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Documents of Vatican II: On The Church
Lumen Gentium
Chapter I: The Mystery of The Church
Chapter
II: On The People of God
Chapter III: On the Hierarchical Structure of The
Church and in Particular on The Episcopate
Chapter IV: The Laity
Chapter V: The Universal Call to Holiness in The
Church
Chapter
VI: Religious
Chapter VII: The Eschatological Nature of the
Pilgrim Church and Its Union with The Church in Heaven
Chapter VIII: The Blessed Virgin Mary, Mother of God
in the Mystery of Christ and The Church
Note: The Supplementary Notes in Latin are are not included
here.
Dogmatic Constitution on The Church
LUMEN GENTIUM
Solemnly Promulgated by Holiness, Pope Paul VI
On November 21, 1964
Chapter I: The Mystery of The Church
1. Christ is the Light of nations. Because this is so, this Sacred
Synod gathered together in the Holy Spirit eagerly desires, by
proclaiming the Gospel to every creature,(1) to bring the light of
Christ to all men, a light brightly visible on the countenance of the
Church. Since the Church is in Christ like a sacrament or as a sign and
instrument both of a very closely knit union with God and of the unity
of the whole human race, it desires now to unfold more fully to the
faithful of the Church and to the whole world its own inner nature and
universal mission. This it intends to do following faithfully the
teaching of previous councils. The present- day conditions of the world
add greater urgency to this work of the Church so that all men, joined
more closely today by various social, technical and cultural ties, might
also attain fuller unity in Christ.
2. The eternal Father, by a free and hidden plan of His own wisdom
and goodness, created the whole world. His plan was to raise men to a
participation of the divine life. Fallen in Adam, God the Father did not
leave men to themselves, but ceaselessly offered helps to salvation, in
view of Christ, the Redeemer "who is the image of the invisible God, the
firstborn of every creature".(2) All the elect, before time began, the
Father "foreknew and pre- destined to become conformed to the image of
His Son, that he should be the firstborn among many brethren".(3) He
planned to assemble in the holy Church all those who would believe in
Christ. Already from the beginning of the world the foreshadowing of the
Church took place. It was prepared in a remarkable way throughout the
history of the people of Israel and by means of the Old Covenant. In
the present era of time the Church was constituted and, by the
outpouring of the Spirit, was made manifest. At the end of time it will
gloriously achieve completion, when, as is read in the Fathers, all the
just, from Adam and "from Abel, the just one, to the last of the
elect," will be gathered together with the Father in the universal
Church.
3. The Son, therefore, came, sent by the Father. It was in Him,
before the foundation of the world, that the Father chose us and
predestined us to become adopted sons, for in Him it pleased the Father
to re-establish all things.(4) To carry out the will of the Father,
Christ inaugurated the Kingdom of heaven on earth and revealed to us the
mystery of that kingdom. By His obedience He brought about redemption.
The Church, or, in other words, the kingdom of Christ now present in
mystery, grows visibly through the power of God in the world. This
inauguration and this growth are both symbolized by the blood and water
which flowed from the open side of a crucified Jesus,(5) and are
foretold in the words of the Lord referring to His death on the Cross:
"And I, if I be lifted up from the earth, will draw all things to
myself".(6) As often as the sacrifice of the cross in which Christ our
Passover was sacrificed, is celebrated on the altar, the work of our
redemption is carried on, and, in the sacrament of the eucharistic
bread, the unity of all believers who form one body in Christ (8) is
both expressed and brought about. All men are called to this union with
Christ, who is the light of the world, from whom we go forth, through
whom we live, and toward whom our whole life strains.
4. When the work which the Father gave the Son to do on earth (9) was
accomplished, the Holy Spirit was sent on the day of Pentecost in order
that He might continually sanctify the Church, and thus, all those who
believe would have access through Christ in one Spirit to the
Father.(10) He is the Spirit of Life, a fountain of water springing up
to life eternal.(11) To men, dead in sin, the Father gives life through
Him, until, in Christ, He brings to life their mortal bodies.(12) The
Spirit dwells in the Church and in the hearts of the faithful, as in a
temple.(13) In them He prays on their behalf and bears witness to the
fact that they are adopted sons.(14) The Church, which the Spirit guides
in way of all truth(15) and which He unified in communion and in works
of ministry, He both equips and directs with hierarchical and
charismatic gifts and adorns with His fruits.(16) By the power of the
Gospel He makes the Church keep the freshness of youth. Uninterruptedly
He renews it and leads it to perfect union with its Spouse. The
Spirit and the Bride both say to Jesus, the Lord, "Come!"(17)
Thus, the Church has been seen as "a people made one with the unity
of the Father, the Son and the Holy Spirit."
5. The mystery of the holy Church is manifest in its very foundation.
The Lord Jesus set it on its course by preaching the Good News, that is,
the coming of the Kingdom of God, which, for centuries, had been
promised in the Scriptures: "The time is fulfilled, and the kingdom of
God is at hand"(18). In the word, in the works, and in the presence of
Christ, this kingdom was clearly open to the view of men. The Word of
the Lord is compared to a seed which is sown in a field;(19) those who
hear the Word with faith and become part of the little flock of
Christ,(20) have received the Kingdom itself. Then, by its own power the
seed sprouts and grows until harvest time.(21) The Miracles of Jesus
also confirm that the Kingdom has already arrived on earth: "If I cast
out devils by the finger of God, then the kingdom of God has come upon
you".(22) Before all things, however, the Kingdom is clearly visible in
the very Person of Christ, the Son of God and the Son of Man, who came
"to serve and to give His life as a ransom for many:"(23)
When Jesus, who had suffered the death of the cross for mankind, had
risen, He appeared as the one constituted as Lord, Christ and eternal
Priest,(24) and He poured out on His disciples the Spirit promised by
the Father.(25) From this source the Church, equipped with the gifts of
its Founder and faithfully guarding His precepts of charity, humility
and self-sacrifice, receives the mission to proclaim and to spread among
all peoples the Kingdom of Christ and of God and to be, on earth, the
initial budding forth of that kingdom. While it slowly grows, the Church
strains toward the completed Kingdom and, with all its strength, hopes
and desires to be united in glory with its King.
6. In the old Testament the revelation of the Kingdom is often
conveyed by means of metaphors. In the same way the inner nature of the
Church is now made known to us in different images taken either from
tending sheep or cultivating the land, from building or even from family
life and betrothals, the images receive preparatory shaping in the books
of the Prophets.
The Church is a sheepfold whose one and indispensable door is
Christ.(26) It is a flock of which God Himself foretold He would be the
shepherd,(27) and whose sheep, although ruled by human shepherds; are
nevertheless continuously led and nourished by Christ Himself, the Good
Shepherd and the Prince of the shepherds,(28) who gave His life for the
sheep.(29)
The Church is a piece of land to be cultivated, the village of
God.(30) On that land the ancient olive tree grows whose holy roots were
the Prophets and in which the reconciliation of Jews and Gentiles has
been brought about and will be brought about.(31) That land, like a
choice vineyard, has been planted by the heavenly Husbandman.(32) The
true vine is Christ who gives life and the power to bear abundant fruit
to the branches, that is, to us, who through the Church remain in Christ
without whom we can do nothing.(33)
Often the Church has also been called the building of God.(34) The
Lord Himself compared Himself to the stone which the builders rejected,
but which was made into the cornerstone.(35) On this foundation the
Church is built by the apostles,(36) and from it the Church receives
durability and consolidation. This edifice has many names to describe
it: the house of God (37) in which dwells His family; the household of
God in the Spirit;(38) the dwelling place of God among men;(39) and,
especially, the holy temple. This Temple, symbolized in places of
worship built out of stone, is praised by the Holy Fathers and, not
without reason, is compared in the liturgy to the Holy City, the New
Jerusalem. As living stones we here on earth are built into it.(40)
John contemplates this holy city coming down from heaven at the renewal
of the world as a bride made ready and adorned for her husband.(41)
The Church, further, "that Jerusalem which is above" is also called
"our mother".(42) It is described as the spotless spouse of the spotless
Lamb,(43) whom Christ "loved and for whom He delivered Himself up that
He might sanctify her",(44) whom He unites to Himself by an unbreakable
covenant, and whom He unceasingly "nourishes and cherishes",(45) and
whom, once purified, He willed to be cleansed and joined to Himself,
subject to Him in love and fidelity,(46) and whom, finally, He filled
with heavenly gifts for all eternity, in order that we may know the love
of God and of Christ for us, a love which surpasses all knowledge.(47)
The Church, while on earth it journeys in a foreign land away from the
Lord,(48) is life an exile. It seeks and experiences those things which
are above, where Christ is seated at the right-hand of God, where the
life of the Church is hidden with Christ in God until it appears in
glory with its Spouse.(49)
7. In the human nature united to Himself the Son of God, by
overcoming death through His own death and resurrection, redeemed man
and re-molded him into a new creation.(50) By communicating His Spirit,
Christ made His brothers, called together from all nations, mystically
the components of His own Body.
In that Body the life of Christ is poured into the believers who,
through the sacraments, are united in a hidden and real way to Christ
who suffered and was glorified. Through Baptism we are formed in the
likeness of Christ: "For in one Spirit we were all baptized into one
body"(51). In this sacred rite a oneness with Christ's death and
resurrection is both symbolized and brought about: "For we were buried
with Him by means of Baptism into death"; and if "we have been united
with Him in the likeness of His death, we shall be so in the likeness of
His resurrection also"(52) Really partaking of the body of the Lord in
the breaking of the eucharistic bread, we are taken up into communion
with Him and with one another. "Because the bread is one, we though
many, are one body, all of us who partake of the one bread".(53) In this
way all of us are made members of His Body,(54) "but severally members
one of another".(55)
As all the members of the human body, though they are many, form one
body, so also are the faithful in Christ.(56) Also, in the building up
of Christ's Body various members and functions have their part to play.
There is only one Spirit who, according to His own richness and the
needs of the ministries, gives His different gifts for the welfare of
the Church.(57) What has a special place among these gifts is the grace
of the apostles to whose authority the Spirit Himself subjected even
those who were endowed with charisms.(58) Giving the body unity through
Himself and through His power and inner joining of the members, this
same Spirit produces and urges love among the believers. From all this
it follows that if one member endures anything, all the members
co-endure it, and if one member is honored, all the members together
rejoice.(59)
The Head of this Body is Christ. He is the image of the invisible God
and in Him all things came into being. He is before all creatures and in
Him all things hold together. He is the head of the Body which is the
Church. He is the beginning, the firstborn from the dead, that in all
things He might have the first place.(60) By the greatness of His power
He rules the things in heaven and the things on earth, and with His
all-surpassing perfection and way of acting He fills the whole body with
the riches of His glory
All the members ought to be molded in the likeness of Him, until
Christ be formed in them.(62) For this reason we, who have been made to
conform with Him, who have died with Him and risen with Him, are taken
up into the mysteries of His life, until we will reign together with
Him.(63) On earth, still as pilgrims in a strange land, tracing in trial
and in oppression the paths He trod, we are made one with His sufferings
like the body is one with the Head, suffering with Him, that with Him we
may be glorified.(64)
From Him "the whole body, supplied and built up by joints and
ligaments, attains a growth that is of God".(65) He continually
distributes in His body, that is, in the Church, gifts of ministries in
which, by His own power, we serve each other unto salvation so that,
carrying out the truth in love, we might through all things grow unto
Him who is our Head.(66)
In order that we might be unceasingly renewed in Him,(67) He has
shared with us His Spirit who, existing as one and the same being in the
Head and in the members, gives life to, unifies and moves through the
whole body. This He does in such a way that His work could be compared
by the holy Fathers with the function which the principle of life, that
is, the soul, fulfills in the human body.
Christ loves the Church as His bride, having become the model of a
man loving his wife as his body;(68) the Church, indeed, is subject to
its Head.(69) "Because in Him dwells all the fullness of the Godhead
bodily",(70) He fills the Church, which is His body and His fullness,
with His divine gifts (71) so that it may expand and reach all the
fullness of God.(72)
8. Christ, the one Mediator, established and continually sustains
here on earth His holy Church, the community of faith, hope and charity,
as an entity with visible delineation through which He communicated
truth and grace to all. But, the society structured with hierarchical
organs and the Mystical Body of Christ, are not to be considered as two
realities, nor are the visible assembly and the spiritual community, nor
the earthly Church and the Church enriched with heavenly things; rather
they form one complex reality which coalesces from a divine and a human
element. For this reason, by no weak analogy, it is compared to the
mystery of the incarnate Word. As the assumed nature inseparably united
to Him, serves the divine Word as a living organ of salvation, so, in a
similar way, does the visible social structure of the Church serve the
Spirit of Christ, who vivifies it, in the building up of the body.(73)
This is the one Church of Christ which in the Creed is professed as
one, holy, catholic and apostolic, which our Saviour, after His
Resurrection, commissioned Peter to shepherd,(74) and him and the other
apostles to extend and direct with authority,(75) which He erected for
all ages as "the pillar and mainstay of the truth".(76) This Church
constituted and organized in the world as a society, subsists in the
Catholic Church, which is governed by the successor of Peter and by the
Bishops in communion with him, although many elements of
sanctification and of truth are found outside of its visible structure.
These elements, as gifts belonging to the Church of Christ, are forces
impelling toward catholic unity.
Just as Christ carried out the work of redemption in poverty and
persecution, so the Church is called to follow the same route that it
might communicate the fruits of salvation to men. Christ Jesus, "though
He was by nature God . . . emptied Himself, taking the nature of a
slave",(77) and "being rich, became poor"(78) for our sakes. Thus, the
Church, although it needs human resources to carry out its mission, is
not set up to seek earthly glory, but to proclaim, even by its own
example, humility and self sacrifice. Christ was sent by the Father "to
bring good news to the poor, to heal the contrite of heart",(79) "to
seek and to save what was lost".(80) Similarly, the Church encompasses
with love all who are afflicted with human suffering and in the poor and
afflicted sees the image of its poor and suffering Founder. It does all
it can to relieve their need and in them it strives to serve Christ.
While Christ, holy, innocent and undefiled(81) knew nothing of sin,(82)
but came to expiate only the sins of the people,(83) the Church,
embracing in its bosom sinners, at the same time holy and always in need
of being purified, always follows the way of penance and renewal. The
Church, "like a stranger in a foreign land, presses forward amid the
persecutions of the world and the consolations of God", announcing
the cross and death of the Lord until He comes."(84) By the power of the
risen Lord it is given strength that it might, in patience and in love,
overcome its sorrows and its challenges, both within itself and from
without, and that it might reveal to the world, faithfully though
darkly, the mystery of its Lord until, in the end, it will be manifested
in full light.
Chapter II: On The People of
God
9. At all times and in every race God has given welcome to whosoever
fears Him and does what is right.(85) God, however, does not make men
holy and save them merely as individuals, without bond or link between
one another. Rather has it pleased Him to bring men together as one
people, a people which acknowledges Him in truth and serves Him in
holiness. He therefore chose the race of Israel as a people unto
Himself. With it He set up a covenant. Step by step He taught and
prepared this people, making known in its history both Himself and the
decree of His will and making it holy unto Himself. All these things,
however, were done by way of preparation and as a figure of that new and
perfect covenant, which was to be ratified in Christ, and of that fuller
revelation which was to be given through the Word of God Himself made
flesh. "Behold the days shall come saith the Lord, and I will make a new
covenant with the House of Israel, and with the house of Judah . . . I
will give my law in their bowels, and I will write it in their heart,
and I will be their God, and they shall be my people . . . For all of
them shall know Me, from the least of them even to the greatest, saith
the Lord.(86) Christ instituted this new covenant, the new testament,
that is to say, in His Blood,(87) calling together a people made up of
Jew and gentile, making them one, not according to the flesh but in the
Spirit. This was to be the new People of God. For those who believe in
Christ, who are reborn not from a perishable but from an imperishable
seed through the word of the living God,(88) not from the flesh but from
water and the Holy Spirit,(89) are finally established as "a chosen
race, a royal priesthood, a holy nation, a purchased people . . . who in
times past were not a people, but are now the people of God".(90)
That messianic people has Christ for its head, "Who was delivered up
for our sins, and rose again for our justification",(91) and now, having
won a name which is above all names, reigns in glory in heaven. The
state of this people is that of the dignity and freedom of the sons of
God, in whose hearts the Holy Spirit dwells as in His temple. Its law is
the new commandment to love as Christ loved us.(92) Its end is the
kingdom of God, which has been begun by God Himself on earth, and which
is to be further extended until it is brought to perfection by Him at
the end of time, when Christ, our life,(93) shall appear, and "creation
itself will be delivered from its slavery to corruption into the freedom
of the glory of the sons of God".(94) So it is that that messianic
people, although it does not actually include all men, and at times may
look like a small flock, is nonetheless a lasting and sure seed of
unity, hope and salvation for the whole human race. Established by
Christ as a communion of life, charity and truth, it is also used by Him
as an instrument for the redemption of all, and is sent forth into the
whole world as the light of the world and the salt of the earth.(95)
Israel according to the flesh, which wandered as an exile in the
desert, was already called the Church of God.(96) So likewise the new
Israel which while living in this present age goes in search of a future
and abiding city (97) is called the Church of Christ.(98) For He has
bought it for Himself with His blood,(99) has filled it with His Spirit
and provided it with those means which befit it as a visible and social
union. God gathered together as one all those who in faith look upon
Jesus as the author of salvation and the source of unity and peace, and
established them as the Church that for each and all it may be the
visible sacrament of this saving unity. While it transcends all
limits of time and confines of race, the Church is destined to extend to
all regions of the earth and so enters into the history of mankind.
Moving forward through trial and tribulation, the Church is strengthened
by the power of God's grace, which was promised to her by the Lord, so
that in the weakness of the flesh she may not waver from perfect
fidelity, but remain a bride worthy of her Lord, and moved by the Holy
Spirit may never cease to renew herself, until through the Cross she
arrives at the light which knows no setting.
10. Christ the Lord, High Priest taken from among men,(100) made the
new people "a kingdom and priests to God the Father".(101) The baptized,
by regeneration and the anointing of the Holy Spirit, are consecrated as
a spiritual house and a holy priesthood, in order that through all those
works which are those of the Christian man they may offer spiritual
sacrifices and proclaim the power of Him who has called them out of
darkness into His marvelous light.(102) Therefore all the disciples of
Christ, persevering in prayer and praising God,(103) should present
themselves as a living sacrifice, holy and pleasing to God.(104)
Everywhere on earth they must bear witness to Christ and give an answer
to those who seek an account of that hope of eternal life which is in
them.(105)
Though they differ from one another in essence and not only in
degree, the common priesthood of the faithful and the ministerial or
hierarchical priesthood are nonetheless interrelated: each of them in
its own special way is a participation in the one priesthood of
Christ. The ministerial priest, by the sacred power he enjoys,
teaches and rules the priestly people; acting in the person of Christ,
he makes present the eucharistic sacrifice, and offers it to God in the
name of all the people. But the faithful, in virtue of their royal
priesthood, join in the offering of the Eucharist. They likewise
exercise that priesthood in receiving the sacraments, in prayer and
thanksgiving, in the witness of a holy life, and by self-denial and
active charity.
11. It is through the sacraments and the exercise of the virtues that
the sacred nature and organic structure of the priestly community is
brought into operation. Incorporated in the Church through baptism, the
faithful are destined by the baptismal character for the worship of the
Christian religion; reborn as sons of God they must confess before men
the faith which they have received from God through the Church.
They are more perfectly bound to the Church by the sacrament of
Confirmation, and the Holy Spirit endows them with special strength so
that they are more strictly obliged to spread and defend the faith, both
by word and by deed, as true witnesses of Christ. Taking part in
the eucharistic sacrifice, which is the fount and apex of the whole
Christian life, they offer the Divine Victim to God, and offer
themselves along with It. Thus both by reason of the offering and
through Holy Communion all take part in this liturgical service, not
indeed, all in the same way but each in that way which is proper to
himself. Strengthened in Holy Communion by the Body of Christ, they then
manifest in a concrete way that unity of the people of God which is
suitably signified and wondrously brought about by this most august
sacrament.
Those who approach the sacrament of Penance obtain pardon from the
mercy of God for the offence committed against Him and are at the same
time reconciled with the Church, which they have wounded by their sins,
and which by charity, example, and prayer seeks their conversion. By the
sacred anointing of the sick and the prayer of her priests the whole
Church commends the sick to the suffering and glorified Lord, asking
that He may lighten their suffering and save them;(106) she exhorts
them, moreover, to contribute to the welfare of the whole people of God
by associating themselves freely with the passion and death of
Christ.(107) Those of the faithful who are consecrated by Holy Orders
are appointed to feed the Church in Christ's name with the word and the
grace of God. Finally, Christian spouses, in virtue of the sacrament of
Matrimony, whereby they signify and partake of the mystery of that unity
and fruitful love which exists between Christ and His Church,(108) help
each other to attain to holiness in their married life and in the
rearing and education of their children. By reason of their state and
rank in life they have their own special gift among the people of
God.(109) From the wedlock of Christians there comes the family, in
which new citizens of human society are born, who by the grace of the
Holy Spirit received in baptism are made children of God, thus
perpetuating the people of God through the centuries. The family is, so
to speak, the domestic church. In it parents should, by their word and
example, be the first preachers of the faith to their children; they
should encourage them in the vocation which is proper to each of them,
fostering with special care vocation to a sacred state.
Fortified by so many and such powerful means of salvation, all the
faithful, whatever their condition or state, are called by the Lord,
each in his own way, to that perfect holiness whereby the Father Himself
is perfect.
12. The holy people of God shares also in Christ's prophetic office;
it spreads abroad a living witness to Him, especially by means of a life
of faith and charity and by offering to God a sacrifice of praise, the
tribute of lips which give praise to His name.(110) The entire body of
the faithful, anointed as they are by the Holy One,(111) cannot err in
matters of belief. They manifest this special property by means of the
whole peoples' supernatural discernment in matters of faith when "from
the Bishops down to the last of the lay faithful" they show
universal agreement in matters of faith and morals. That discernment in
matters of faith is aroused and sustained by the Spirit of truth. It is
exercised under the guidance of the sacred teaching authority, in
faithful and respectful obedience to which the people of God accepts
that which is not just the word of men but truly the word of God.(112)
Through it, the people of God adheres unwaveringly to the faith given
once and for all to the saints,(113) penetrates it more deeply with
right thinking, and applies it more fully in its life.
It is not only through the sacraments and the ministries of the
Church that the Holy Spirit sanctifies and leads the people of God and
enriches it with virtues, but, "allotting his gifts to everyone
according as He wills,(114) He distributes special graces among the
faithful of every rank. By these gifts He makes them fit and ready to
undertake the various tasks and offices which contribute toward the
renewal and building up of the Church, according to the words of the
Apostle: "The manifestation of the Spirit is given to everyone for
profit".(115) These charisms, whether they be the more outstanding or
the more simple and widely diffused, are to be received with
thanksgiving and consolation for they are perfectly suited to and useful
for the needs of the Church. Extraordinary gifts are not to be sought
after, nor are the fruits of apostolic labor to be presumptuously
expected from their use; but judgment as to their genuinity and proper
use belongs to those who are appointed leaders in the Church, to whose
special competence it belongs, not indeed to extinguish the Spirit, but
to test all things and hold fast to that which is good.(116)
13. All men are called to belong to the new people of God. Wherefore
this people, while remaining one and only one, is to be spread
throughout the whole world and must exist in all ages, so that the
decree of God's will may be fulfilled. In the beginning God made human
nature one and decreed that all His children, scattered as they were,
would finally be gathered together as one. (117) It was for this purpose
that God sent His Son, whom He appointed heir of all things,(118) that
be might be teacher, king and priest of all, the head of the new and
universal people of the sons of God. For this too God sent the Spirit of
His Son as Lord and Life- giver. He it is who brings together the whole
Church and each and every one of those who believe, and who is the
well-spring of their unity in the teaching of the apostles and in
fellowship, in the breaking of bread and in prayers.(119)
It follows that though there are many nations there is but one people
of God, which takes its citizens from every race, making them citizens
of a kingdom which is of a heavenly rather than of an earthly nature.
All the faithful, scattered though they be throughout the world, are in
communion with each other in the Holy Spirit, and so, he who dwells in
Rome knows that the people of India arc his members". Since the
kingdom of Christ is not of this world(120) the Church or people of God
in establishing that kingdom takes nothing away from the temporal
welfare of any people. On the contrary it fosters and takes to itself,
insofar as they are good, the ability, riches and customs in which the
genius of each people expresses itself. Taking them to itself it
purifies, strengthens, elevates and ennobles them. The Church in this is
mindful that she must bring together the nations for that king to whom
they were given as an inheritance,(121) and to whose city they bring
gifts and offerings.(122) This characteristic of universality which
adorns the people of God is a gift from the Lord Himself. By reason of
it, the Catholic Church strives constantly and with due effect to bring
all humanity and all its possessions back to its source In Christ, with
Him as its head and united in His Spirit.
In virtue of this catholicity each individual part contributes
through its special gifts to the good of the other parts and of the
whole Church. Through the common sharing of gifts and through the common
effort to attain fullness in unity, the whole and each of the parts
receive increase. Not only, then, is the people of God made up of
different peoples but in its inner structure also it is composed of
various ranks. This diversity among its members arises either by reason
of their duties, as is the case with those who exercise the sacred
ministry for the good of their brethren, or by reason of their condition
and state of life, as is the case with those many who enter the
religious state and, tending toward holiness by a narrower path,
stimulate their brethren by their example. Moreover, within the Church
particular Churches hold a rightful place; these Churches retain their
own traditions, without in any way opposing the primacy of the Chair of
Peter, which presides over the whole assembly of charity and
protects legitimate differences, while at the same time assuring that
such differences do not hinder unity but rather contribute toward it.
Between all the parts of the Church there remains a bond of close
communion whereby they share spiritual riches, apostolic workers and
temporal resources. For the members of the people of God are called to
share these goods in common, and of each of the Churches the words of
the Apostle hold good: "According to the gift that each has received,
administer it to one another as good stewards of the manifold grace of
God".(123)
All men are called to be part of this catholic unity of the people of
God which in promoting universal peace presages it. And there belong to
or are related to it in various ways, the Catholic faithful, all who
believe in Christ, and indeed the whole of mankind, for all men are
called by the grace of God to salvation.
14. This Sacred Council wishes to turn its attention firstly to the
Catholic faithful. Basing itself upon Sacred Scripture and Tradition, it
teaches that the Church, now sojourning on earth as an exile, is
necessary for salvation. Christ, present to us in His Body, which is the
Church, is the one Mediator and the unique way of salvation. In explicit
terms He Himself affirmed the necessity of faith and baptism(124) and
thereby affirmed also the necessity of the Church, for through baptism
as through a door men enter the Church. Whosoever, therefore, knowing
that the Catholic Church was made necessary by Christ, would refuse to
enter or to remain in it, could not be saved.
They are fully incorporated in the society of the Church who,
possessing the Spirit of Christ accept her entire system and all the
means of salvation given to her, and are united with her as part of her
visible bodily structure and through her with Christ, who rules her
through the Supreme Pontiff and the bishops. The bonds which bind men to
the Church in a visible way are profession of faith, the sacraments, and
ecclesiastical government and communion. He is not saved, however, who,
though part of the body of the Church, does not persevere in charity. He
remains indeed in the bosom of the Church, but, as it were, only in a
"bodily" manner and not "in his heart." All the Church's children
should remember that their exalted status is to be attributed not to
their own merits but to the special grace of Christ. If they fail
moreover to respond to that grace in thought, word and deed, not only
shall they not be saved but they will be the more severely judged.
Catechumens who, moved by the Holy Spirit, seek with explicit
intention to be incorporated into the Church are by that very intention
joined with her. With love and solicitude Mother Church already embraces
them as her own.
15. The Church recognizes that in many ways she is linked with those
who, being baptized, are honored with the name of Christian, though they
do not profess the faith in its entirety or do not preserve unity of
communion with the successor of Peter. For there are many who
honor Sacred Scripture, taking it as a norm of belief and a pattern of
life, and who show a sincere zeal. They lovingly believe in God the
Father Almighty and in Christ, the Son of God and Savior. They
are consecrated by baptism, in which they are united with Christ. They
also recognize and accept other sacraments within their own Churches or
ecclesiastical communities. Many of them rejoice in the episcopate,
celebrate the Holy Eucharist and cultivate devotion toward the Virgin
Mother of God. They also share with us in prayer and other
spiritual benefits. Likewise we can say that in some real way they are
joined with us in the Holy Spirit, for to them too He gives His gifts
and graces whereby He is operative among them with His sanctifying
power. Some indeed He has strengthened to the extent of the shedding of
their blood. In all of Christ's disciples the Spirit arouses the desire
to be peacefully united, in the manner determined by Christ, as one
flock under one shepherd, and He prompts them to pursue this end.
Mother Church never ceases to pray, hope and work that this may come
about. She exhorts her children to purification and renewal so that the
sign of Christ may shine more brightly over the face of the earth.
16. Finally, those who have not yet received the Gospel are related
in various ways to the people of God. In the first place we must
recall the people to whom the testament and the promises were given and
from whom Christ was born according to the flesh.(125) On account of
their fathers this people remains most dear to God, for God does not
repent of the gifts He makes nor of the calls He issues.(126); But the
plan of salvation also includes those who acknowledge the Creator. In
the first place amongst these there are the Mohamedans, who, professing
to hold the faith of Abraham, along with us adore the one and merciful
God, who on the last day will judge mankind. Nor is God far distant from
those who in shadows and images seek the unknown God, for it is He who
gives to all men life and breath and all things,(127) and as Savior
wills that all men be saved.(128) Those also can attain to salvation who
through no fault of their own do not know the Gospel of Christ or His
Church, yet sincerely seek God and moved by grace strive by their deeds
to do His will as it is known to them through the dictates of
conscience. Nor does Divine Providence deny the helps necessary for
salvation to those who, without blame on their part, have not yet
arrived at an explicit knowledge of God and with His grace strive to
live a good life. Whatever good or truth is found amongst them is looked
upon by the Church as a preparation for the Gospel. She knows that
it is given by Him who enlightens all men so that they may finally have
life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the
creature rather than the Creator.(129) Or some there are who, living and
dying in this world without God, are exposed to final despair. Wherefore
to promote the glory of God and procure the salvation of all of these,
and mindful of the command of the Lord, "Preach the Gospel to every
creature",(130) the Church fosters the missions with care and attention.
17. As the Son was sent by the Father,(131) so He too sent the
Apostles, saying: "Go, therefore, make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy
Spirit, teaching them to observe all things whatsoever I have commanded
you. And behold I am with you all days even to the consummation of the
world".(132) The Church has received this solemn mandate of Christ to
proclaim the saving truth from the apostles and must carry it out to the
very ends of the earth.(133) Wherefore she makes the words of the
Apostle her own: "Woe to me, if I do not preach the Gospel",(134) and
continues unceasingly to send heralds of the Gospel until such time as
the infant churches are fully established and can themselves continue
the work of evangelizing. For the Church is compelled by the Holy Spirit
to do her part that God's plan may be fully realized, whereby He has
constituted Christ as the source of salvation for the whole world. By
the proclamation of the Gospel she prepares her hearers to receive and
profess the faith. She gives them the dispositions necessary for
baptism, snatches them from the slavery of error and of idols and
incorporates them in Christ so that through charity they may grow up
into full maturity in Christ. Through her work, whatever good is in the
minds and hearts of men, whatever good lies latent in the religious
practices and cultures of diverse peoples, is not only saved from
destruction but is also cleansed, raised up and perfected unto the glory
of God, the confusion of the devil and the happiness of man. The
obligation of spreading the faith is imposed on every disciple of
Christ, according to his state. Although, however, all the faithful
can baptize, the priest alone can complete the building up of the Body
in the eucharistic sacrifice. Thus are fulfilled the words of God,
spoken through His prophet: "From the rising of the sun until the going
down thereof my name is great among the gentiles, and in every place a
clean oblation is sacrificed and offered up in my name".(135) In
this way the Church both prays and labors in order that the entire world
may become the People of God, the Body of the Lord and the Temple of the
Holy Spirit, and that in Christ, the Head of all, all honor and glory
may be rendered to the Creator and Father of the Universe.
Chapter III: On the Hierarchical Structure of The
Church and in Particular On The Episcopate
18. For the nurturing and constant growth of the People of God,
Christ the Lord instituted in His Church a variety of ministries, which
work for the good of the whole body. For those ministers, who are
endowed with sacred power, serve their brethren, so that all who are of
the People of God, and therefore enjoy a true Christian dignity, working
toward a common goal freely and in an orderly way, may arrive at
salvation.
This Sacred Council, following closely in the footsteps of the First
Vatican Council, with that Council teaches and declares that Jesus
Christ, the eternal Shepherd, established His holy Church, having sent
forth the apostles as He Himself had been sent by the Father;(136) and
He willed that their successors, namely the bishops, should be shepherds
in His Church even to the consummation of the world. And in order that
the episcopate itself might be one and undivided, He placed Blessed
Peter over the other apostles, and instituted in him a permanent and
visible source and foundation of unity of faith and communion. And
all this teaching about the institution, the perpetuity, the meaning and
reason for the sacred primacy of the Roman Pontiff and of his infallible magisterium, this Sacred Council again proposes to be firmly believed by
all the faithful. Continuing in that same undertaking, this Council is
resolved to declare and proclaim before all men the doctrine concerning
bishops, the successors of the apostles, who together with the successor
of Peter, the Vicar of Christ, the visible Head of the whole Church,
govern the house of the living God.
19. The Lord Jesus, after praying to the Father, calling to Himself
those whom He desired, appointed twelve to be with Him, and whom He
would send to preach the Kingdom of God;(137) and these apostles(138) He
formed after the manner of a college or a stable group, over which He
placed Peter chosen from among them.(139) He sent them first to the
children of Israel and then to all nations,(140) so that as sharers in
His power they might make all peoples His disciples, and sanctify and
govern them,(141) and thus spread His Church, and by ministering to it
under the guidance of the Lord, direct it all days even to the
consummation of the world.(142) And in this mission they were fully
confirmed on the day of Pentecost(143) in accordance with the Lord's
promise: "You shall receive power when the Holy Spirit comes upon you,
and you shall be witnesses for me in Jerusalem, and in all Judea and in
Samaria, and even to the very ends of the earth".(144) And the apostles,
by preaching the Gospel everywhere,(145) and it being accepted by their
hearers under the influence of the Holy Spirit, gather together the
universal Church, which the Lord established on the apostles and built
upon blessed Peter, their chief, Christ Jesus Himself being the supreme
cornerstone.(146)
20. That divine mission, entrusted by Christ to the apostles, will
last until the end of the world,(147) since the Gospel they are to teach
is for all time the source of all life for the Church. And for this
reason the apostles, appointed as rulers in this society, took care to
appoint successors.
For they not only had helpers in their ministry, but also, in
order that the mission assigned to them might continue after their
death, they passed on to their immediate cooperators, as it were, in the
form of a testament, the duty of confirming and finishing the work begun
by themselves, recommending to them that they attend to the whole
flock in which the Holy Spirit placed them to shepherd the Church of
God.(148) They therefore appointed such men, and gave them the order
that, when they should have died, other approved men would take up their
ministry. Among those various ministries which, according to
tradition, were exercised in the Church from the earliest times, the
chief place belongs to the office of those who, appointed to the
episcopate, by a succession running from the beginning, are
passers-on of the apostolic seed. Thus, as St. Irenaeus testifies,
through those who were appointed bishops by the apostles, and through
their successors down ln our own time, the apostolic tradition is
manifested and preserved.
Bishops, therefore, with their helpers, the priests and deacons, have
taken up the service of the community, presiding in place of God
over the flock, whose shepherds they are, as teachers for doctrine,
priests for sacred worship, and ministers for governing. And just
as the office granted individually to Peter, the first among the
apostles, is permanent and is to be transmitted to his successors, so
also the apostles' office of nurturing the Church is permanent, and is
to be exercised without interruption by the sacred order of bishops.
Therefore, the Sacred Council teaches that bishops by divine
institution have succeeded to the place of the apostles, as
shepherds of the Church, and he who hears them, hears Christ, and he who
rejects them, rejects Christ and Him who sent Christ.(149)
21. In the bishops, therefore, for whom priests are assistants, Our
Lord Jesus Christ, the Supreme High Priest, is present in the midst of
those who believe. For sitting at the right hand of God the Father, He
is not absent from the gathering of His high priests, but above all
through their excellent service He is preaching the word of God to all
nations, and constantly administering the sacraments of faith to those
who believe, by their paternal functioning(150) He incorporates new
members in His Body by a heavenly regeneration, and finally by their
wisdom and prudence He directs and guides the People of the New
Testament in their pilgrimage toward eternal happiness. These pastors,
chosen to shepherd the Lord's flock of the elect, are servants of Christ
and stewards of the mysteries of God,(151) to whom has been assigned the
bearing of witness to the Gospel of the grace of God,(152) and the
ministration of the Spirit and of justice in glory.(153)
For the discharging of such great duties, the apostles were enriched
by Christ with a special outpouring of the Holy Spirit coming upon
them,(154) and they passed on this spiritual gift to their helpers by
the imposition of hands,(155) and it has been transmitted down to us in
episcopal consecration. And the Sacred Council teaches that by episcopal consecration the fullness of the sacrament of Orders is
conferred, that fullness of power, namely, which both in the Church's
liturgical practice and in the language of the Fathers of the Church is
called the high priesthood, the supreme power of the sacred
ministry. But episcopal consecration, together with the office of
sanctifying, also confers the office of teaching and of governing,
which, however, of its very nature, can be exercised only in
hierarchical communion with the head and the members of the college. For
from the tradition, which is expressed especially in liturgical rites
and in the practice of both the Church of the East and of the West, it
is clear that, by means of the imposition of hands and the words of
consecration, the grace of the Holy Spirit is so conferred, and the
sacred character so impressed, that bishops in an eminent and
visible way sustain the roles of Christ Himself as Teacher, Shepherd and
High Priest, and that they act in His person. Therefore it pertains
to the bishops to admit newly elected members into the episcopal body by
means of the sacrament of Orders.
22. Just as in the Gospel, the Lord so disposing, St. Peter and the
other apostles constitute one apostolic college, so in a similar way the
Roman Pontiff, the successor of Peter, and the bishops, the successors
of the apostles, are joined together. Indeed, the very ancient practice
whereby bishops duly established in all parts of the world were in
communion with one another and with the Bishop of Rome in a bond of
unity, charity and peace, and also the councils assembled
together, in which more profound issues were settled in common,
the opinion of the many having been prudently considered,
both of these factors are already an indication of the collegiate
character and aspect of the episcopal order; and the ecumenical councils
held in the course of centuries are also manifest proof of that same
character. And it is intimated also in the practice, introduced in
ancient times, of summoning several bishops to take part in the
elevation of the newly elected to the ministry of the high priesthood.
Hence, one is constituted a member of the episcopal body in virtue of
sacramental consecration and hierarchical communion with the head and
members of the body.
But the college or body of bishops has no authority unless it is
understood together with the Roman Pontiff, the successor of Peter as
its head. The pope's power of primacy over all, both pastors and
faithful, remains whole and intact. In virtue of his office, that is as
Vicar of Christ and pastor of the whole Church, the Roman Pontiff has
full, supreme and universal power over the Church. And he is always free
to exercise this power. The order of bishops, which succeeds to the
college of apostles and gives this apostolic body continued existence,
is also the subject of supreme and full power over the universal Church,
provided we understand this body together with its head the Roman
Pontiff and never without this head. This power can be exercised
only with the consent of the Roman Pontiff. For our Lord placed Simon
alone as the rock and the bearer of the keys of the Church,(156) and
made him shepherd of the whole flock;(157) it is evident, however, that
the power of binding and loosing, which was given to Peter,(158) was
granted also to the college of apostles, joined with their
head.(159) This college, insofar as it is composed of many,
expresses the variety and universality of the People of God, but insofar
as it is assembled under one head, it expresses the unity of the flock
of Christ. In it, the bishops, faithfully recognizing the primacy and
pre-eminence of their head, exercise their own authority for the good of
their own faithful, and indeed of the whole Church, the Holy Spirit
supporting its organic structure and harmony with moderation. The
supreme power in the universal Church, which this college enjoys, is
exercised in a solemn way in an ecumenical council. A council is never
ecumenical unless it is confirmed or at least accepted as such by the
successor of Peter; and it is prerogative of the Roman Pontiff to
convoke these councils, to preside over them and to confirm them.
This same collegiate power can be exercised together with the pope by
the bishops living in all parts of the world, provided that the head of
the college calls them to collegiate action, or at least approves of or
freely accepts the united action of the scattered bishops, so that it is
thereby made a collegiate act.
23. This collegial union is apparent also m the mutual relations of
the individual bishops with particular churches and with the universal
Church. The Roman Pontiff, as the successor of Peter, is the perpetual
and visible principle and foundation of unity of both the bishops and of
the faithful. The individual bishops, however, are the visible
principle and foundation of unity in their particular churches,
fashioned after the model of the universal Church, in and from which
churches comes into being the one and only Catholic Church. For
this reason the individual bishops represent each his own church, but
all of them together and with the Pope represent the entire Church in
the bond of peace, love and unity.
The individual bishops, who are placed in charge of particular
churches, exercise their pastoral government over the portion of the
People of God committed to their care, and not over other churches nor
over the universal Church. But each of them, as a member of the
episcopal college and legitimate successor of the apostles, is obliged
by Christ's institution and command to be solicitous for the whole
Church, and this solicitude, though it is not exercised by an act
of jurisdiction, contributes greatly to the advantage of the universal
Church. For it is the duty of all bishops to promote and to safeguard
the unity of faith and the discipline common to the whole Church, to
instruct the faithful to love for the whole mystical body of Christ,
especially for its poor and sorrowing members and for those who are
suffering persecution for justice's sake,(160) and finally to promote
every activity that is of interest to the whole Church, especially that
the faith may take increase and the light of full truth appear to all
men. And this also is important, that by governing well their own church
as a portion of the universal Church, they themselves are effectively
contributing to the welfare of the whole Mystical Body, which is also
the body of the churches.
The task of proclaiming the Gospel everywhere on earth pertains to
the body of pastors, to all of whom in common Christ gave His command,
thereby imposing upon them a common duty, as Pope Celestine in his time
recommended to the Fathers of the Council of Ephesus. From this it
follows that the individual bishops, insofar as their own discharge of
their duty permits, are obliged to enter into a community of work among
themselves and with the successor of Peter, upon whom was imposed in a
special way the great duty of spreading the Christian name. With
all their energy, therefore, they must supply to the missions both
workers for the harvest and also spiritual and material aid, both
directly and on their own account. as well as by arousing the ardent
cooperation of the faithful. And finally, the bishops, in a universal
fellowship of charity, should gladly extend their fraternal aid to other
churches, especially to neighboring and more needy dioceses in
accordance with the venerable example of antiquity.
By divine Providence it has come about that various churches,
established in various places by the apostles and their successors, have
in the course of time coalesced into several groups, organically united,
which, preserving the unity of faith and the unique divine constitution
of the universal Church, enjoy their own discipline, their own
liturgical usage, and their own theological and spiritual heritage. Some
of these churches, notably the ancient patriarchal churches, as
parent-stocks of the Faith, so to speak, have begotten others as
daughter churches, with which they are connected down to our own time by
a close bond of charity in their sacramental life and in their mutual
respect for their rights and duties. This variety of local churches
with one common aspiration is splendid evidence of the catholicity of
the undivided Church. In like manner the episcopal bodies of today are
in a position to render a manifold and fruitful assistance, so that this
collegiate feeling may be put into practical application.
24. Bishops, as successors of the apostles, receive from the Lord, to
whom was given all power in heaven and on earth, the mission to teach
all nations and to preach the Gospel to every creature, so that all men
may attain to salvation by faith, baptism and the fulfilment of the
commandments.(161) To fulfill this mission, Christ the Lord promised the
Holy Spirit to the Apostles, and on Pentecost day sent the Spirit from
heaven, by whose power they would be witnesses to Him before the nations
and peoples and kings even to the ends of the earth.(162) And that duty,
which the Lord committed to the shepherds of His people, is a true
service, which in sacred literature is significantly called "diakonia"
or ministry.(163)
The canonical mission of bishops can come about by legitimate customs
that have not been revoked by the supreme and universal authority of the
Church, or by laws made or recognized be that the authority, or directly
through the successor of Peter himself; and if the latter refuses or
denies apostolic communion, such bishops cannot assume any office.
25. Among the principal duties of bishops the preaching of the Gospel
occupies an eminent place. For bishops are preachers of the faith,
who lead new disciples to Christ, and they are authentic teachers, that
is, teachers endowed with the authority of Christ, who preach to the
people committed to them the faith they must believe and put into
practice, and by the light of the Holy Spirit illustrate that faith.
They bring forth from the treasury of Revelation new things and
old,(164) making it bear fruit and vigilantly warding off any errors
that threaten their flock.(165) Bishops, teaching in communion with the
Roman Pontiff, are to be respected by all as witnesses to divine and
Catholic truth. In matters of faith and morals, the bishops speak in the
name of Christ and the faithful are to accept their teaching and adhere
to it with a religious assent. This religious submission of mind and
will must be shown in a special way to the authentic magisterium of the
Roman Pontiff, even when he is not speaking ex cathedra; that is, it
must be shown in such a way that his supreme magisterium is acknowledged
with reverence, the judgments made by him are sincerely adhered to,
according to his manifest mind and will. His mind and will in the matter
may be known either from the character of the documents, from his
frequent repetition of the same doctrine, or from his manner of
speaking.
Although the individual bishops do not enjoy the prerogative of
infallibility, they nevertheless proclaim Christ's doctrine infallibly
whenever, even though dispersed through the world, but still maintaining
the bond of communion among themselves and with the successor of Peter,
and authentically teaching matters of faith and morals, they are in
agreement on one position as definitively to be held. This is even
more clearly verified when, gathered together in an ecumenical council,
they are teachers and judges of faith and morals for the universal
Church, whose definitions must be adhered to with the submission of
faith.
And this infallibility with which the Divine Redeemer willed His
Church to be endowed in defining doctrine of faith and morals, extends
as far as the deposit of Revelation extends, which must be religiously
guarded and faithfully expounded. And this is the infallibility which
the Roman Pontiff, the head of the college of bishops, enjoys in virtue
of his office, when, as the supreme shepherd and teacher of all the
faithful, who confirms his brethren in their faith,(166) by a definitive
act he proclaims a doctrine of faith or morals. And therefore his
definitions, of themselves, and not from the consent of the Church, are
justly styled irreformable, since they are pronounced with the
assistance of the Holy Spirit, promised to him in blessed Peter, and
therefore they need no approval of others, nor do they allow an appeal
to any other judgment. For then the Roman Pontiff is not pronouncing
judgment as a private person, but as the supreme teacher of the
universal Church, in whom the charism of infallibility of the Church
itself is individually present, he is expounding or defending a doctrine
of Catholic faith. The infallibility promised to the Church resides
also in the body of Bishops, when that body exercises the supreme magisterium with the successor of Peter. To these definitions the assent
of the Church can never be wanting, on account of the activity of that
same Holy Spirit, by which the whole flock of Christ is preserved and
progresses in unity of faith.
But when either the Roman Pontiff or the Body of Bishops together
with him defines a judgment, they pronounce it in accordance with
Revelation itself, which all are obliged to abide by and be in
conformity with, that is, the Revelation which as written or orally
handed down is transmitted in its entirety through the legitimate
succession of bishops and especially in care of the Roman Pontiff
himself, and which under the guiding light of the Spirit of truth is
religiously preserved and faithfully expounded in the Church. The
Roman Pontiff and the bishops, in view of their office and the
importance of the matter, by fitting means diligently strive to inquire
properly into that revelation and to give apt expression to its
contents; but a new public revelation they do not accept as
pertaining to the divine deposit of faith.
26. A bishop marked with the fullness of the sacrament of Orders, is
"the steward of the grace of the supreme priesthood," especially
in the Eucharist, which he offers or causes to be offered, and by
which the Church continually lives and grows. This Church of Christ is
truly present in all legitimate local congregations of the faithful
which, united with their pastors, are themselves called churches in the
New Testament. For in their locality these are the new People
called by God, in the Holy Spirit and in much fullness.(167) In them the
faithful are gathered together by the preaching of the Gospel of Christ,
and the mystery of the Lord's Supper is celebrated, that by the food and
blood of the Lord's body the whole brotherhood may be joined
together. In any community of the altar, under the sacred ministry
of the bishop, there is exhibited a symbol of that charity and
"unity of the mystical Body, without which there can be no
salvation." In these communities, though frequently small and poor,
or living in the Diaspora, Christ is present, and in virtue of His
presence there is brought together one, holy, catholic and apostolic
Church. For "the partaking of the body and blood of Christ does
nothing other than make us be transformed into that which we consume".
Every legitimate celebration of the Eucharist is regulated by the
bishop, to whom is committed the office of offering the worship of
Christian religion to the Divine Majesty and of administering it in
accordance with the Lord's commandments and the Church's laws, as
further defined by his particular judgment for his diocese.
Bishops thus, by praying and laboring for the people, make
outpourings in many ways and in great abundance from the fullness of
Christ's holiness. By the ministry of the word they communicate God's
power to those who believe unto salvation(168) and through the
sacraments, the regular and fruitful distribution of which they regulate
by their authority, they sanctify the faithful. They direct the
conferring of baptism, by which a sharing in the kingly priesthood of
Christ is granted. They are the original ministers of confirmation,
dispensers of sacred Orders and the moderators of penitential
discipline, and they earnestly exhort and instruct their people to carry
out with faith and reverence their part in the liturgy and especially in
the holy sacrifice of the Mass. And lastly, by the example of their way
of life they must be an influence for good to those over whom they
preside, refraining from all evil and, as far as they are able with
God's help, exchanging evil for good, so that together with the flock
committed to their care they may arrive at eternal life.
27. Bishops, as vicars and ambassadors of Christ, govern the
particular churches entrusted to them by their counsel,
exhortations, example, and even by their authority and sacred power,
which indeed they use only for the edification of their flock in truth
and holiness, remembering that he who is greater should become as the
lesser and he who is the chief become as the servant.(169) This power,
which they personally exercise in Christ's name, is proper, ordinary and
immediate, although its exercise is ultimately regulated by the supreme
authority of the Church, and can be circumscribed by certain limits, for
the advantage of the Church or of the faithful. In virtue of this power,
bishops have the sacred right and the duty before the Lord to make laws
for their subjects, to pass judgment on them and to moderate everything
pertaining to the ordering of worship and the apostolate.
The pastoral office or the habitual and daily care of their sheep is
entrusted to them completely; nor are they to be regarded as vicars of
the Roman Pontiffs, for they exercise an authority that is proper to
them, and are quite correctly called "prelates," heads of the people
whom they govern. Their power, therefore, is not destroyed by the
supreme and universal power, but on the contrary it is affirmed,
strengthened and vindicated by it, since the Holy Spirit
unfailingly preserves the form of government established by Christ the
Lord in His Church.
A bishop, since he is sent by the Father to govern his family, must
keep before his eyes the example of the Good Shepherd, who came not to
be ministered unto but to minister,(170) and to lay down his life for
his sheep.(171) Being taken from among men, and himself beset with
weakness, he is able to have compassion on the ignorant and erring.(172)
Let him not refuse to listen to his subjects, whom he cherishes as his
true sons and exhorts to cooperate readily with him. As having one day
to render an account for their souls,(173) he takes care of them by his
prayer. preaching, and all the works of charity, and not only of them
but also of those who are not yet of the one flock. who also are
commended to him in the Lord. Since, like Paul the Apostle, he is debtor
to all men, let him be ready to preach the Gospel to all,(174) and to
urge his faithful to apostolic and missionary activity. But the faithful
must cling to their bishop, as the Church does to Christ, and Jesus
Christ to the Father, so that all may be of one mind through unity,
and abound to the glory of God.(175)
28. Christ, whom the Father has sanctified and sent into the world,
(176) has through His apostles, made their successors, the bishops,
partakers of His consecration and His mission. They have
legitimately handed on to different individuals in the Church various
degrees of participation in this ministry. Thus the divinely established
ecclesiastical ministry is exercised on different levels by those who
from antiquity have been called bishops, priests and deacons.
Priests, although they do not possess the highest degree of the
priesthood, and although they are dependent on the bishops in the
exercise of their power, nevertheless they are united with the bishops
in sacerdotal dignity. By the power of the sacrament of
Orders, in the image of Christ the eternal high Priest,(177) they
are consecrated to preach the Gospel and shepherd be faithful and to
celebrate divine worship, so that they are true priests of the New
Testament. Partakers of the function of Christ the sole
Mediator,(178) on their level of ministry, they announce the divine word
to all. They exercise their sacred function especially in the eucharistic worship or the celebration of the Mass by which acting in
the person of Christ and proclaiming His Mystery they unite the
prayers of the faithful with the sacrifice of their Head and renew and
apply in the sacrifice of the Mass until the coming of the
Lord(179) the only sacrifice of the New Testament namely that of Christ
offering Himself once for all a spotless Victim to the Father.(180) For
the sick and the sinners among the faithful, they exercise the ministry
of alleviation and reconciliation and they present the needs and the
prayers of the faithful to God the Father.(181) Exercising within the
limits of their authority the function of Christ as Shepherd and
Head, they gather together God's family as a brotherhood all of one
mind, and lead them in the Spirit, through Christ, to God the
Father. In the midst of the flock they adore Him in spirit and in
truth.(182) Finally, they labor in word and doctrine,(183) believing
what they have read and meditated upon in the law of God, teaching what
they have believed, and putting in practice in their own lives what they
have taught.
Priests, prudent cooperators with the episcopal order, its aid
and instrument, called to serve the people of God, constitute one
priesthood with their bishop although bound by a diversity of
duties. Associated with their bishop in a spirit of trust and
generosity, they make him present in a certain sense in the individual
local congregations, and take upon themselves, as far as they are able,
his duties and the burden of his care, and discharge them with a daily
interest. And as they sanctify and govern under the bishop's authority,
that part of the Lord's flock entrusted to them they make the universal
Church visible in their own locality and bring an efficacious assistance
to the building up of the whole body of Christ.(184) intent always upon
the welfare of God's children, they must strive to lend their effort to
the pastoral work of the whole diocese, and even of the entire Church.
On account of this sharing in their priesthood and mission, let priests
sincerely look upon the bishop as their father and reverently obey him.
And let the bishop regard his priests as his co-workers and as sons and
friends, just as Christ called His disciples now not servants but
friends.(185) All priests, both diocesan and religious, by reason of
Orders and ministry, fit into this body of bishops and priests, and
serve the good of the whole Church according to their vocation and the
grace given to them.
In virtue of their common sacred ordination and mission, all priests
are bound together in intimate brotherhood, which naturally and freely
manifests itself in mutual aid, spiritual as well as material, pastoral
as well as personal, in their meetings and in communion of life, of
labor and charity.
Let them, as fathers in Christ, take care of the faithful whom they
have begotten by baptism and their teaching.(186) Becoming from the
heart a pattern to the flock,(187) let them so lead and serve their
local community that it may worthily be called by that name, by which
the one and entire people of God is signed, namely, the Church of
God.(188) Let them remember that by their daily life and interests they
are showing the face of a truly sacerdotal and pastoral ministry to the
faithful and the infidel, to Catholics and non-Catholics, and that to
all they bear witness to the truth and life, and as good shepherds go
after those also,(189) who though baptized in the Catholic Church have
fallen away from the use of the sacraments, or even from the faith.
Because the human race today is joining more and more into a civic,
economic and social unity, it is that much the more necessary that
priests, by combined effort and aid, under the leadership of the bishops
and the Supreme Pontiff, wipe out every kind of separateness, so that
the whole human race may be brought into the unity of the family of God.
29. At a lower level of the hierarchy are deacons, upon whom hands
are imposed "not unto the priesthood, but unto a ministry of
service." For strengthened by sacramental grace, in communion with
the bishop and his group of priests they serve in the diaconate of the
liturgy, of the word, and of charity to the people of God. It is the
duty of the deacon, according as it shall have been assigned to him by
competent authority, to administer baptism solemnly, to be custodian and
dispenser of the Eucharist, to assist at and bless marriages in the name
of the Church, to bring Viaticum to the dying, to read the Sacred
Scripture to the faithful, to instruct and exhort the people, to preside
over the worship and prayer of the faithful, to administer sacramentals,
to officiate at funeral and burial services. Dedicated to duties of
charity and of administration, let deacons be mindful of the admonition
of Blessed Polycarp: "Be merciful, diligent, walking according to the
truth of the Lord, who became the servant of all."
Since these duties, so very necessary to the life of the Church, can
be fulfilled only with difficulty in many regions in accordance with the
discipline of the Latin Church as it exists today, the diaconate can in
the future be restored as a proper and permanent rank of the hierarchy.
It pertains to the competent territorial bodies of bishops, of one kind
or another, with the approval of the Supreme Pontiff, to decide whether
and where it is opportune for such deacons to be established for the
care of souls. With the consent of the Roman Pontiff, this diaconate
can, in the future, be conferred upon men of more mature age, even upon
those living in the married state. It may also be conferred upon
suitable young men, for whom the law of celibacy must remain intact.
30. Having set forth the functions of the hierarchy, the Sacred
Council gladly turns its attention. to the state of those faithful
called the laity. Everything that has been said above concerning the
People of God is intended for the laity, religious and clergy alike. But
there are certain things which pertain in a special way to the laity,
both men and women, by reason of their condition and mission. Due to the
special circumstances of our time the foundations of this doctrine must
be more thoroughly examined. For their pastors know how much the laity
contribute to the welfare of the entire Church. They also know that they
were not ordained by Christ to take upon themselves alone the entire
salvific mission of the Church toward the world. On the contrary they
understand that it is their noble duty to shepherd the faithful and to
recognize their miniseries and charisms, so that all according to their
proper roles may cooperate in this common undertaking with one mind. For
we must all "practice the truth in love, and so grow up in all things in
Him who is head, Christ. For from Him the whole body, being closely
joined and knit together through every joint of the system, according to
the functioning in due measure of each single part, derives its increase
to the building up of itself in love".(190)
31. The term laity is here understood to mean all the faithful except
those in holy orders and those in the state of religious life specially
approved by the Church. These faithful are by baptism made one body with
Christ and are constituted among the People of God; they are in their
own way made sharers in the priestly, prophetical, and kingly functions
of Christ; and they carry out for their own part the mission of the
whole Christian people in the Church and in the world.
What specifically characterizes the laity is their secular nature. It
is true that those in holy orders can at times be engaged in secular
activities, and even have a secular profession. But they are by reason
of their particular vocation especially and professedly ordained to the
sacred ministry. Similarly, by their state in life, religious give
splendid and striking testimony that the world cannot be transformed and
offered to God without the spirit of the beatitudes. But the laity, by
their very vocation, seek the kingdom of God by engaging in temporal
affairs and by ordering them according to the plan of God. They live in
the world, that is, in each and in all of the secular professions and
occupations. They live in the ordinary circumstances of family and
social life, from which the very web of their existence is woven. They
are called there by God that by exercising their proper function and led
by the spirit of the Gospel they may work for the sanctification of the
world from within as a leaven. In this way they may make Christ known to
others, especially by the testimony of a life resplendent in faith, hope
and charity. Therefore, since they are tightly bound up in all types of
temporal affairs it is their special task to order and to throw light
upon these affairs in such a way that they may come into being and then
continually increase according to Christ to the praise of the Creator
and the Redeemer.
32. By divine institution Holy Church is ordered and governed with a
wonderful diversity. "For just as in one body we have many members, yet
all the members have not the same function, so we, the many, are one
body in Christ, but severally members one of another".(191) Therefore,
the chosen People of God is one: "one Lord, one faith, one
baptism"(192); sharing a common dignity as members from their
regeneration in Christ, having the same filial grace and the same
vocation to perfection; possessing in common one salvation, one hope and
one undivided charity. There is, therefore, in Christ and in the Church
no inequality on,the basis of race or nationality, social condition or
sex, because "there is neither Jew nor Greek: there is neither bond nor
free: there is neither male nor female. For you are all 'one' in Christ
Jesus".(193)
If therefore in the Church everyone does not proceed by the same
path, nevertheless all are called to sanctity and have received an equal
privilege of faith through the justice of God.(194) And if by the will
of Christ some are made teachers, pastors and dispensers of mysteries on
behalf of others, yet all share a true equality with regard to the
dignity and to the activity common to all the faithful for the building
up of the Body of Christ. For the distinction which the Lord made
between sacred ministers and the rest of the People of God bears within
it a certain union, since pastors and the other faithful are bound to
each other by a mutual need. Pastors of the Church, following the
example of the Lord, should minister to one another and to the other
faithful. These in their turn should enthusiastically lend their joint
assistance to their pastors and teachers. Thus in their diversity all
bear witness to the wonderful unity in the Body of Christ. This very
diversity of graces, ministries and works gathers the children of God
into one, because "all these things are the work of one and the same
Spirit".(195)
Therefore, from divine choice the laity have Christ for their
brothers who though He is the Lord of all, came not to be served but to
serve.(196) They also have for their brothers those in the sacred
ministry who by teaching, by sanctifying and by ruling with the
authority of Christ feed the family of God so that the new commandment
of charity may be fulfilled by all. St. Augustine puts this very
beautifully when he says: "What I am for you terrifies me; what I am
with you consoles me. For you I am a bishop; but with you I am a
Christian. The former is a duty; the latter a grace. The former is a
danger; the latter, salvation".
33. The laity are gathered together in the People of God and make up
the Body of Christ under one head. Whoever they are they are called
upon, as living members, to expend all their energy for the growth of
the Church and its continuous sanctification, since this very energy is
a gift of the Creator and a blessing of the Redeemer.
The lay apostolate, however, is a participation in the salvific
mission of the Church itself. Through their baptism and confirmation all
are commissioned to that apostolate by the Lord Himself. Moreover, by
the sacraments, especially holy Eucharist, that charity toward God and
man which is the soul of the apostolate is communicated and nourished.
Now the laity are called in a special way to make the Church present and
operative in those places and circumstances where only through them can
it become the salt of the earth. Thus every layman, in virtue of
the very gifts bestowed upon him, is at the same time a witness and a
living instrument of the mission of the Church itself "according to the
measure of Christ's bestowal".(197)
Besides this apostolate which certainly pertains to all Christians,
the laity can also be called in various ways to a more direct form of
cooperation in the apostolate of the Hierarchy. This was the way
certain men and women assisted Paul the Apostle in the Gospel, laboring
much in the Lord.(198) Further, they have the capacity to assume from
the Hierarchy certain ecclesiastical functions, which are to be
performed for a spiritual purpose.
Upon all the laity, therefore, rests the noble duty of working to
extend the divine plan of salvation to all men of each epoch and in
every land. Consequently, may every opportunity be given them so that,
according to their abilities and the needs of the times, they may
zealously participate in the saving work of the Church.
34. The supreme and eternal Priest, Christ Jesus, since he wills to
continue his witness and service also through the laity, vivifies them
in this Spirit and increasingly urges them on to every good and perfect
work.
For besides intimately linking them to His life and His mission, He
also gives them a sharing in His priestly function of offering spiritual
worship for the glory of God and the salvation of men. For this reason
the laity, dedicated to Christ and anointed by the Holy Spirit, are
marvelously called and wonderfully prepared so that ever more abundant
fruits of the Spirit may be produced in them. For all their works,
prayers and apostolic endeavors, their ordinary married and family life,
their daily occupations, their physical and mental relaxation, if
carried out in the Spirit, and even the hardships of life, if patiently
borne-all these become "spiritual sacrifices acceptable to God through
Jesus Christ".(199) Together with the offering of the Lord's body, they
are most fittingly offered in the celebration of the Eucharist. Thus, as
those everywhere who adore in holy activity, the laity consecrate the
world itself to God.
35. Christ, the great Prophet, who proclaimed the Kingdom of His
Father both by the testimony of His life and the power of His words,
continually fulfills His prophetic office until the complete
manifestation of glory. He does this not only through the hierarchy who
teach in His name and with His authority, but also through the laity
whom He made His witnesses and to whom He gave understanding of the
faith (sensu fidei) and an attractiveness in speech(200) so that the
power of the Gospel might shine forth in their daily social and family
life. They conduct themselves as children of the promise, and thus
strong in faith and in hope they make the most of the present,(201) and
with patience await the glory that is to come.(202) Let them not, then,
hide this hope in the depths of their hearts, but even in the program of
their secular life let them express it by a continual conversion and by
wrestling "against the world-rulers of this darkness, against the
spiritual forces of wickedness.(203)
Just as the sacraments of the New Law, by which the life and the
apostolate of the faithful are nourished, prefigure a new heaven and a
new earth,(204) so too the laity go forth as powerful proclaimers of a
faith in things to be hoped for,(205) when they courageously join to
their profession of faith a life springing from faith. This
evangelization, that is, this announcing of Christ by a living testimony
as well as by the spoken word, takes on a specific quality and a special
force in that it is carried out in the ordinary surroundings of the
world.
In connection with the prophetic function, that state of life which
is sanctified by a special sacrament obviously of great importance,
namely, married and family life. For where Christianity pervades the
entire mode of family life, ala gradually transforms it, one will find
there both the practice and an excellent school of the lay apostolate.
In such a home husbands and wives find their proper vocation in being
witnesses of the faith and love of Christ to one another and to their
children. The Christian family loudly proclaims both the present virtues
of the Kingdom of God and the hope of a blessed life to come. Thus by
its example and its witness it accuses the world of sin and enlightens
those who seek the truth.
Consequently, even when preoccupied with temporal cares, the laity
can and must perform a work of great value for the evangelization of the
world. For even if some of them have to fulfill their religious duties
on their own, when there are no sacred ministers or in times of
persecution; and even if many of them devote all their energies to
apostolic work; still it remains for each one of them to cooperate in
the external spread and the dynamic growth of the Kingdom of Christ in
the world. Therefore, let the laity devotedly strive to acquire a more
profound grasp of revealed truth, and let them insistently beg of God
the gift of wisdom.
36. Christ, becoming obedient even unto death and because of this
exalted by the Father,(206) entered into the glory of His kingdom. To
Him all things are made subject until He subjects Himself and all
created things to the Father that God may be all in all.(207) Now Christ
has communicated this royal power to His disciples that they might be
constituted in royal freedom and that by true penance and a holy life
they might conquer the reign of sin in themselves.(208) Further, He has
shared this power so that serving Christ in their fellow men they might
by humility and patience lead their brethren to that King for whom to
serve is to reign. But the Lord wishes to spread His kingdom also by
means of the laity, namely, a kingdom of truth and life, a kingdom of
holiness and grace, a kingdom of justice, love and peace. In this
kingdom creation itself will be delivered from its slavery to corruption
into the freedom of the glory of the sons of God.(209) Clearly then a
great promise and a great trust is committed to the disciples: "All
things are yours, and you are Christ's, and Christ is God's"(210)
The faithful, therefore, must learn the deepest meaning and the value
of all creation, as well as its role in the harmonious praise of God.
They must assist each other to live holier lives even in their daily
occupations. In this way the world may be permeated by the spirit of
Christ and it may more effectively fulfill its purpose in justice,
charity and peace. The laity have the principal role in the overall
fulfillment of this duty. Therefore, by their competence in secular
training and by their activity, elevated from within by the grace of
Christ, let them vigorously contribute their effort, so that created
goods may be perfected by human labor, technical skill and civic culture
for the benefit of all men according to the design of the Creator and
the light of His Word. May the goods of this world be more equitably
distributed among all men, and may they in their own way be conducive to
universal progress in human and Christian freedom. In this manner,
through the members of the Church, will Christ progressively illumine
the whole of human society with His saving light.
Moreover, let the laity also by their combined efforts remedy the
customs and conditions of the world, if they are an inducement to sin,
so that they all may be conformed to the norms of justice and may favor
the practice of virtue rather than hinder it. By so doing they will
imbue culture and human activity with genuine moral values; they will
better prepare the field of the world for the seed of the Word of God;
and at the same time they will open wider the doors of the Church by
which the message of peace may enter the world.
Because of the very economy of salvation the faithful should learn
how to distinguish carefully between those rights and duties which are
theirs as members of the Church, and those which they have as members of
human society. Let them strive to reconcile the two, remembering that in
every temporal affair they must be guided by a Christian conscience,
since even in secular business there is no human activity which can be
withdrawn from God's dominion. In our own time, however, it is most
urgent that this distinction and also this harmony should shine forth
more clearly than ever in the lives of the faithful, so that the mission
of the Church may correspond more fully to the special conditions of the
world today. For it must be admitted that the temporal sphere is
governed by its own principles, since it is rightly concerned with the
interests of this world. But that ominous doctrine which attempts to
build a society with no regard whatever for religion, and which attacks
and destroys the religious liberty of its citizens, is rightly to be
rejected.
37. The laity have the right, as do all Christians, to receive in
abundance from their spiritual shepherds the spiritual goods of the
Church, especially the assistance of the word of God and of the
sacraments. They should openly reveal to them their needs and
desires with that freedom and confidence which is fitting for children
of God and brothers in Christ. They are, by un of tho knowledge,
competence or outstanding ability which they may enjoy, permitted and
sometimes even obliged to express their opinion on those things which
concern the good of the Church. When occasions arise, let this be
done through the organs erected by the Church for this purpose. Let it
always be done in truth, in courage and in prudence, with reverence and
charity toward those who by reason of their sacred office represent the
person of Christ.
The laity should, as all Christians, promptly accept in Christian
obedience decisions of their spiritual shepherds, since they are
representatives of Christ as well as teachers and rulers in the Church.
Let them follow the example of Christ, who by His obedience even unto
death, opened to all men the blessed way of the liberty of the children
of God. Nor should they omit to pray for those placed over them, for
they keep watch as having to render an account of their souls, so that
they may do this with joy and not with grief.(211)
Let the spiritual shepherds recognize and promote the dignity as well
as the responsibility of the laity in the Church. Let them willingly
employ their prudent advice. Let them confidently assign duties to them
in the service of the Church, allowing them freedom and room for action.
Further, let them encourage lay people so that they may undertake tasks
on their own initiative. Attentively in Christ, let them consider with
fatherly love the projects, suggestions and desires proposed by the
laity. However, let the shepherds respectfully acknowledge that just
freedom which belongs to everyone in this earthly city
A great many wonderful things are to be hoped for from this familiar
dialogue between the laity and their spiritual leaders: in the laity a
strengthened sense of personal responsibility; a renewed enthusiasm; a
more ready application of their talents to the projects of their
spiritual leaders. The latter, on the other hand, aided by the
experience of the laity, can more clearly and more incisively come to
decisions regarding both spiritual and temporal matters. In this way,
the whole Church, strengthened by each one of its members, may more
effectively fulfill is mission for the life of the world.
38. Each individual layman must stand before the world as a witness
to the resurrection and life of the Lord Jesus and a symbol of the
living God. All the laity as a community and each one according to his
ability must nourish the world with spiritual fruits.(212) They must
diffuse in the world that spirit which animates the poor, the meek, the
peace makers-whom the Lord in the Gospel proclaimed as blessed.(213) In
a word, "Christians must be to the world what the soul is to the
body."
Chapter V: The Universal Call to Holiness in The
Church
39. The Church, whose mystery is being set forth by this Sacred
Synod, is believed to be indefectibly holy. Indeed Christ, the Son of
God, who with the Father and the Spirit is praised as "uniquely holy," loved the Church as His bride, delivering Himself up for her. He
did this that He might sanctify her.(214) He united her to Himself as
His own body and brought it to perfection by the gift of the Holy Spirit
for God's glory. Therefore in the Church, everyone whether belonging to
the hierarchy, or being cared for by it, is called to holiness,
according to the saying of the Apostle: "For this is the will of God,
your sanctification".(215) However, this holiness of the Church is
unceasingly manifested, and must be manifested, in the fruits of grace
which the Spirit produces in the faithful; it is expressed in many ways
in individuals, who in their walk of life, tend toward the perfection of
charity, thus causing the edification of others; in a very special way
this (holiness) appears in the practice of the counsels, customarily
called "evangelical." This practice of the counsels, under the impulsion
of the Holy Spirit, undertaken by many Christians, either privately or
in a Church-approved condition or state of life, gives and must give in
the world an outstanding witness and example of this same holiness.
40. The Lord Jesus, the divine Teacher and Model of all perfection,
preached holiness of life to each and everyone of His disciples of every
condition. He Himself stands as the author and consumator of this
holiness of life: "Be you therefore perfect, even as your heavenly
Father is perfect".(216) Indeed He sent the Holy Spirit upon all men
that He might move them inwardly to love God with their whole heart and
their whole soul, with all their mind and all their strength(217) and
that they might love each other as Christ loves them.(218) The followers
of Christ are called by God, not because of their works, but according
to His own purpose and grace. They are justified in the Lord Jesus,
because in the baptism of faith they truly become sons of God and
sharers in the divine nature. In this way they are really made holy.
Then too, by God's gift, they must hold on to and complete in their
lives this holiness they have received. They are warned by the Apostle
to live "as becomes saints",(219) and to put on "as God's chosen ones,
holy and beloved a heart of mercy, kindness, humility, meekness,
patience",(220) and to possess the fruit of the Spirit in holiness.(221)
Since truly we all offend in many things (222) we all need God's mercies
continually and we all must daily pray: "Forgive us our debts"(223)
Thus it is evident to everyone, that all the faithful of Christ of
whatever rank or status, are called to the fullness of the Christian
life and to the perfection of charity; by this holiness as such a
more human manner of living is promoted in this earthly society. In
order that the faithful may reach this perfection, they must use their
strength accordingly as they have received it, as a gift from Christ.
They must follow in His footsteps and conform themselves to His image
seeking the will of the Father in all things. They must devote
themselves with all their being to the glory of God and the service of
their neighbor. In this way, the holiness of the People of God will grow
into an abundant harvest of good, as is admirably shown by the life of
so many saints in Church history.
41. The classes and duties of life are many, but holiness is one-that
sanctity which is cultivated by all who are moved by the Spirit of God,
and who obey the voice of the Father and worship God the Father in
spirit and in truth. These people follow the poor Christ, the humble and
cross-bearing Christ in order to be worthy of being sharers in His
glory. Every person must walk unhesitatingly according to his own
personal gifts and duties in the path of living faith, which arouses
hope and works through charity.
In the first place, the shepherds of Christ's flock must holily and
eagerly, humbly and courageously carry out their ministry, in imitation
of the eternal high Priest, the Shepherd and Guardian of our souls. They
ought to fulfill this duty in such a way that it will be the principal
means also of their own sanctification. Those chosen for the fullness of
the priesthood are granted the ability of exercising the perfect duty of
pastoral charity by the grace of the sacrament of Orders. This perfect
duty of pastoral charity is exercised in every form of episcopal
care and service, prayer, sacrifice and preaching. By this same
sacramental grace, they are given the courage necessary to lay down
their lives for their sheep, and the ability of promoting greater
holiness in the Church by their daily example, having become a pattern
for their flock.(224)
Priests, who resemble bishops to a certain degree in their
participation of the sacrament of Orders, form the spiritual crown of
the bishops. They participate in the grace of their office and they
should grow daily in their love of God and their neighbor by the
exercise of their office through Christ, the eternal and unique
Mediator. They should preserve the bond of priestly communion, and they
should abound in every spiritual good and thus present to all men a
living witness to God. All this they should do in emulation of those
priests who often, down through the course of the centuries, left an
outstanding example of the holiness of humble and hidden service. Their
praise lives on in the Church of God. By their very office of praying
and offering sacrifice for their own people and the entire people of
God, they should rise to greater holiness. Keeping in mind what they are
doing and imitating what they are handling, these priests, in their
apostolic labors, rather than being ensnared by perils and hardships,
should rather rise to greater holiness through these perils and
hardships. They should ever nourish and strengthen their action from an
abundance of contemplation, doing all this for the comfort of the entire
Church of God. All priests, and especially those who are called
"diocesan priests," due to the special title of their ordination, should
keep continually before their minds the fact that their faithful loyalty
toward and their generous cooperation with their bishop is of the
greatest value in their growth in holiness.
Ministers of lesser rank are also sharers in the mission and grace of
the Supreme Priest. In the first place among these ministers are
deacons, who, in as much as they are dispensers of Christ's mysteries
and servants of the Church, should keep themselves free from every
vice and stand before men as personifications of goodness and friends of
God.(225) Clerics, who are called by the Lord and are set aside as His
portion in order to prepare themselves for the various ministerial
offices under the watchful eye of spiritual shepherds, are bound to
bring their hearts and minds into accord with this special election
(which is theirs). They will accomplish this by their constancy in
prayer, by their burning love, and by their unremitting recollection of
whatever is true, just and of good repute. They will accomplish all this
for the glory and honor of God. Besides these already named, there are
also laymen, chosen of God and called by the bishop. These laymen spend
themselves completely in apostolic labors, working the Lord's field with
much success.
Furthermore, married couples and Christian parents should follow
their own proper path (to holiness) by faithful love. They should
sustain one another in grace throughout the entire length of their
lives. They should embue their offspring, lovingly welcomed as God's
gift, with Christian doctrine and the evangelical virtues. In this
manner, they offer all men the example of unwearying and generous love;
in this way they build up the brotherhood of charity; in so doing, they
stand as the witnesses and cooperators in the fruitfulness of Holy
Mother Church; by such lives, they are a sign and a participation in
that very love, with which Christ loved His Bride and for which He
delivered Himself up for her. A like example, but one given in a
different way, is that offered by widows and single people, who are able
to make great contributions toward holiness and apostolic endeavor in
the Church. Finally, those who engage in labor-and frequently it is of a
heavy nature- should better themselves by their human labors. They
should be of aid to their fellow citizens. They should raise all of
society, and even creation itself, to a better mode of existence.
Indeed, they should imitate by their lively charity, in their joyous
hope and by their voluntary sharing of each others' burdens, the very
Christ who plied His hands with carpenter's tools and Who in union with
His Father, is continually working for the salvation of all men. In
this, then, their daily work they should climb to the heights of
holiness and apostolic activity.
May all those who are weighed down with poverty, infirmity and
sickness, as well as those who must bear various hardships or who suffer
persecution for justice sake-may they all know they are united with the
suffering Christ in a special way for the salvation of the world. The
Lord called them blessed in His Gospel and they are those whom "the God
of all graces, who has called us unto His eternal glory in Christ Jesus,
will Himself, after we have suffered a little while, perfect, strengthen
and establish".(226)
Finally all Christ's faithful, whatever be the conditions, duties and
circumstances of their lives-and indeed through all these, will daily
increase in holiness, if they receive all things with faith from the
hand of their heavenly Father and if they cooperate with the divine
will. In this temporal service, they will manifest to all men the love
with which God loved the world.
42. "God is love, and he who abides in love, abides in God and God in
Him".(227) But, God pours out his love into our hearts through the Holy
Spirit, Who has been given to us;(228) thus the first and most necessary
gift is love, by which we love God above all things and our neighbor
because of God. Indeed, in order that love, as good seed may grow and
bring forth fruit in the soul, each one of the faithful must willingly
hear the Word of God and accept His Will, and must complete what God has
begun by their own actions with the help of God's grace. These actions
consist in the use of the sacraments and in a special way the Eucharist,
frequent participation in the sacred action of the Liturgy, application
of oneself to prayer, self-abnegation, lively fraternal service and the
constant exercise of all the virtues. For charity, as the bond of
perfection and the fullness of the law,(229) rules over all the means of
attaining holiness and gives life to these same means. It is
charity which guides us to our final end. It is the love of God and the
love of one's neighbor which points out the true disciple of Christ.
Since Jesus, the Son of God, manifested His charity by laying down
His life for us, so too no one has greater love than he who lays down
his life for Christ and His brothers.(230) From the earliest times,
then, some Christians have been called upon-and some will always be
called upon-to give the supreme testimony of this love to all men, but
especially to persecutors. The Church, then, considers martyrdom as an
exceptional gift and as the fullest proof of love. By martyrdom a
disciple is transformed into an image of his Master by freely accepting
death for the salvation of the world -as well as his conformity to
Christ in the shedding of his blood. Though few are presented such an
opportunity, nevertheless all must be prepared to confess Christ before
men. They must be prepared to make this profession of faith even in the
midst of persecutions, which will never be lacking to the Church, in
following the way of the cross.
Likewise, the holiness of the Church is fostered in a special way by
the observance of the counsels proposed in the Gospel by Our Lord to His
disciples. An eminent position among these is held by virginity or
the celibate state.(231) This is a precious gift of divine grace given
by the Father to certain souls,(232) whereby they may devote themselves
to God alone the more easily, due to an undivided heart. This
perfect continency, out of desire for the kingdom of heaven, has always
been held in particular honor in the Church. The reason for this was and
is that perfect continency for the love of God is an incentive to
charity, and is certainly a particular source of spiritual fecundity in
the world.
The Church continually keeps before it the warning of the Apostle
which moved the faithful to charity, exhorting them to experience
personally what Christ Jesus had known within Himself. This was the same
Christ Jesus, who "emptied Himself, taking the nature of a slave . . .
becoming obedient to death",(233) and because of us "being rich, he
became poor".(234) Because the disciples must always offer an imitation
of and a testimony to the charity and humility of Christ, Mother Church
rejoices at finding within her bosom men and women who very closely
follow their Saviour who debased Himself to our comprehension. There are
some who, in their freedom as sons of God, renounce their own wills and
take upon themselves the state of poverty. Still further, some become
subject of their own accord to another man, in the matter of perfection
for love of God. This is beyond the measure of the commandments, but is
done in order to become more fully like the obedient Christ.
Therefore, all the faithful of Christ are invited to strive for the
holiness and perfection of their own proper state. Indeed they have an
obligation to so strive. Let all then have care that they guide aright
their own deepest sentiments of soul. Let neither the use of the things
of this world nor attachment to riches, which is against the spirit of
evangelical poverty, hinder them in their quest for perfect love Let
them heed the admonition of the Apostle to those who use this world; let
them not come to terms with this world; for this world, as we see it, is
passing away.(235)
43. The evangelical counsels of chastity dedicated to God, poverty
and obedience are based upon the words and examples of the Lord. They
were further commanded by the apostles and Fathers of the Church, as
well as by the doctors and pastors of souls. The counsels are a divine
gift, which the Church received from its Lord and which it always
safeguards with the help of His grace. Church authority has the duty,
under the inspiration of the Holy Spirit, of interpreting these
evangelical counsels, of regulating their practice and finally to build
on them stable forms of living. Thus it has come about, that, as if on a
tree which has grown in the field of the Lord, various forms of
solidarity and community life, as well as various religious families
have branched out in a marvelous and multiple way from this divinely
given seed. Such a multiple and miraculous growth augments both the
progress of the members of these various religious families themselves
and the welfare of the entire Body of Christ. These religious
families give their members the support of a more firm stability in
their way of life and a proven doctrine of acquiring perfection. They
further offer their members the support of fraternal association in the
militia of Christ and of liberty strengthened by obedience. Thus these
religious are able to tranquilly fulfill and faithfully observe their
religious profession and so spiritually rejoicing make progress on the
road of charity.
From the point of view of the divine and hierarchical structure of
the Church, the religious state of life is not an intermediate state
between the clerical and lay states. But, rather, the faithful of Christ
are called by God from both these states of life so that they might
enjoy this particular gift in the life of the Church and thus each in
one's own way, may be of some advantage to the salvific mission of the
Church.
44. The faithful of Christ bind themselves to the three aforesaid
counsels either by vows, or by other sacred bonds, which are like vows
in their purpose. By such a bond, a person is totally dedicated to God,
loved beyond all things. In this way, that person is ordained to the
honor and service of God under a new and special title. Indeed through
Baptism a person dies to sin and is consecrated to God. However, in
order that he may be capable of deriving more abundant fruit from this
baptismal grace, he intends, by the profession of the evangelical
counsels in the Church, to free himself from those obstacles, which
might draw him away from the fervor of charity and the perfection of
divine worship. By his profession of the evangelical counsels, then, he
is more intimately consecrated to divine service. This consecration
will be the more perfect, in as much as the indissoluble bond of the
union of Christ and His bride, the Church, is represented by firm and
more stable bonds.
The evangelical counsels which lead to charity join their
followers to the Church and its mystery in a special way. Since this is
so, the spiritual life of these people should then be devoted to the
welfare of the whole Church. From this arises their duty of working to
implant and strengthen the Kingdom of Christ in souls and to extend that
Kingdom to every clime. This duty is to be undertaken to the extent of
their capacities and in keeping with the proper type of their own
vocation. This can be realized through prayer or active works of the
apostolate. It is for this reason that the Church preserves and fosters
the special character of her various religious institutes.
The profession of the evangelical counsels, then, appears as a sign
which can and ought to attract all the members of the Church to an
effective and prompt fulfillment of the duties of their Christian
vocation. The people of God have no lasting city here below, but look
forward to one that is to come. Since this is so, the religious state,
whose purpose is to free its members from earthly cares, more fully
manifests to all believers the presence of heavenly goods already
possessed here below. Furthermore, it not only witnesses to the fact of
a new and eternal life acquired by the redemption of Christ, but it
foretells the future resurrection and the glory of the heavenly kingdom.
Christ proposed to His disciples this form of life, which He, as the Son
of God, accepted in entering this world to do the will of the Father.
This same state of life is accurately exemplified and perpetually made
present in the Church. The religious state clearly manifests that the
Kingdom of God and its needs, in a very special way, are raised above
all earthly considerations. Finally it clearly shows all men both the
unsurpassed breadth of the strength of Christ the King and the infinite
power of the Holy Spirit marvelously working in the Church.
Thus, the state which is constituted by the profession of the
evangelical counsels, though it is not the hierarchical structure of the
Church, nevertheless, undeniably belongs to its life and holiness.
45. It is the duty of the ecclesiastical hierarchy to regulate the
practice of the evangelical counsels by law, since it is the duty of the
same hierarchy to care for the People of God and to lead them to most
fruitful pastures.(236) The importance of the profession of the
evangelical counsels is seen in the fact that it fosters the perfection
of love of God and love of neighbor in an outstanding manner and that
this profession is strengthened by vows. Furthermore, the hierarchy,
following with docility the prompting of the Holy Spirit, accepts the
rules presented by outstanding men and women and authentically approves
these rules after further adjustments. It also aids by its vigilant and
safeguarding authority those institutes variously established for the
building up of Christ's Body in order that these same institutes may
grow and flourish according to the spirit of the founders.
Any institute of perfection and its individual members may be removed
from the jurisdiction of the local Ordinaries by the Supreme Pontiff and
subjected to himself alone. This is done in virtue of his primacy over
the entire Church in order to more fully provide for the necessities of
the entire flock of the Lord and in consideration of the common
good. In like manner, these institutes may be left or committed to
the charge of the proper patriarchical authority. The members of these
institutes, in fulfilling their obligation to the Church due to their
particular form of life, ought to show reverence and obedience to
bishops according to the sacred canons. The bishops are owed this
respect because of their pastoral authority in their own churches and
because of the need of unity and harmony in the apostolate.
The Church not only raises the religious profession to the dignity of
a canonical state by her approval, but even manifests that this
profession is a state consecrated to God by the liturgical setting of
that profession. The Church itself, by the authority given to it by God,
accepts the vows of the newly professed. It begs aid and grace from God
for them by its public prayer. It commends them to God, imparts a
spiritual blessing on them and accompanies their self-offering by the
Eucharistic sacrifice.
46. Religious should carefully keep before their minds the fact that
the Church presents Christ to believers and non-believers alike in a
striking manner daily through them. The Church thus portrays Christ in
contemplation on the mountain, in His proclamation of the kingdom of God
to the multitudes, in His healing of the sick and maimed, in His work of
converting sinners to a better life, in His solicitude for youth and His
goodness to all men, always obedient to the will of the Father who sent
Him.
All men should take note that the profession of the evangelical
counsels, though entailing the renunciation of certain values which are
to be undoubtedly esteemed, does not detract from a genuine development
of the human persons, but rather by its very nature is most beneficial
to that development. Indeed the counsels, voluntarily undertaken
according to each one's personal vocation, contribute a great deal to
the purification of heart and spiritual liberty. They continually stir
up the fervor of charity. But especially they are able to more fully
mold the Christian man to that type of chaste and detached life, which
Christ the Lord chose for Himself and which His Mother also embraced.
This is clearly proven by the example of so many holy founders. Let no
one think that religious have become strangers to their fellowmen or
useless citizens of this earthly city by their consecration. For even
though it sometimes happens that religious do not directly mingle with
their contemporaries, yet in a more profound sense these same religious
are united with them in the heart of Christ and spiritually cooperate
with them. In this way the building up of the earthly city may have its
foundation in the Lord and may tend toward Him, lest perhaps those who
build this city shall have labored in vain.
Therefore, this Sacred Synod encourages and praises the men and
women, Brothers and Sisters, who in monasteries, or in schools and
hospitals, or in the missions, adorn the Bride of Christ by their
unswerving and humble faithfulness in their chosen consecration and
render generous services of all kinds to mankind.
47. Let each of the faithful called to the profession of the
evangelical counsels, therefore, carefully see to it that he persevere
and ever grow in that vocation God has given him. Let him do this for
the increased holiness of the Church, for the greater glory of the one
and undivided Trinity, which in and through Christ is the fount and the
source of all holiness.
Chapter VII: The Eschatological Nature of the
Pilgrim Church and Its Union with The Church in Heaven
48. The Church, to which we are all called in Christ Jesus, and in
which we acquire sanctity through the grace of God, will attain its full
perfection only in the glory of heaven, when there will come the time of
the restoration of all things.(237) At that time the human race as well
as the entire world, which is intimately related to man and attains to
its end through him, will be perfectly reestablished in Christ.(238)
Christ, having been lifted up from the earth has drawn all to
Himself.(239) Rising from the dead(240) He sent His life-giving Spirit
upon His disciples and through Him has established His Body which is the
Church as the universal sacrament of salvation. Sitting at the right
hand of the Father, He is continually active in the world that He might
lead men to the Church and through it join them to Himself and that He
might make them partakers of His glorious life by nourishing them with
His own Body and Blood. Therefore the promised restoration which we are
awaiting has already begun in Christ, is carried forward in the mission
of the Holy Spirit and through Him continues in the Church in which we
learn the meaning of our terrestrial life through our faith, while we
perform with hope in the future the work committed to us in this world
by the Father, and thus work out our salvation.(241)
Already the final age of the world has come upon us (242) and the
renovation of the world is irrevocably decreed and is already
anticipated in some kind of a real way; for the Church already on this
earth is signed with a sanctity which is real although imperfect.
However, until there shall be new heavens and a new earth in which
justice dwells,(243) the pilgrim Church in her sacraments and
institutions, which pertain to this present time, has the appearance of
this world which is passing and she herself dwells among creatures who
groan and travail in pain until now and await the revelation of the sons
of God.(244)
Joined with Christ in the Church and signed with the Holy Spirit "who
is the pledge of our inheritance",(245) truly we are called and we are
sons of God(246) but we have not yet appeared with Christ in glory,(247)
in which we shall be like to God, since we shall see Him as He is.(248)
And therefore "while we are in the body, we are exiled from the Lord
(249) and having the first-fruits of the Spirit we groan within
ourselves(250) and we desire to be with Christ"'.(251) By that same
charity however, we are urged to live more for Him, who died for us and
rose again.(252) We strive therefore to please God in all things(253)
and we put on the armor of God, that we may be able to stand against the
wiles of the devil and resist in the evil day.(254) Since however we
know not the day nor the hour, on Our Lord's advice we must be
constantly vigilant so that, having finished the course of our earthly
life,(255) we may merit to enter into the marriage feast with Him and to
be numbered among the blessed(256) and that we may not be ordered to go
into eternal fire(257) like the wicked and slothful servant,(258) into
the exterior darkness where "there will be the weeping and the gnashing
of teeth".(259) For before we reign with Christ in glory, all of us will
be made manifest "before the tribunal of Christ, so that each one may
receive what he has won through the body, according to his works,
whether good or evil"(260) and at the end of the world "they who have
done good shall come forth unto resurrection of life; but those who have
done evil unto resurrection of judgment".(261) Reckoning therefore that
"the sufferings of the present time are not worthy to be compared with
the glory to come that will be revealed in us",(262) strong in faith we
look for the "blessed hope and the glorious coming of our great God and
Saviour, Jesus Christ"(263) "who will refashion the body of our
lowliness, conforming it to the body of His glory(264). and who will
come "to be glorified in His saints and to be marveled at in all those
who have believed"(265).
49. Until the Lord shall come in His majesty, and all the angels with
Him (266) and death being destroyed, all things are subject to Him,(277)
some of His disciples are exiles on earth, some having died are
purified, and others are in glory beholding "clearly God Himself triune
and one, as He is"; but all in various ways and degrees are in
communion in the same charity of God and neighbor and all sing the same
hymn of glory to our God. For all who are in Christ, having His Spirit,
form one Church and cleave together in Him.(268) Therefore the union of
the wayfarers with the brethren who have gone to sleep in the peace of
Christ is not in the least weakened or interrupted, but on the contrary,
according to the perpetual faith of the Church, is strengthened by
communication of spiritual goods. For by reason of the fact that
those in heaven are more closely united with Christ, they establish the
whole Church more firmly in holiness, lend nobility to the worship which
the Church offers to God here on earth and in many ways contribute to
its greater edification.(269) For after they have been received into
their heavenly home and are present to the Lord,(270) through Him and
with Him and in Him they do not cease to intercede with the Father for
us, showing forth the merits which they won on earth through the one
Mediator between God and man,(271) serving God in all things and filling
up in their flesh those things which are lacking of the sufferings of
Christ for His Body which is the Church.(272) Thus by their
brotherly interest our weakness is greatly strengthened.
50. Fully conscious of this communion of the whole Mystical Body of
Jesus Christ, the pilgrim Church from the very first ages of the
Christian religion has cultivated with great piety the memory of the
dead, and "because it is a holy and wholesome thought to pray for
the dead that they may be loosed from their sins",(273) also offers
suffrages for them. The Church has always believed that the apostles and
Christ's martyrs who had given the supreme witness of faith and charity
by the shedding of their blood, are closely joined with us in Christ,
and she has always venerated them with special devotion, together with
the Blessed Virgin Mary and the holy angels. The Church has piously
implored the aid of their intercession. To these were soon added also
those who had more closely imitated Christ's virginity and poverty,
and finally others whom the outstanding practice of the Christian
virtues and the divine charisms recommended to the pious devotion
and imitation of the faithful.
When we look at the lives of those who have faithfully followed
Christ, we are inspired with a new reason for seeking the City that is
to come (274) and at the same time we are shown a most safe path by
which among the vicissitudes of this world, in keeping with the state in
life and condition proper to each of us, we will be able to arrive at
perfect union with Christ, that is, perfect holiness. In the lives
of those who, sharing in our humanity, are however more perfectly
transformed into the image of Christ,(275) God vividly manifests His
presence and His face to men. He speaks to us in them, and gives us a
sign of His Kingdom, to which we are strongly drawn, having so
great a cloud of witnesses over us (276) and such a witness to the truth
of the Gospel.
Nor is it by the title of example only that we cherish the memory of
those in heaven, but still more in order that the union of the whole
Church may be strengthened in the Spirit by the practice of fraternal
charity.(277) For just as Christian communion among wayfarers brings us
closer to Christ, so our companionship with the saints joins us to
Christ, from Whom as from its Fountain and Head issues every grace and
the very life of the people of God. It is supremely fitting,
therefore, that we love those friends and coheirs of Jesus Christ, who
are also our brothers and extraordinary benefactors, that we render due
thanks to God for them and "suppliantly invoke them and have
recourse to their prayers, their power and help in obtaining benefits
from God through His Son, Jesus Christ, who is our Redeemer and Saviour."
For every genuine testimony of love shown by us to those in heaven, by
its very nature tends toward and terminates in Christ who is the "crown
of all saints," and through Him, in God Who is wonderful in his
saints and is magnified in them.
Our union with the Church in heaven is put into effect in its noblest
manner especially in the sacred Liturgy, wherein the power of the Holy
Spirit acts upon us through sacramental signs. Then, with combined
rejoicing we celebrate together the praise of the divine majesty;
then all those from every tribe and tongue and people and nation (278)
who have been redeemed by the blood of Christ and gathered together into
one Church, with one song of praise magnify the one and triune God.
Celebrating the Eucharistic sacrifice therefore, we are most closely
united to the Church in heaven in communion with and venerating the
memory first of all of the glorious ever-Virgin Mary, of Blessed Joseph
and the blessed apostles and martyrs and of all the saints.
51. This Sacred Council accepts with great devotion this venerable
faith of our ancestors regarding this vital fellowship with our brethren
who are in heavenly glory or who having died are still being purified;
and it proposes again the decrees of the Second Council of Nicea,
the Council of Florence and the Council of Trent. And at the
same time, in conformity with our own pastoral interests, we urge all
concerned, if any abuses, excesses or defects have crept in here or
there, to do what is in their power to remove or correct them, and to
restore all things to a fuller praise of Christ and of God. Let them
therefore teach the faithful that the authentic cult of the saints
consists not so much in the multiplying of external acts, but rather in
the greater intensity of our love, whereby, for our own greater good and
that of the whole Church, we seek from the saints "example in their way
of life, fellowship in their communion, and aid by their
intercession." On the other hand, let them teach the faithful that
our communion with those in heaven, provided that it is understood in
the fuller light of faith according to its genuine nature, in no way
weakens, but conversely, more thoroughly enriches the latreutic worship
we give to God the Father, through Christ, in the Spirit.
For all of us, who are sons of God and constitute one family in
Christ.(279) as long as we remain in communion with one another in
mutual charity and in one praise of the most holy Trinity, are
corresponding with the intimate vocation of the Church and partaking in
foretaste the liturgy of consummate glory. For when Christ shall
appear and the glorious resurrection of the dead will take place, the
glory of God will light up the heavenly City and the Lamb will be the
lamp thereof.(280) Then the whole Church of the saints in the supreme
happiness of charity will adore God and "the Lamb who was slain",(281)
proclaiming with one voice: "To Him who sits upon the throne, and to the
Lamb blessing, and honor, and glory, and dominion forever and
ever".(282)
Chapter VIII: The Blessed Virgin Mary, Mother of God
in the Mystery of Christ and The Church
I. Introduction
52. Wishing in His supreme goodness and wisdom to effect the
redemption of the world, "when the fullness of time came, God sent His
Son, born of a woman, .that we might receive the adoption of sons".(283)
"He for us men, and for our salvation, came down from heaven, and was
incarnate by the Holy Spirit from the Virgin Mary." This divine
mystery of salvation is revealed to us and continued in the Church,
which the Lord established as His body. Joined to Christ the Head and in
the unity of fellowship with all His saints, the faithful must in the
first place reverence the memory "of the glorious ever Virgin Mary,
Mother of our God and Lord Jesus Christ".
53. The Virgin Mary, who at the message of the angel received the
Word of God in her heart and in her body and gave Life to the world, is
acknowledged and honored as being truly the Mother of God and Mother of
the Redeemer. Redeemed by reason of the merits of her Son and united to
Him by a close and indissoluble tie, she is endowed with the high office
and dignity of being the Mother of the Son of God, by which account she
is also the beloved daughter of the Father and the temple of the Holy
Spirit. Because of this gift of sublime grace she far surpasses all
creatures, both in heaven and on earth. At the same time, however,
because she belongs to the offspring of Adam she is one with all those
who are to be saved. She is "the mother of the members of Christ . . .
having cooperated by charity that faithful might be born in the Church,
who are members of that Head." Wherefore she is hailed as a
pre-eminent and singular member of the Church, and as its type and
excellent exemplar in faith and charity. The Catholic Church, taught by
the Holy Spirit, honors her with filial affection and piety as a most
beloved mother.
54. Wherefore this Holy Synod, in expounding the doctrine on the
Church, in which the divine Redeemer works salvation, intends to
describe with diligence both the role of the Blessed Virgin in the
mystery of the Incarnate Word and the Mystical Body, and the duties of
redeemed mankind toward the Mother of God, who is mother of Christ and
mother of men, particularly of the faithful. It does not, however, have
it in mind to give a complete doctrine on Mary, nor does it wish to
decide those questions which the work of theologians has not yet fully
clarified. Those opinions therefore may be lawfully retained which are
propounded in Catholic schools concerning her, who occupies a place in
the Church which is the highest after Christ and yet very close to
us.
II. The Role of the Blessed Mother in the Economy of Salvation
55. The Sacred Scriptures of both the Old and the New Testament, as
well as ancient Tradition show the role of the Mother of the Saviour in
the economy of salvation in an ever clearer light and draw attention to
it. The books of the Old Testament describe the history of salvation, by
which the coming of Christ into the world was slowly prepared. These
earliest documents, as they are read in the Church and are understood in
the light of a further and full revelation, bring the figure of the
woman, Mother of the Redeemer, into a gradually clearer light. When it
is looked at in this way, she is already prophetically foreshadowed in
the promise of victory over the serpent which was given to our first
parents after their fall into sin.(284) Likewise she is the Virgin who
shall conceive and bear a son, whose name will be called Emmanuel.(285)
She stands out among the poor and humble of the Lord, who confidently
hope for and receive salvation from Him. With her the exalted Daughter
of Sion, and after a long expectation of the promise, the times are
fulfilled and the new Economy established, when the Son of God took a
human nature from her, that He might in the mysteries of His flesh free
man from sin.
56. The Father of mercies willed that the incarnation should be
preceded by the acceptance of her who was predestined to be the mother
of His Son, so that just as a woman contributed to death, so also a
woman should contribute to life. That is true in outstanding fashion of
the mother of Jesus, who gave to the world Him who is Life itself and
who renews all things, and who was enriched by God with the gifts which
befit such a role. It is no wonder therefore that the usage prevailed
among the Fathers whereby they called the mother of God entirely holy
and free from all stain of sin, as though fashioned by the Holy Spirit
and formed as a new creature. Adorned from the first instant of her
conception with the radiance of an entirely unique holiness, the Virgin
of Nazareth is greeted, on God's command, by an angel messenger as "full
of grace",(286) and to the heavenly messenger she replies: "Behold the
handmaid of the Lord, be it done unto me according to thy word".(287)
Thus Mary, a daughter of Adam, consenting to the divine Word, became the
mother of Jesus, the one and only Mediator. Embracing God's salvific
will with a full heart and impeded by no sin, she devoted herself
totally as a handmaid of the Lord to the person and work of her Son,
under Him and with Him, by the grace of almighty God, serving the
mystery of redemption. Rightly therefore the holy Fathers see her as
used by God not merely in a passive way, but as freely cooperating in
the work of human salvation through faith and obedience. For, as St.
Irenaeus says, she "being obedient, became the cause of salvation for
herself and for the whole human race." Hence not a few of the early
Fathers gladly assert in their preaching, "The knot of Eve's
disobedience was untied by Mary's obedience; what the virgin Eve bound
through her unbelief, the Virgin Mary loosened by her faith."
Comparing Mary with Eve, they call her "the Mother of the living,"
and still more often they say: "death through Eve, life through
Mary."
57. This union of the Mother with the Son in the work of salvation is
made manifest from the time of Christ's virginal conception up to His
death it is shown first of all when Mary, arising in haste to go to
visit Elizabeth, is greeted by her as blessed because of her belief in
the promise of salvation and the precursor leaped with joy in the womb
of his mother.(288) This union is manifest also at the birth of Our
Lord, who did not diminish His mother's virginal integrity but
sanctified it, when the Mother of God joyfully showed her firstborn
Son to the shepherds and Magi. When she presented Him to the Lord in the
temple, making the offering of the poor, she heard Simeon foretelling at
the same time that her Son would be a sign of contradiction and that a
sword would pierce the mother's soul, that out of many hearts thoughts
might be revealed.(289) When the Child Jesus was lost and they had
sought Him sorrowing, His parents found Him in the temple, taken up with
the things that were His Father's business; and they did not understand
the word of their Son. His Mother indeed kept these things to be
pondered over in her heart.(290)
58. In the public life of Jesus, Mary makes significant appearances.
This is so even at the very beginning, when at the marriage feast of
Cana, moved with pity, she brought about by her intercession the
beginning of miracles of Jesus the Messiah.(291) In the course of her
Son's preaching she received the words whereby in extolling a kingdom
beyond the calculations and bonds of flesh and blood, He declared
blessed(292) those who heard and kept the word of God, as she was
faithfully doing.(293) After this manner the Blessed Virgin advanced in
her pilgrimage of faith, and faithfully persevered in her union with her
Son unto the cross, where she stood, in keeping with the divine
plan,(294) grieving exceedingly with her only begotten Son, uniting
herself with a maternal heart with His sacrifice, and lovingly
consenting to the immolation of this Victim which she herself had
brought forth. Finally, she was given by the same Christ Jesus dying on
the cross as a mother to His disciple with these words: "Woman, behold
thy son".(295)
59. But since it has pleased God not to manifest solemnly the mystery
cf the salvation of the human race before He would pour forth the Spirit
promised by Christ, we see the apostles before the day of Pentecost
"persevering with one mind in prayer with the women and Mary the Mother
of Jesus, and with His brethren",(296) and Mary by her prayers imploring
the gift of the Spirit, who had already overshadowed her in the
Annunciation. Finally, the Immaculate Virgin, preserved free from all
guilt of original sin, on the completion of her earthly sojourn,
was taken up body and soul into heavenly glory, and exalted by the
Lord as Queen of the universe, that she might be the more fully confimed
to her Son, the Lord of lords(297) and the conqueror of sin and
death.
III. On the Blessed Virgin and the Church
60. There is but one Mediator as we know from the words of the
apostle, "for there is one God and one mediator of God and men, the man
Christ Jesus, who gave himself a redemption for all".(298) The maternal
duty of Mary toward men in no wise obscures or diminishes this unique
mediation of Christ, but rather shows His power. For all the salvific
influence of the Blessed Virgin on men originates, not from some inner
necessity, but from the divine pleasure. It flows forth from the
superabundance of the merits of Christ, rests on His mediation, depends
entirely on it and draws all its power from it. In no way does it
impede, but rather does it foster the immediate union of the faithful
with Christ.
61. Predestined from eternity by that decree of divine providence
which determined the incarnation of the Word to be the Mother of God,
the Blessed Virgin was in this earth the virgin Mother of the Redeemer,
and above all others and in a singular way the generous associate and
humble handmaid of the Lord. She conceived, brought forth and nourished
Christ. she presented Him to the Father in the temple, and was united
with Him by compassion as He died on the Cross. In this singular way she
cooperated by her obedience, faith, hope and burning charity in the work
of the Saviour in giving back supernatural life to souls. Wherefore she
is our mother in the order of grace.
62. This maternity of Mary in the order of grace began with the
consent which she gave in faith at the Annunciation and which she
sustained without wavering beneath the cross, and lasts until The
eternal fulfillment of all the elect. Taken up to heaven she did not lay
aside this salvific duty, but by her constant intercession continued to
bring us the gifts of eternal salvation. By her maternal charity,
she cares for the brethren of her Son, who still journey on earth
surrounded by dangers and cultics, until they are led into the happiness
of their true home. Therefore the Blessed Virgin is invoked by the
Church under the titles of Advocate, Auxiliatrix, Adjutrix, and
Mediatrix. This, however, is to be so understood that it neither
takes away from nor adds anything to the dignity and efficaciousness of
Christ the one Mediator.
For no creature could ever be counted as equal with the Incarnate
Word and Redeemer. Just as the priesthood of Christ is shared in various
ways both by the ministers and by the faithful, and as the one goodness
of God is really communicated in different ways to His creatures, so
also the unique mediation of the Redeemer does not exclude but rather
gives rise to a manifold cooperation which is but a sharing in this one
source.
The Church does not hesitate to profess this subordinate role of
Mary. It knows it through unfailing experience of it and commends it to
the hearts of the faithful, so that encouraged by this maternal help
they may the more intimately adhere to the Mediator and Redeemer.
63. By reason of the gift and role of divine maternity, by which she
is united with her Son, the Redeemer, and with His singular graces and
functions, the Blessed Virgin is also intimately united with the Church.
As St. Ambrose taught, the Mother of God is a type of the Church in the
order of faith, charity and perfect union with Christ. For in the
mystery of the Church, which is itself rightly called mother and virgin,
the Blessed Virgin stands out in eminent and singular fashion as
exemplar both of virgin and mother. By her belief and obedience,
not knowing man but overshadowed by the Holy Spirit, as the new Eve she
brought forth on earth the very Son of the Father, showing an undefiled
faith, not in the word of the ancient serpent, but in that of God's
messenger. The Son whom she brought forth is He whom God placed as the
first-born among many brethren,(299) namely the faithful, in whose birth
and education she cooperates with a maternal love.
64. The Church indeed, contemplating her hidden sanctity, imitating
her charity and faithfully fulfilling the Father's will, by receiving
the word of God in faith becomes herself a mother. By her preaching she
brings forth to a new and immortal life the sons who are born to her in
baptism, conceived of the Holy Spirit and born of God. She herself is a
virgin, who keeps the faith given to her by her Spouse whole and entire.
Imitating the mother of her Lord, and by the power of the Holy Spirit,
she keeps with virginal purity an entire faith, a firm hope and a
sincere charity.
65. But while in the most holy Virgin the Church has already reached
that perfection whereby she is without spot or wrinkle, the followers of
Christ still strive to increase in holiness by conquering sin.(300) And
so they turn their eyes to Mary who shines forth to the whole community
of the elect as the model of virtues. Piously meditating on her and
contemplating her in the light of the Word made man, the Church with
reverence enters more intimately into the great mystery of the
Incarnation and becomes more and more like her Spouse. For Mary, who
since her entry into salvation history unites in herself and re-echoes
the greatest teachings of the faith as she is proclaimed and venerated,
calls the faithful to her Son and His sacrifice and to the love of the
Father. Seeking after the glory of Christ, the Church becomes more like
her exalted Type, and continually progresses in faith, hope and charity,
seeking and doing the will of God in all things. Hence the Church, in
her apostolic work also, justly looks to her, who, conceived of the Holy
Spirit, brought forth Christ, who was born of the Virgin that through
the Church He may be born and may increase in the hearts of the faithful
also. The Virgin in her own life lived an example of that maternal love,
by which it behooves that all should be animated who cooperate in the
apostolic mission of the Church for the regeneration of men.
IV. The Cult of the Blessed Virgin in the Church
66. Placed by the grace of God, as God's Mother, next to her Son, and
exalted above all angels and men, Mary intervened in the mysteries of
Christ and is justly honored by a special cult in the Church. Clearly
from earliest times the Blessed Virgin is honored under the title of
Mother of God, under whose protection the faithful took refuge in all
their dangers and necessities. Hence after the Synod of Ephesus the
cult of the people of God toward Mary wonderfully increased in
veneration and love, in invocation and imitation, according to her own
prophetic words: "All generations shall call me blessed, because He that
is mighty hath done great things to me".(301) This cult, as it always
existed, although it is altogether singular, differs essentially from
the cult of adoration which is offered to the Incarnate Word, as well to
the Father and the Holy Spirit, and it is most favorable to it. The
various forms of piety toward the Mother of God, which the Church within
the limits of sound and orthodox doctrine, according to the conditions
of time and place, and the nature and ingenuity of the faithful has
approved, bring it about that while the Mother is honored, the Son,
through whom all things have their being (302) and in whom it has
pleased the Father that all fullness should dwell,(303) is rightly
known, loved and glorified and that all His commands are observed.
67. This most Holy Synod deliberately teaches this Catholic doctrine
and at the same time admonishes all the sons of the Church that the
cult, especially the liturgical cult, of the Blessed Virgin, be
generously fostered, and the practices and exercises of piety,
recommended by the magisterium of the Church toward her in the course of
centuries be made of great moment, and those decrees, which have been
given in the early days regarding the cult of images of Christ, the
Blessed Virgin and the saints, be religiously observed. But it
exhorts theologians and preachers of the divine word to abstain
zealously both from all gross exaggerations as well as from petty
narrow-mindedness in considering the singular dignity of the Mother of
God. Following the study of Sacred Scripture, the Holy Fathers, the
doctors and liturgy of the Church, and under the guidance of the
Church's magisterium, let them rightly illustrate the duties and
privileges of the Blessed Virgin which always look to Christ, the source
of all truth, sanctity and piety. Let them assiduously keep away from
whatever, either by word or deed, could lead separated brethren or any
other into error regarding the true doctrine of the Church. Let the
faithful remember moreover that true devotion consists neither in
sterile or transitory affection, nor in a certain vain credulity, but
proceeds from true faith, by which we are led to know the excellence of
the Mother of God, and we are moved to a filial love toward our mother
and to the imitation of her virtues.
V. Mary the sign of created hope and solace to the wandering people
of God
68. In the interim just as the Mother of Jesus, glorified in body and
soul in heaven, is the image and beginning of the Church as it is to be
perfected is the world to come, so too does she shine forth on earth,
until the day of the Lord shall come,(304) as a sign of sure hope and
solace to the people of God during its sojourn on earth.
69. It gives great joy and comfort to this holy and general Synod
that even among the separated brethren there are some who give due honor
to the Mother of our Lord and Saviour, especially among the Orientals,
who with devout mind and fervent impulse give honor to the Mother of
God, ever virgin. The entire body of the faithful pours forth
instant supplications to the Mother of God and Mother of men that she,
who aided the beginnings of the Church by her prayers, may now, exalted
as she is above all the angels and saints, intercede before her Son in
the fellowship of all the saints, until all families of people, whether
they are honored with the title of Christian or whether they still do
not know the Saviour, may be happily gathered together in peace and
harmony into one people of God, for the glory of the Most Holy and
Undivided Trinity.
Each and all these items which are set forth in this dogmatic
Constitution have met with the approval of the Council Fathers. And We
by the apostolic power given Us by Christ together with the Venerable
Fathers in the Holy Spirit, approve, decree and establish it and command
that what has thus been decided in the Council be promulgated for the
glory of God.
Given in Rome at St. Peter's on November 21, 1964.
APPENDIX From the Acts of the Council*
'Notificationes' Given by the Secretary General of
the Council at the 123rd General Congregation, November 16, 1964
A question has arisen regarding the precise theological note which
should be attached to the doctrine that is set forth in the Schema de
Ecclesia and is being put to a vote.
The Theological Commission has given the following response regarding
the Modi that have to do with Chapter III of the de Ecclesia Schema: "As
is self-evident, the Council's text must always be interpreted in
accordance with the general rules that are known to all."
On this occasion the Theological Commission makes reference to its
Declaration of March 6, 1964, the text of which we transcribe here:
"Taking conciliar custom into consideration and also the pastoral
purpose of the present Council, the sacred Council defines as binding on
the Church only those things in matters of faith and morals which it
shall openly declare to be binding. The rest of the things which the
sacred Council sets forth, inasmuch as they are the teaching of the
Church's supreme magisterium, ought to be accepted and embraced by each
and every one of Christ's faithful according to the mind of the sacred
Council. The mind of the Council becomes known either from the matter
treated or from its manner of speaking, in accordance with the norms of
theological interpretation."
**The following was published as an appendix to the official Latin
version of the Constitution on the Church.**
A preliminary note of explanation is being given to the Council
Fathers from higher-authority, regarding the Modi bearing on Chapter III
of the Schema de Ecclesia; the doctrine set forth in Chapter III ought
to be-explained and understood in accordance with the meaning and intent
of this explanatory note.
Preliminary Note of Explanation
The Commission has decided to preface the assessment of the Modi with
the following general observations.
1. "College" is not understood in a strictly juridical sense, that is
as a group of equals who entrust their power to their president, but as
a stable group whose structure and authority must be learned from
Revelation. For this reason, in reply to Modus 12 it is expressly said
of the Twelve that the Lord set them up "as a college or stable group."
Cf. also Modus 53, c.
For the same reason, the words "Ordo" or "Corpus" are used throughout
with reference to the College of bishops. The parallel between Peter and
the rest of the Apostles on the one hand, and between the Supreme
Pontiff and the bishops on the other hand, does not imply the
transmission of the Apostles' extraordinary power to their successors;
nor does it imply, as is obvious, equality between the head of the
College and its members, but only a pro- portionality between the first
relationship (Peter-Apostles) and the second (Pope-bishops). Thus the
Commission decided to write "pari ratione, " not "eadem ratione," in n.
22. Cf. Modus 57.
2. A person becomes a member of the College by virtue of episcopal
consecration and by hierarchical communion with the head of the College
and with its members. Cf. n. 22, end of 1 1.
In his consecration a person is given an ontological participation in
the sacred functions [lmunera]; this is absolutely clear from Tradition,
liturgical tradition included. The word "functions [munera]" is used
deliberately instead of the word "powers [potestates]," because the
latter word could be understood as a power fully ready to act. But for
this power to be fully ready to act, there must be a further canonical
or juridical determination through the hierarchical authority. This
determination of power can consist in the granting of a particular
office or in the allotment of subjects, and it is done according to the
norms approved by the supreme authority. An additional norm of this sort
is required by the very nature of the case, because it involves
functions [munera] which must be exercised by many subjects cooperating
in a hierarchical manner in accordance with Christ's will. It is evident
that this "communion" was applied in the Church's life according to the
circumstances of the time, before it was codified as law.
For this reason it is clearly stated that hierarchical communion with
the head and members of the church is required. Communion is a notion
which is held in high honor in the ancient Church (and also today,
especially in the East). However, it is not understood as some kind of
vague disposition, but as an organic reality which requires a juridical
form and is animated by charity. Hence the Commission, almost
unanimously, decided that this wording should be used: "in hierarchical
communion." Cf. Modus 40 and the statements on canonical mission (n.
24).
The documents of recent Pontiffs regarding the jurisdiction of
bishops must be interpreted in terms of this necessary determination of
powers.
3. The College, which does not exist without the head, is said "to
exist also as the subject of supreme and full power in the universal
Church." This must be admitted of necessity so that the fullness of
power belonging to the Roman Pontiff is not called into question. For
the College, always and of necessity, includes its head, because in the
college he preserves unhindered his function as Christ's Vicar and as
Pastor of the universal Church. In other words, it is not a distinction
between the Roman Pontiff and the bishops taken collectively, but a
distinction between the Roman Pontiff taken separately and the Roman
Pontiff together with the bishops. Since the Supreme Pontiff is head of
the College, he alone is able to perform certain actions which are not
at all within the competence of the bishops, e.g., convoking the College
and directing it, approving norms of action, etc. Cf. Modus 81. It is up
to the judgment of the Supreme Pontiff, to whose care Christ's whole
flock has been entrusted, to determine, according to the needs of the
Church as they change over the course of centuries, the way in which
this care may best be exercised-whether in a personal or a collegial
way. The Roman Pontiff, taking account of the Church's welfare, proceeds
according to his own discretion in arranging, promoting and approving
the exercise of collegial activity.
4. As Supreme Pastor of the Church, the Supreme Pontiff can always
exercise his power at will, as his very office demands. Though it is
always in existence, the College is not as a result permanently engaged
in strictly collegial activity; the Church's Tradition makes this clear.
In other words, the College is not always "fully active [in actu pleno]";
rather, it acts as a college in the strict sense only from time to time
and only with the consent of its head. The phrase "with the consent of
its head" is used to avoid the idea of dependence on some kind of
outsider; the term "consent" suggests rather communion between the head
and the members, and implies the need for an act which belongs properly
to the competence of the head. This is explicitly affirmed in n. 22, 12,
and is explained at the end of that section. The word "only" takes in
all cases. It is evident from this that the norms approved by the
supreme authority must always be observed. Cf. Modus 84.
It is clear throughout that it is a question of the bishops acting in
conjunction with their head, never of the bishops acting independently
of the Pope. In the latter instance, without the action of the head, the
bishops are not able to act as a College: this is clear from the concept
of "College." This hierarchical communion of all the bishops with the
Supreme Pontiff is certainly firmly established in Tradition.
N.B. Without hierarchical communion the ontologico-sacramental
function [munus], which is to be distinguished from the juridico-canonical
aspect, cannot be exercised. However, the Commission has decided that it
should not enter into question of liceity and validity. These questions
are left to theologians to discuss-specifically the question of the
power exercised de facto among the separated Eastern Churches, about
which there are various explanations."
+ PERICLE FELICI
Titular Archbishop of Samosata
Secretary General of the Second Vatican Ecumenical Council
NOTES
1 Cf. Mk. 16, 15.
2 Col. 1, 15.
3 Rom. 8, 29.
4 Cf. Eph. 1, 4-5 and 10.
5 Cf. Jn. 19, 34.
6 Jn. 12, 32.
7 1 Cor 5, 7.
8 Cf. 1 Cor. 10, 17.
9 Cf. Jn. 17, 4.
10 Cf Eph. 1, 18.
11 Cf Jn. 4, 14; 7, 38-39.
12 Cf. Rom. 8, 10-11.
13 Cf. Cor. 3, 16; 6, 19.
14 Cf. Gal. 4,6; Rom. 8, 15-16 and 26.
15 Cf. Jn. 16, 13.
16 Cf. Eph. 1, 11-12; 1 Cor. 12, 4 Gal. 5 22.
17. 22, 17
18. Mk. 1, 15; cf. Mt. 4, 17.
19. Mk. 4, 14.
20 Lk. 12, 32.
21 Cf. Mk. 4, 26-29.
22 Lk. 11, 20; cf. Mt.12, 28.
23 Mk. 10, 45.
24 Cf. Act. 2, 36; Hebr. 5, 6; 7, 17-21.
25 Cf. Act. 2, 33.
26 Jn. 10, 1-10.
27 Cf. Is. 40, 11; Ex. 34, llf.
28 Cf Jn. 10, 11; 1 Pet. 5, 4.
29 Cf. Jn. 10, 11-15.
30 l Cor. 3, 9.
31 I Rom. 11, 13-26.
32 Mt. 21, 33-43; cf.15, 5, 1f.
33 Jn. 15, 1-5.
34 1 Cor. 3, 9.
35 Mt 21, 42; cf. Act. 4, 11; 1 F 2, 7; Ps. 117, 22.
36 Cf. 1 Cor. 3, 11.
37 1 Tim. 3, 15.
38 Eph. 2, 19-22.
39 Apoc. 21, 3.
40 1 Pet. 2, 5.
41 Apoc. 21, 16.
42 Gal. 4, 26; cf. Apoc. 12, 17.
43 Apoc. 19, 7; 21, 2 and 9; 22, 17
44 Eph. 5, 26.
45 Eph. 5, 29.
46 Cf. Eph. 5, 24.
47 Cf. Eph. 3, 19.
48 Cf. 2 Cor. 5, 6.
49 Cf. Col. 3, 1-4.
50 Cf Gal. 6, 15; 2 Cor. 5,17.
51 Cor. 12, 13.
52 Rom. 6, 15.
53 1 Cor. 10, 17.
54 Cf 1 Cor 12, 27.
55 Rom. 12, 5.
56 Cf. 1 Cor. 12, 12.
57 Cf. 1 Cor. 12, 1-11.
58 Cf. 1 Cor. 14.
59 Cf. l Cor. 12, 26.
60 Cf. Col. 1, 15-18.
61 Cf. Eph. 1, 18-23.
62 Cf. Gal. 4, 19.
63 Cf. Phil. 3, 21, 2 Tim. 2, 11; Eph. 2, 6; Col. 2, 12 etc.
64 Cf. Rom. 8, 17.
65 Col. 2, 19.
66 Cf. Eph. 4, 11-16.
67 Cf. Eph. 4,23.
68 Cf. Eph. 5, 25-28.
69 Ibid. 23-24.
70 Col. 2, 9.
71 Cf. Eph. 1, 22-23.
72 Cf. Fph. 3,19.
73 Cf. Eph. 4, 16.
74 Jn. 21, 17.
75 Cf. Mt. 28, 18, f.
76 1 Tim. 3, 15.
77 Phil. 2, 6.
78 2 Cor. 8, 9.
79 Lk. 4, 18.
80 Lk. 19, 1O.
81 Hebr. 7, 26.
82 2 Cor. 5, 21.
83 Cf. Hebr. 2, 17.
84 Cf. 1 Cor. 11,26.
85 Cf. Acts 10, 35.
86 Jer. 31, 31-34.
87 Cf. 1 Cor. 11, 25.
88 Cf. 1 Pet. 1, 23.
89 Cf. Jn. 3, 5-6.
90 1 Pet. 2, 9-10.
91 Rom. 4, 25.
92 Cf. Jn. 13, 34.
93 Cf. Col. 3, 4.
94 Rom. 8, 21.
95 Cf. Mt. 5, 13-16.
96 2 Esdr 13, 1; cf. Deut. 23 1 ff; Num. 20, 4.
97 Cf. Heb. 13, 14.
98 Cf. Matt. 16,18.
99 Cf. Acts 20, 28.
100 Cf. Heb. 5, 1-5.
101 Cf Apoc. 6,cf.S. 9-10
102 Cf. 1 Pet.2, 4-10.
103 Cf. Acts 2, 42, 47.
104 Cf. Rom. 12, 1.
105 Cf 1 Pet. 3, 15
107 Cf. Rom; 8,17 Col. 1, 24; 2 Tim. 2, 11-12; 1 Pet. 4, 13.
108 Cf. Eph. 5, 32.
109 Cf. 1 Cor. 7, 7.
110 Cf. Heb. 13, 15.
111 Cf. Jn. 2, 20, 27
112 Cf. 1 Thess. 2, 13.
113 Cf. Jud. 3
114 1 Cor. 12, 11.
115 Cf. 1 Thess 5, 12, 19-21.
116 Cf. Jn. 11, 52.
117 Cf. Heb. 1, 2.
119 Cf. Acts 2, 42.
120 Cf. Jn. 18, 36
121 Cf. Ps. 2, 8.
122 Cf. Ps. 71 (72), 10; Is. 60, 4-7; Apoc. 21, 24.
123 1 Pet. 4, 10.
124 Cf. Mc 16, 16; Jn. 3, 5.
125 Cf. Rom. 9, 4-5
126 Cf. Rom. 1 l, 28-29.
127 Cf. Acts 17,25-28.
128 Cf. 1 Tim. 2, 4.
129 Cf Rom. 1, 21, 25.
130 Mk. 16, 16.
131 Cf. ln. 20, 21.
132 Mt. 21,18-20.
133 Cf. Acts 1, 8.
134 I Cor. 9 16.
135 Mal. 1, 11
136 Jn. 20, 21.
137 Mk. 3, 13-19; Mt. 10, 1-42.
138 Cf Lk. 6, 13.
139 Cf. Jn. 21, 15-17.
140 Rom. 1, 16.
141 Cf. Mt. 28, 16-20; Mk. 16, 15; Lk. 24, 45-48; Jn. 20, 21-23.
142 Cf. Mt. 28, 20.
143 Cf. Acts 2, 1-26.
144 Acts 1, 8.
145 Cf. Cf. Mk. 16, 20.
146 Cf. Apoc. 21, 14; Mt. 16, 18; Eph. 2, 20.
147 Cf. Mt. 28, 20.
148 Cf. Act. 20, 28.
149 Cf. Lk. 10, 16.
150 Cf. 1 Cor. 4, 15.
151 Cf. 1 Cor. 4, 1.
152 Cf. Rom. 15, 16; Act. 20, 24.
153 Cf. 2 Cor. 3, 8-9.
154 Cf Acts 1, 8 2 4, Jn. 20, 22-23.
155 Cf 1 Tim. 4 14; 2 Tim. 1, 6-7.
156 Cf. Mt. 16, 18-19.
157 Cf. Jn. 21, 15 ff.
158 Mt. 16, 19.
159 Mt. 18, 18; 28, 16-20.
160 Cf . Mt. 5, 10.
161 Cf. Mt. 28, 18; Mk. 16, 15-16; Acts 26,17 ff.
162 Cf Acts 1, 8- 2, 1 ff; 9, 15.
163 Cf Acts 1 17, 25; 21, 19; Rom. 11, 13; i Tim. 1, 12.
164 Cf. Mt. 13, 52.
165 Cf.2 Tim. 4, 1-4.
166 Cf. Lk. 22, 32.
167 Cf. 1. Thess. 1, 5.
168 Cf. Rom. 1, 16.
169 Cf. Lk. 22, 26-27.
170 Cf. Mt. 20, 28; Mk. 10, 45.
171 Cf. Jn. 10, 11.
172 Cf. Heb. 5, 1-2.
173 Cf. Heb. 13,17.
174 cf Rom.. 1, 14-15.
175 Cf 1 Cor. 4, 15.
176 Jn. 10.36.
177 Heb. 5, 1-10; 7,24; 9, 11-28.
178 1 Tim. 2, 5.
179 Cf. 1 Cor. 11, 26.
180 Cf. Heb. 9, 11-28.
181 Heb. 5, 1-4.
182 ln. 4, 24.
183 Cf. 1 Tim. 5, 17.
184 Cf. Eph. 4, 12.
185 Cf. Jn. 15, 15.
186 Cf. 1 Cor. 4, 15; 1 Pet. 1, 23.
187 1 Pet. 5,3.
188 Cf 1 Cor. 1, 2; 2 Cor. 1, 1.
189 Cf Lk. 15, 4-7.
190 Eph. 4, 15-16.
191 1 Rom. 12, 4-5
192 cf Eph. 4, 5.
193 Gal. 3, 28; cf. Col. 3, 11.
194 Cf. 2 pt. 1,1.
195 1 Cor. 12, 11.
196 Cf. Mt. 20, 28.
197 Eph. 4, 7.
198 Cf. Phil. 4, 3; Rom. 16, 3ff.
199 Pet. 2, 5.
200 Cf. Act. 2, 17-18; Apoc. 19, 10.
201 Cf. Eph. 5, 16; Col. 4, 5.
202 Cf. Rom. 8, 25.
203 Eph. 6, 12.fi3
204 Cf. Apoc. 21, 1.
205 Cf. Heb. 11-1
206 Cf. Phil. 2, 8-9.
207 Cf 1 Cor. 15, 27
208 Cf. Rom. 6, 12.
209 Cf Rom. 8, 21.
210 I Cor. 3, 23.
211 Cf. Heb. 13, 17.
212 Cf. Gal. 5, 12.
213 Cf Mt. 5, 3-9.
214 Cf Eph. 5, 25-26.
215 l Thess. 4, 3; Eph.
216 Mt. 5, 48.
217 Cf. Mc. 12, 30.
218 Cf Jn. 13, 34; 15, 12.
219 Eph. 5, 3.
220 Col . 3, 12.
221 Cf. Gal. 5, 22; Rom. 6, 22.
222 Cf. Jas. 3, 2.
223 1 Mt. 6, 12.
224 Cf. 1 Pet. 5, 3.
225 Cf. 1 Tim. 3,, 8-10 and 12-1
226 1 pt 5, 10.
227 1 Jn. 4, 16.
228 Cf. Rom 5. 5.
229 Cf. Col. 3, 14; Rom. 13, 10.
230 Cf. 1. Jn. 3, 16; Jn. 15, 13.
231 Cf 1 Cor. 7, 32-34.
232 Cf Mt. l9, 11; 1 Cor.7,7.
233 Phil. 2, 7-8.
234 2 Cor. 8, 9.
235 Cf 1. Cor. 7, 31ff.
236 Ezech. 34, 14.
237 Acts 3, 21.
238 Cf Eph. 1, 1O; Col. 1, 20; 2 3, 10-13.
239 Cf. Jn. 12, 32.
240 cf. Rom. 6, 9.
241 Cf. Phil. 2, 12.
242 Cf 1 Cor. 10. 11.
243 Cf. 2. Pet. 3, 13.
244 Cf. Rom. 8, 19-22.
245 Eph. 1, 14.
246 Cf. 1 Jn. 3, 1.
247 Cf. Col- 3. 4
248 Cf. 1 Jn. 3, 2
249 2 Cor. 5, 6.
250 Cf. Rom. 8, 23.
251 Cf. Phil. 1. 23.
252 Cf. 2 Cor 5, 15.
253 Cf. 2 Cor. 5, 9.
254 Cf.Eph.6, 11-13.
255 Cf. Heb 9, 27.
256 Cf. Mt. 25, 31-46.
257 Cf. Mt. 25, 41.
258 Cf. Mt. 25, 26.
259 Mt. 22, 13 and 25. 30.
260 2 Cor. 5, 10.
261 Jn. 5, 29; Cf. Matt. 25, 46.
262 Ram. 8, 18; cf. 2 Tim. 2, 11-12.
263 Tit. 2, 13.
264 Phil. 3, 21.
265 2 Thess. 1, 10.
266 Cf. Mt. 25, 31.
267 Cf. 1 Cor. 15, 26-27.
268 Cf. Eph. 4, 16.
269 Cf. 1 Cor. 12, 12-27.
270 Cf. 2 Cor. 5, 8.
271 Cf. 1 Tim. 2, 5.
272 Cf. Col. 1, 24.
273 2 Mach. 12, 46.
274 Cf. Heb. 13, 14; 11, 10.
275 cf. 2 Cor. 3, 18.
276 Cf. Heb. 12, 1.
277 Cf Eph 4, 1-6.
278 Cf. Apoc. 5, 9.
279 Cf. Heb. 3, 6.
280 Cf. Apoc. 21, 24.
281 Apoc. 5, 12.
282 Apoc. 5, 13-14.
283 Gal. 4, 4-5.
284 Cf. Gen. 3. 15.
285 Cf Is 7, 14; cf. Mich. 5, 2-3; Mt. 1, 22-23.
286 Cf. Lk. 1, 28.
287 Lk. 1 , 38.
288 Cf. Lk. 1, 41-45.
289 Cf. Lk. 2, 34-35
290 Cf. Lk. 2, 41-51.
291 Cf. Jn. 2, 1-11.
292 Cf. Mk. 3. 35; 27-28.
293 Cf. Lk. 2, 19, 51.
294 Cf. Jn. 19, 25.
295 Cf. Jn. 19, 26-27.
296 Acts 1, 14.
297 Cf Apoc. 19. 16
298 1 Tim. 2, 5-6.
299 Rom. 8, 29.
300 Cf. Eph 5, 27.
301 Lk. 1, 48.
302 Cf. Col. 1, 15-16.
303 Col 1, 19.
304 Cf. 2 Pet. 3, 10.
-Dennis Bratcher, Copyright ©
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