> [[jpii-cl-01|← Previous]] | [[christifideles-laici-toc|TOC]] | [[jpii-cl-03|Next →]] # Chapter II. All Branches Of a Single Vine The Participation Of The Lay Faithful In The Life Of Church as Communion ## The Mystery of Church Communion 18\. Again we turn to the words of Jesus: "I am the true vine and my Father is the vinedresser... *Abide in me and I in you"*** *(Jn* *15:*1, 4). ^jpii-cl-18** These simple words reveal the mystery of communion that serves as the unifying bond between the Lord and his disciples, between Christ and the baptized: a living and life-giving communion through which Christians no longer belong to themselves but are the Lord's very own, as the branches are one with the vine. The communion of Christians with Jesus has the communion of God as Trinity, namely, the unity of the Son to the Father in the gift of the Holy Spirit, as its model and source, and is itself the means to achieve this communion: united to the Son in the Spirit's bond of love, Christians are united to the Father. Jesus continues: " *I am the vine, you are the branches"* *(Jn* 15: 5). From the communion that Christians experience in Christ there immediately flows the communion which they experience with one another: all are branches of a single vine, namely, Christ. In this communion is the wonderful reflection and participation in the mystery of the intimate life of love in God as Trinity, Father, Son and Holy Spirit as revealed by the Lord Jesus. For this *communion* Jesus prays: "that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me" (*Jn* 17: 21). *Such communion is the very mystery* *of* *the Church,* as the Second Vatican Council recalls in the celebrated words of Saint Cyprian: "The Church shines forth as 'a people made one with the unity of the Father, Son and Holy Spirit'" [52]. We are accustomed to recall this mystery of Church *communion* at the beginning of the celebration of the Eucharist, when the priest welcomes all with the greeting of the Apostle Paul: "The grace of the Lord Jesus, the love of God and the fellowship of the Holy Spirit be with you all" (2 *Cor* 13:13). After having described the distinguishing features of the lay faithful on which their dignity rests, we must at this moment reflect on their mission and responsibility in the Church and in the world. A proper understanding of these aspects, however, can be found only in the living context of the Church as *communion.* ## Vatican II and the Ecclesiology of Communion 19\. At the Second Vatican Council the Church again proposed this central idea about herself, as the 1985 Extraordinary Synod recalls: "The ecclesiology of *communion is* a central and fundamental concept in the conciliar documents. *Koinonia-communion,* finding its source in Sacred Scripture, was a concept held in great honour in the early Church and in the Oriental Churches, and this teaching endures to the present day. Much was done by the Second Vatican Council to bring about a clearer understanding of the Church as *communion* and its concrete application to life. What, then, does this complex word *'communion'* mean? Its fundamental meaning speaks of the union with God brought about by Jesus Christ, in the Holy Spirit. The opportunity for such *communion is* present in the Word of God and in the Sacraments. Baptism is the door and the foundation of *communion* in the Church. The Eucharist is the source and summit of the whole Christian life (cf. *[Lumen Gentium](http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html),* 11). The Body of Christ in the Holy Eucharist sacramentalizes this communion, that is, it is a sign and actually brings about the intimate bonds of *communion* among all the faithful in the Body of Christ which is the Church (1 *Cor* 10:16)" [53]. ^jpii-cl-19 On the day after the conclusion of the Council Pope Paul VI addressed the faithful in the following words: "The Church is a *communion.* In this context what does *communion* mean? We refer you to the paragraph in the Catechism that speaks of the *sanctorum communionem,* 'the Communion of Saints'. The meaning of the Church is a communion of saints. 'Communion' speaks of a double, lifegiving participation: the incorporation of Christians into the life of Christ, and the communication of that life of charity to the entire body of the Faithful, in this world and in the next, union with Christ and in Christ, and union among Christians, in the Church" [54]. Vatican Council II has invited us to contemplate the mystery of the Church through biblical images which bring to light the reality of the Church as a *communion* with its inseparable dimensions: the communion of each Christian with Christ and the communion of all Christians with one another. There is the sheepfold, the flock, the vine, the spiritual building, the Holy City [55]. Above all, there is the image of the *Body* as set forth by the Apostle Paul. Its doctrine finds a pleasing expression once again in various passages of the Council's documents [56]. In its turn, the Council has looked again at the entire history of salvation and has reproposed the image of the Church as the *People* *of* *God:* "It has pleased God to make people holy and to save them, not merely as individuals without any mutual bonds, but by making them into a single people, a people which acknowledges him in truth and serves him in holiness [57]." From its opening lines, the Constitution *[Lumen Gentium](http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html)* summarizes this doctrine in a wonderful way: "The Church in Christ is a kind of sacrament, that is, a sign and instrument of intimate union with God and of the unity of all the human race" [58]. *The reality* *of* *the Church as Communion is,* then, the integrating aspect, indeed *the central content* *of* *the "mystery",* or rather, the divine plan for the salvation of humanity. For this purpose ecclesial communion cannot be interpreted in a sufficient way if it is understood as simply a sociological or a psychological reality. The Church as *Communion* is the "new" People, the "messianic" People, the People that "has, for its head, Christ... as its heritage, the dignity and freedom of God's Children... for its law, the new commandment to love as Christ loved us... for its goal, the kingdom of God... established by Christ as a communion of life, love and truth" [59].. The bonds that unite the members of the New People among themselves -and first of all with Christ-are not those of "flesh and blood", but those of the spirit, more precisely those of the Holy Spirit, whom all the baptized have received (cf. *Joel* 3:1). In fact, that Spirit is the One who from eternity unites the one and undivided Trinity, that Spirit who "in the fullness of time" (*Gal* 4:4) forever unites human nature to the Son of God, that same identical Spirit who in the course of Christian generations is the constant and never-ending source of communion in the Church. ## An Organic Communion: Diversity and Complementarity 20\. Ecclesial communion is more precisely likened to an "organic" communion, analogous to that of a living and functioning body. In fact, at one and the same time it is characterized by a *diversity* and a *complementarity* of vocations and states in life, of ministries, of charisms and responsibilities. Because of this diversity and complementarity every member of the lay faithful is seen *in relation to the whole body* and offers a *totally unique contribution* on behalf of the whole body. ^jpii-cl-20 Saint Paul insists in a particular way on the organic communion of the Mystical Body of Christ. We can hear his rich teaching echoed in the following synthesis from the Council: "Jesus Christ"-we read in the Constitution *[Lumen Gentium](http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html) -* "by communicating his Spirit to his brothers and sisters, called together from all peoples, made them mystically into his own body. In that body, the life of Christ is communicated to those who believe... As all the members of the human body, though they are many, form one body, so also are the Faithful in Christ (cf. 1 *Cor* 12:12). Also, in the building up of Christ's body there is a diversity of members and functions. There is only one Spirit who, according to his own richness and the necessities of service, distributes his different gifts for the welfare of the Church (cf. 1 *Cor* 12:1-11). Among these gifts comes in the first place the grace given to the apostles to whose authority the Spirit himself subjects even those who are endowed with charisms (cf. 1 *Cor* 14). Furthermore it is this same Spirit, who through his power and through the intimate bond between the members, produces and urges love among the faithful. Consequently, if one member suffers anything, all the members suffer it too, and if one member is honoured, all members together rejoice (cf. 1 *Cor* 12:26)" [60]. *One and the same Spirit is always the dynamic principle of diversity and unity* in the Church. Once again we read in the Constitution *[Lumen Gentium](http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html),* "In order that we might be unceasingly renewed in him (cf. *Eph* 4:23), 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 the whole body. This he does in such a way that his work could be compared by the Fathers to the function which the soul as the principle of life fulfills in the human body" [61]. And in another particularly significant text which is helpful in understanding not only the organic nature proper to ecclesial communion but also its aspect of growth toward perfect communion, the Council writes: "The Spirit dwells in the Church and in the hearts of the Faithful, as in a temple (cf. 1 *Cor* 3:16; 6:19). In them he prays and bears witness that they are adopted sons (cf. *Gal* 4:6; *Rom* 8:15-16, 26). Guiding the Church in the way of all truth (cf. *Jn* 16:13) and unifying her in communion and in the works of service, he bestows upon her varied hierarchical and charismatic gifts and adorns her with the fruits of his grace (cf. *Eph* 4:11-12; 1 *Cor* 12:4; *Gal* 5:22). By the power of the Gospel he makes the Church grow, perpetually renews her, and leads her to perfect union with her Spouse. The Spirit and the Bride both say to the Lord Jesus, 'Come!' (cf. *Rev* 22:17)" [62]. *Church communion then is a gift, a great gift of the Holy Spirit,* to be gratefully accepted by the lay faithful, and at the same time to be lived with a deep sense of responsibility. This is concretely realized through their participation in the life and mission of the Church, to whose service the lay faithful put their varied and complementary ministries and charisms. A member of the lay faithful "can never remain in isolation from the community, but must live in a continual interaction with others, with a lively sense of fellowship, rejoicing in an equal dignity and common commitment to bring to fruition the immense treasure that each has inherited. The Spirit of the Lord gives a vast variety of charisms, inviting people to assume different ministries and forms of service and reminding them, as he reminds all people in their relationship in the Church, that what distinguishes persons is *not an increase in dignity,* but *a special and complementary capacity for service...* Thus, the charisms, the ministries, the different forms of service exercised by the lay faithful exist in communion and on behalf of communion. They are treasures that complement one another for the good of all and are under the wise guidance of their Pastors" [63]. ## Ministries and Charisms, the Spirit's Gifts to the Church 21\. The Second Vatican Council speaks of the ministries and charisms as the gifts of the Holy Spirit which are given for the building up of the Body of Christ and for its mission of salvation in the world [64]. Indeed, the Church is directed and guided by the Holy Spirit, who lavishes diverse hierarchical and charismatic gifts on all the baptized, calling them to be, each in an individual way, active and coresponsible. ^jpii-cl-21 We now turn our thoughts to ministries and charisms as they directly relate to the lay faithful and to their participation in the life of Church-Communion. *Ministries, Offices and Roles* The ministries which exist and are at work at this time in the Church are all, even in their variety of forms, a participation in Jesus Christ's own ministry as the Good Shepherd who lays down his life for the sheep (cf. *Jn* 10:11), the humble servant who gives himself without reserve for the salvation of all (cf. *Mk* 10:45). The Apostle Paul is quite clear in speaking about the ministerial constitution of the Church in apostolic times. In his First Letter to the Corinthians he writes: "And God has appointed in the Church first apostles, second prophets, third teachers..." (1 *Cor* 12:28). In his Letter to the Ephesians we read: "But the grace was given to each of us according to the measure of Christ's gift... And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ" (*Eph* 4:7, 11-13; cf. *Rom* 12:4-8). These and other New Testament texts indicate the diversity of ministries as well as of gifts and ecclesial tasks. ## The Ministries Derived from Holy Orders 22\. In a primary position in the Church are the *ordained ministries,* that is, the ministries *that come from the Sacrament of Orders.* In fact, with the mandate to make disciples of all nations (cf. *Mt* 28:19), the Lord Jesus chose and constituted the apostles-seed of the People of the New Covenant and origin of the Hierarchy [65] -to form and to rule the priestly people. The mission of the Apostles, which the Lord Jesus continues to entrust to the Pastors of his people, is a true service, significantly referred to in Sacred Scripture as *"diakonia",* namely, service or ministry. The ministries receive the charism of the Holy Spirit from the Risen Christ, in uninterrupted succession from the apostles, through the Sacrament of Orders: from him they receive the authority and sacred power to serve the Church, acting in *persona Christi Capitis* (in the person of Christ, the Head) [66] and to gather her in the Holy Spirit through the Gospel and the Sacraments. ^jpii-cl-22 The ordained ministries, apart from the persons who receive them, are a grace for the entire Church. These ministries express and realize a participation in the priesthood of Jesus Christ that is different, not simply in degree but in essence, from the participation given to all the lay faithful through Baptism and Confirmation. On the other hand, the ministerial priesthood, as the Second Vatican Council recalls, essentially has the royal priesthood of all the faithful as its aim and is ordered to it [67]. For this reason, so as to assure and to increase communion in the Church, particularly in those places where there is a diversity and complementarity of ministries, Pastors must always acknowledge that their ministry is fundamentally ordered to the service of the entire People of God (cf. *Heb* 5:1). The lay faithful, in turn, must acknowledge that the ministerial priesthood is totally necessary for their participation in the mission in the Church [68]. ## The Ministries, Offices and Roles of the Lay Faithful 23\. The Church's mission of salvation in the world is realized not only by the ministers in virtue of the Sacrament of Orders but also by all the lay faithful; indeed, because of their Baptismal state and their specific vocation, in the measure proper to each person, the lay faithful participate in the priestly, prophetic and kingly mission of Christ. ^jpii-cl-23 The Pastors, therefore, ought to acknowledge and foster the ministries, the offices and roles of the lay faithful that find their *foundation in the Sacraments of Baptism and Confirmation,* indeed, for a good many of them, *in the Sacrament of Matrimony.* When necessity and expediency in the Church require it, the Pastors, according to established norms from universal law, can entrust to the lay faithful certain offices and roles that are connected to their pastoral ministry but do not require the character of Orders. The Code of Canon Law states: " When the necessity of the Church warrants it and when ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply for certain of their offices, namely, to exercise the ministry of the word, to preside over liturgical prayers, to confer Baptism, and to distribute Holy Communion in accord with the prescriptions of the law" [69]. However, *the exercise of such tasks does not make Pastors of the lay faithful:* in fact, a person is not a minister simply in performing a task, but through sacramental ordination. Only the Sacrament of Orders gives the ordained minister a particular participation in the office of Christ, the Shepherd and Head, and in his Eternal Priesthood [70]. The task exercised in virtue of supply takes its legitimacy formally and immediately from the official deputation given by the Pastors, as well as from its concrete exercise under the guidance of ecclesiastical authority [71]. The recent Synodal Assembly has provided an extensive and meaningful overview of the situation in the Church on the ministries, offices and roles of the baptized. The Fathers have manifested a deep appreciation for the contribution of the lay faithful, both women and men, in the work of the apostolate, in evangelization, sanctification and the Christian animation of temporal affairs, as well as their generous willingness to supply in situations of emergency and chronic necessity [72]. Following the liturgical renewal promoted by the Council, the lay faithful themselves have acquired a more lively awareness of the tasks that they fulfill in the liturgical assembly and its preparation, and have become more widely disposed to fulfill them: the liturgical celebration, in fact, is a sacred action not simply of the clergy, but of the entire assembly. It is, therefore, natural that the tasks not proper to the ordained ministers be fulfilled by the lay faithful [73]. In this way there is a natural transition from an effective involvement of the lay faithful in the liturgical action to that of announcing the word of God and pastoral care [74]. In the same Synod Assembly, however, a critical judgment was voiced along with these positive elements, about a too-indiscriminate use of the word "ministry", the confusion and the equating of the common priesthood and the ministerial priesthood, the lack of observance of ecclesiastical laws and norms, the arbitrary interpretation of the concept of "supply", the tendency towards a "clericalization" of the lay faithful and the risk of creating, in reality, an ecclesial structure of parallel service to that founded on the Sacrament of Orders. Precisely to overcome these dangers the Synod Fathers have insisted on the necessity to express with greater clarity, and with a more precise terminology [75], both *the unity of the Church's mission* in which all the baptized participate, and the substantial *diversity of the ministry* of Pastors which is rooted in the Sacrament of Orders, all the while respecting the other ministries, offices and roles in the Church, which are rooted in the Sacraments of Baptism and Confirmation. In the first place, then, it is necessary that in acknowledging and in conferring various ministries, offices and roles on the lay faithful, the Pastors exercise the maximum care to institute them on the basis of Baptism in which these tasks are rooted. It is also necessary that Pastors guard against a facile yet abusive recourse to a presumed "situation of emergency" or to "supply by necessity", where objectively this does not exist or where alternative possibilities could exist through better pastoral planning. The various ministries, offices and roles that the lay faithful can legitimately fulfill in the liturgy, in the transmission of the faith, and in the pastoral structure of the Church, ought to be exercised *in conformity to their specific lay vocation,* which is different from that of the sacred ministry. In this regard the Exhortation *Evangelii Nuntiandi,* that had such a great part in stimulating the varied collaboration of the lay faithful in the Church's life and mission of spreading the gospel, recalls that "their own field of evangelizing activity is the vast and complicated world of politics, society and economics, as well as the world of culture, of the sciences and the arts, of international life, of the mass media. It also includes other realities which are open to evangelization, such as human love, the family, the education of children and adolescents, professional work, and suffering. The more Gospel-inspired lay people there are engaged in these realities, clearly involved in them, competent to promote them and conscious that they must exercise to the full their Christian powers which are often repressed and buried, the more these realities will be at the service of the Kingdom of God and therefore at the service of salvation in Jesus Christ, without in any way losing or sacrificing their human content but rather pointing to a transcendent dimension which is often disregarded" [76]. In the course of Synod work the Fathers devoted much attention to the *Lectorate* and the *Acolytate.* While in the past these ministries existed in the Latin Church only as spiritual steps on route to the ordained ministry, with the *motu proprio* of Paul VI, *Ministeria Quaedam* (15 August 1972), they assumed an autonomy and stability, as well as a possibility of their being given to the lay faithful, albeit, only to men. This same fact is expressed in the new Code of Canon Law [77]. At this time the Synod Fathers expressed the desire that "the *motu proprio Ministeria Quaedam* be reconsidered, bearing in mind the present practice of local churches and above all indicating criteria which ought to be used in choosing those destined for each ministry" [78]. In this regard a Commission was established to respond to this desire voiced by the Synod Fathers, specifically to provide an in-depth study of the various theological, liturgical, juridical and pastoral consideration which are associated with the great increase today of the ministries entrusted to the lay faithful. While the conclusions of the Commission's study are awaited, a more ordered and fruitful ecclesial practice of the ministries entrusted to the lay faithful can be achieved if all the particular Churches faithfully respect the above mentioned theological principles, especially the essential difference between the ministerial priesthood and the common priesthood, and the difference between the ministries derived from the Sacrament of Orders and those derived from the Sacraments of Baptism and Confirmation. ## Charisms 24\. The Holy Spirit, while bestowing diverse ministries in Church communion, enriches it still further with particular gifts or promptings of grace, called *charisms.* These can take a great variety of forms, both as a manifestation of the absolute freedom of the Spirit who abundantly supplies them, and as a response to the varied needs of the Church in history. The description and the classification given to these gifts in the New Testament are an indication of their rich variety. "To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues" (1 *Cor* 12:7-10; cf. 1 *Cor* 12:4-6, 28-31; *Rom* 12:6-8; 1 *Pt* 4:10-11). ^jpii-cl-24 Whether they be exceptional and great or simple and ordinary, the charisms are *graces of the Holy Spirit that have,* directly or indirectly, *a usefulness for the ecclesial community,* ordered as they are to the building up of the Church, to the well-being of humanity and to the needs of the world. Even in our own times there is no lack of a fruitful manifestation of various charisms among the faithful, women and men. These charisms are given to individual persons, and can even be shared by others in such ways as to continue in time a precious and effective heritage, serving as a source of a particular spiritual affinity among persons. In referring to the apostolate of the lay faithful the Second Vatican Council writes: "For the exercise of the apostolate the Holy Spirit who sanctifies the People of God through the ministry and the sacraments gives the faithful special gifts as well (cf. 1 *Cor* 12:7), 'allotting them to each one as he wills' (cf. 1 *Cor* 12:11), so that each might place 'at the service of others the grace received' and become 'good stewards of God's varied grace' (1 *Pt* 4:10), and build up thereby the whole body in charity (cf. *Eph* 4:16)" [79]. By a logic which looks to the divine source of this giving, as the Council recalls [80], the gifts of the Spirit demand that those who have received them exercise them for the growth of the whole Church. The charisms are *received in gratitude* both on the part of the one who receives them, and also on the part of the entire Church. They are in fact a singularly rich source of grace for the vitality of the apostolate and for the holiness of the whole Body of Christ, provided that they be gifts that come truly from the Spirit and are exercised in full conformity with the authentic promptings of the Spirit. In this sense the *discernment of charisms* is always necessary. Indeed, the Synod Fathers have stated: "The action of the Holy Spirit, who breathes where he will, is not always easily recognized and received. We know that God acts in all Christians, and we are aware of the benefits which flow from charisms both for individuals and for the whole Christian community. Nevertheless, at the same time we are also aware of the power of sin and how it can disturb and confuse the life of the faithful and of the community" [81]. For this reason no charism dispenses a person from reference and submission to the *Pastors of the Church.* The Council clearly states: "Judgment as to their (charisms) genuineness and proper use belongs to those who preside over the Church, and to whose special competence it belongs, not indeed to extinguish the Spirit, but to test all things and hold fast to what is good (cf. 1 *Thess* 5:12 and 19-21)" [82], so that all the charisms might work together, in their diversity and complementarity, for the common good [83]. ## The Lay Faithful's Participation in the Life of the Church 25\. The lay faithful participate in the life of the Church not only in exercising their tasks and charisms, but also in many other ways. ^jpii-cl-25 Such participation finds its first and necessary expression in the life and mission of the *particular Church,* in the diocese in which "the Church of Christ, one, holy, catholic and apostolic, is truly present and at work" [84]. *The Particular Churches and the Universal Church* For an adequate participation in ecclesial life the lay faithful absolutely need to have a clear and precise vision of the *particular Church with its primordial bond to the universal Church.* The particular Church does not come about from a kind of fragmentation of the universal Church, nor does the universal Church come about by a simple amalgamation of particular Churches. But there is a real, essential and constant bond uniting each of them and this is why the universal Church exists and is manifested in the particular Churches. For this reason the Council says that the particular Churches "are constituted after the model of the universal Church; it is in and from these particular Churches that there come into being the one and unique Catholic Church" [85]. The same Council strongly encourages the lay faithful actively to live out their belonging to the particular Church, while at the same time assuming an ever-increasing "catholic" spirit: "Let the lay faithful constantly foster"-we read in the Decree on the Apostolate of Lay People- "a feeling for their own diocese, of which the parish is a kind of cell, and be always ready at their bishops' invitation to participate in diocesan projects. Indeed, if the needs of cities and rural areas are to be met, lay people should not limit their cooperation to the parochial or diocesan boundaries but strive to extend it to interparochial, interdiocesan, national and international fields, the more so because the daily increase in population mobility, the growth of mutual bonds, and the ease of communication no longer allow any sector of society to remain closed in upon itself. Thus they should be concerned about the needs of the People of God scattered throughout the world" [86]. In this sense, the recent Synod has favored the creation of *Diocesan Pastoral Councils,* as a recourse at opportune times. In fact, on a diocesan level this structure could be the principle form of collaboration, dialogue, and discernment as well. The participation of the lay faithful in these Councils can broaden resources in consultation and the principle of collaboration-and in certain instances also in decision-making - if applied in a broad and determined manner [87]. The participation of the lay faithful in *Diocesan Synods* and in *local Councils,* whether provincial or plenary, is envisioned by the Code of Canon Law [88]. These structures could contribute to Church communion and the mission of the particular Church, both in its own surroundings and in relation to the other particular Churches of the ecclesiastical province or Episcopal Conference. Episcopal Conferences are called to evaluate the most oportune way of developing the consultation and the collaboration of the lay faithful, women and men, at a national or regional level, so that they may consider well the problems they share and manifest better the communion of the whole Church [89]. ## The Parish 26\. The ecclesial community, while always having a universal dimension, finds its most immediate and visible expression in the *parish.* It is there that the Church is seen locally. In a certain sense it is the *Church living in the midst* *of* *the homes* *of* *her sons and daughters* [90]. ^jpii-cl-26 It is necessary that in light of the faith all rediscover the true meaning of the parish, that is, the place where the very "mystery" of the Church is present and at work, even if at times it is lacking persons and means, even if at other times it might be scattered over vast territories or almost not to be found in crowded and chaotic modern sections of cities. The parish is not principally a structure, a territory, or a building, but rather, "the family of God, a fellowship afire with a unifying spirit" [91], "a familial and welcoming home" [92], the "community of the faithful" [93]. Plainly and simply, the parish is founded on a theological reality, because it is a *Eucharistic* *community* [94]. This means that the parish is a community properly suited for celebrating the Eucharist, the living source for its upbuilding and the sacramental bond of its being in full communion with the whole Church. Such suitableness is rooted in the fact that the parish is a *community of faith* and an *organic community,* that is, constituted by the ordained ministers and other Christians, in which the pastor-who represents the diocesan bishop [95] -is the hierarchical bond with the entire particular Church. Since the Church's task in our day is so great its accomplishment cannot be left to the parish alone. For this reason the Code of Canon Law provides for forms of collaboration among parishes in a given territory [96] and recommends to the bishop's care the various groups of the Christian Faithful, even the unbaptized who are not under his ordinary pastoral care [97]. There are many other places and forms of association through which the Church can be present and at work. All are necessary to carry out the word and grace of the Gospel and to correspond to the various circumstances of life in which people find themselves today. In a similar way there exist in the areas of culture, society, education, professions, etc. many other ways for spreading the faith and other settings for the apostolate which cannot have the parish as their center and origin. Nevertheless, in our day the parish still enjoys a new and promising season. At the beginning of his pontificate, Paul VI addressed the Roman clergy in these words: "We believe simply that this old and venerable structure of the parish has an indispensable mission of great contemporary importance: to create the basic community of the Christian people; to initiate and gather the people in the accustomed expression of liturgical life; to conserve and renew the faith in the people of today; to serve as the school for teaching the salvific message of Christ; to put solidarity in practice and work the humble charity of good and brotherly works" [98]. The Synod Fathers for their part have given much attention to the present state of many parishes and have called for a *greater effort in their renewal:* "Many parishes, whether established in regions affécted by urban progress or in missionary territory, cannot do their work effectively because they lack material resources or ordained men or are too big geographically or because of the particular circumstances of some Christians (e.g. exiles and migrants). So that all parishes of this kind may be truly communities of Christians, local ecclesial authorities ought to foster the following: *a)* adaptation of parish structures according to the full flexibility granted by canon law, especially in promoting participation by the lay faithfulinpastoral responsibilities; *b)* small, basic or so-called "living" communities, where the faithful can communicate the Word of God and express it in service and love to one another; these communities are true expressions of ecclesial communion and centers of evangelization, in communion with their pastors" [99]. For the renewal of parishes and for a better assurance of their effectiveness in work, various forms of cooperation even on the institutional level ought to be fostered among diverse parishes in the same area. ## The Apostolic Commitment in the Parish 27\. It is now necessary to look more closely at the communion and participation of the lay faithful in parish life. In this regard all lay men and women are called to give greater attention to a particularly meaningful, stirring and incisive passage from the Council: "Their activity within Church communities is so necessary that without it the apostolate of the Pastors is generally unable to achieve its full effectiveness" [100]. ^jpii-cl-27 This is indeed a particularly important affirmation, which evidently must be interpreted in light of the "ecclesiology of communion". Ministries and charisms, being diverse and complementary, are all necessary for the Church to grow, each in its own way. The lay faithful ought to be ever more convinced of the special meaning that their commitment to the apostolate takes on in their parish. Once again the Council authoritatively places it in relief: "The parish offers an outstanding example of the apostolate on the community level, inasmuch as it brings together the many human differences found within its boundaries and draws them into the universality of the Church. The lay faithful should accustom themselves to working in the parish in close union with their priests, bringing to the Church community their own and the world's problems as well as questions concerning human salvation, all of which need to be examined together and solved through general discussion. As far as possible the lay faithful ought to collaborate in every apostolic and missionary undertaking sponsored by their own ecclesial family" [101]. The Council's mention of examining and solving pastoral problems "by general discussion" ought to find its adequate and structured development through a more convinced, extensive and decided appreciation for "Parish Pastoral Councils", on which the Synod Fathers have rightly insisted [102]. In the present circumstances the lay faithful have the ability to do very much and, therefore, ought to do very much towards the growth of an authentic ecclesial communion in their parishes in order to reawaken missionary zeal towards nonbelievers and believers themselves who have abandoned the faith or grown lax in the Christian life. If indeed, the parish is the Church placed in the neighborhoods of humanity, it lives and is at work through being deeply inserted in human society and intimately bound up with its aspirations and its dramatic events. Oftentimes the social context, especially in certain countries and environments, is violently shaken by elements of disintegration and de-humanization. The individual is lost and disoriented, but there always remains in the human heart the desire to experience and cultivate caring and personal relationships. The response to such a desire can come from the parish, when, with the lay faithful's participation, it adheres to its fundamental vocation and mission, that is, to be a "place" in the world for the community of believers to gather together as a "sign" and "instrument" of the vocation of all to communion, in a word, to be a house of welcome to all and a place of service to all, or, as Pope John XXIII was fond of saying, to be the "village fountain" to which all would have recourse in their thirst. ## The Forms of Participation in the Life of the Church 28\. The lay faithful together with the clergy and women and men religious, make up the one People of God and the Body of Christ. ^jpii-cl-28 Being "members" of the Church takes nothing away from the fact that each Christian as an individual is "unique and irrepeatable". On the contrary, this belonging guarantees and fosters the profound sense of that uniqueness and irrepeatability, in so far as these very qualities are the source of variety and richness for the whole Church. Therefore, God calls the individual in Jesus Christ, each one personally by name. In this sense, the Lord's words "You go into my vineyard too", directed to the Church as a whole, come specially addressed to each member individually. Because of each member's unique and irrepeatable character, that is, one's identity and actions as a person, each individual is placed at the service of the growth of the ecclesial community while, at the same time, singularly receiving and sharing in the common richness of all the Church. This is the "Communion of Saints" which we profess in the Creed. *The good of all becomes the good of each one and the good of each one becomes the good of all.* "In the Holy Church", writes Saint Gregory the Great, "all are nourished by each one and each ones is nourished by all" [103]. *Individual Forms of Participation* Above all, each member of the lay faithful should always be *fully aware of being a "member of the Church"* yet entrusted with a unique task which cannot be done by another and which is to be fulfilled for the good of all. From this perspective the Council's insistence on the *absolute necessity of an apostolate exercised by the individual* takes on its full meaning: "The apostolate exercised by the individual-which flows abundantly from a truly Christian life (cf. *Jn* 4:11)-is the origin and condition of the whole lay apostolate, even in its organized expression, and admits no substitute. Regardless of circumstance, all lay persons (including those who have no opportunity or possibility for collaboration in associations) are called to this type of apostolate and obliged to engage in it. Such an apostolate is useful at all times and places, but in certain circumstances it is the only one available and feasible" [104]. In the apostolate exercised by the individual, great riches are waiting to be discovered through an intensification of the missionary effort of each of the lay faithful. Such an individual form of apostolate can contribute greatly to a *more extensive* spreading of the Gospel, indeed it can reach as many places as there are daily lives of individual members of the lay faithful. Furthermore, the spread of the gospel will be *continual,* since a person's life and faith will be one. Likewise the spread of the gospel will be particularly *incisive,* because in sharing fully in the unique conditions of the life, work, difficulties and hopes of their sisters and brothers, the lay faithful will be able to reach the hearts of their neighbors, friends, and colleagues, opening them to a full sense of human existence, that is, to communion with God and with all people. ## Group Forms of Participation 29\. Church communion, already present and at work in the activities of the individual, finds its specific expression in the lay faithful's working together in groups, that is, in activities done with others in the course of their responsible participation in the life and mission of the Church. ^jpii-cl-29 In recent days the phenomenon of lay people associating among themselves has taken on a character of particular variety and vitality. In some ways lay associations have always been present throughout the Church's history as various confraternities, third orders and sodalities testify even today. However, in modern times such lay groups have received a special stimulus, resulting in the birth and spread of a multiplicity of group forms: associations, groups, communities, movements. We can speak of a *new era of group endeavours* of the lay faithful. In fact, "alongside the traditional forming of associations, and at times coming from their very roots, movements and new sodalities have sprouted, with a specific feature and purpose, so great is the richness and the versatility of resources that the Holy Spirit nourishes in the ecclesial community, and so great is the capacity of initiative and the generosity of our lay people" [105]. Oftentimes these lay groups show themselves to be *very diverse* from one another in various aspects, in their external structures, in their procedures and training methods, and in the fields in which they work. However, they all come together in an all-inclusive and *profound convergence* when viewed from the perspective of their common purpose, that is, the responsible participation of all of them in the Church'smission of carrying forth the Gospel of Christ, the source of hope for humanity and the renewal of society. The actual formation of groups of the lay faithful for spiritual purposes or for apostolic work comes from various sources and corresponds to different demands. In fact, their formation itself expresses the social nature of the person and for this reason leads to a more extensive and incisive effectiveness in work. In reality, a "cultural" effect can be accomplished through work done not so much by an individual alone but by an individual as "a social being", that is, as a member of a group, of a community, of an association, or of a movement. Such work is, then, the source and stimulus leading to the transformation of the surroundings and society as well as the fruit and sign of every other transformation in this regard. This is particularly true in the context of a pluralistic and fragmented society-the case in so many parts of the world today-and in light of the problems which have become greatly complex and difficult. On the other hand, in a secularized world, above all, the various group forms of the apostolate can represent for many a precious help for the Christian life in remaining faithful to the demands of the gospel and to the commitment to the Church's mission and the apostolate. Beyond this, the profound reason that justifies and demands the lay faithful's forming of lay groups comes from a theology *based on ecclesiology,* as the Second Vatican Council clearly acknowledged in referring to the group apostolate as a "sign of communion and of unity of the Church of Christ" [106]. It is a "sign" that must be manifested in relation to "communion" both in the internal and external aspects of the various group forms and in the wider context of the Christian community. As mentioned, this reason based on ecclesiology explains, on one hand, the "right" of lay associations to form, and on the other, the necessity of "criteria" for discerning the authenticity of the forms which such groups take in the Church. First of all, the *freedom for lay people in the Church to form such groups* is to be acknowledged. Such liberty is a true and proper right that is not derived from any kind of "concession" by authority, but flows from the Sacrament of Baptism, which calls the lay faithful to participate actively in the Church's communion and mission. In this regard the Council is quite clear: "As long as the proper relationship is kept to Church authority, the lay faithful have the right to found and run such associations and to join those already existing" [107]. A citation from the recently published Code of Canon Law affirms it as well: "The Christian faithful are at liberty to found and govern associations for charitable and religious purposes or for the promotion of the Christian vocation in the world; they are free to hold meetings to pursue these purposes in common" [108]. It is a question of a freedom that is to be acknowledged and guaranteed by ecclesial authority and always and only to be exercised in Church communion. Consequently, the right of the lay faithful to form groups is essentially in relation to the Church's life of communion and to her mission. ## "Criteria Of Ecclesiality"for Lay Groups 30\. It is always from the perspective of the Church's communion and mission, and not in opposition to the freedom to associate, that one understands the necessity of having *clear and definite criteria for discerning and recognizing* such lay groups, also called "Criteria of Ecclesiality". ^jpii-cl-30 The following basic criteria might be helpful in evaluating an association of the lay faithful in the Church: \- *The primacy given to the call of every Christian to holiness,* as it is manifested "in the fruits of grace which the spirit produces in the faithful" [109] and in a growth towards the fullness of Christian life and the perfection of charity [110]. In this sense whatever association of the lay faithful there might be, it is always called to be more of an instrument leading to holiness in the Church, through fostering and promoting "a more intimate unity between the everyday life of its members and their faith" [111]. \- *The responsibility of professing the Catholic faith,* embracing and proclaiming the truth about Christ, the Church and humanity, in obedience to the Church's Magisterium, as the Church interprets it. For this reason every association of the lay faithful must be a *forum* where the faith is proclaimed as well as taught in its total content. \- *The witness to a strong and authentic communion* in filial relationship to the Pope, in total adherence to the belief that he is the perpetual and visible center of unity of the universal Church [112], and with the local Bishop, "the visible principle and foundation of unity" [113] in the particular Church, and in "mutual esteem for all forms of the Church's apostolate" [114]. The communion with Pope and Bishop must be expressed in loyal readiness to embrace the doctrinal teachings and pastoral initiatives of both Pope and Bishop. Moreover, Church communion demands both an acknowledgment of a legitimate plurality of forms in the associations of the lay faithful in the Church and at the same time, a willingness to cooperate in working together. \- *Conformity to and participation in the Church's apostolic goals,* that is, "the evangelization and sanctification of humanity and the Christian formation of people's conscience, so as to enable them to infuse the spirit of the gospel into the various communities and spheres of life" [115]. From this perspective, every one of the group forms of the lay faithful is asked to have a missionary zeal which will increase their effectiveness as participants in a re-evangelization. \- *A commitment to a presence in human society,* which in light of the Church's social doctrine, places it at the service of the total dignity of the person. Therefore, associations of the lay faithful must become fruitful outlets for participation and solidarity in bringing about conditions that are more just and loving within society. The fundamental criteria mentioned at this time find their verification in the *actual fruits* that various group forms show in their organizational life and the works they perform, such as: the renewed appreciation for prayer, contemplation, liturgical and sacramental life, the reawakening of vocations to Christian marriage, the ministerial priesthood and the consecrated life; a readiness to participate in programmes and Church activities at the local, national and international levels; a commitment to catechesis and a capacity for teaching and forming Christians; a desire to be present as Christians in various settings of social life and the creation and awakening of charitable, cultural and spiritual works; the spirit of detachment and evangelical poverty leading to a greater generosity in charity towards all; conversion to the Christian life or the return to Church communion of those baptized members who have fallen away from the faith. ## The Pastors in Service to Communion 31\. The Pastors of the Church even if faced with possible and understandable difficulties as a result of such associations and the process of employing new forms, cannot renounce the service provided by their authority, not simply for the well-being of the Church, but also for the well-being of the lay associations themselves. In this sense they ought to accompany their work of discernment with guidance and, above all, encouragement so that lay associations might grow in Church communion and mission. ^jpii-cl-31 It is exceedingly opportune that some new associations and movements receive *official recognition* and explicit approval from competent Church authority to facilitate their growth on both the national and international level. The Council has already spoken in this regard: "Depending on its various forms and goals, the lay apostolate provides for different types of relationships with the hierarchy... Certain forms of the lay apostolate are given explicit recognition by the hierarchy, though in different ways. Because of the demands of the common good of the Church, moreover, ecclesial authority can select and promote in a particular way some of the apostolic associations and projects which have an immediately spiritual purpose, thereby assuming in them a special responsibility" [116]. Among the various forms of the lay apostolate which have a particular relationship to the hierarchy, the Synod Fathers have singled out various movements and associations of *Catholic Action* in which "indeed, in this organic and stable form, the lay faithful may freely associate under the movement of the Holy Spirit, in communion with their bishop and priests, so that in a way proper to their vocation and with some special method they might be of service through their faithfulness and good works to promote the growth of the entire Christian community, pastoral activities and infusing every aspect of life with the gospel spirit" [117]. The Pontifical Council for the Laity has the task of preparing a list of those associations which have received the official approval of the Holy See, and, at the same time, of drawing up, together with the Pontifical Council for the Union of Christians, the basic conditions on which this approval might be given to ecumenical associations in which there is a majority of Catholics, and determining those cases in which such an approval is not possible [118]. All of us, Pastors and lay faithful, have the duty to promote and nourish stronger bonds and mutual esteem, cordiality and collaboration among the various forms of lay associations. Only in this way can the richness of the gifts and charisms that the Lord oflers us bear their fruitful contribution in building the common house: "For the sound building of a common house it is necessary, furthermore, that every spirit of antagonism and conflict be put aside and that the competition be in outdoing one another in showing honour (cf. *Rom* 12:10), in attaining a mutual affection, a will towards collaboration, with patience, far-sightedness, and readiness to sacrifice which will at times be required" [119]. So as to render thanks to God for the great *gift* of Church communion which is the reflection in time of the eternal and ineffable communion of the love of God, Three in One, we once again consider Jesus' words: "I am the vine, you are the branches" (*Jn* 15:5). The awareness of the gift ought to be accompanied by a strong sense of *responsibility* for its use: it is, in fact, a gift that, like the talent of the gospel parable, must be put to work in a life of ever-increasing communion. To be responsible for the gift of communion means, first of all, to be committed to overcoming each temptation to division and opposition that works against the Christian life with its responsibility in the apostolate. The cry of Saint Paul continues to resound as a reproach to those who are "wounding the Body of Christ": "What I mean is that each one of you says, 'I belong to Paul', or 'I belong to Cephas', or 'I belong to Christ!' Is Christ divided?" (1 *Cor* 1: 12-13). No, rather let these words of the apostle sound a persuasive call: " I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment" (1 *Cor* 1:10). Thus the life of Church communion will become a *sign* for all the world and a compelling *force* that will lead persons to faith in Christ: "that they may all be one; even as you, Father, are in me and I in you, that they also may be in us, so that the world may believe that you have sent me" (*Tn* 17:21). In such a way communion leads to *mission,* and mission itself to communion. --- ![[maps/bibliography#^biblio-jpii-cl]]