Documents of Vatican II for Catechetics II

Documents of Vatican II: SC 35 and 64, CD 14, 17, 30, 35 and 44, GE 4, AG 13-15, and AA 28-32.

CONSTITUTION ON THE SACRED LITURGY - SACROSANCTUM CONCILIUM

• • 35 That the intimate connection between words and rites may be apparent in the liturgy:
    1. In sacred celebrations there is to be more reading from holy scripture, and it is to be more varied and suitable.
    2. Because the sermon is part of the liturgical service, the best place for it is to be indicated even in the rubrics, as far as the nature of the rite will allow; the ministry of preaching is to be fulfilled with exactitude and fidelity. The sermon, moreover, should draw its content mainly from scriptural and liturgical sources, and its character should be that of a proclamation of God's wonderful works in the history of salvation, the mystery of Christ, ever made present and active within us, especially in the celebration of the liturgy.
    3. Instruction which is more explicitly liturgical should also be given in a variety of ways; if necessary, short directives to be spoken by the priest or proper minister should be provided within the rites themselves. But they should occur only at the more suitable moments, and be in prescribed or similar words.
    4. Bible services should be encouraged, especially on the vigils of the more solemn feasts, on some weekdays in Advent and Lent, and on Sundays and feast days. They are particularly to be commended in places where no priest is available; when this is so, a deacon or some other person authorized by the bishop should preside over the celebration.
  • 64 - The catechumenate for adults, comprising several distinct steps, is to be restored and to be taken into use at the discretion of the local ordinary. By this, means the time of the catechumenate, which is intended as a period of suitable instruction, may be sanctified by sacred rites to be celebrated at successive intervals of time.

DECREE CONCERNING THE PASTORAL OFFICE OF BISHOPS IN THE CHURCH CHRISTUS DOMINUS

• • 14. Bishops should take pains that catechetical instruction-which is intended to make the faith, as illumined by teaching, a vital, explicit and effective force in the lives of men-be given with sedulous care to both children and adolescents, youths and adults. In this instruction a suitable arrangement should be observed as well as a method suited to the matter that is being treated and to the character, ability, age, and circumstances of the life of the students. Finally, they should see to it that this instruction is based on Sacred Scripture, tradition, the liturgy, magisterium, and life of the Church.
    • Moreover, they should take care that catechists be properly trained for their function so that they will be thoroughly acquainted with the doctrine of the Church and will have both a theoretical and a practical knowledge of the laws of psychology and of pedagogical methods.
    • Bishops should also strive to renew or at least adapt in a better way the instruction of adult catechumens.
  • 17. Various forms of the apostolate should be encouraged, and in the whole diocese or in any particular areas of it the coordination and close connection of all apostolic works should be fostered under the direction of the bishop. Thus all undertakings and organizations, be they catechetical, missionary, charitable, social, familial, educational, or anything else pursuing a pastoral aim, should be directed toward harmonious action. Thus at the same time the unity of the diocese will also be made more evident.
    • The faithful should be earnestly urged to assume their duty of carrying on the apostolate, each according to his state in life and ability. They should be admonished to participate in and give aid to the various works of the apostolate of the laity, especially Catholic Action. Those associations should also be promoted and supported which either directly or indirectly pursue a supernatural objective, that is, either the attaining of a more perfect life, the spreading of the Gospel of Christ to all men, and the promoting of Christian doctrine or the increase of public worship, or the pursuing of social aims or the performing of works of piety and charity.
    • The forms of the apostolate should be properly adapted to the needs of the present day with regard not only for man's spiritual and moral circumstances but also for his social, demographic, and economic conditions. Religious and social research, through offices of pastoral sociology, contributes much to the efficacious and fruitful attainment of that goal, and it is highly recommended.
  • 30. Pastors, however, are cooperators of the bishop in a very special way, for as pastors in their own name they are entrusted with the care of souls in a certain part of the diocese under the bishop's authority.
    • 1) In exercising this care of souls, pastors and their assistants should so fulfill their duty of teaching, sanctifying and governing that the faithful and the parish communities will truly realize that they are members both of the diocese and of the universal Church. For this reason, they should collaborate with other pastors and priests who exercise a pastoral office in the area (such as vicars forane and deans), as well as with those engaged in works of a supra-parochial nature. In this way the pastoral work in the diocese will be unified and made more effective.
      • Moreover, the care of souls should always be infused with a missionary spirit so that it reaches out as it should to everyone living within the parish boundaries. If the pastor cannot contact certain groups of people, he should seek the assistance of others, even laymen who can assist him in the apostolate.
      • To render the care of souls more efficacious, community life for priests-especially those attached to the same parish-is highly recommended. This way of living, while it encourages apostolic action, also affords an example of charity and unity to the faithful.
    • 2.) In the exercise of their teaching office it is the duty of pastors to preach God's word to all the Christian people so that, rooted in faith, hope and charity, they will grow in Christ, and as a Christian community bear witness to that charity which the Lord commended.(17) It is also the duty of pastors to bring the faithful to a full knowledge of the mystery of salvation through a catechetical instruction which is consonant with each one's age. In imparting this instruction they should seek not only the assistance of religious but also the cooperation of the laity, establishing also the Confraternity of Christian Doctrine.
      • In discharging their duty of sanctifying their people, pastors should see to it that the celebration of the Eucharistic Sacrifice is the center and culmination of the whole life of the Christian community. They should labor without stint that the faithful are nourished with spiritual food through the devout and frequent reception of the Sacraments and through intelligent and active participation in the Liturgy. Pastors should also be mindful of how much the sacrament of Penance contributes to developing the Christian life and, therefore, should always make themselves available to hear the confessions of the faithful. If necessary, they should invite the assistance of priests who are experienced in various languages.
      • In fulfilling their office as shepherd, pastors should take pains to know their own flock. Since they are the servants of all the sheep, they should encourage a full Christian life among the individual faithful and also in families, in associations especially dedicated to the apostolate, and in the whole parish community. Therefore, they should visit homes and schools to the extent that their pastoral work demands. They should pay especial attention to adolescents and youth. They should devote themselves with a paternal love to the poor and the sick. They should have a particular concern for workingmen. Finally, they should encourage the faithful to assist in the works of the apostolate.
    • 3.) Assistant pastors, as cooperators with the pastor, make under the authority of the pastor an indispensable and active contribution to the pastoral ministry. Therefore, there should always be fraternal association, mutual charity and reverence between the pastor and his assistants. They should assist one another with counsel, help and example, providing a united will and common zeal in the service of the parish.
  • 35. In order that the works of the apostolate be carried out harmoniously in individual dioceses and that the unity of diocesan discipline be preserved intact, these principles are established as fundamental:
    • 1.) All Religious should always look upon the bishops, as upon successors of the Apostles, with devoted respect and reverence. Whenever they are legitimately called upon to undertake works of the apostolate, they are obliged to discharge their duties as active and obedient helpers of the bishops.(18) Indeed, Religious should consider it an honor to respond promptly and faithfully to the requests and desires of the bishops and in such a way they may assume an even more ample role in the ministry of human salvation. This they should do with due respect for the character of their institute and in keeping with their constitutions which, if needs be, should be accommodated to this goal in accord with the principles of this conciliar decree.
      • Especially in view of the urgent need of souls and the scarcity of diocesan clergy, Religious communities which the not dedicated exclusively to the contemplative life can be called upon by the bishops to assist in various pastoral ministries. They should, however, keep in mind the particular character of each community. Superiors should encourage this work to the utmost, by accepting parishes, even on a temporary basis.
    • 2.) Religious engaged in the active apostolate, however, must always be imbued with the spirit of their Religious community, and remain faithful to the observance of their rule and spirit of submissiveness due to their own superiors. Bishops should not neglect to impress this obligation upon them.
    • 3. ) The institute of exemption, by which Religious are called to the service of the supreme pontiff or other ecclesiastical authority and withdrawn from the jurisdiction of bishops, refers chiefly to the internal order of their communities so that in them all things may be properly coordinated and the growth and perfection of the Religious common life promoted.(19) These communities are also exempt so that the supreme pontiff can dispose of them for the good of the universal Church(20) and any other competent authority for the good of the churches under its own jurisdiction.
      • This exemption, however, does not exclude Religious in individual dioceses from the jurisdiction of bishops in accordance with the norm of law, insofar as the performance of their pastoral office and the right ordering of the care of souls requires.(21)
    • 4.) All Religious, exempt and non-exempt, are subject to the authority of the local Ordinaries in those things which pertain to the public exercise of divine worship-except where differences in rites are concerned-the care of souls, the sacred preaching intended for the people, the religious and moral education of the Christian faithful, especially of the children, catechetical instruction and liturgical formation. They are subject to the local Ordinary also in what pertains to the decorum proper to the clerical state as well as in the various works which concern the exercise of the sacred apostolate. Catholic schools conducted by Religious are also subject to the authority of the local Ordinaries for purposes of general policy- making and vigilance, but the right of Religious to direct them remains intact. Religious also are bound to observe all those things which councils or conferences of bishops shall legitimately prescribe for observance by all.
    • 5.) A well-ordered cooperation is to be encouraged between various religious communities and between them and the diocesan clergy. There should also be a very close coordination of all apostolic works and activities which especially depend upon a supernatural attitude of hearts and minds, rooted in and founded upon charity. The Apostolic See is competent to supervise this coordination for the universal Church; sacred pastors are competent in their own respective dioceses: and patriarchal synods and episcopal conferences in their own territory.
      • For those works of the apostolate which Religious are to undertake, bishops or episcopal conferences, religious superiors or conferences of major religious superiors should take action only after mutual consultations.
    • 6. ) In order to foster harmonious and fruitful mutual relations between bishops and religious, at stated times and as often as it is deemed opportune, bishops and religious superiors should meet to discuss those affairs which pertain to the apostolate in their territory.
  • 44. This sacred synod prescribes that in the revision of the code of canon law suitable laws be drawn up in keeping with the principles stated in this decree. Due consideration should also be given the observations made by the commissions and the council Fathers.
    • This sacred synod also prescribes that general directories be prepared treating of the care of souls for the use of both bishops and pastors. Thus they will be provided with certain methods which will help them to discharge their own pastoral office with greater ease and effectiveness.
    • There should be prepared also a particular directory concerning the pastoral care of special groups of the faithful as the different circumstances of individual nations or regions require. Another directory should be composed concerning the catechetical instruction of the Christian people; this directory will consider the fundamental principles of such instruction, its disposition and the composition of books on the subject. In preparing these directories, special attention should be given to the views which have been expressed both by the commissions and the council Fathers.

PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD GAUDIUM ET SPES

• 4. To carry out such a task, the Church has always had the duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel. Thus, in language intelligible to each generation, she can respond to the perennial questions which men ask about this present life and the life to come, and about the relationship of the one to the other. We must therefore recognize and understand the world in which we live, its explanations, its longings, and its often dramatic characteristics. Some of the main features of the modern world can be sketched as follows.
  • Today, the human race is involved in a new stage of history. Profound and rapid changes are spreading by degrees around the whole world. Triggered by the intelligence and creative energies of man, these changes recoil upon him, upon his decisions and desires, both individual and collective, and upon his manner of thinking and acting with respect to things and to people. Hence we can already speak of a true cultural and social transformation, one which has repercussions on man's religious life as well.
  • As happens in any crisis of growth, this transformation has brought serious difficulties in its wake. Thus while man extends his power in every direction, he does not always succeed in subjecting it to his own welfare. Striving to probe more profoundly into the deeper recesses of his own mind, he frequently appears more unsure of himself. Gradually and more precisely he lays bare the laws of society, only to be paralyzed by uncertainty about the direction to give it.
  • Never has the human race enjoyed such an abundance of wealth, resources and economic power, and yet a huge proportion of the worlds citizens are still tormented by hunger and poverty, while countless numbers suffer from total illiteracy. Never before has man had so keen an understanding of freedom, yet at the same time new forms of social and psychological slavery make their appearance. Although the world of today has a very vivid awareness of its unity and of how one man depends on another in needful solidarity, it is most grievously torn into opposing camps by conflicting forces. For political, social, economic, racial and ideological disputes still continue bitterly, and with them the peril of a war which would reduce everything to ashes. True, there is a growing exchange of ideas, but the very words by which key concepts are expressed take on quite different meanings in diverse ideological systems. Finally, man painstakingly searches for a better world, without a corresponding spiritual advancement.
  • Influenced by such a variety of complexities, many of our contemporaries are kept from accurately identifying permanent values and adjusting them properly to fresh discoveries. As a result, buffeted between hope and anxiety and pressing one another with questions about the present course of events, they are burdened down with uneasiness. This same course of events leads men to look for answers; indeed, it forces them to do so.

AD GENTES ON THE MISSION ACTIVITY OF THE CHURCH

• ARTICLE 2: Preaching the Gospel and Gathering together the People of God
  • 13. Wherever God opens a door of speech for proclaiming the mystery of Christ (cf. Col. 4:3), there is announced to all men (cf. Mark 16:15; 1 Cor. 9:15; Rom. 10:14) with confidence and constancy (cf. Acts 4:13, 29, 31; 9:27, 28; 13:46; 14:3; 19:8; 26:26; 28:31; 1 Thess. 2:2; 2 Cor. 3:12; 7:4; Phil. 1:20; Eph. 3:12; 6:19, 20) the living God, and He Whom He has sent for the salvation of all, Jesus Christ (cf. 1 Thess. 1:9-10; 1 Cor. 1:18-21; Gal. 1:31; Acts 14:15-17, 17:22-31), in order that non - Christians, when the Holy Spirit opens their heart (cf. Acts 16:14), may believe and be freely converted to the Lord, that they may cleave sincerely to Him Who, being the "way, the truth, and the life" (John 14:6), fulfills all their spiritual expectations, and even infinitely surpasses them.
    • This conversion must be taken as an initial one, yet sufficient to make a man realize that he has been snatched away from sin and led into the mystery of God's love, who called him to enter into a personal relationship with Him in Christ. For, by the workings of divine grace, the new convert sets out on a spiritual journey, by means of which, already sharing through faith in the mystery of Christ's Death and Resurrection, he passes from the old man to the new one, perfected in Christ (cf. Col. 3:5-10; Eph. 4:20-24). This bringing with it a progressive change of outlook and morals, must become evident with its social consequences, and must be gradually developed during the time of the catechumenate. Since the Lord he believes in is a sign of contradiction (cf. Luke 2:34; Matt. 10:34-39), the convert often experiences an abrupt breaking off of human ties, but he also tastes the joy which God gives without measure (cf. 1 Thess. 1:6).
    • The Church strictly forbids forcing anyone to embrace the Faith, or alluring or enticing people by worrisome wiles. By the same token, she also strongly insists on this right, that no one be frightened away from the Faith by unjust vexations on the part of others.(2)
    • In accord with the Church's ancient custom, the convert's motives should be looked into, and if necessary, purified.
• ARTICLE 3: Forming a Christian Community
  • 15. The Holy Spirit, who calls all men to Christ by the seeds of the Lord and by the preaching of the Gospel, stirs up in their: hearts a submission to the faith Who in the womb of the baptismal font, He begets to a new life those who believe in Christ, He gathers them into the one People of God which is "a chosen race, a royal priesthood, a holy nation, a purchased people" (1 Peter 2:9).(8)
    • Therefore, let the missionaries, God's coworkers, ( cf. 1 Cor. 3:9), raise up congregations of the faithful such that, walking worthy of the vocation to which they have been called (cf. Eph. 4:1), they may exercise the priestly, prophetic, and royal office which God has entrusted to them. In this way, the Christian community will be a sign of God's presence in the world: for by reason of the eucharistic sacrifice, this community is ceaselessly on the way with Christ to the Father;(9) carefully nourished on the word of God(10) it bears witness to Christ;(11) and finally, it walks in charity and is fervent with the apostolic spirit.(12)
    • The Christian community should from the very start be so formed that it call provide nor its necessities insofar as this is possible.
    • This congregation of the faithful, endowed with the riches of its own nation's culture, should be deeply rooted in the people. Let families flourish which are imbued with the spirit of the Gospel(13) and let them be assisted by good schools; let associations and groups be organized by means of which the lay apostolate will be able to permeate the whole of society with the spirit of the Gospel. Lastly, let charity shine out between Catholics of different rites.(14)
    • The ecumenical spirit should be nurtured in the neophytes, who should take into account that the brethren who believe in Christ are Christ's disciples, reborn in baptism, sharers with the People of God in very many good things. Insofar as religious conditions allow, ecumenical activity - should be furthered in such a way that, excluding any appearance of indifference or confusion on the one hand, or of unhealthy rivalry on the other, Catholics should cooperate in a brotherly spirit with their separated brethren, among to the norms of the Decree on Ecumenism, making before the nations a common profession of faith, insofar as their beliefs are common, in God and in Jesus Christ, and cooperating in social and in technical projects as well as in cultural and religious ones. Let them cooperate especially for the sake of Christ, their common Lord: let His Name be the bond that unites them! This cooperation should be undertaken not only among private persons, but also, subject to approval by the local Ordinary, among churches or ecclesial communities and their works.
    • The Christian faithful gathered together out of all nations into the Church "are not marked off from the rest of men by their government, nor by their language, nor by their political institutions,"(15) and so they should live for God and Christ in a respectable way of their own national life. As good citizens, they should be true and effective patriots, all together avoiding racial prejudice and hypernationalism, and should foster a universal love for man.
    • To obtain all these things, the most important and therefore worthy of special attention are the Christian laity: namely, those who have been incorporated into Christ and live in the world. For it is up to them, imbued with the spirit of Christ, to be a leaven working on the temporal order from within, to dispose it always in accordance with Christ.(16)
    • But it is not enough that the Christian people be present and be organized in a given nation, nor is it enough to carry out an apostolate by way of example. They are organized for this purpose, they are present for this, to announce Christ to their non - Christian fellow - citizens by word and example, and to aid them toward the full reception of Christ.
    • Now, in order to plant the Church and to make the Christian community grow, various ministries are needed, which are raised up by divine calling from the midst of the faithful congregation, and are to be carefully fostered and tended to by all. Among these are the offices of priests, of deacons, and of catechists, and Catholic action. Religious men and women likewise, by their prayers and by their active work, play an indispensable role in rooting and strengthening the Kingdom of Christ in souls, and in causing it to be spread.

DECREE ON THE APOSTOLATE OF THE LAITY APOSTOLICAM ACTUOSITATEM

• 28. The apostolate can attain its maximum effectiveness only through a diversified and thorough formation. This is demanded not only by the continuous spiritual and doctrinal progress of the lay person himself but also by the accommodation of his activity to circumstances varying according to the affairs, persons, and duties involved. This formation for the apostolate should rest upon those bases which have been stated and proclaimed by this most holy council in other documents.(1) In addition to the formation which is common for all Christians, many forms of the apostolate demand also a specific and particular formation because of the variety of persons and circumstances.
• 32. There are many aids for lay persons devoted to the apostolate, namely, study sessions, congresses, periods of recollection, spiritual exercises, frequent meetings, conferences, books, and periodicals directed toward the acquisition of a deeper knowledge of sacred Scripture and Catholic doctrine, the nourishment.of spiritual life, the discernment of world conditions, and the discovery and development of suitable methods.(8)
  • These aids in formation take into consideration the various types of the apostolate in the milieu where it is exercised.
  • For this purpose also centers or higher institutes have been erected, and they have already proved highly successful.
  • The most holy council rejoices over projects of this kind which are already flourishing in certain areas, and it desires that they may be promoted also in other areas where they may be needed. Furthermore, centers of documentation and study not only in theology but also in anthropology, psychology, sociology, and methodology should be established for all fields of the apostolate for the better development of the natural capacities of the laity-men and women, young persons and adults.