In addition to other norms laid down by the Couneil for the

formation of priests in general, what does this Decree ordain

for indigenous clergy? (16)

28. What is stated concerning the order of diaconate in mission
lands? (16)

29. What provisions does the Council make for catechists in the
missions? (17)

30. What does the Decree say about religious life in the mis-

sions? (18)

31. Indicate the signs of the completion of the missionary phase

and the establishment of a young church. (19)

32. What still remains to be done for a young church to reach
maturity? (19,20)

33. Should young churches attempt to undertake missionary work

in other lands? (20)

34. How important does the Council regard the development of
an apostolic laity in the young churches? (15,21)

35. In what ways should the laity carry out their mission? (21)

36. What instructions are given to the clergy in regard to the lay

apostolate? (21)



37. Why is a theological study of non-Christian cultures of great
importance? (22)

38. If all members of the Church have a duty of spreading the

Faith, how can it be said that some are called to be “mis-

sionaries”? (23)

39. What qualities should a missionary possess? (24,25)
40. What kind of a training should missionaries receive? (25,26)
41. Are some specialists also required in missionary work? Ex-

plain. (26)

42. Are missionary institutes still important and necessary? Why?

(27)

43. What body in the Church should give great consideration to

this “greatest and holiest task of the Church”? (29)

44. Detail the recommendations given to the Dicasterium of the

Propagation of the Faith. (29)

45. Since the bishops are the rulers and the center of unity in the

diocesan apostolate, how should they organize apostolic work

in the missions? (30,31)

46. What norms should determine the relationships between re-

ligious institutes and local Ordinaries in mission lands? (32)

47. What is the role of the conferences of religious men and
women in missionary activity? (33)

48. In order that missionaries might receive scientific training,

what suggestions are made in the Decree? (34)
49. What does the Council invite all to do, in order that the

Church may fulfill its fundamental duty? (35)
50. In what principal way do the faithful fulfill their responsi-

bility for the spread of the Gospel? (36)

51. What is stated concerning the missionary responsibility of
dioceses and parishes as such? (37)

52. What must bishops and episcopal conferences do in refer-
ence to the missionary activity of the Church? (38)

53. How are priests to carry out their missionary duty? (39)
54. What is said about religious and secular institutes and mission

work? (40)

55. What ways are open to the laity, both in Christian and in
mission lands, for the fulfillment of their missionary obliga-

iton? (41)



56. What particular group of laity are singled out for special
praise? (41)

57. What special manifestation of regard do the Council Fathers

indicate for heralds of the Gospel? (42)



hy Rev. Ronan Hoffman, O.F.M.Conv.

Chapter I

Hilman, Eugene: The Church as Mission (Herder & Herder)

De Lubac, Henri: Catholicism (Sheed & Ward)

Danielou, Jean: The Salvation of the Nations (Sheed & Ward)

Hoffman, Ronan: “The Development of Mission Theology” in Theological

Studies, Vol, 23, No. 3 (Sept. 1962), 419-441.

Chapter II

John XXIII: Princeps Pastorum (N.C.W.C.)

Couturier, Charles: The Mission of the Church (Helicon)

Richardson, William: The Modern Mission Apostolate (Maryknoll Publi-
cations)

Gremillion, Joseph: The Other Dialogue (Doubleday & Co., Inc.)

Chapter III

McGuire, Frederick: The New Missionary Church (Helicon)

John XXIII: Princeps Pastorum (N.C.W.C.)

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

Chapter IV

Pius XII: Evangelii Praecones (N.C.W.C.)

Grassi, Joseph: A World to Win (Maryknoll Publications)
Considine, John: The Missionary's Role in Socio-Economic Betterment

(Newman)
Manna, Paul and Maestrini, Nicholas: Forward with Christ (Newman)

Chapter V

Retif, Louis and Andre: The Church's Mission in the World
(Hawthorne)

Richardson, William: Reappraisal: Prelude to Change
(Maryknoll Pub-

lications)

Murphy, Edward: Teach Ye All Nations (Benziger Bros.)

Leclercq, Jacques: The Christian and World Integration
(Hawthorne)



Chapter VI

Pius XII: Fidei Donum (N.C.W.C.)

Christianity: A Personal Mission (Maryknoll Publications)
Hoffman, Ronan: “Bishops and the Worldwide Apostolate” in The Jurist,

Vol. XXII, No. 1 (Jan. 1962), 1-26.

Cevetello, Joseph (ed.): “The Priest and the Worldwide Mission Apos-

tolate” in All Things to All Men (Joseph F. Wagner, Inc.)





. <i