Ad Gentes 38

Bishops exist not only for their own diocese, and not only as part of an ordered hierarchy, but for a purpose that includes cooperation and communion:

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

The bishop has specific duties in his own diocese:

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

… including the duty of organizing a ministry of prayer for missionary activity. Anyone know of any bishop active in this regard?

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

I wonder if such missionary vocations are trumped as proudly as seminary population.

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

Interesting. Yet many American dioceses accept clergy from mission countries. We may have our own challenges with priests in this nation, but we’re also far better placed than most nations to have lay people provide some of the non-sacramental ministries that may be more difficult to provide in mission lands.

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

So national conferences have other important duties.

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

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

So, what do you think? Are bishops, dioceses, and conferences doing their job in the First World? What needs to be shored up and improved in your diocese, in our nations?

 

Ad Gentes 37

Ad Gentes treats the topic of Christian communities applying themselves to the missionary effort:
But since the People of God lives in communities, especially in dioceses and parishes, and becomes somehow visible in them, it is also up to these to witness Christ before the nations.

What does your parish or your diocese do to keep the letter or the spirit of this guidance? The council bishops suggest such concern for matters outside one’s local sphere is connected with the experience of renewal:

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

What is that saying about the missions? “Some go by giving, some give by going.”

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

Do any readers know if their parish has sent missionaries, even those who work in a temporary ministry with the JVC or some smiliar organization? If so, are such mission concerns regularly communicated to the parish? How would this be handled by the diocese on the city or regional level?
It will be very useful, provided the universal scope of mission work is not thereby neglected, to keep in contact with missionaries who are from one’s own community, or with some parish or diocese in the missions, so that the communion between the communities may be made visible, and serve for their mutual edification.

 

Ad Gentes 36

Ad Gentes topic of the day: cooperation, first of church members with missionary activity:

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

This cooperation is ideally quite active and informed, a “lively awareness,” as the council bishops put it. First on the list is giving good example for non-believers. The source of spiritual fervor for any effort at evangelization is an apparent devotion to God and an explicit charity visible to others.

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

Bloggers too, it would seem, fall into the category of these “modern means” of communication. Are we properly “mission aware?” I know I find the referrals to this site interesting–not everybody is surfing over from their favorite St Blog’s site.

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

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

Comments?

 

Ad Gentes 35

We begin the final chapter of Ad Gentes today, “Cooperation”

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

Missionary ministry is everybody’s ministry, so said the council bishops.

 

Ad Gentes 34

The end of Chapter V and the conclusion of Vatican II’s discussion of planning missionary activity:

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

No mention of liturgy, but that would be part of the picture, surely.

 

Ad Gentes 33

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

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

 

Ad Gentes 32

 

Some legal stuff, the relatinship between a bishop and missionary institutes operating in a territory. Bringing a missionary effort to a conclusion in an area must be a bittersweet moment. The obvious ideal is that bishops and local clergy will take over at some future point. Do the missionaries move on? Do they remain in the mature local church to maintain the bonds formed with the people there?

It brings to mind thoughts of the eschaton and missionary activity. At some point in the Divine Plan of the Universe, missionary activity will, of necessity, come to an end. That moment seems impossibly far off, especially if the human colonization of space becomes a reality and souls are flung to the far reaches of the universe.

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

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

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

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

 

Ad Gentes 31

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

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

Bishops working together on issues seems to be an expectation. It is not out of keeping with Church tradition. It also seems to be of advantage where pastoral and other resources are stretched thin. Note that while Rome and the curia have their own important roles to play, as the council bishops describe in other documents, a certain logic exists in having the problems of mission dioceses worked out on an appropriate lower level whenever possible. It seems to be the first choice.

 

Ad Gentes 30

 

A bishop and his diocese have their responsibilities, including another nod to democracy and lay involvement:

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

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

 

Ad Gentes 29

The role of bishops in missionary activity is an important one, starting first with groups and associations of bishops:

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

Then the administrative organizing of the missions on a regional or universal level, with due regard for the Eastern churches:

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

The point of such an office would be to promote many aspects of the missions, including vocations, finances, and publicity, among other items: 

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

Ecumenical cooperation is not to be ignored: 

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

Combining administration with zeal can be a supremely difficult task. The chasm is sometimes as wide as A to Z, but the bishops expect it nonetheless: 

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

How does this fit into a hierarchical structure?  

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

Religious women and lay people last, but hopefully not least:

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

Thoughts?

 

Ad Gentes 28

With Ad Gentes 28, we begin chapter V, “Planning Missionary Activity“

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

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

The bishops pick up on that teamwork notion from the end of the previous chapter. In future posts, you’ll see them addressing the role of bishops, conferences, the pope, the curia, and missionary institutes themselves.

 

Ad Gentes 27

We arrive at the conclusion of chapter IV on missionaries themselves, with a concern that “lone ranger” ministry is not the course envisioned by the bishops. The council heaps praise on those who have labored with great tasks and under great difficulty:

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

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

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

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

“Institutes” remain a necessary part of the mission landscape. Seems logical, as even heroic figures like Saint Paul were assisted by companions and special communities planted in God’s grace.

 

Ad Gentes 26

This section speaks of the training needed for missionaries, starting with a christologically influenced formation in the Word.

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

Important factors: blending the universality of the Church with local culture, and having a historically aware formation that permits flexibility and pragmatism: 

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

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

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

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

Part of a missionary’s formation is to be held abroad amongst the people who will be served, including language studies.

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

Identify and train experts, sharing this expertise accross diocesan boundaries, the council bishops advise:

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

 

Ad Gentes 25

Ad Gentes now gives a list of ideal practices and qualities to have or to be developed by the missionary. I’ll outline them from the text below.

To start with, we have seven practices, or “habits,” including a “special” formation:

- For such an exalted task, the future missionary is to be prepared by a special spiritual and moral training.

- For (the missionary) must have the spirit of initiative in beginning, as well as that of constancy in carrying through what (she or) he has begun;

- (the missionary) must be persevering in difficulties, patient and strong of heart in bearing with solitude, fatigue, and fruitless labor.

- (The missionary) will encounter (people) with an open mind and a wide heart;

- (the missionary) will gladly take up the duties which are entrusted to (her or) him;

- (the missionary) will with a noble spirit adapt (her or) himself to the people’s foreign way of doing things and to changing circumstances;

- while in the spirit of harmony and mutual charity, (the missionary) will cooperate with his (or her sisters and brothers) and all who dedicate themselves to the same task, so that together with the faithful, they will be one heart and one soul (cf. Acts 2:42; 4:32) in imitation of the apostolic community.

These habits of mind should be earnestly exercised already in (her or) his time of training; they should be cultivated, and should be uplifted and nourished by the spiritual life. Imbued with a living faith and a hope that never fails, the missionary should be a (person) of prayer.

The council bishops also add these particular spiritual attitudes:

- Let (the missionary) have an ardent spirit of power and of love and of prudence (cf. 2 Tim. 1:7).

- Let (the missionary) learn to be self-sufficing in whatever circumstances (Phil. 4:11); always bearing about in (her or) himself the dying of Jesus, so that the life of Jesus may work in those to whom (she or) he is sent (2 Cor. 4:10ff.), out of zeal of souls,

- let (the missionary) gladly spend all and be spent (her or) himself for souls (cf. 2 Cor. 12:15ff.), so that “by the daily practice of … duty (the missionary) may grow in the love of God and neighbor.”

Thus obedient to the will of the Father together with Christ, he (or she) will continue His mission under the hierarchical authority of the Church.

Obviously, these are considerations which anyone, any believing Christian, would be well-served to have or to adopt. Are missionaries marked by having a generous portion of many or all of these? Has anyone any other comments?

 

Ad Gentes 24

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

I think the principle of a lifelong vocation to missionary work can be called into question. This is not to deny that some people indeed possess the charism to be a lifelong missioner, just as they might be called to music, catechesis, administration, or any other field of ministry. The attempt to put all missionary labors on a par with a lifelong commitment as a priest–this seems narrow-minded to me. And indeed, the post-conciliar time has seen many temporary mission involvement opportunities for young people. The council bishops might well have conceded that Saint Paul may be the more radical example of that ministry, and recognize that perhaps, the missionary calling is not necessarily on a par with the forever-priesthood of Melchizedek.

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

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

Comments?