ECCLESIAM SUAM
ENCYCLICAL OF POPE
PAUL VI ON THE CHURCH
AUGUST 6, 1964
To His Venerable Brethren the Patriarchs, Primates, Archbishops,
Bishops, and other Local Ordinaries who are at Peace and Communion with the
Apostolic See, to the Clergy and faithful of the entire world, and to all men
of good will.
Venerable Brethren and Dearest Sons Health and Apostolic Benediction.
The Church was founded by Jesus
Christ to be the loving mother of the whole human family and minister to its
salvation. All through the centuries, therefore, whenever men have yearned for
the glory of Almighty God and the eternal salvation of souls, they have
naturally made the Church the special object of their devotion and concern. We
find, of course, outstanding examples of such men in the persons of Christ's
vicars on earth, countless thousands of bishops and priests, and a wonderful
host of saintly Christians.
2. It will not, therefore, come
as a surprise when We acknowledge that Our own thoughts as We sit down to write
this first encyclical of Our sovereign pontificate-to which God in his
inscrutable designs has called Us-are naturally and inevitably concerned with
the loving and reverent consideration of the subject of Holy Church.
What the Encyclical Intends
3. The aim of this encyclical
will be to demonstrate with increasing clarity how vital it is for the world,
and how greatly desired by the Catholic Church, that the two should meet
together, and get to know and love one another.
4. Last year We were given by
God's merciful grace a golden opportunity of addressing you in person. It was
on the feast of the Archangel Michael, when you were assembled together in St.
Peter's basilica for the opening of the second session of Vatican II. We told
you on that occasion that it was Our intention to do what other popes have done
on their accession to the pontifical office: to write to you as your Father and
Brother an encyclical letter proclaiming the policies which are uppermost in
Our thoughts and which seem to Us to have a considerable practical bearing on
the conduct of the first years of Our pontificate.
5. The declaration of these
policies is not, in fact, an easy matter. All such policies must be derived
first of all from an earnest consideration of divine doctrine, for even Christ
Himself, we must remember, said: "My doctrine is not mine, but his who
sent me." (1) Then they must be shown to measure up to the present state
of the Church, a state in which the Church's interior life is still vigorous,
having stood the test of long experience, and its exterior energies are
powerfully directed toward the work of the apostolate. And finally We must bear
in mind the actual situation in which human society today finds itself. Our
task is to serve society.
What It Does Not Intend
6. But Our present aim is not to
expound new or duly developed insights. That is the proper task of the
Ecumentical Council. It is certainly not Our wish to disrupt the work of the
council in this simple, conversational letter of Ours, but rather to commend it
and to stimulate it.
7. Nor do We propose to make this
encyclical a solemn proclamation of Catholic doctrine or of moral or social
principles. Our purpose is merely to send you a sincere message, as between
brothers and members of a common family. We do so in fulfillment of Our duty
and with no other thought in mind than to open Our heart to you and to
strengthen more and more and render more joyful that union of faith and love
which happily exists between us. We aim at increasingly better results from our
pastoral activity, a more fruitful outcome of the sessions of the Ecumenical
Council, and a clearer exposition of those doctrinal and practical rules which
govern the spiritual and apostolic activity of the official rulers of the
Church, their subjects, collaborators and well-wishers.
THREE PRINCIPAL
POLICIES OF THE PONTIFICATE
8. In short, Venerable Brethren,
there are three policies which principally exercise Our mind when We reflect on
the enormous responsibility for the Church of Christ which, unsought and
undeserved, the providence of God has laid upon Us in making Us Bishop of Rome,
successor to St. Peter the Apostle and Key-bearer of the Kingdom of Heaven, and
Vicar of Christ who appointed Peter the first Shepherd of his worldwide flock.
Deeper Self-Knowledge Essential
9. First We are convinced that
the Church must look with penetrating eyes within itself, ponder the mystery of
its own being, and draw enlightenment and inspiration from a deeper scrutiny of
the doctrine of its own origin, nature, mission, and destiny. The doctrine is
already known; it has been developed and popularized in the course of this
century. But it can never claim to be sufficiently investigated and understood,
for it contains "the publication of a mystery, kept hidden from the
beginning of time in the all-creating mind of God . . . in order that it may be
known . . . through the Church." (2) It is a storehouse of God's hidden
counsels which the Church must bring to light. It is a doctrine which more than
any other is arousing the expectation and attention of every faithful follower
of Christ, and especially of men like us, Venerable Brethren, whom "the
Holy Spirit has appointed to rule the very Church of God."
(3)
10. A vivid and lively
self-awareness on the part of the Church inevitably leads to a comparison
between the ideal image of the Church as Christ envisaged it, His holy and
spotless bride, (4) and the actual image which the Church presents to the world
today. This actual image does indeed, thank God, truly bear those
characteristics impressed on it by its divine Founder; and in the course of the
centuries the Holy Spirit has accentuated and enhanced these traits so as to
make the Church conform more and more to the original intention of its Founder
and to the particular genius of human society which it is continually striving
to win over to itself through the preaching of the gospel of salvation. But the
actual image of the Church will never attain to such a degree of perfection,
beauty, holiness and splendor that it can be said to correspond perfectly with
the original conception in the mind of Him who fashioned it.
Renewal the Inevitable Result
11. Hence the Church's heroic and
impatient struggle for renewal: the struggle to correct those flaws introduced
by its members which its own self-examination, mirroring its exemplar, Christ,
points out to it and condemns. And this brings us, Venerable Brethren, to the
second policy We have in mind at this time: to bring the members of the Church
to a clearer realization of their duty to correct their faults, strive for
perfection, and make a wise choice of the means necessary for achieving the
renewal We spoke of. We tell you this not only that We may Ourself find greater
courage to introduce the appropriate reforms, but also in order to secure your
sympathy, advice, and support in a matter of such urgency and difficulty.
Dialogue To Be Extended
12. These two policies of
Ours-which are yours, of course, as well-lead naturally to a third policy,
which has to do with the relations which the Church must establish with the
surrounding world in which it lives and works.
13. One part of this world, as
everyone knows, has in recent years detached itself and broken away from the
Christian foundations of its culture, although formerly it had been so imbued
with Christianity and had drawn from it such strength and vigor that the people
of these nations in many cases owe to Christianity all that is best in their
own tradition-a fact that is not always fully appreciated. Another and larger
part of the world covers the vast territories of the so-called emerging
nations. Taken as a whole, it is a world which offers to the Church not one but
a hundred forms of possible contacts, some of which are open and easy, others
difficult and problematic, and many, unfortunately, wholly unfavorable to
friendly dialogue.
14. It is at this point,
therefore, that the problem of the Church's dialogue with the modern world
arises. It will be for the Council to determine the extent and complexity of
this problem and to do what it can to devise suitable methods for its solution.
But the very need to solve it is felt by Us-and by you too, whose experience of
the urgency of the problem is no less than Our own-as a responsibility, a
stimulus, an inner urge about which We cannot remain silent. We have thought
fit to put this important and complex matter before you in council, and we must
do what we can to make ourselves better prepared for these discussions and
deliberations.
15. It will, of course, be clear
to you from this brief outline of the contents of this encyclical that We have
no intention of dealing here with all the serious and pressing problems
affecting humanity no less than the Church at this present time; such questions
as peace among nations and among social classes, the destitution and famine
which still plague entire populations, the advance of the new nations toward
independence and civilization, the current of modern thought over against
Christian culture, the difficulties experienced by so many nations and by the
Church in those extensive parts of the world where the rights of free citizens
and of human beings are being denied, the moral problems concerning the
population explosion, and so on.
Peace A Matter of Special Urgency
16. What we cannot, however, fail
to mention here is the fact that We are acutely conscious of Our duty to pay
particular attention to the serious problem of world peace. It is a problem
which demands Our continuous personal involvement and practical concern,
exercised of course within the limits of Our own ministry and entirely divorced
from any set political theory and from considerations of Our own personal and
purely temporal advantage. Our aim must be to educate mankind to sentiments and
policies which are opposed to violent and deadly conflicts and to foster just,
rational, and peaceful relations between States. We will do Our utmost to
promote harmonious relations and a spirit of cooperation between nations, and
We will do so by proclaiming principles which represent the highest achievement
of human thought, and such as are best calculated to allay the selfishness and
greed from which war takes its rise. Nor, if We are allowed the opportunity,
will We fail to use our good offices in settling national disputes on a basis
of fraternity and honor. We do not forget that this service, besides being one
dictated by love, is in fact a plain duty. It is a duty which the awareness of
Our mission in the modern world renders all the more imperative when we
consider the advances that have been made in theology and in international
institutions. Our mission is to bring men together in mutual love through the
power of that kingdom of justice and peace which Christ inaugurated by His
coming into the world.
17. If, therefore, We confine
Ourself here to a logical and fact-finding disquisition on the life of the
Church, this does not mean that We are dismissing from Our mind those other
highly important issues. Some of them will be coming up before the Council for
consideration, and We too, during the course of Our apostolic ministry, will
study them and endeavor to and a practical solution to them, God giving Us the
inspiration and the strength.
I. SELF-AWARENESS
18. We believe that it is a duty
of the Church at the present time to strive toward a clearer and deeper
awareness of itself and its mission in the world, and of the treasury of truth
of which it is heir and custodian. Thus before embarking on the study of any
particular problem and before considering what attitude to adopt vis-a-vis the
world, the Church must here and now reflect on its own nature, the better to
appreciate the divine plan which it is the Church's task to implement. By doing
this it will find a more revealing light, new energy and increased joy in the
fulfillment of its own mission, and discover better ways of augmenting the
effectiveness and fruitfulness of its contacts with the world. For the Church
does indeed belong to the world, even though distinguished from it by its own
altogether unique characteristics .
THE ACT OF FAITH
19. This act of self-examination
on the part of the Church seems to Us to accord well with the method employed
by God in revealing himself to men and initiating that religious, two-way
relationship between God and man which is what the Church both effects in the
world and manifests in itself. For whereas it is true that divine revelation
was made "in divers ways and at divers times," (5) in an
incontestably historical setting, it is also true that it was able to effect an
entry into the very life of men by means involving both human speech and divine
grace. Grace comes secretly into the soul after the hearing of the message of
salvation. This is followed by the act of faith, the beginning of our
justification.
20. We would wish this reflection
on the origin and nature of those new and vital relationships which the
Christian religion establishes between God and man to assume the character of
an act of willing submission to what the divine Teacher said to those who
listened to Him, and especially to the disciples, among whom we today rightly
rejoice to be numbered. From the many insistent and frequently reiterated
commands of Our Lord We select one which would seem to have special relevance
for Christ's faithful followers at the present time, namely that concerning
Christian vigilance.
Christ's Exhortation to Vigilance
21. Now it is true that our
Master's warning in this respect referred primarily to the need to be on the
watch for the end of the world, which will have to come sooner or later. But
precisely because this vigilance must always be present and operative in the
mind of the faithful servant, it follows that everything that he sets his hand
to, his whole way of life as a Christian in the world, should conform to this
rule.
Our Lord's exhortation to
vigilance is equally applicable to things which may be of more immediate
concern to us, the dangers and temptations which threaten to corrupt men's
moral lives and turn men away from the right path of truth. (6) Thus it is easy
to discover in the Gospel a continuous appeal to right thought and action. Was
this not in fact the theme of Our Lord's forerunner, St. John, whose preaching inaugurates in the
Gospel the public ministry of Jesus Christ? And did not Jesus Christ Himself
call upon men to receive God's kingdom interiorly? (7) Was not His whole
teaching technique concerned with inculcating and fostering the soul's interior
life? As a necessary condition for receiving the supernatural gifts of truth
and grace in a way consistent with the dignity of the human person, Christ
aimed at developing in men a psychological as well as a moral awareness. This
awareness was an awareness of their discipleship, which was later to have the
effect of recalling to their minds everything that Jesus had taught them and
everything that had happened to Him. (8) It would grow to maturity, and then at
last men would understand who Jesus was, and the meaning of what He had taught
and done.
22. The Church's awareness of its
divine mission coincided with its birth. Both events are celebrated at
Pentecost. Both will develop together. The Church, that is, will develop as a
well-organized, hierarchic and social body, and at the same time its awareness
of its vocation, of its inner nature, its doctrine, and its mission, will
likewise develop. That is what St.
Paul prayed for when he said: "And this I pray,
that your charity may more and more abound in knowledge and in all
understanding." (9)
Renewed Profession of Faith
23. In other words, Venerable
Brethren, We are exhorting everyone-you and all those entrusted to your care,
and the community of the faithful as a whole, that is, the Church-to make a
conscious, generous, whole-hearted act of faith in Jesus Christ our Lord. Our
religious life must here and now be revitalized by this profession of faith. It
must be a firm and resolute one, though always humble and diffident, like the
faith of the man in St. John's
Gospel who had been blind from birth. When Jesus, whose kindness was as
wonderful as His power, restored to him his sight, the man replied: "I
believe, Lord.'' (l0) Or like the faith of Martha in the same Gospel:
"Yes, Lord, I have believed that thou art Christ, the Son of the living
God, who art come into the world.'' (11) Or the faith which Simon, who was
afterwards to be called Peter, expressed in words which are especially dear to
Us: "Thou art Christ, the Son of the living God.'' (l2)
Why, then, do We presume to
invite you to show your awareness of the Church and to make this explicit,
though interior, act of faith?
24. There are indeed many
reasons, and of necessity, it would seem, they all derive from the unparalleled
circumstances in which the Church finds itself today.
The Present
State of the Church
25. The Church needs to reflect
upon itself and to become aware of its own extraordinary vitality. It must
strive to gain a fuller understanding of itself if it is to do what it has to
do and bring to the world the message of salvation and brotherly love. To use St. Paul's phrase, it
must experience the indwelling presence of Christ: "May Christ find a
dwelling place through faith in your hearts.'' (l3)
Deeply Rooted In A Changing World
26. As we all know, the Church is
deeply rooted in the world. It exists in the world and draws its members from
the world. It derives from it a wealth of human culture. It shares its
vicissitudes and promotes its prosperity. But we also know that the modern
world is in the grip of change and upheaval. It is undergoing developments
which are having a profound influence on its outward way of life and habits of
thought. The great advances made in science, technology, and social life, and
the various currents of philosophical and political thought pervading modern
society, are greatly influencing men's opinions and their spiritual and
cultural pursuits.
Dangers and Their Remedy
The Church itself is being
engulfed and shaken by this tidal wave of change, for however much men may be
committed to the Church, they are deeply affected by the climate of the world.
They run the risk of becoming confused, bewildered and alarmed, and this is a
state of affairs which strikes at the very roots of the Church. It drives many
people to adopt the most outlandish views. They imagine that the Church should
abdicate its proper role, and adopt an entirely new and unprecedented mode of
existence. Modernism might be cited as an example. This is an error which is
still making its appearance under various new guises, wholly inconsistent with
any genuine religious expression. It is surely an attempt on the part of
secular philosophies and secular trends to vitiate the true teaching and
discipline of the Church
of Christ.
An effective remedy is needed if
all these dangers, which are prevalent in many quarters, are to be obviated,
and We believe that such a remedy is to be found in an increased self-awareness
on the part of the Church. The Church must get a clearer idea of what it really
is in the mind of Jesus Christ as recorded and preserved in Sacred Scripture
and in Apostolic Tradition, and interpreted and explained by the tradition of
the Church under the inspiration and guidance of the Holy Spirit. Provided we
implore the aid of the Spirit and show Him a ready obedience, He will certainly
never fail to redeem Christ's promise: "But the Paraclete, the Holy Ghost,
whom the Father will send in my name, he will teach you all things and bring
all things to your mind, whatsoever I shall have said to you.'' (l4)
27. The same could be said of the
errors we see circulating within the Church itself and to which people are
exposed who have only a partial understanding of the Church and its mission,
and who do not pay close enough attention to divine revelation and the Church's
Christ-given authority to teach.
Modem Bent of Mind
28. But the need for serious
reflection on truths which are already well known is in close accordance with
the genius and mentality of our contemporaries, who like to explore their minds
in depth. They find mental repose in the secure grasp of truth, apprehended, as
it were, in the light of conscience. Not that this method of enquiry is without
serious risk. Famous philosophers have studied this activity of the human
intellect and pronounced it to be its most perfect and highest function. They
have actually gone so far as to maintain that it is the measure and source of
reality, and this has led them to some abstruse, barren, absurd, and wholly
fallacious conclusions. Nevertheless, this does not mean that the training of
the mind to scrutinize the truth which lies in the depth of its own awareness
is not in itself an excellent thing. It is reckoned today as being the highest
expression of modern culture. And if this mental discipline is carefully
coordinated with that habit of mind whereby a man discovers objective truth,
the investigation of one's conscious knowledge may well lead to a greater
knowledge of oneself, one's dignity as a human being, one's intellectual powers
and practical ability.
Self-Examination Well Under Way
29. It is a fact, moreover, that
in recent years the Church has actually embarked on a deeper study of itself.
Outstanding theologians have made an excellent contribution to this work. So
have great scholars and intellectuals, the foremost theological schools, and
pastoral and missionary societies. Successful experiments have been conducted
in the religious field, and we have, above all, the memorable doctrinal
statements issued by the popes.
30. It would take too long even
to summarize the abundant theological literature dealing with the Church and
produced by the Church in the course of the nineteenth and twentieth centuries.
It would also take too long to pass in review all the documents issued by the
Church's hierarchy and this Apostolic See on this monumental and important
subject. Eminent theologians have been studying the subject ever since the
Council of Trent sought to repair the damage resulting from the great crisis in
the sixteenth century which separated so many members from the Church of Christ.
The Two Vatican Councils
Much progress has therefore been
made. Suffice it here to refer to the relevant findings of the First Ecumenical
Vatican Council. From these it is obvious that the doctrine concerning the
Church is one which must claim the attention not only of pastors and teachers,
but also of the faithful, and indeed of all Christians. This doctrine is a
necessary stepping-stone to the understanding of Christ and His work. It is
precisely because the Second Vatican Council has the task of dealing once more
with the doctrine de Ecclesia and of defining it, that it has been called the
continuation and complement of the First Vatican Council.
We do not wish to dilate further
on this subject, as We must be brief and you are already well acquainted with
it. It has been widely publicized within the Church today, both as matter for
catechesis and for the spiritual life.
Leo XIII and Pius XII on the Church
There are, however, two documents
which deserve special mention: the encyclical Satis cognitum (15) of Pope Leo
XIII, published in 1896, and the encyclical Mystici corporis (l6) of Pope Pius
XII, published in 1943. These documents offer us ample and clear teaching
concerning the subject of Our present discourse: that divine institution
through which Christ continues His redemptive work in the world. Let it be enough
to cite just the opening words of the second of these papal documents which has
already become a highly authoritative text on the theology of the Church and a
rich source of spiritual meditation on this work of divine mercy which concerns
us all. Consider, then, this splendid utterance of Our predecessor:
"The doctrine of the
Mystical Body of Christ, which is the Church, a doctrine revealed originally
from the lips of the Redeemer Himself, and making manifest the inestimable boon
of our most intimate union with so august a Head, has a surpassing splendor
which commends it to the meditation of all who are moved by the divine Spirit,
and with the light which it sheds on their minds, is a powerful stimulus to the
salutary conduct which it enjoins." (17)
31. We wish to take up this
invitation and to repeat it in this encyclical, for We consider it timely and
urgent and relevant to the needs of the Church in our day. With a richer
understanding of the Mystical Body, we will be enabled to appreciate its theological
significance and find in it a great source of spiritual strength. In this way
we will notably increase our application to the task of fulfilling our own
mission of serving mankind. In view of the vast literature on the subject of
the Church and the fact that it is the principal topic engaging the attention
of the Second Ecumenical Vatican Council, there should be no difficulty about
this.
The Contribution of Scholars
Here We would like to pay special
tribute to those brilliant scholars whose extremely competent works of
theological research and exposition, undertaken in exemplary submission to the
Church's teaching authority, have made such an expert and useful contribution
to this subject, especially within recent years. They have carried on this work
not only in the theological schools, but also in discussions with academicians
and intellectuals, in popular writings in defense of the Christian truth, in
the spiritual direction of the faithful, and in conversations with our
separated brethren. In all this they have presented many and various
illustrations of the doctrine on the Church, many of which are quite
outstanding and exceptionally useful.
32. And so We are confident that
the great work of the Council will continue to enjoy the help and light of the
Holy Spirit, and will be brought to a successful conclusion through our
readiness to follow His divine inspirations, our eagerness to inquire more
fully and more deeply into the genuine teaching of Christ and its legitimate
and necessary development in the course of history, and our earnest resolve to
make of divine truth an argument for union, understanding, and harmony among
men and not a reason for dividing them in sterile discussions and regrettable
rivalries. Thus may the Council be a source of glory for God, joy for His
Church, and edification for the world.
The Path Ahead
33. In this encyclical We are
deliberately refraining from making any judgment of Our own on doctrinal issues
concerning the Church which are at present under examination by the Council of
which We are president. We wish to leave full liberty of investigation and
discussion to this important and authoritative assembly. We will express Our
own mind at the proper time and in the proper manner, as Our apostolic office
of teacher and shepherd and head of the Church demands, and then Our greatest
wish will be to have Our own decision in full accord with the judgment of the
conciliar Fathers.
34. However, We cannot let this
opportunity pass without alluding briefly to the salvific effects which We hope
will result from the Council itself and from the efforts which, as We said
above, the Church must make to come to a fuller and firmer awareness of itself.
These results are the aims We set for Our apostolic ministry when We undertook its
consoling yet tremendous responsibilities. They are, so to say, the very
blueprint of Our pontificate, which We wish to describe to you, Venerable
Brethren, in briefest outline, but in all sincerity, so as to gain your advice,
support and cooperation. In opening Our heart to you, We realize that through
you We are addressing all the sons of God's Church, and it is Our dearest hope
that Our voice will be heard even by those who are outside the open fold of
Christ.
Rediscovering the Mystical Body
35. The first benefit which We
trust the Church will reap from a deepened self-awareness, is a renewed
discovery of its vital bond of union with Christ. This is something which is
perfectly well known, but it is supremely important and absolutely essential.
It can never be sufficiently understood, meditated upon and preached. What
shall We not say about this truth, which is the principal item, surely, of the
whole of our religious heritage? Fortunately, you already have an excellent
grasp of this doctrine, and here We would add nothing further except to make a
strenuous recommendation that you always attribute maximum importance to it and
look upon it as a guiding principle both in your spiritual life and in your
preaching of the word of God.
Consider the words of Our
Predecessor, Pius XII, rather than Our own. In his memorable encyclical Mystici
Corporis he wrote: "We must accustom ourselves to see Christ Himself in
the Church. For it is indeed Christ who lives in the Church, and through her
teaches, governs, and sanctifies; and it is also Christ who manifests Himself
in manifold guise in the various members of His society." (18)
How gratifying and pleasant it is
to dwell on the words of Sacred Scripture, the Fathers, Doctors and Saints,
which come to our minds when we contemplate this wonderful article of faith.
Was it not Jesus Himself who told us that He was the vine and we the branches?
(l9) Do we not have before us all the riches of St. Paul's teaching, who never ceases to
remind us that we "are all one person in Jesus Christ"? (20) He is
always exhorting us to "grow up in him who is the head, even Christ, from
whom the whole body...," (21) and admonishes us that "Christ is all
in all." (22)
As for the Doctors of the Church,
We need only recall this passage from St.
Augustine: ". . . Let us rejoice and give thanks
that we have become not only Christians, but Christ. Do you understand,
brothers, the grace of Christ our Head? Wonder at it, rejoice: we have become
Christ. For if He is the Head, we are the members; He and we form the whole man
. . . the fullness of Christ, therefore; the head and the members. What is the
head and the members? Christ and the Church." (73)
Mature Faith the Key
36. This, as we well know, is a
mystery, the mystery of the Church. But if we give it our whole-hearted
attention, inevitably we will gain much spiritual profit, and the Church of our
day would seem to be in the greatest need of such spiritual profit. Christ's
presence, His very life, will reveal its power and efficacy in our individual
souls and in the whole Mystical Body; and this by the practice of a living and
life-giving faith, so that, as St.
Paul said in the passage from which We have already
quoted, "Christ may dwell through faith in your hearts." (74)
It is through faith that we gain
this awareness of the mystery of the Church-mature faith, a faith lived out in
our lives. Faith such as this gives us a sensus Ecclesiae, an awareness of the
Church, and this is something with which the genuine Christian should be deeply
imbued. He has been raised in the school of the divine word, nourished by the
grace of the sacraments and the Paraclete's heavenly inspiration, trained in
the practice of the virtues of the Gospel, and influenced by the Church's
culture and community life. He has, moreover, the tremendous joy of sharing in
the dignity of the royal priesthood granted to the people of God. (25)
The Hierarchy an Instrument
37. The mystery of the Church is
not a truth to be confined to the realms of speculative theology. It must be
lived, so that the faithful may have a kind of intuitive experience of it, even
before they come to understand it clearly. And the faithful as a community will
indeed recognize that they belong to Christ's Mystical Body when they realize
that a part of the ministry of the Church's hierarchy is to initiate men into
the Christian way of life, to beget them, (26) teach them, sanctify them, and
be their leaders. The hierarchy is a sort of instrument fashioned by Christ,
which He Himself uses to communicate to His mystical members the marvelous
gifts of truth and grace. He uses it, too, to impart an external, visible
structure to the Mystical Body in its pilgrimage through the world, and to give
it its sublime unity, its ability to perform its various tasks, its concerted
multiplicity of form, and its spiritual beauty.
Images are powerless to convey to
the mind an adequate notion of the reality and sublimity of this mystery, but
having mentioned the image which St. Paul used, that of the Mystical Body, We should
also make mention of the image used by Christ, that of a building, of which He
is Himself the architect and builder. Though He founded this building on a man
who was naturally weak and frail, Christ transformed him into solid rock, never
to be without God's marvelous support: "Upon this rock I will build my
Church." (77)
38. If we can only stir up this
awareness of the Church in ourselves and foster it in the faithful by the noble
and pastoral art of education, many of the apparent difficulties which are
today exercising the minds of students of ecclesiology will in fact be
overcome. I mean such difficulties as how the Church can be at once both
visible and spiritual, free and yet subject to discipline, claiming to be
communal in character and yet organized on a sacred, hierarchical basis,
already holy and yet still striving for holiness, at once both contemplative
and active, and so on. All these matters will become clear through our actually
living the Church's life. This is the best illustration and confirmation of its
teaching.
Cultivating the Highest Spirituality
There is a further very great
advantage that will result from this awareness of the Church: namely, the best
type of spirituality, nourished by the reading of Sacred Scripture and the Church's
holy Fathers and Doctors, and by everything else that can foster this awareness
in the Church: systematic catechetical instruction, an active participation in
the sacred liturgy-an incomparable school of spirituality, with its words,
signs and prayers-fervent, silent meditation on heavenly truths, and determined
effort to cultivate the prayer of contemplation.
Indeed, the cultivation of
Christian perfection must still be regarded as the richest source of the
Church's spiritual strength. It is the means, so peculiarly its own, whereby
the Church basks in the sunlight of Christ's Spirit. It is the Church's natural
and necessary way of expressing its religious and social activity. It is the
Church's surest defense and the cause of its constant renewal of strength amid
the difficulties of the secular world.
Meaning of Baptism
39. Those who are baptized and by
this means incorporated into Christ's Mystical Body, His Church, must attach
the greatest importance to this event. They must be acutely aware of being
raised to a higher status, of being reborn to a supernatural life, there to
experience the happiness of being God's adopted sons, the special dignity of
being Christ's brothers, the blessedness, the grace and the joy of the
indwelling Holy Spirit.
They have indeed been called to a
new kind of life, but they have lost nothing of their own humanity except the
unhappy state of original sin. Rather, the humanity in them is now capable of
bearing the fairest flowers of perfection and the most precious and holiest of
fruits. To be a Christian, to have received holy Baptism, must not be looked
upon as something of negligible importance. It must be something which thrills
the baptized person to the very core of his being. He must look upon it with
the eyes of the Christians of the early Church, as an "illumination"
which draws down upon his soul the life-giving radiance of divine truth, opens
heaven to him, and sheds upon this mortal life that light which enables him to
walk as a child of the light toward the vision of God, the wellspring of
eternal happiness.
40. It is easy to see what
practical resolutions affecting ourselves and our ministry are encouraged by
such considerations as these. And we are happy to see that these resolutions
are already being implemented everywhere in the Church and are being fostered
by prudent and ardent religious zeal. We approve them, praise them, and confirm
them with Our blessing.
II. THE RENEWAL
41. Our intense desire is to see
the Church become what Christ intended it to be: one, holy, and entirely
dedicated to the pursuit of that perfection to which Christ called it and for
which He qualified it. In its pilgrimage through the world the Church must
really strive to manifest that ideal of perfection envisaged for it by the divine
Redeemer. Here, therefore, we have the greatest problem confronting the living
Church. It is a problem which shows how powerful and effective the Church
really is. It goads it into action, submits it to searching criticism and keeps
it true to its purpose. It engenders in the Church prayer and compunction,
repentance and hope, toil and confidence, the spirit of adventure and
achievement.
It is a problem which arises from
the very nature of the truths revealed by God and their special relevance to our
lives as human beings. For without reference to Christ's teaching handed on by
the Church, it is not possible for man to pass judgment on himself and his own
nature, his former state of perfection and the ruinous consequences of original
sin, his capacity for good and his need for help in desiring and achieving what
is good, the importance and purpose of this present life, the good that he
seeks or already possesses, how best to acquire perfection and holiness, and
how to attain to the highest degree of perfection and completeness.
Hence the Church must be gripped
with an intense and unfailing desire to learn the ways of the Lord. It is Our
dearest wish that all those valuable discussions concerning Christian
perfection which have gone on for so many centuries in the Church, shall once
again receive the importance they deserve and arouse the faithful, not indeed
to formulate new rules of spirituality, but to generate new energies in
striving after the holiness which Christ has taught us. His own words and example,
his guidance and assistance, have made it possible for us to know about this
holiness and to desire it and achieve it. This method of spirituality which is
confirmed by the custom and tradition of the Church, established by the united
action of its members, and exemplified in the outstanding lives of the Saints.
And to Sanctify the World
42. The very external conditions
in which the Church finds itself give added impetus to this striving for
religious and moral perfection, for the Church cannot remain indifferent to or
unaffected by the changes which take place in the world around. They influence,
modify, and condition its course of action in all sorts of ways. As we know,
the Church does not exist in isolation from the world. It lives in the world,
and its members are consequently influenced and guided by the world. They
imbibe its culture, are subject to its laws and adopt its customs. This
intimate contact with the world is continually creating problems for the Church
and at the present time these problems are extremely acute.
The Christian life, as encouraged
and preserved by the Church, must resist every possible source of deception,
contamination, or restriction of its freedom. It must guard against these
things as it would guard against contamination by error or evil. Yet at the
same time it must not only adapt itself to the forms of thought and living
which a temporal environment induces, one might almost say imposes, on
it-provided, of course, such forms are not incompatible with the basic principles
of its religious and moral teaching-but it must also strive to approach these
forms and to correct, ennoble, encourage, and sanctify them. And this demands
of the Church a continual process of self-examination and re-appraisal of its
external conduct. This in fact is what the present era is demanding of the
Church with such insistence and earnestness.
Help From the Council
43. Here again the timing of this
Council is most opportune. Its principal aim is to be pastoral in character, to
renew the code of Canon Law and to make the practice of the Christian life
easier, in so far as this can be done consistently with its divine nature.
Hence the Council is a great
success even now, before the promulgation of most of the decrees expected of
it. It is stirring the minds of pastors and faithful alike and inspiring them
to preserve and increase the supernatural integrity of the Christian life. It
is serving as a reminder to everyone of his duty in conscience to ensure that
his daily conduct bears this authentic stamp firmly imprinted upon it. It is
encouraging the remiss to become good, the good to become better. These, in
their turn, are being inspired with the spirit of generosity; the generous are
being drawn toward sanctity. In addition, the Council is revealing new ways of
acquiring holiness. Love is sharpened to the point of inventiveness, and we
find a new enthusiasm for a life of virtue and Christian heroism.
44. It will be for the Council,
naturally, to decide what reforms are to be introduced into the Church's
legislation and discipline. The post-conciliar committees, or
commissions-especially the Commission for the Revision of Canon Law, which has
already been set up-will concern themselves with the task of formulating in
concrete terms the recommendations of the Ecumenical Synod. It will be your
duty, therefore, Venerable Brethren, to indicate to us what decisions are
required for purifying and rejuvenating the Church's image. Let Us, for Our
part, give public expression once again to this resolve of Ours to do all We
can to sponsor this reform.
How often in past centuries has
the determination to instigate reforms been associated with the holding of
ecumenical councils! Let it be so once more; but this time not with a view to
removing any specific heresies concerning the Church, or to remedying any
public disorders-for disorders of this sort have not, thank God, raised their
head in our midst-but rather with a view to infusing fresh spiritual vigor into
Christ's Mystical Body considered as a visible society, and to purifying it
from the defects of many of its members and urging it on to the attainment of
new virtue.
The Kind of Reform Necessary
45. In order, with God's help, to
achieve this result, allow Us to put before you certain considerations designed
to facilitate such reforms, to give you the necessary courage to instigate
them-for they are bound to involve you in certain sacrifices-and to outline
some general principles for their more effective implementation.
Church's Nature Not Involved
46. First We must lay down a few
rules to guide us in the work of reform. Obviously, there can be no question of
reforming the essential nature of the Church or its basic and necessary
structure. To use the word reform in that context would be to misuse it
completely. We cannot brand the holy and beloved Church of God
with the mark of infidelity. We must consider our membership in it as one of
our greatest blessings. It testifies to our spirit "that we are the
children of God." (28) No, it is not pride nor arrogance nor obstinacy nor
stupidity nor folly that makes us so sure of being living, genuine members of
Christ's Body, the authentic heirs of His Gospel, the lawful successors of the
Apostles. It is a firm faith, a joyous conviction. We hold in our possession
that great heritage of truth and holiness which characterizes the Catholic
Church of the present day, preserving intact the living heritage of the
original apostolic tradition.
That is our boast, if you like.
It is rather our reason for giving thanks continually to God. (29) It is also
the reason why we feel ourselves bound by a graver responsibility before God,
to whom we are accountable for so great a benefit, and before the Church in
which we must arouse this same conviction together with the desire and resolve
to guard this treasure, this "deposit," as St. Paul calls it. (30) We have a
responsibility too toward our separated brothers and toward all men, so that
all may share with us the gift of God.
Restoration, But Not Reduction
47. In this context, therefore,
when we speak about reform we are not concerned to change things, but to
preserve all the more resolutely the characteristic features which Christ has
impressed on His Church. Or rather, we are concerned to restore to the Church
that ideal of perfection and beauty that corresponds to its original image, and
that is at the same time consistent with its necessary, normal and legitimate
growth from its original, embryonic form into its present structure.
No one should deceive himself into
thinking that the Church which has now become a vast, magnificent, and majestic
temple built to the glory of God, should be reduced to the modest proportions
which it had in its earliest days, as though this minimal form were the only
one that is genuine and lawful. Nor should one conceive the desire of renewing
the whole structure of the Church just by taking account of the special
spiritual gifts (charism) of some of its members. Some imagine that the only
genuine renewal of the Church is one which is born from the ideas of a few,
admittedly zealous, people who not infrequently consider themselves divinely
inspired. Their vain dreams of the wrong sort of renewal could easily defile
the very shape which the Church ought to have.
We must love and serve the Church
as it is, wisely seeking to understand its history and to discover with
humility the will of God who guides and assists it, even when He permits human
weakness to eclipse the splendor of its countenance and the holiness of its
activity. It is precisely this holiness and splendor which we are endeavoring
to discover and promote.
Avoid Over-Adapting
48. We must strengthen these
convictions in ourselves if we are also to avoid another danger which the
desire for reform can produce, not so much in us pastors, who are restrained by
the proper awareness of our sacred duty, as in many of the faithful, who think
that the reform of the Church should consist principally in adapting its way of
thinking and acting to the customs and temper of the modern secular world. The
fascination of worldly life today is very powerful indeed, and many people
regard conformity to it as an inescapable and indeed a wise course to take.
Hence, those who are not deeply rooted in the faith and in the observance of
the Church's laws, readily imagine that the time is ripe to adjust themselves
to worldly standards of living, on the assumption that these are the best and
only possible ones for a Christian to adopt.
This craving for uniformity is
observable even in the realm of philosophy (it is extraordinary how much weight
is attached to fashion in a province where the mind ought to be free and
independent, anxious only to arrive at the truth, and bowing to the authority
of none but proved masters). It is observable also in the realm of ethics,
making it more and more perplexing and difficult to define moral rectitude and
the right conduct of life.
False Philosophies
49. In addition we are confronted
with the doctrine of Naturalism, which attempts to undermine the fundamental
conception of Christianity. Relativism, too, seeks to justify everything, and
treats all things as of equal value. It assails the absolute character of
Christian principles.
We are also confronted with the
growing tendency to prune away from the Christian life everything that requires
effort or causes inconvenience. It rejects as vain and futile the practice of
Christian asceticism and the contemplation of the things of God.
Indeed, sometimes even the
apostolic desire for a ready passport into secular society and the
determination to make oneself acceptable to men and particularly to the youth
of today, prompts certain people to lay aside the principles which characterize
our faith and to reject the sort of dignity which gives meaning and force to
our determination to make contact with others and makes our teaching effective.
Is it not, perhaps, true that some of the younger clergy and religious, in
their laudable endeavor to come closer to the masses and to particular groups,
aim at becoming like them rather than different from them? By this worthless
imitation they forfeit the real value and effectiveness of their endeavors.
We must be in the world, but not
of it. These important words of Christ are especially relevant at the present
time, difficult though they may be to put into practice. It will be well for us
if Christ, who lives always to make intercession for us, (31) includes us
moderns in the wonderful prayer He addressed to His heavenly Father: "I
pray not that thou shouldst take them out of the world, but that thou shouldst
keep them from evil." (32)
Aggiornamento the Guiding Principle
50. The purpose of this
exhortation of Ours is not to lend substance to the belief that perfection
consists in rigidly adhering to the methods adopted by the Church in the past
and refusing to countenance the practical measures commonly thought to be in
accord with the character of our time. These measures can be put to the test.
We cannot forget Pope John XXIII's word aggiornamento which We have adopted as
expressing the aim and object of Our own pontificate. Besides ratifying it and
confirming it as the guiding principle of the Ecumenical Council, We want to
bring it to the notice of the whole Church. It should prove a stimulus to the
Church to increase its ever growing vitality and its ability to take stock of
itself and give careful consideration to the signs of the times, always and
everywhere "proving all things and holding fast that which is good"
(33) with the enthusiasm of youth.
Obedience to Christ's Will
51. But let Us repeat once again
for our common admonition and profit: the Church will rediscover its youthful
vitality not so much by changing its external legislation, as by submitting to
the obedience of Christ and observing the laws which the Church lays upon
itself with the intention of following in Christ's footsteps. Herein lies the
secret of the Church's renewal, its metanoia, to use the Greek term, its
practice of perfection.
Not Less, Perhaps More, Required
Even though the Church, in the
reliance which it places on the liberty of the modern Christian with his
increased awareness of his duties and his greater maturity and practical wisdom
in fulfilling them, may make certain of its laws or precepts easier to observe,
nevertheless the law retains its essential binding force. The Christian way of
life as set forth and interpreted by the Church in its prudent legislation,
demands a not inconsiderable degree of loyalty, perseverance and
self-sacrifice. It constrains us, as it were, to take the "narrow
way" recommended by Our Saviour. (34) It will not require less of us
modern Christians than in the past; it may very well require more. It will
require a prompt obedience, no less necessary and difficult now than formerly,
but it will be all the more meritorious in that it is inspired more by
supernatural motives than by natural ones. Conformity to the spirit of the
world, the rejection of the rules of Christian asceticism, indifference in the
face of the laxity of contemporary morals, emancipation from the authority of
wise and lawful superiors, apathy concerning the contradictory forms of modern
thought-these are not the things that can give vigor to the Church and fit it
to receive the power and strength of the Holy Spirit's gifts. These are not the
things which strengthen the Church in its true following of Christ. They
neither inject into the Church the watchful spirit of brotherly love, nor do
they increase its ability to communicate its message. The only things which can
bring these blessings on the Church are the following: the determination to
live in acordance with divine grace, faithfulness to the Gospel of Christ,
unity in the ranks of the sacred hierarchy and among Christian communities. The
follower of Christ is not pliant and cowardly, but loyal and strong.
52. We realize that it would take
Us too long to describe here, even in barest outline, the way in which the
Christian life should be lived today, and We have no intention of embarking on
such an undertaking now. In any case, you are well aware of the moral needs of
our time, and you will not cease in your efforts to bring the faithful to a
realization of the dignity, the purity and the seriousness of the Christian
life. Nor will you fail to do all you can to denounce, even publicly, the moral
dangers and vices of our age. We all remember the solemn exhortations uttered
in Holy Scripture: "I know thy works and thy labor and thy patience and
how thou canst not bear them that are evil." (35) These words will inspire
us to become watchful and diligent pastors. The Ecumenical Council will give us
new and profitable instructions, and we should be preparing ourselves even now
to welcome them and to put them into effect.
Two Fundamental Gospel Precepts
53. There are, however, two
special points We feel constrained to mention. They have to do with needs and
duties which seem to Us to be paramount, and they provide matter for reflection
on the general lines of the renewal of ecclesiastical life.
The Spirit of Poverty
54. The first of them is the
spirit of poverty, or rather, the zeal for preserving this spirit. We presume
to mention it explicitly in this encyclical letter because of Our conviction of
the prominence which this precept receives in Christ's holy Gospel. It is a
fundamental element of that divine plan by which we are destined to win the kingdom of God, and yet it is greatly jeopardized
by the modern trend to set so much store by wealth.
The zeal for the spirit of
poverty is vitally necessary if we are to realize the many failures and
mistakes we have made in the past, and learn the principle on which we must now
base our way of life and how best to proclaim the religion of Christ.
To Be Subject to New Regulations
One further reason for Our
mentioning it here is the difficulty we all find in practicing it. It is Our
intention to issue special canonical regulations on this subject, but We do ask
you, Venerable Brethren, for the support of your agreement, your counsel and
your example. It is your task to interpret with authority the movements and inspirations
of the Holy Spirit in the Church, and We rely on you to make clear to pastors
and people how the spirit of poverty should regulate everything they do and
say. As the Apostle Paul admonished Us: "Let this mind be in you, which
was also in Christ Jesus." (36) We rely on you to indicate to us what
decisions and regulations we should together make binding on the Church, so
that we may base our confidence more on the help of God and on spiritual
values, than on fallible, human means. The directives we need are such as will
teach us and the men of this era that spiritual goods far outweigh economic
goods, the possession and use of which should be regulated and subordinated to
the conduct and advantage of our apostolic mission.
No Conflict with Economic Realities
55. The spirit of poverty is a
special mark of Christ's Gospel. This passing reference to its necessity and
excellence does not, however, relieve Us of Our obligation of pointing out that
zeal for poverty is no obstacle to the proper understanding and rightful
application of the important laws of economics. This is a subject which has
made great strides within recent years. It has been responsible for the
progress of civilization, especially in its human and social aspects. But We
consider that the inner freedom which results from zeal for evangelical poverty
makes us in fact more sensitive to the human aspects of economic questions, and
better fitted to understand them. We can pass, where necessary, a calm and
often severe judgment on wealth and on the luxuries of life. We can come
promptly and generously to the aid of those in need, and do our utmost to
ensure that wealth, far from being a source of conflict, selfishness and pride
amongst men, shall be used justly and equitably for the good of all, and
distributed with greater foresight. In all that concerns these external
goods-goods which are indeed inferior to those that are spiritual and eternal,
but which are nevertheless necessary in this present life-the student of the
Gospel can come to a prudent decision. He has a real, human contribution to
make in this field. We are most keenly interested in science, technology, and
especially in work. The bread which they produce is sacred, whether destined
for the table or the altar. This is the Church's traditional social teaching,
and it leaves no room for doubt. It is a salutary doctrine. We readily seize
this opportunity of confirming it by Our own authority.
Supreme Position of Charity
56. The other point We wish to
raise has to do with the cultivation of charity, a subject, surely, which is
already of deepest concern to you, for charity is the very heart and center of
the plan of God's providence as revealed in both the Old and New Testament. Are
We not right in saying that charity is the goal of the Church's practice of the
spiritual life? Is it not true to say that the more perfect and more joyful
realization of charity is the goal of all theological study and of the practice
of Christian piety? Both these things encourage Us to meditate on the
scriptural and sacramental treasures of which the Church is heir, guardian,
mistress, and minister.
In full agreement with Our
predecessors, with those saints whom our age has given to the Church on earth
and in heaven, and with the devout instincts of the faithful, We are convinced
that charity should today assume its rightful, foremost position in the scale
of religious and moral values-and not just in theory, but in the practice of
the Christian life. And this applies not only to the charity we show toward God
who has poured out the abundance of His love upon us, but also to the charity
which we in turn should lavish on our brothers, the whole human race.
Charity is the key to everything.
It sets all to rights. There is nothing which charity cannot achieve and renew.
Charity "beareth all things, believeth all things, hopeth all things,
endureth all things." (37) Who is there among us who does not realize
this? And since we realize it, is not this the time to put it into practice?
Mary, a Most Loving Teacher
57. This ideal of Christian
perfection that We have set before you-a lofty, yet a lowly one-puts Us in mind
of Mary, the holiest of Virgins, who reflects the ideal most perfectly and most
wonderfully in her own person. Her life on earth was in fullest accord with
this ideal, and now in heaven she enjoys its glory and blessedness. Devotion to
the Mother of God is happily flourishing in the Church in this day and age, and
We gladly take this opportunity of expressing Our admiration for Mary, the Holy
Virgin Mother of Christ, the Mother of God and men, the model of Christian
perfection, the mirror of true virtue, the pride of our humanity.
We regard devotion to the Mother
of God as of paramount importance in living the life of the Gospel. When We
made Our pilgrimage to the Holy Places, it was Our dearest wish to learn from
her the lesson of true Christianity-from her who is the most blessed, lovable,
humble and unsullied of creatures, privileged as she was to give human flesh in
its original innocence and beauty to the eternal Word of God.
And now, Venerable Brethren,
while discussing with you the spiritual and moral renewal of the Church's life,
it is to her that We turn Our imploring gaze, for she is a most loving teacher
of the way in which we must live.
III. THE DIALOGUE
58. Under this third heading we
must examine the mental attitude which the Catholic Church must adopt regarding
the contemporary world. What contacts ought it to make at the present time with
human society?-seeing that the Church's ever-increasing self-awareness and its
struggle to model itself on Christ's ideal can only result in its acting and
thinking quite differently from the world around it, which it is nevertheless
striving to influence.
Motives for Dialogue
59. The Gospel clearly warns us
of this difference and the need to keep ourselves distinct from the world. By
the world, here, is meant either those human beings who are opposed to the
light of faith and the gift of grace, those whose naive optimism betrays them
into thinking that their own energies suffice to win them complete, lasting,
and gainful prosperity, or, finally, those who take refuge in an aggressively
pessimistic outlook on life and maintain that their vices, weaknesses and moral
ailments are inevitable, incurable, or perhaps even desirable as sure
manifestations of personal freedom and sincerity.
The Gospel of Christ recognizes
the existence of human infirmities. It recognizes and denounces them with
penetrating and often fierce sincerity. Yet it also understands them and cures
them. It does not cherish the illusion that man is naturally good and
self-sufficient, and needs only the ability to express himself as he pleases.
Nor does it countenance a despairing acquiescence in the irremedial corruption
of human nature. Christ's Gospel is light, newness, strength, salvation, and
rebirth. It brings to birth a new and different kind of life, the marvels of
which are proclaimed in the pages of the New Testament. Hence the admonition
which St. Paul gives: "Do not be conformed to this world, but be reformed
in the newness of your mind, that you may prove what is the good and the
acceptable and the perfect will of God " (38)
60. This difference between the
Christian and the worldly life also arises from the fact that we are conscious
of having been truly justified. Justification is produced in us by our sharing
in the paschal mystery, particularly in Baptism, which is truly a rebirth, as St. Paul teaches:
"All who are baptized in Christ Jesus are baptized in his death. For we
are buried together with him by baptism into death: that as Christ is risen
from the dead by the glory of the Father, so we also may walk in newness of
life." (39)
61. The modern Christian will do
well, therefore, to reflect on this special and marvelous kind of life. He will
thus be enabled to rejoice in the dignity that is his, to avoid the plague of
human wretchedness which is everywhere around him, and to escape the seduction
of human glory.
62. The Apostle of the Gentiles
had this to say to the Christian of his day: "Bear not the yoke with
unbelievers. For what participation hath justice with injustice? Or what
fellowship hath light with darkness? . . . Or what part hath the faithful with
the unbeliever?" (40) Hence the duty of modern educators and teachers in
the Church of reminding young Catholics of their privileged position and of
their obligation to live in the world, but not as the world lives. As Jesus
Christ said in His prayer for His apostles: "I pray not that thou shouldst
take them out of the world, but that thou shouldst keep them from evil. They
are not of the world, as I also am not of the world.'' (41) Church makes this
prayer its own.
Not Aloof, but Concerned and Loving
3. The fact that we are distinct
from the world does not mean that we are entirely separated from it. Nor does
it mean that we are indifferent to it, afraid of it, or contemptuous of it.
When the Church distinguishes itself from humanity, it does so not in order to
oppose it, but to come closer to it. A physician who realizes the danger of
disease, protects himself and others from it, but at the same time he strives
to cure those who have contracted it. The Church does the same thing. It does
not regard God's mercy as an exclusive privilege, nor does the greatness of the
privilege it enjoys make it feel unconcerned for those who do not share it. On
the contrary, it finds in its own salvation an argument for showing more
concern and more love for those who live close at hand, or to whom it can go in
its endeavor to make all alike share the blessing of salvation.
The Term Explained
64. If, as We said, the Church
realizes what is God's will in its regard, it will gain for itself a great
store of energy, and in addition will conceive the need for pouring out this
energy in the service of all men. It will have a clear awareness of a mission
received from God, of a message to be spread far and wide. Here lies the source
of our evangelical duty, our mandate to teach all nations, and our apostolic
endeavor to strive for the eternal salvation of all men. Merely to remain true
to the faith is not enough. Certainly we must preserve and defend the treasure
of truth and grace that we have inherited through Christian tradition. As St. Paul said, "keep
that which is committed to thy trust." (42) But neither the preservation
nor the defense of the faith exhausts the duty of the Church in regard to the
gifts it has been given. The very nature of the gifts which Christ has given
the Church demands that they be extended to others and shared with others. This
must be obvious from the words: "Going, therefore, teach ye all
nations," (43) Christ's final command to His apostles. The word apostle
implies a mission from which there is no escaping.
To this internal drive of charity
which seeks expression in the external gift of charity, We will apply the word
"dialogue."
65. The Church must enter into
dialogue with the world in which it lives. It has something to say, a message
to give, a communication to make.
66. We are fully aware that it is
the intention of the Council to consider and investigate this special and
important aspect of the Church's life, and We have no wish to steal its
thunder. The Council Fathers must be free to discuss these subjects in detail.
Our only concern, Venerable Brethren, is to propose certain points for your
consideration before the beginning of the third session, so that we may all
gain a clearer understanding of the compelling motives for the Church's
dialogue, the methods to be followed and the end in view. Our purpose is to win
souls, not to settle questions definitively.
Papal Precedents
67. In fact no other course is
open to Us in view of Our conviction that it is this kind of dialogue that will
characterize Our apostolic ministry. From Our predecessors of the past century
We have inherited a pastoral outlook and a pastoral approach. Our first teacher
is that great and wise pope Leo XIII, who, like the prudent scribe in the
Gospel, resembled a householder "who bringeth forth out of his treasure
new things and old." (44) With all the dignity of the magisterial
authority of the Holy See, he devoted himself wholeheartedly to finding a
Christian solution to the problems of this modern age. Our other teachers are
his successors, who, as you know, followed closely in his footsteps.
68. How truly wonderful is the
inheritance of doctrinal riches bequeathed to Us by Our predecessors, and
especially by Pius XI and Pius XII! Providentially they strove to bridge, as it
were, the gap between divine and human wisdom, using not the language of the
textbook, but the ordinary language of contemporary speech. And what was this
apostolic endeavor of theirs if not a dialogue?
As for Our immediate predecessor,
John XXIII, he labored with masterly assurance to bring divine truths as far as
may be within the reach of the experience and understanding of modern man. Was
not the Council itself given a pastoral orientation, and does it not rightly
strive to inject the Christian message into the stream of modern thought, and
into the language, culture, customs, and sensibilities of man as he lives in
the spiritual turmoil of this modern world? Before we can convert the world-as
the very condition of converting the world-we must approach it and speak to it.
69. Reluctant as we are to speak
of Ourself and to draw attention to Ourself, We feel compelled, in presenting
Ourself to the college of bishops and to the Christian people, to speak of Our
resolve to persevere in this endeavor. We will strive, so far as Our weakness
permits and God gives Us the grace, to approach the world in which God has
destined Us to live. We will approach it with reverence, persistence, and love,
in an effort to get to know it and to offer it the gifts of truth and grace of
which God has made Us custodian. We will strive to make the world share in the
divine redemption and in the hope which inspires Us. Engraven on Our heart are
those words of Christ which We would humbly but resolutely make Our own:
"For God sent not his Son into the world to judge the world, but that the
world may be saved by him." (45)
The Dialogue of Salvation
70. Here, then, Venerable
Brethren, is the noble origin of this dialogue: in the mind of God Himself.
Religion of its very nature is a certain relationship between God and man. It
finds its expression in prayer; and prayer is a dialogue. Revelation, too, that
supernatural link which God has established with man, can likewise be looked
upon as a dialogue. In the Incarnation and in the Gospel it is God's Word that
speaks to us. That fatherly, sacred dialogue between God and man, broken off at
the time of Adam's unhappy fall, has since, in the course of history, been
restored. Indeed, the whole history of man's salvation is one long, varied
dialogue, which marvelously begins with God and which He prolongs with men in
so many different ways.
In Christ's
"conversation" (46) with men, God reveals something of Himself, of
the mystery of His own life, of His own unique essence and trinity of persons.
At the same time He tells us how He wishes to be known: as Love pure and
simple; and how He wishes to be honored and served: His supreme commandment is
love. Child and mystic, both are called to take part in this unfailing,
trustful dialogue; and the mystic finds there the fullest scope for his spiritual
powers.
Sheds Light On New Dialogue
71. This relationship, this
dialogue, which God the Father initiated and established with us through Christ
in the Holy Spirit, is a very real one, even though it is difficult to express
in words. We must examine it closely if we want to understand the relationship
which we, the Church, should establish and foster with the human race.
Ours the Initiative
72. God Himself took the
initiative in the dialogue of salvation. "He hath first loved us."
(47) We, therefore, must be the first to ask for a dialogue with men, without
waiting to be summoned to it by others.
Love the Inducement
73. The dialogue of salvation
sprang from the goodness and the love of God. "God so loved the world as
to give His only begotten Son." (48) Our inducement, therefore, to enter
into this dialogue must be nothing other than a love which is ardent and
sincere.
Neither Limited, Self-Seeking, Nor Coercive
74. The dialogue of salvation did
not depend on the merits of those with whom it was initiated, nor on the
results it would be likely to achieve. "They that are whole need not the
physician." (49) Neither, therefore, should we set limits to our dialogue
or seek in it our own advantage.
75. No physical pressure was
brought on anyone to accept the dialogue of salvation; far from it. It was an
appeal of love. True, it imposed a serious obligation on those toward whom it
was directed (50) but it left them free to respond to it or to reject it.
Christ adapted the number of His miracles (51) and their demonstrative force to
the dispositions and good will of His hearers (52) so as to help them to
consent freely to the revelation they were given and not to forfeit the reward
for their consent.
Hence although the truth we have
to proclaim is certain and the salvation necessary, we
dare not entertain any thoughts
of external coercion. Instead we will use the legitimate means of human
friendliness, interior persuasion, and ordinary conversation. We will offer the
gift of salvation while respecting the personal and civic rights of the
individual.
But Universal
76. The dialogue of salvation was
made accessible to all. It applied to everyone without distinction. (53) Hence
our dialogue too should be as universal as we can make it. That is to say, it
must be catholic, made relevant to everyone, excluding only those who utterly
reject it or only pretend to be willing to accept it.
And Persevering
77. Before it could be completely
successful the dialogue of salvation had normally to begin in small things. It
progressed gradually step by step. (54) Our dialogue too must take cognizance
of the slowness of human and historical development, and wait for the hour when
God may make it effective. We should not however on that account postpone until
tomorrow what we can accomplish today. We should be eager for the opportune
moment and sense the preciousness of time. (55) Today, every day, should see a
renewal of our dialogue. We, rather than those to whom it is directed, should
take the initiative.
Dialogue As A Method
78. Clearly, relationships
between the Church and the world can be effective in a great variety of ways.
The Church could perhaps justifiably reduce such contacts to a minimum, on the
plea that it wishes to isolate itself from secular society. It might content
itself with conducting an inquiry into the evils current in secular society,
condemning them publicly, and fighting a crusade against them. On the other
hand, it might approach secular society with a view to exercising a
preponderant influence over it, and subjecting it to a theocratic power; and so
on.
Best of Possible Approaches
But it seems to Us that the sort
of relationship for the Church to establish with the world should be more in
the nature of a dialogue, though theoretically other methods are not excluded.
We do not mean unrealistic dialogue. It must be adapted to the intelligences of
those to whom it is addressed, and it must take account of the circumstances.
Dialogue with children is not the same as dialogue with adults, nor is dialogue
with Christians the same as dialogue with non-believers. But this method of
approach is demanded nowadays by the prevalent understanding of the
relationship between the sacred and the profane. It is demanded by the dynamic
course of action which is changing the face of modern society. It is demanded
by the pluralism of society, and by the maturity man has reached in this day
and age. Be he religious or not, his secular education has enabled him to think
and speak, and conduct a dialogue with dignity.
79. Moreover, the very fact that
he engages in a dialogue of this sort is proof of his consideration and esteem
for others, his understanding and his kindness. He detests bigotry and
prejudice, malicious and indiscriminate hostility, and empty, boastful speech.
If, in our desire to respect a
man's freedom and dignity, his conversion to the true faith is not the
immediate object of our dialogue with him, we nevertheless try to help him and
to dispose him for a fuller sharing of ideas and convictions.
80. Our dialogue, therefore,
presupposes that there exists in us a state of mind which we wish to
communicate and to foster in those around us. It is the state of mind which
characterizes the man who realizes the seriousness of the apostolic mission and
who sees his own salvation as inseparable from the salvation of others. His
constant endeavor is to get everyone talking about the message which it has
been given to him to communicate.
Its Proper Characteristics
81. Dialogue, therefore, is a
recognized method of the apostolate. It is a way of making spiritual contact.
It should however have the following characteristics:
1) Clarity before all else; the
dialogue demands that what is said should be intelligible. We can think of it
as a kind of thought transfusion. It is an invitation to the exercise and
development of the highest spiritual and mental powers a man possesses. This
fact alone would suffice to make such dialogue rank among the greatest
manifestations of human activity and culture. In order to satisfy this first
requirement, all of us who feel the spur of the apostolate should examine
closely the kind of speech we use. Is it easy to understand? Can it be grasped
by ordinary people? Is it current idiom?
2) Our dialogue must be
accompanied by that meekness which Christ bade us learn from Himself:
"Learn of me, for I am meek and humble of heart." (56) It would
indeed be a disgrace if our dialogue were marked by arrogance, the use of bared
words or offensive bitterness. What gives it its authority is the fact that it
affirms the truth, shares with others the gifts of charity, is itself an
example of virtue, avoids peremptory language, makes no demands. It is
peaceful, has no use for extreme methods, is patient under contradiction and
inclines towards generosity.
3) Confidence is also necessary;
confidence not only in the power of one's own words, but also in the good will
of both parties to the dialogue. Hence dialogue promotes intimacy and
friendship on both sides. It unites them in a mutual adherence to the Good, and
thus excludes all self-seeking.
4) Finally, the prudence of a
teacher who is most careful to make allowances for the psychological and moral
circumstances of his hearer, (57) particularly if he is a child, unprepared,
suspicious or hostile. The person who speaks is always at pains to learn the
sensitivities of his audience, and if reason demands it, he adapts himself and
the manner of his presentation to the susceptibilities and the degree of
intelligence of his hearers.
82. In a dialogue conducted with
this kind of foresight, truth is wedded to charity and understanding to love.
Deeper Knowledge Through Wider Exposure
83. And that is not all. For it
becomes obvious in a dialogue that there are various ways of coming to the
light of faith and it is possible to make them all converge on the same goal.
However divergent these ways may be, they can often serve to complete each
other. They encourage us to think on different lines. They force us to go more
deeply into the subject of our investigations and to find better ways of
expressing ourselves. It will be a slow process of thought, but it will result
in the discovery of elements of truth in the opinion of others and make us want
to express our teaching with great fairness. It will be set to our credit that
we expound our doctrine in such a way that others can respond to it, if they
will, and assimilate it gradually. It will make us wise; it will make us
teachers.
Modes of Dialogue
84. Consider now the form which
the dialogue of salvation takes, and the manner of exposition .
85. It has many forms. If
necessary it takes account of actual experience. It chooses appropriate means.
It is unencumbered by prejudice. It does not hold fast to forms of expression
which have lost their meaning and can no longer stir men's minds.
The Crucial Question
86. We are faced here with a
serious problem: how is the Church to adapt its mission to the particular age,
environment, educational and social conditions of men's lives?
87. To what extent should the Church
adapt itself to the historical and local circumstances in which it has to
exercise its mission? How is it to guard against the danger of relativism which
would make it untrue to its own dogmas and moral principles? And yet how can it
fit itself to approach all men and bring salvation to all, becoming on the
example of the Apostle Paul "all things to all men," that all may be
saved? (58)
Preliminary Conditions
Since the world cannot be saved
from the outside, we must first of all identify ourselves with those to whom we
would bring the Christian message-like the Word of God who Himself became a
man. Next we must forego all privilege and the use of unintelligible language,
and adopt the way of life of ordinary people in all that is human and
honorable. Indeed, we must adopt the way of life of the most humble people, if
we wish to be listened to and understood. Then, before speaking, we must take
great care to listen not only to what men say, but more especially to what they
have it in their hearts to say. Only then will we understand them and respect
them, and even, as far as possible, agree with them.
Furthermore, if we want to be
men's pastors, fathers and teachers, we must also behave as their brothers.
Dialogue thrives on friendship, and most especially on service. All this we
must remember and strive to put into practice on the example and precept of
Christ. (59)
Dangers
88. But the danger remains.
Indeed, the worker in the apostolate is under constant fire. The desire to come
together as brothers must not lead to a watering down or whittling away of
truth. Our dialogue must not weaken our attachment to our faith. Our apostolate
must not make vague compromises concerning the principles which regulate and
govern the profession of the Christian faith both in theory and in practice.
An immoderate desire to make
peace and sink differences at all costs (irenism and syncretism) is ultimately
nothing more than skepticism about the power and content of the Word of God
which we desire to preach. The effective apostle is the man who is completely
faithful to Christ's teaching. He alone can remain unaffected by the errors of
the world around him, the man who lives his Christian life to the full.
Direction from the Council
89. We believe that when the
Ecumenical Council comes to deal with the problems relating to the Church's
activity in the modern world, it will give the doctrinal and practical rules
needed for the proper conduct of our dialogue with our contemporaries. We
believe too that in matters relating to the Church's actual apostolic mission
and the many changing circumstances in which it is exercised, the supreme
authority of the Church will in every instance determine wise, effective and
clear aims, principles, and methods, so that a lively and effective dialogue
may be assured and lasting.
Preaching the Primary Apostolate
90. However, leaving aside this
aspect of the matter, We want to stress once more the very important place that
preaching still has, especially in the modern Catholic apostolate and in
connection with the dialogue which is Our present concern. No other form of
communication can take its place; not even the exceptionally powerful and
effective means provided by modern technology: the press, radio and television.
In effect, the apostolate and
sacred preaching are more or less synonymous terms. Preaching is the primary
apostolate. Our ministry, Venerable Brethren, is before all else the ministry
of the Word. We are well aware of this, but it is good to remind ourselves of
it at the present time so as to give the right orientation to our pastoral
activities. We must return to the study, not of human eloquence of empty
rhetoric, but of the genunine are of proclaiming the Word of God.
91. We must search for the
principles which make for simplicity, clarity, effectiveness and authority, and
so overcome our natural ineptitude in the use of this great and mysterious
instrument of the divine Word, and be a worthy match for those whose skill in
the use of words makes them so influential in the world today and gives them
access to the organs of public opinion. We must pray to the Lord for this
vital, soul-stirring gift, (60) that we may be fit instruments in the work of
really and effectively preaching the faith, (61) and that our message may reach
to the ends of the earth. (62)
May we carry out intelligently
and zealously everything that the Council's Constitution on the Sacred Liturgy
has prescribed regarding the ministry of the Word. And may the instruction we
give our Christian people and others, insofar as it is possible, be skillfully
expressed, carefully thought out, and zealously imparted. May it be supported
by the evidence of real virtue. Progress must be its aim. It must concern
itself with imparting a sure faith, a realization of the intimate connection
between God's Word and man's life, and the enjoyment of some ray of divine
light.
The Church in Dialogue
92. Finally We must say something
about those to whom our dialogue is addressed; but even here We have no wish to
forestall the decisions of the Council, which, please God, will soon be made
known.
A Message for Everyone
93. Speaking generally of the
dialogue which the Church of today must take up with a great renewal of fervor,
We would say that it must be readily conducted with all men of good will both
inside and outside the Church.
94. The Church can regard no one
as excluded from its motherly embrace, no one as outside the scope of its
motherly care. It has no enemies except those who wish to make themselves such.
Its catholicity is no idle boast. It was not for nothing that it received its
mission to foster love, unity and peace among men.
Difficulties Recognized
95. It realizes only too well the
enormous difficulties of such a mission. It is well aware of the numerical
disproportion between itself and the rest of the human race. It knows its own
limitations, its own shortcomings and the failings of its own members. It
realizes too that the acceptance of the gospel does not depend on any apostolic
endeavors of its own, nor on the existence of the right temporal conditions.
Faith is a gift of God. He alone determines in the world the order and the time
of salvation.
The Church does, however, realize
that it is the seed, as it were, the leaven, the salt and the light of the world.
Fully conscious of all that is new and remarkable in this modern age, it
nevertheless holds its place in a changing world with sincere confidence, and
says to men: "Here in my possession is what you are looking for, what you
need."
Its promise is to one of earthly
happiness, but it does nevertheless provide the best means for the attainment
of earthly happiness, namely, light and grace; and it teaches men about their
future life which transcends nature. In addition it speaks to them of truth,
justice, freedom, progress, concord, civilization and peace. The Church well
knows the value of these things. It knows them in the light of Christ's
revelation. It has a message, therefore, for everyone: boys and girls, young
men and women, scientists and scholars, working men and men of every class in
society, professional men and politicians; but especially the poor, the
unfortunate, the sick and the dying-in a word, everybody.
In Terms of Concentric Circles
96. You may say that in making
this assertion we are carried away by an excessive zeal for Our office and are
not giving sufficient weight to the true position of the Catholic Church
vis-a-vis the world. But that is not so. We see the concrete situation very
clearly, and might sum it up in general terms by describing it in a series of
concentric circles around the central point at which God has placed us.
First Circle: Mankind
97. The first of these circles is
immense. Its limits stretch beyond our view into the distant horizon. It
comprises the entire human race, the world. We are fully aware of the distance
which separates us from the world, but we do not conceive of it as a stranger
to us. All things human are our concern. We share with the whole of the human
race a common nature, a common life, with all its gifts and all its problems.
We are ready to play our part in this primary, universal society, to
acknowledge the insistent demands of its fundamental needs, and to applaud the
new and often sublime expressions of its genius. But there are moral values of
the utmost importance which we have to offer it. These are of advantage to
everyone. We root them firmly in the consciences of men. Wherever men are
striving to understand themselves and the world, we are able to communicate
with them. Wherever the councils of nations come together to establish the
rights and duties of man, we are honored to be permitted to take our place
among them. If there is in man a "soul that is naturally Christian,"
we wish to respect it, to cherish it, and to communicate with it.
98. In all this, as we remind
ourselves and others, our attitude is entirely disinterested, devoid of any
temporal or political motive. Our sole purpose is to take what is good in man's
life on earth and raise it to a supernatural and Christian level. The Church is
not identical with civilization. It does however promote it.
Atheism a Growing Evil
99. Sad to say, this vast circle
comprises very many people who profess no religion at all. Many, too, subscribe
to atheism in one of its many different forms. They parade their godlessness
openly, asserting its claims in education and politics, in the foolish and
fatal belief that they are emancipating mankind from false and outworn notions
about life and the world and substituting a view that is scientific and
up-to-date.
100. This is the most serious
problem of our time. We are firmly convinced that the basic propositions of
atheism are utterly false and irreconcilable with the underlying principles of
thought. They strike at the genuine and effective foundation for man's
acceptance of a rational order in the universe, and introduce into human life a
futile kind of dogmatism which far from solving life's difficulties, only
degrades it and saddens it. Any social system based on these principles is
doomed to utter destruction. Atheism, therefore, is not a liberating force, but
a catastrophic one, for it seeks to quench the light of the living God. We
shall therefore resist this growing evil with all our strength, spurred on by
our great zeal for safeguarding the truth, inspired by our social duty of
loyally professing Christ and His gospel, and driven on by a burning,
unquenchable love, which makes man's good our constant concern. We shall resist
in the invincible hope that modern man may recognize the religious ideals which
the Catholic faith sets before him and feel himself drawn to seek a form of
civilization which will never fail him but will lead on to the natural and
supernatural perfection of the human spirit. May the grace of God enable him to
possess his temporal goods in peace and honor and to live in the assurance of
acquiring those that are eternal.
Communist Oppression
101. It is for these reasons that
We are driven to repudiate such ideologies as deny God and oppress the
Church-We repudiate them as Our predecessors did, and as everyone must do who
firmly believes in the excellence and importance of religion. These ideologies
are often identified with economic, social and political regimes; atheistic
communism is a glaring instance of this. Yet is it really so much we who
condemn them? One might say that it is rather they and their politicians who
are clearly repudiating us, and for doctrinaire reasons subjecting us to
violent oppression. Truth to tell, the voice we raise against them is more the
complaint of a victim than the sentence of a judge.
102. In these circumstances
dialogue is very difficult, not to say impossible, although we have today no
preconceived intention of cutting ourselves off from the adherents of these
systems and these regimes. For the lover of truth discussion is always
possible. But the difficulties are enormously increased by obstacles of the
moral order: by the absence of sufficient freedom of thought and action, and by
the calculated misuse of words in debate, so that they serve not the
investigation and formulation of objective truth, but purely subjective
expediency.
103. Instead of dialogue,
therefore, there is silence, for example, the only voice that is heard is the
voice of suffering. By its suffering it becomes the mouthpiece of an oppressed
and degraded society, deprived by its rulers of every spiritual right. How can
a dialogue be conducted in such circumstances as these, even if we embarked
upon it? It would be but "a voice crying in the wilderness." (63) The
only witness that the Church can give is that of silence, suffering, patience,
and unfailing love, and this is a voice that not even death can silence.
Challenge to Understand, Answer, Rectify
104. Though We speak firmly and
clearly in defense of religion, and of those human, spiritual values which it
proclaims and cherishes, Our pastoral solicitude nevertheless prompts Us to
probe into the mind of the modern atheist, in an effort to understand the
reasons for his mental turmoil and his denial of God. They are obviously many
and complex, and we must come to a prudent decision about them, and answer them
effectively. They sometimes spring from the demand for a more profound and
purer presentation of religious truth, and an objection to forms of language
and worship which somehow fall short of the ideal. These things we must remedy.
We must do all we can to purify them and make them express more adequately the
sacred reality of which they are the signs.
We see these men serving a
demanding and often a noble cause, fired with enthusiasm and idealism, dreaming
of justice and progress and striving for a social order which they conceive of
as the ultimate of perfection, and all but divine. This, for them, is the
Absolute and the Necessary. It proves that nothing can tear from their hearts
their yearning for God, the first and final cause of all things. It is the task
of our teaching Office to reveal to them, with patience and wisdom, that all
these things are immanent in human nature and transcend it.
Again we see these men taking
pains to work out scientific explanation of the universe by human reasoning,
and they are often quite ingenuously enthusiastic about this. It is an enquiry
which is all the less reprehensible in that it follows rules of logic very
similar to those which are taught in the best schools of philosophy. Such an
enquiry, far from providing them, as they suppose, with irrefutable arguments
in defense of their atheism, must of its very nature bring them back fin ally
to the metaphysic al and logical assertion of the existence of the supreme God.
The atheistic political scientist
wilfully stops short at a certain point in this inevitable process of
reasoning, and in doing so shuts out the supreme light which gives
intelligibility to the universe. Is there no one among us who could help him to
arrive at last at the realization of the objective reality of the cosmic
universe which confronts the mind with the presence of God and brings to the
lips a healing prayer of tearful humility?
Eventual Dialogue Seen Possible
They are sometimes men of great
breadth of mind, impatient with the mediocrity and self-seeking which infects
so much of modern society. They are quick to make use of sentiments and
expressions found in our Gospel, referring to the brotherhood of man, mutual
aid, and human compassion. Shall we not one day be able to lead them back to
the Christian sources of these moral values?
105. We would like to recall what
Our predecessor Pope John XXIII wrote in his Encyclical Pacem in Terris. He
drew attention to the fact that although the formulation of a particular
philosophy does not change once it has been worked out and systematized,
nevertheless the practical programme initiated by such a philosophy is capable
of receiving a gradual reorientation, and may in fact undergo considerable
changes. (64) We do not therefore give up hope of the eventual possibility of a
dialogue between these men and the Church, and a more fruitful one than is
possible at present, when we can only express our justifiable complaints and
repudiations.
The Cause of Peace
106. Before leaving this subject
of the contemporary world, We feel impelled to mention Our cherished hope that
this intention of Ours of holding a dialogue and of developing it under all the
various and changing aspects which it presents, may assist the cause of peace
among men. May it point the way to prudence and sincerity in the ordering of
human relationships, and bring experience and wisdom to bear on the problem of
recalling all men to the consideration of supernatural values.
The mere fact that we are
embarking upon a disinterested, objective and sincere dialogue is a
circumstance in favor of a free and honorable peace. It positively excludes all
pretence, rivalry, deceit and betrayal. It brands wars of aggression,
imperialism, and domination as criminal and catastrophic. It necessarily brings
men together on every level: heads of states, the body of the nation and its
foundations, whether social, family, or individual. It strives to inspire in
every institution and in every soul the understanding and love of peace and the
duty to preserve it.
Second Circle: Worshippers of the One God
107. Then we see another circle
around us. This too is vast in extent, yet not so far away from us. It
comprises first of all those men who worship the one supreme God, whom we also
worship. We would mention first the Jewish people, who still retain the
religion of the Old Testament, and who are indeed worthy of our respect and
love.
Then we have those worshipers who
adhere to other monotheistic systems of religion, especially the Moslem
religion. We do well to admire these people for all that is good and true in
their worship of God.
And finally we have the followers of the great Afro-Asiatic religions.
Obviously we cannot agree with
these various forms of religion, nor can we adopt an indifferent or uncritical
attitude toward them on the assumption that they are all to be regarded as on
an equal footing, and that there is no need for those who profess them to
enquire whether or not God has Himself revealed definitively and infallibly how
He wishes to be known, loved, and served. Indeed, honesty compels us to declare
openly our conviction that the Christian religion is the one and only true
religion, and it is our hope that it will be acknowledged as such by all who
look for God and worship Him.
Common Ideals In Many Spheres
108. But we do not wish to turn a
blind eye to the spiritual and moral values of the various non-Christian
religions, for we desire to join with them in promoting and defending common
ideals in the spheres of religious liberty, human brotherhood, education,
culture, social welfare, and civic order. Dialogue is possible in all these
great projects, which are our concern as much as theirs, and we will not fail
to offer opportunities for discussion in the event of such an offer being
favorably received in genuine, mutual respect.
Third Circle: Christians
109. And so we come to the circle
which is nearest to us, and which comprises all those who take their name from
Christ. In this area the ecumenical dialogue, as it is called, is already in
being, and there are places where it is beginning to make considerable
progress. There is much more that could be said on this complex and delicate
matter, but this will not be Our final word on the subject. So for the moment
We will merely refer in passing to a few fairly obvious points .
Ready to Meet Legitimate Desires
We readily accept the principle
of stressing what we all have in common rather than what divides us. This
provides a good and fruitful basis for our dialogue, and we are prepared to
engage upon it with a will. We would even go further and declare our readiness
to examine how we can meet the legitimate desires of our separated Christian
brothers on many points of difference concerning tradition, spirituality, canon
law, and worship, for it is Our dearest wish to embrace them in a perfect union
of faith and charity.
We must stress however that it is
not in Our power to make any concessions regarding the integrity of the faith
and the obligations of charity. We realize that this may cause misgiving and
opposition in certain quarters, but now that the Catholic Church has on its own
initiative taken steps to restore the unity of Christ's fold, it will not cease
to exercise the greatest prudence and deliberation. It will continue to insist
that the claims it makes for itself-claims which still have the effect of
alienating the separated brethren-derive from the will of Christ, not from any
spirit of self-aggrandizement based on the record of its past achievements, nor
from any unsound theological speculation. Rightly understood, they will be seen
to be for the good of all, for the common unity, liberty and fullness of the
Christian life. The Catholic Church will never cease to prepare itself by
prayer and penance for the longed-for reconciliation.
Papacy an Apparent Obstacle
110. That We, who promote this
reconciliation, should be regarded by many of Our separated brothers as an
obstacle to it, is a matter of deep distress to Us. The obstacle would seem to
be the primacy of honor and jurisdiction which Christ bestowed on the Apostle
Peter, and which We have inherited as his Successor.
But Principle of Unity
Are there not those who say that
unity between the separated Churches and the Catholic Church would be more
easily achieved if the primacy of the Roman pontiff were done away with? We beg
our separated brothers to consider the groundlessness of this opinion. Take
away the sovereign Pontiff and the Catholic Church would no longer be catholic.
Moreover, without the supreme, effective, and authoritative pastoral office of
Peter the unity of Christ's Church would collapse. It would be vain to look for
other principles of unity in place of the true one established by Christ
Himself. As St. Jerome
rightly observed: "There would be as many schisms in the Church as there
are priests." (65)
And Primacy of Service and Love
We would add that this cardinal
principle of holy Church is not a supremacy of spiritual pride and a desire to
dominate mankind, but a primacy of service, ministration, and love. It is no
vapid rhetoric which confers on Christ's vicar the title: "Servant of the
servants of God."
111. These then are the lines of
our dialogue. But before we engage in conversation with our brothers, we
address ourselves lovingly to our Heavenly Father in earnest prayer and great
confidence.
Reunion Held Promising
112. It is a source of joy and
hope to Us, Venerable Brethren, to note the spiritual fervor that is being
aroused in this varied and wide circle of Christians. For this would seem to
augur well for the future unification of all Christians in the one Church of Christ.
We pray for the breath of the
Holy Spirit on the ecumenical movement, and recall once more the emotion and
joy We felt in Jerusalem
at our meeting with the Patriarch Athenagoras. It was a meeting that abounded
in charity, and fired Us with new hope. We welcome with gratitude and respect
those representatives of the separated churches who are taking part in the
Second Vatican Ecumenical Council. We assure them once again of Our
enthusiastic and attentive interest in all those spiritual movements concerned
or connected with the problem of unity which are stirring individuals, groups,
and communities noted for their noble piety. We greet all these Christians with
love and reverence, confident that the cause of Christ and the unity which He
Himself willed for His Church will be promoted by our sincere and friendly
dialogue.
Last Circle: Catholics
113. We address Ourself finally
to the sons of God's house, the one, holy, Catholic, and apostolic Church of
which the Roman Church is "mother and head." How greatly we desire
that this dialogue with Our own children may be conducted with the fullness of
faith, with charity, and with dynamic holiness. May it be of frequent
occurrence and on an intimate level. May it be open and responsive to all
truth, every virtue, every spiritual value that goes to make us the heritage of
Christian teaching. We want it to be sincere. We want it to be an inspiration
to genuine holiness. We want it to show itself ready to listen to the variety
of views which are expressed in the world today. We want it to be the sort of
dialogue that will make Catholics virtuous, wise, unfettered, fair-minded and
strong.
Obedience Still to be Exercised
114. But this desire that the
Church's internal relationships should take the form of a dialogue between
members of a community founded upon love, does not mean that the virtue of
obedience is no longer operative. The right to command and the duty to obey
must be present in any properly constituted society, especially in the Church
which is structured on a sacred hierarchy. Its authority was established by
Christ. It is His representative, the authoritative organ of His Word, the
expression of His great pastoral love. Hence obedience has faith as its
starting point. It is exercised in the school of evangelical humility. It is a
participation in the wisdom, unity, idealism, and charity which are ruling
factors in the corporate life of the Church. It confers upon him who commands
and upon him who obeys the merit of being like Christ who "was made
obedient even unto death." (66)
115. Moreover the very exercise
of authority becomes, in the context of this dialogue, an exercise of
obedience, the obedient performance of a service, a ministry of truth and
charity. By obedience We mean the observance of canonical regulations and
respect for the government of lawful superiors, but an observance and respect readily
and serenely given, as is only to be expected from free and loving children.
By contrast, a spirit of
independence, bitter criticism, defiance, and arrogance is far removed from
that charity which nourishes and preserves the spirit of fellowship, harmony,
and peace in the Church. It completely vitiates dialogue, turning it into
argument, disagreement and dissension-a sad state of affairs, but by no means
uncommon. St. Paul
warned us against this when he said: "Let there be no schisms among
you." (67)
A Fine Beginning-A Long Way to Go
116. It is Our keen desire
therefore that this dialogue which has long been engaging the attention of the
Church may take on a new inspiration, new themes, and new speakers, and thereby
increase the holiness and vitality of the Mystical Body of Christ on earth.
We give Our unhesitating support
to anything which can help to spread the teaching of those truths of which the
Church is guardian and minister. We have already mentioned the liturgy and
preaching as forming the basis of the interior life. We would also mention
schools, the press, the social apostolate, the missions, and works of charity.
All these are things which the Ecumenical Council will doubtless bring up for
our discussion. We bless and encourage all who, under the guidance of competent
authority, take part in the Church's vital, health-giving dialogue. We are
thinking particularly of Our priests, religious, and Our well-beloved laity who
are fighting for Christ in the ranks of Catholic Action and in the other
associations and activities of the apostolate.
117. We rejoice and find great
consolation in the fact that this dialogue, both inside and outside the Church,
has already begun. The Church today is more alive than ever before. But when we
weigh the matter more closely we see that there is still a great way to go. In
fact the work which is beginning today will never come to an end. This is a law
of our earthly, time-bound pilgrimage. It is, Venerable Brethren, the common
condition of that ministry of ours which everything today urges us to renew and
undertake with greater alacrity and devotion.
118. As for Ourself, in speaking
to you of these things We are glad not only to rely on your cooperation, but
also to offer Our own in return. We ask for and We promise this union of aims
and activities just one year after Our accession to the throne of Peter and Our
assumption of the name and also, please God, something of the spirit, of the
Apostle of the Gentiles.
119. And so We end this Our first
encyclical on a note of great joy in the union of our spirits which has its
origin in Christ. As your father and brother We bestow upon you, in the name of
the immortal God, Our apostolic blessing, and gladly extend it to the whole
Church and to all mankind.
Given at St. Peter's, Rome, on the Feast of the
Transfiguration of Our Lord Jesus Christ, the sixth day of August, in the year
1964, the second of Our Pontificate.
PAUL VI
NOTES
LATIN TEXT: Acta Apostolicae Sedis, 56 (1964), 609-59.
ENGLISH TRANSLATION: The Pope
Speaks, 10 (Summer,1965), 253-92.
REFERENCES:
(1) Jn 7. 16.
(2) Cf. Eph 3.9-10.
(3) Cf. Acts 20. 28.
(4) Cf. Eph 5. 27.
(5) Heb 1. 1.
(6) Cf.Mt 26.41.
(7) Cf. Lk 17. 21.
(8) Cf. Mt 26. 75; Lk 24. 8; Jn
14. 26; 16. 4.
(9) Phil 1. 9.
(10) Jn 9. 38.
(11) Jn 11. 27.
(12) Mt 16. 16.
(13) Eph 3. 17.
(14) Jn 14. 26.
(15) Acta Leonis XIII, XVI (1896), 157-208
(16) AAS XXXV (1943), 193-248.
(17) AAS XXXV (1943), 193.
(18) AAS XXXV (1943), 238.
(19) Cf. Jn 15. 1 ff.
(20) Gal 3. 28.
(21) Eph 4. 15-16.
(22) Col 3. 11.
(23) In Io. tract. 21. 8; PL 35.
1568.
(24) Eph 3. 17.
(25) Cf. 1 Pt 2.9.
(26) Cf. Gal 4. 19; 1 Cor 4. 15.
(27) Mt 16. 18.
(28) Rom 8. 16.
(29) Cf. Eph 5. 20.
(30) Cf. 1 Tm 6. 20.
(31) Cf. Heb 7. 25.
(32) Jn 17. 15.
(33) Cf. 1 Thes 5. 21.
(34) Cf. Mt 7. 13.
(35) Ap 2.2.
(36) Phil 2. 5.
(37) 1 Cor 13. 7.
(38) Rom 12. 2.
(39) Rom 6. 3-4.
(40) 2 Cor 6. 14-15.
(41) Jn 17. 15-16.
(42) 1 Tm 6. 20.
(43) Mt 28. 19.
(44) Mt 13. 52.
(45) Jn 3. 17.
(46) Cf. Bar 3. 38.
(47) 1 Jn 4. 10.
(48) Jn 3. 16.
(49) Lk 5. 31.
(50) Cf. Mt 11. 21.
(51) Cf. Mt 12.38 ff.
(52) Cf. Mt 13. 13 ff.
(53) Cf. Col 3. 11.
(54) Cf. Mt 13. 31.
(55) Cf.Eph 5. 16.
(56) Mt 11. 29.
(57) Mt 7.6.
(58) 1 Cor 9. 22.
(59) Cf. Jn 13. 14-17.
(60) Cf. Jer 1. 6.
(61) Cf. Rom 10. 17.
(62) Cf. Ps 18. 5, Rom 10. 18.
(63) Mk 1. 3.
(64) Cf. AAS LV (1963), 300.
(65) Cf. Dial. contra Luciferianos, n. 9; PL 23. 173.
(66) Phil 2.8.
(67) 1 Cor 1. 10.
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