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?

 

Ad Gentes 23

With this post we begin chapter IV, “Missionaries.”

Although every disciple of Christ, as far in (her or) him lies, has the duty of spreading the Faith, Christ the Lord always calls whomever He will from among the number of His disciples, to be with Him and to be sent by Him to preach to the nations (cf. Mark 3:13). Therefore, by the Holy Spirit, who distributes the charismata as He wills for the common good (1 Cor. 12:11), He inspires the missionary vocation in the hearts of individuals, and at the same time He raises up in the Church certain institutes which take as their own special task the duty of preaching the Gospel, a duty belonging to the whole Church.

They are assigned with a special vocation who, being endowed with a suitable natural temperament, and being fit as regards talent and other qualities, have been trained to undertake mission work; or be they autochthonous or be they foreigners: priests, Religious, or lay(people). Sent by legitimate authority, they go out in faith and obedience to those who are far from Christ. They are set apart for the work for which they have been taken up (cf. Acts 13:2), as ministers of the Gospel, “that the offering up of the Gentiles may become acceptable, being sanctified by the Holy Spirit” (Rom. 15:16).

The calling of being a missionary is a serious ministry. The council bishops have no problem appending the description of “minister” to religious or lay persons who have been called by the Holy Spirit, duly discerned, and involved in the work of evangelization in mission lands. Nor should they have.

 

Ad Gentes 22

The council bishops discuss the interplay of theology and what a “young Church” may have to offer the universal Church.
The seed which is the word of God, watered by divine dew, sprouts from the good ground and draws from thence its moisture, which it transforms and assimilates into itself, and finally bears much fruit. In harmony with the economy of the Incarnation, the young churches, rooted in Christ and built up on the foundation of the Apostles, take to themselves in a wonderful exchange all the riches of the nations which were given to Christ as an inheritance (cf Ps. 2:8). They borrow from the customs and traditions of their people, from their wisdom and their learning, from their arts and disciplines, all those things which can contribute to the glory of their Creator, or enhance the grace of their Savior, or dispose Christian life the way it should be.

The bishops encourage theological speculation, even term it necessary. This “speculation” seems to be lensed through the cultural experiences of cultural traditions, art, etc.. Naturally, one would wonder why such explorations wouldn’t be part of a renewing, life-giving spiritual openness for Europe. After all, the bishops spend considerable time lauding non-Christian culture as a place from which to mine spiritual riches. Is it different to have a Christianized culture rethink and rework aspects of human expression than a non-believing one? What if Europe’s “problem” isn’t an abandonment of Christian values, but more of a clinging to aspects of religion which no longer provide ample grace? In other words, this field may be plowed nearly to death.

To achieve this goal, it is necessary that in each major socio-cultural area, such theological speculation should be encouraged, in the light of the universal Church’s tradition, as may submit to a new scrutiny the words and deeds which God has revealed, and which have been set down in Sacred Scripture and explained by the Fathers and by the magisterium.

This “faith seeking understanding” is a classic definition of theology. The bishops presume it can be a good starting point, with the intent of looking for points of harmonization with Christian values.

Thus it will be more clearly seen in what ways faith may seek for understanding, with due regard for the philosophy and wisdom of these peoples; it will be seen in what ways their customs, views on life, and social order, can be reconciled with the manner of living taught by divine revelation. From here the way will be opened to a more profound adaptation in the whole area of Christian life. By this manner of acting, every appearance of syncretism and of false particularism will be excluded, and Christian life will be accommodated to the genius and the dispositions of each culture. Particular traditions, together with the peculiar patrimony of each family of nations, illumined by the light of the Gospel, can then be taken up into Catholic unity. Finally, the young particular churches, adorned with their own traditions, will have their own place in the ecclesiastical communion, saving always the primacy of Peter’s See, which presides over the entire assembly of charity.

The council bishops again call for cooperation among bishops and dioceses:

And so, it is to be hoped that episcopal conferences within the limits of each major socio – cultural territory will so coordinate their efforts that they may be able to pursue this proposal of adaptation with one mind and with a common plan.

 

Ad Gentes 21

The council bishops turn their attention to the laity, and in these following paragraphs, write of the hope that across the entire Church, lay people will add the necessary vitality and essence intended by Christ:

The church has not been really founded, and is not yet fully alive, nor is it a perfect sign of Christ among (people), unless there is a laity worthy of the name working along with the hierarchy. For the Gospel cannot be deeply grounded in the abilities, life and work of any people without the active presence of lay(people). Therefore, even at the very founding of a Church, great attention is to be paid to establishing a mature, Christian laity.

For the lay faithful fully belong at one and the same time both to the People of God and to civil society: they belong to the nation in which they were born; they have begun to share in its cultural treasures by means of their education; they are joined to its life by manifold social ties; they are cooperating in its progress by their efforts, each in his own profession; they feel its problems to be their very own, and they are trying to solve them. They also belong to Christ, because they were regenerated in the Church by faith and by baptism, so that they are Christ’s in newness of life and work (cf. 1 Cor. 15:23), in order that in Christ, all things may be made subject to God, and finally God will be all in all (cf. Cor. 15:28).

Their main duty, whether they are men or women (or children?), is the witness which they are bound to bear to Christ by their life and works in the home, in their social milieu, and in their own professional circle. In them, there must appear the new (person) created according to God in justice and true holiness (cf. Eph. 4:24). But they must give expression to this newness of life in the social and cultural framework of their own homeland, according to their own national traditions. They must be acquainted with this culture; they must heal it and preserve it; they must develop it in accordance with modern conditions, and finally perfect it in Christ, so that the Faith of Christ and the life of the Church are no longer foreign to the society in which they live, but begin to permeate and to transform it. Let them be one with their fellow countrymen (and women) in sincere charity, so that there appears in their way of life a new bond of unity and of universal solidarity, which is drawn from the mystery of Christ. Let them also spread the Faith of Christ among those with whom they live or have professional connections – an obligation which is all the more urgent, because very many (people) can hear of Christ and of the Gospel only by means of the laity who are their neighbors. In fact, wherever possible, the laity should be prepared, in more immediate cooperation with the hierarchy, to fulfill a special mission of proclaiming the Gospel and communicating Christian teachings, so that they may add vigor to the nascent Church.

Let the clergy highly esteem the arduous apostolate of the laity. Let them train the laity to become conscious of the responsibility which they as members of Christ have for all (people); let them instruct them deeply in the mystery of Christ, introduce them to practical methods, and be at their side in difficulties, according to the tenor of the Constitution Lumen Gentium and the Decree Apostolicam Actuositatem.

While pastors and (laity), then, retain each their own state of life and their own responsibilities, let the whole young church render one firm and vital witness to Christ, and become a shining beacon of the salvation which comes to us in Christ.

I love reading this section. Why interrupt it with little comments? Any of yours?

 

Ad Gentes 20

 

Ad Gentes lays out in a hierarchical way the tasks of a “young church.” 

Since the particular church is bound to represent the universal Church as perfectly as possible, let it realize that it has been sent to those also who are living in the same territory with it, and who do not yet believe in Christ. By the life witness of each one of the faithful and of the whole community, let the particular church be a sign which points out Christ to others.

Sensible. In other words, the responsibility is not with missioners alone, but also with the clergy and faithful of the region. Next the role of the bishop is described:

Furthermore, there is need of the ministry of the word, so that the Gospel may reach all. The bishop should be first and foremost a herald of the Faith, who leads new disciples to Christ. In order that he may properly fulfill this noble task, let him thoroughly study both the conditions of his flock, and the private opinions of his countrymen (and women) concerning God, taking careful note also of those changes which urbanization, migrations, and religious indifferentism have introduced.

Then the role of the clergy, with a special consideration of unity among local and immigrant or visiting priests:

The local priests in the young churches should zealously address themselves to the work of spreading the Gospel, and join forces with the foreign missionaries who form with them one college of priests, united under the authority of the bishop. They should do this, not only with a view to the feeding the faithful flock, and to the celebrating of divine worship, but also to the preaching of the Gospel to those outside, let them show themselves ready, and when the occasion presents itself, let them with a willing heart offer the bishop their services for missionary work in distant and forsaken areas of their own diocese or of other dioceses.

Preferential option for the poor …

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

Bishops need not tackle the challenges of ministry formation in isolation, but should rely on a collective effort with neighbors: 

Episcopal conferences should see to it that biblical, theological, spiritual and pastoral refresher courses are held at stated intervals with this intention, that amid all vicissitudes and changes the clergy may acquire a fuller knowledge of the theological sciences and of pastoral methods.

The council bishops refer to Presbyterorum Ordinis as a source for more guidance on priestly formation and ministry:

For the rest, those things which this council has laid down, particularly in the Decree on the Life and Work of Priests, should be religiously observed.

What do you think of the prescription of the following paragraph? I’m sure the council bishops were well aware of various cultural practices outside of Europe that would seem to be in conflict with moral values. How long does one continue practices at serious odds with Church discipline?

In order that this missionary work of the particular church may be performed, there is need of qualified ministers, who are to be prepared in due time in a way suited to the conditions of each church. Now since (people) are more and more banding together into associations, it is very fitting that episcopal conferences should form a common plan concerning the dialogue to be held with such associations. But if perchance in certain regions, groups of (people) are to be found who are kept away from embracing the Catholic Faith because they cannot adapt themselves to the peculiar form which the church has taken in there, it is hoped that this condition will be provided for in a special way, until such time as all Christians can gather together in one community. Let individual bishops call to their dioceses the missionaries whom the Holy See may have on hand for this purpose; or let them receive such missionaries gladly, and support their undertakings effectively.

“Young Churches” also have a role to play in the continuing effort toward a universal salvation in Christ. Note the expectation for the charism of missioners even in a young diocese with its own shortages.

In order that this missionary zeal may flourish among those in their own homeland, it is very fitting that the young churches should participate as soon as possible in the universal missionary work of the Church, and send their own missionaries to proclaim the Gospel all over the world, even though they themselves are suffering from a shortage of clergy. For their communion with the universal Church will be somehow brought to perfection when they themselves take an active part in missionary zeal toward other nations.

Any thoughts?

 

Ad Gentes 19

Chapter III, titled “Particular Churches,” takes up the next few sections of the decree on the missionary activity of the Church. We start with an optimistic goal for the local Church which might well be recalled when assessing any established parish or diocese.

The work of planting the Church in a given human community reaches a certain goal when the congregation of the faithful already rooted in social life and somewhat conformed to the local culture, enjoys a certain firmness and stability. That is to say, it is already equipped with its own supple (perhaps still insufficient) of local priests, Religious, and lay (people), and is endowed with these institutions and ministries which are necessary for leading and expanding the life of the people of God under the guidance of their own bishop.

In such new churches, the life of the People of God must mature in all those fields of Christian life which are to be reformed by the norms of this council. The congregations of the faithful become daily more aware of their status as communities of faith, liturgy, and love. The laity strive by their civic and apostolic activity to set up a public order based on justice and love. The means of social communication are put to wise use at the opportune time. By a truly Christian life, families become seedbeds of the lay apostolate and of vocations to the priesthood and the Religious life. Finally, the Faith is taught by an adequate catechesis; it is celebrated in a liturgy in harmony with the genius of the people, and by suitable canonical legislation, it is introduced into upright institutions and local customs.

The bishops, in turn, each one together with his own college of priests, being more and more imbued with the mind of Christ and of the Church, feel and live along with the universal Church. Let the young church keep up an intimate communion with the whole Church, whose tradition they should link to their own culture, in order to increase, by a certain mutual exchange of forces, the life of the Mystical Body. Hence, stress should be laid on those theological, psychological, and human elements which can contribute to fostering this sense of communion with the universal Church.

To this suggestion, I would add the importance of parishes of the “established” Church linking with mission parishes to further strengthen this mutual exchange. Whether this is done through a diocesan relationship or not, it seems an important link for real people to be in touch with real people.

But these churches, very often located in the poorer portions of the globe, are mostly suffering from a very serious lack of priests and of material support. Therefore, they are badly in need of the continued missionary activity of the whole Church to furnish them with those subsidies which serve for the growth of the local Church, and above all for the maturity of Christian life. This mission action should also furnish help to those churches, founded long since, which are in a certain state of regression or weakness.

Wow. Even in the heady 60′s, there was recognition that “regression or weakness” was part of the European spiritual lot.

Yet these churches should launch a common pastoral effort and suitable works to increase the number of vocations to the diocesan clergy and to religious institutes, to discern them more readily, and to train them more efficiently, so that little by little these churches may be able to provide for themselves and to bring aid to others.

Thoughts?

 

Ad Gentes 18

Concluding chapter II, the bishops address religious life in mission lands. Reading it:

Right from the planting stage of the Church, the religious life should be carefully fostered. This not only offers precious and absolutely necessary assistance to missionary activity, but by a more inward consecration made to God in the Church, it also clearly manifests and signifies the inner nature of the Christian calling.

All good stuff, I’d say. Religious assist in the life and ministry of evangelization, offer the same Christian witness, though in a more intense and particular way that the laity.

Religious institutes, working to plant the Church, and thoroughly imbued with mystic treasures with which the Church’s religious tradition is adorned, should strive to give expression to them and to hand them on, according to the nature and the genius of each nation. Let them reflect attentively on how Christian religious life might be able to assimilate the ascetic and contemplative traditions, whose seeds were sometimes planted by God in ancient cultures already prior to the preaching of the Gospel.

I suppose one would say that Christian monasticism in Asia would take on some of the characteristics of Buddhist or other traditions. Indeed, if the apostolic ministry reach India with Thomas as legend suggests, it may well be that other Middle-Eastern mystical elements from Christianity have already seeped into the religious culture of the East. Certainly, the common yearning for God in a life apart would produce many commonalities, given the nature of human community, longing for meaning, living apart, and so on.

Various forms of religious life are to be cultivated in the young churches, in order that they may display various aspects of the mission of Christ and of the life of the Church, and may devote themselves to various pastoral works, and prepare their members to exercise them rightly. On the other hand, the bishops in their conference should see to it that congregations pursuing the same apostolic aims are not multiplied to the detriment of the religious life and of the apostolate.

Sensible advice, one would think: not to waste effort and resources where and when resources are already thin.

Worthy of special mention are the various projects for causing the contemplative life to take root. There are those who in such an attempt have kept the essential element of a monastic institution, and are bent on implanting the rich tradition of their order; there are others again who are returning to the simpler forms of ancient monasticism. But all are studiously looking for a genuine adaptation to local conditions. Since the contemplative life belongs to the fullness of the Church’s presence, let it be put into effect everywhere.

Fr Brendan’s comments were insightful on the other thread. If we had more commentary from actual missioners on this topic, it would be even more rich. One of the few times I wish we actually had a larger and more diverse readership.

 

Ad Gentes 17

 

Section 17 treats the ministry of catechist in mission lands. The council bishops sound grateful and full of praise:

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

In our time, when there are so few clerics to preach the Gospel to such great numbers and to exercise the pastoral ministry, the position of catechists is of great importance. Therefore their training must be so accomplished and so adapted to advances on the cultural level that as reliable coworkers of the priestly order, they may perform their task well, though it be weighed down with new and greater burdens.

Education is important, but the bishops also promote spiritual formation and just wages:

There should therefore be an increase in the number of schools, both on the diocesan and on the regional levels, wherein future catechists may study Catholic doctrine, especially in the fields of Scripture and the liturgy, as well as catechetical method and pastoral practice; schools wherein they can develop in themselves a Christian character, and wherein they can devote themselves tirelessly to cultivating piety and sanctity of life. Moreover, conventions or courses should be held in which at certain times catechists could he refreshed in the disciplines and skills useful for their ministry and in which their spiritual life could be nourished and strengthened. In addition, for those who devote themselves entirely to this work, a decent standard of living should be provided, and social security, by paying them a just wage.

Rome has a role to play in the promotion of the mission catechist:

It would be desirable for the Sacred Congregation for the Propagation of the Faith to provide special funds for the due training and support of catechists. If it seems necessary and fitting, let a special “Opus pro Catechists” be founded.

The bishops hope for the public liturgical commissioning of catechists as well, citing the need for lay people to have greater authority when the pastoral situation suggests:

Moreover, the churches should gratefully acknowledge the noble work being done by auxiliary catechists, whose help they will need. These preside over the prayers in their communities and teach sacred doctrine. Something suitable should be done for their doctrinal and spiritual training. Besides, it is to be hoped that, where it seems opportune, catechists who are duly trained should receive a “missio canonica” in a publicly celebrated liturgical ceremony, so that in the eyes of the people they may serve the Faith with greater authority.

This last piece is interesting, isn’t it, in light of recent concern about the supposed blurring of roles of clergy and laity?

 

Ad Gentes 16

 

The goal, according to the council bishops, is for a mission church to be self-sustaining with clergy.

Joyfully the Church gives thanks for the priceless gift of the priestly calling which God has granted to so many youths among those nations but recently converted to Christ. For the Church drives deeper roots in any given sector of the human family when the various faithful communities all have, from among their members, their own ministers of salvation in the order of bishops, priests, and deacons, serving their own brethren, so that the young churches gradually acquire a diocesan structure with their own clergy.

Take special care, the bishops write, to ensure the conciliar recommendations regarding priestly formation are followed.

What this council has decreed concerning priestly vocations and formation, should be religiously observed where the Church is first planted, and among the young churches. Of great importance are the things which are said about closely joining spiritual formation with the doctrinal and pastoral; about living a life patterned after the Gospel without looking out for one’s own comfort or that of one’s family; about cultivating a deep appreciation of the mystery of the Church. From all this, they will be well taught to dedicate themselves wholly to the service of the Body of Christ and to the work of the Gospel, to cleave to their own bishop as his faithful co-workers, and to cooperate with their colleagues.

The importance of Scripture and liturgy:

To attain this general end, the whole training of the students should be planned in the light of the mystery of salvation as it is revealed in the Scriptures. This mystery of Christ and of (human) salvation they can discover and live in the liturgy.

The training of priests for mission lands shouldn’t be divorced from cultural appreciation, and related awarenesses. The bishops also seem to suggest that a seminary setting is not always ideal, or at least the only option for seminarians:  

These common requirements of priestly training, including the pastoral and practical ones prescribed by the council should be combined with an attempt to make contact with their own particular national way of thinking and acting. Therefore, let the minds of the students be kept open and attuned to an acquaintance and an appreciation of their own nation’s culture. In their philosophical and theological studies, let them consider the points of contact which mediate between the traditions and religion of their homeland on the one hand and the Christian religion on the other. Likewise, priestly training should have an eye to the pastoral needs of that region; and the students should learn the history, aim, and method of the Church’s missionary activity, and the special social, economic, and cultural conditions of their own people. Let them be educated in the ecumenical spirit, and duly prepared for (familial) dialogue with non-Christians. All this demands that studies for the priesthood be undertaken, so far as possible, in association and living together with their own people. Finally, let care be taken that students are trained in ordinary ecclesiastical and financial administration.

Special study abroad, especially in Rome, is promoted: 

Moreover, suitable priests should be chosen, after a little pastoral practice, to pursue higher studies in universities, even abroad and especially in Rome as well as in other institutes of learning. In this way the young churches will have at hand men from among the local clergy equipped with the learning and skill needed for discharging more difficult ecclesiastical duties.

The restoration of the diaconate is promoted, with the understanding that many lay people in mission lands are already carrying out the functions of a deacon. Hmmm. That line of reasoning could apply elsewhere in the Church, don’t you think?

Where episcopal conferences deem it opportune, the order of the diaconate should be restored as a permanent state of life according to the norms of the Constitution “De Ecclesia.” For there are men who actually carry out the functions of the deacon’s office, either preaching the word of God as catechists, or presiding over scattered Christian communities in the name of the pastor and the bishop, or practicing charity in social or relief work. It is only right to strengthen them by the imposition of hands which has come down from the Apostles, and to bind them more closely to the altar, that they may carry out their ministry more effectively because of the sacramental grace of the diaconate.

Comments?

 

Ad Gentes 15

 

Moving along, we read from the third article of Chapter II, “Forming a Christian Community.“ This is rather long, so bear with it, please …

The Holy Spirit, who calls (everyone) to Christ by the seeds of the Lord and by the preaching of the Gospel, stirs up in their hearts a submission to the faith Who in the womb of the baptismal font, He begets to a new life those who believe in Christ, He gathers them into the one People of God which is “a chosen race, a royal priesthood, a holy nation, a purchased people” (1 Peter 2:9).

The timeline of faith includes first the seeds of grace followed by kerygma, or preaching. Each Christian community, we read next, is rooted in the Eucharist, continues to find nourishment in the Word, and engages in an apostolate in the world. Not a bad mission statement for any parish:

Therefore, let the missionaries, God’s coworkers, (cf. 1 Cor. 3:9), raise up congregations of the faithful such that, walking worthy of the vocation to which they have been called (cf. Eph. 4:1), they may exercise the priestly, prophetic, and royal office which God has entrusted to them. In this way, the Christian community will be a sign of God’s presence in the world: for by reason of the eucharistic sacrifice, this community is ceaselessly on the way with Christ to the Father; carefully nourished on the word of God it bears witness to Christ; and finally, it walks in charity and is fervent with the apostolic spirit.

The bishops give a standard of viability for a parish:

The Christian community should from the very start be so formed that it can provide for its necessities insofar as this is possible.

Note next the emphasis placed on family life, the lay apostolate, and charity:

This congregation of the faithful, endowed with the riches of its own nation’s culture, should be deeply rooted in the people. Let families flourish which are imbued with the spirit of the Gospel and let them be assisted by good schools; let associations and groups be organized by means of which the lay apostolate will be able to permeate the whole of society with the spirit of the Gospel. Lastly, let charity shine out between Catholics of different rites.

The bishops also advise a cautious ecumenism, taking into account any pastoral needs of the missionary parish. I wonder how the bishops would have addressed the phenomenon of “re-evanglization” of many evangelical Christians.

The ecumenical spirit should be nurtured in the neophytes, who should take into account that the (sisters and brothers) who believe in Christ are Christ’s disciples, reborn in baptism, sharers with the People of God in very many good things. Insofar as religious conditions allow, ecumenical activity – should be furthered in such a way that, excluding any appearance of indifference or confusion on the one hand, or of unhealthy rivalry on the other, Catholics should cooperate in a (familial) spirit with their separated (sisters and brothers), among to the norms of the Decree on Ecumenism, making before the nations a common profession of faith, insofar as their beliefs are common, in God and in Jesus Christ, and cooperating in social and in technical projects as well as in cultural and religious ones. Let them cooperate especially for the sake of Christ, their common Lord: let His Name be the bond that unites them! This cooperation should be undertaken not only among private persons, but also, subject to approval by the local Ordinary, among churches or ecclesial communities and their works.

Members of the laity also have their role as citizens of their nation, with all the important connections of local and regional and cultural life: 

The Christian faithful gathered together out of all nations into the Church “are not marked off from the rest of (people) by their government, nor by their language, nor by their political institutions,” and so they should live for God and Christ in a respectable way of their own national life. As good citizens, they should be true and effective patriots, all together avoiding racial prejudice and hypernationalism, and should foster a universal love for (humankind).

Focus on the laity: 

To obtain all these things, the most important and therefore worthy of special attention are the Christian laity: namely, those who have been incorporated into Christ and live in the world. For it is up to them, imbued with the spirit of Christ, to be a leaven working on the temporal order from within, to dispose it always in accordance with Christ.

… but don’t forget the apostolate of evangelization. As Christians enjoy their life in community, they cannot lose sight of the purpose of being believers in a mission land: 

But it is not enough that the Christian people be present and be organized in a given nation, nor is it enough to carry out an apostolate by way of example. They are organized for this purpose, they are present for this, to announce Christ to their non-Christian fellow-citizens by word and example, and to aid them toward the full reception of Christ.

The lay faithful are the source of the ministries needed in the mission communities, including lay ministries of catechesis and “Catholic action.”

Now, in order to plant the Church and to make the Christian community grow, various ministries are needed, which are raised up by divine calling from the midst of the faithful congregation, and are to be carefully fostered and tended to by all. Among these are the offices of priests, of deacons, and of catechists, and Catholic action. Religious men and women likewise, by their prayers and by their active work, play an indispensable role in rooting and strengthening the Kingdom of Christ in souls, and in causing it to be spread.

Whew! Any thoughts?

 

Ad Gentes 14

These paragraphs outline Vatican II’s approach to the restored catechumenate. It was briefly mentioned in Sacrosanctum Concilium 64-65, but gets a little more elaboration here:

Those who, through the Church, have accepted from God a belief in Christ are admitted to the catechumenate by liturgical rites. The catechumenate is not a mere expounding of doctrines and precepts, but a training period in the whole Christian life, and an apprenticeship duty drawn out, during which disciples are joined to Christ their Teacher. Therefore, catechumens should be properly instructed in the mystery of salvation and in the practice of Gospel morality, and by sacred rites which are to be held at successive intervals, they should be introduced into the life of faith, of liturgy, and of love, which is led by the People of God.

This seems fairly explicit. Bringing people into the Church involves more than teaching. The council bishops emphasize a “training period,” an “apprenticeship.” It should take time. Liturgy should be a part of it, as a way of introducing people into the community and into the Christian way of life. Father Smith, take note.

Then, when the sacraments of Christian initiation have freed them from the power of darkness (cf. Col. 1:13), having died with Christ been buried with Him and risen together with Him (cf. Rom. 6:4-11; Col. 2:12-13; 1 Peter 3:21-22; Mark 16:16), they receive the Spirit (cf. 1 Thess. 3:5-7; Acts 8:14-17) of adoption of (daughters and) sons and celebrate the remembrance of the Lord’s death and resurrection together with the whole People of God.

Note that the council bishops foresaw the need for the season of Easter as well as Lent to reflect the pastoral needs of new members.

It is to be desired that the liturgy of the Lenten and Paschal seasons should be restored in such a way as to dispose the hearts of the catechumens to celebrate the Easter mystery at whose solemn ceremonies they are reborn to Christ through baptism.

Father Smith alone is not enough, according to the bishops:

But this Christian initiation in the catechumenate should be taken care of not only by catechists or priests, but by the entire community of the faithful, so that right from the outset the catechumens may feel that they belong to the people of God. And since the life of the Church is an apostolic one, the catechumens also should learn to cooperate wholeheartedly, by the witness of their lives and by the profession of their faith, in the spread of the Gospel and in the building up of the Church.

The notion that Christian newcomers have to wait to be involved in some way in the Christian enterprise is also rejected. Part of an apprenticeship is to roll up one’s sleeves and start doing the work.

Finally, the juridic status of catechumens should be clearly defined in the new code of Canon law. For since they are joined to the Church, they are already of the household of Christ, and not seldom they are already leading a life of faith, hope, and charity.

Just in case you didn’t know, once a person is brought into the catechumenate through the Rite of Acceptance, that person is a member of the Church. How should that work out in parish life? What would you say?

 

Ad Gentes 13

Chapter II, “article” 2 covers “Preaching the Gospel and Gathering together the People of God.” Let’s read it, starting first with the power of “divine grace” through the preached Word:

Wherever God opens a door of speech for proclaiming the mystery of Christ (cf. Col. 4:3), there is announced to all (people) (cf. Mark 16:15; 1 Cor. 9:15; Rom. 10:14) with confidence and constancy (cf. Acts 4:13, 29, 31; 9:27, 28; 13:46; 14:3; 19:8; 26:26; 28:31; 1 Thess. 2:2; 2 Cor. 3:12; 7:4; Phil. 1:20; Eph. 3:12; 6:19, 20) the living God, and He Whom He has sent for the salvation of all, Jesus Christ (cf. 1 Thess. 1:9-10; 1 Cor. 1:18-21; Gal. 1:31; Acts 14:15-17, 17:22-31), in order that non-Christians, when the Holy Spirit opens their heart (cf. Acts 16:14), may believe and be freely converted to the Lord, that they may cleave sincerely to Him Who, being the “way, the truth, and the life” (John 14:6), fulfills all their spiritual expectations, and even infinitely surpasses them.

The notion of a gradual process of conversion, the preaching of Peter notwithstanding (cf. Acts 2:14-41), is an important consideration for the restored catechumenate. In the following paragraphs, the council bishops lay early groundwork which includes the notions of a life’s change for the apprentice Christian, signs in the convert’s life which should be “evident,” and an examination of motivation, if not a purification:

This conversion must be taken as an initial one, yet sufficient to make (people) realize that (they have) been snatched away from sin and led into the mystery of God’s love, who called (them) to enter into a personal relationship with Him in Christ. For, by the workings of divine grace, the new converts set out on a spiritual journey, by means of which, already sharing through faith in the mystery of Christ’s Death and Resurrection, (they pass) from the old (people) to the new (people), perfected in Christ (cf. Col. 3:5-10; Eph. 4:20-24). This bringing with it a progressive change of outlook and morals, must become evident with its social consequences, and must be gradually developed during the time of the catechumenate. Since the Lord (she or) he believes in is a sign of contradiction (cf. Luke 2:34; Matt. 10:34-39), the convert often experiences an abrupt breaking off of human ties, but (she or) he also tastes the joy which God gives without measure (cf. 1 Thess. 1:6).

The Church strictly forbids forcing anyone to embrace the Faith, or alluring or enticing people by worrisome wiles. By the same token, she also strongly insists on this right, that no one be frightened away from the Faith by unjust vexations on the part of others.

In accord with the Church’s ancient custom, the convert’s motives should be looked into, and if necessary, purified.

 

Ad Gentes 12

More on the presence of missionary groups among non-believers:

The presence of the Christian faithful in these human groups should be inspired by that charity with which God has loved us, and with which He wills that we should love one another (cf. 1 John 4:11). Christian charity truly extends to all, without distinction of race, creed, or social condition: it looks for neither gain nor gratitude.

Including, I suppose the gain of heaven and the gratitude of God. 

For as God loved us with an unselfish love, so also the faithful should in their charity care for the human person (themselves), loving (them) with the same affection with which God sought out (humankind). Just as Christ, then, went about all the towns and villages, curing every kind of disease and infirmity as a sign that the kingdom of God had come (cf. Matt. 9:35ff; Acts 10:38), so also the Church, through her children, is one with (people) of every condition, but especially with the poor and the afflicted. For them, she gladly spends and is spent (cf. 2 Cor. 12:15), sharing in their joys and sorrows, knowing of their longings and problems, suffering with them in death’s anxieties. To those in quest of peace, she wishes to answer in (familial) dialogue, bearing them the peace and the light of the Gospel.

Why does the Church emphasize serving the poor? If you don’t want to re-read Gaudium et Spes, is it good enough to know that it was Jesus’ way, and as his disciples, we are bound to imitate this way?

Let Christians labor and collaborate with others in rightly regulating the affairs of social and economic life. With special care, let them devote themselves to the education of children and young people by means of different kinds of schools, which should be considered not only as the most excellent means of forming and developing Christian youth, but also as a valuable public service, especially in the developing nations, working toward the uplifting of human dignity, and toward better living conditions.

“Different kinds of schools” one might interpret as something more than college prep academies. 

Furthermore, let them take part in the strivings of those peoples who, waging war on famine, ignorance, and disease, are struggling to better their way of life and to secure peace in the world. In this activity, the faithful should be eager to offer prudent aid to projects sponsored by public and private organizations, by governments, by various Christian communities, and even by non-Christian religions.

However, the Church has no desire at all to intrude itself into the government of the earthly city. It claims no other authority than that of ministering to (people) with the help of God, in a spirit of charity and faithful service (cf. Matt. 20:26; 23:11).

This would be one of the reasons why I think it imprudent for clerics to consent to serve in public office, aside from that role being one reserved for the laity.

Closely united with (people) in their life and work, Christ’s disciples hope to render to others true witness of Christ, and to work for their salvation, even where they are not able to announce Christ fully. For they are not seeking a mere material progress and prosperity for (people), but are promoting their dignity and (familial) union, teaching those religious and moral truths which Christ illumined with His light; and in this way, they are gradually opening up a fuller approach to God. Thus they help (people) to attain to salvation by love for God and neighbor, and the mystery of Christ begins to shine forth, in which there appears the new (person), created according to God (cf. Eph. 4:24), and in which the charity of God is revealed.

This concludes the examination of “Christian Witness” in non-Christian societies. The suggested formula? Close ties within society itself, the promotion of dignity and values, with an eye to a patient and gradual opening up of the revelation of Christ in the world.

You’ve all been rather silent on Ad Gentes so far. Anything bothersome? Laudable? In need of correction?