Part VII

PART VII: The Mission and Ministries of the Society #

CN PART VII CHAPTER 1 #

[245] #

1The mission of the Society today is participation in the total evangelizing mission of the Church,1which aims at the realization of the Kingdom of God in the whole of human society, not only in the life to come but also in this life.2This mission is “a single but complex reality, which is expressed in a variety of ways”;3namely, through the interrelated dimensions of the witness of one’s life; of proclamation, conversion, inculturation, and of the establishment of local churches; and also through dialogue and the promotion of the justice desired by God.42Within this framework and in accordance with our original charism approved by the Church, the contemporary mission of the Society is the service of faith and the promotion in society of that justice of the Gospel that is the embodiment of God’s love and saving mercy.53In this mission, its aim (the service of faith) and its integrating principle (faith directed toward the justice of the Kingdom) are dynamically related to the inculturated proclamation of the Gospel and to dialogue with other religious traditions as integral dimensions of evangelization.6

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Conditions for carrying out this mission are the following:3 1A continuing personal conversion, finding Jesus Christ in the brokenness of our world, living in solidarity with the poor and outcast, so that we can take up their cause under the standard of the cross. Our sensitivity to such a mission will be most affected by frequent direct contact with “these friends of the Lord”, from whom we can often learn much about faith. Some insertion into the world of the poor should therefore be part of the life of each member, and our communities should be located among ordinary people wherever possible.73 2A dialogue, born of respect for people, especially the poor, in which we share their cultural and spiritual values and offer our own cultural and spiritual resources, in order to build up a communion of peoples instructed by God’s Word and enlivened by the Spirit as at Pentecost.8In such a dialogue, we come into contact with the activity of God in the lives of other men and women, and we try to enable people to become aware of God’s presence in their culture.9This dialogue is also necessary in the so-called post-Christian cultures, based upon a sharing of life, a shared commitment to action for human development and liberation, a sharing of values and a sharing of human experience.103 3A deep respect for everything that has been brought about in human beings by the Spirit who blows where he wills;11attention to the global desire for a contemplative experience of the divine; a desire to be enriched by the spiritual experiences and ethical values, theological perspectives, and symbolic expressions of other religions.123 4A desire to embody Christ’s ministry of healing and reconciliation in a world increasingly divided by economic and social status, race and ethnicity, violence and war, cultural and religious pluralism.133 5A closer collaboration with others, especially with the laity, with other members of local churches, with Christians of other denominations, with adherents to other religions, and “all who hunger and thirst after justice”; in short, with all who strive to make a world fit for men and women to live in, a world where the brotherhood of all opens the way for the recognition and acceptance of Christ Jesus and God our Father.143 6A more profound spiritual experience through the Spiritual Exercises, by which we continually renew our faith and apostolic hope by experiencing again the love of God in Christ Jesus. We strengthen our commitment to be companions of Jesus in his mission, to labor with him in solidarity with the poor for the establishment of the Kingdom.153 7All the major problems of our time have an international dimension. On our part, great solidarity and availability and real openness to change will be necessary, even as we remain firmly rooted in our own culture, in order to foster the growth of cooperation and coordination throughout the whole Society, in the service of the worldwide mission of the Church.163 8We must therefore have an operative freedom: open, adaptable, even eager for any mission that may be given us. Our desire is an unconditional consecration to mission, free of all worldly interest and free to serve all men and women. Our mission extends to the creation of this same spirit of mission in others.17

[247] #

1As far as the promotion of justice is concerned, we must become more aware, as the Church itself has done, of its more recent and new exigencies for our mission;18such are, among others, protection of the human rights of persons and peoples (individual, socioeconomic, civil and political, the right to peace, to progress, to cultural integrity); the disturbing consequences of the interdependence of peoples, causing grave damage to the quality of life and culture of poor peoples, especially of “indigenous peoples”;19safeguarding human life itself, from its beginning to its natural end, life that is severely threatened by the so-called “culture of death”; the influence of the media in the service of justice, which requires coordinated action of Christians and other persons in different areas;20protection of the environment; the tragic marginalization of not a few nations, especially on the African continent at this time; the need of the peoples of Eastern Europe to find a sure way to a future in freedom, peace, and security; the problem of the socially marginalized in every society; the very grave worldwide situation of refugees.212The situation of women in the world today merits special attention.22Our contribution to overcoming unjust structures and experiencing our solidarity with women include the following: teaching the essential equality of women and men; supporting women in opposing situations of exploitation and violence; fostering an appropriate presence of women in our ministries and institutions and involving women in decision making in our ministries; promoting the education of women and elimination of all forms of discrimination in it; using appropriately inclusive language in speaking and writing.233All these efforts must be concentrated on transforming the cultural values that sustain an unjust and oppressive social order.24

[248] #

Father General, with the help of his council, has the task of stimulating the entire Society to serve the cause of the Gospel and its justice. But all our members, especially major superiors, should strenuously collaborate with him, even if this might shake up their settled habits or even disturb their peace of mind, when they are accustomed instead to work of a less universal scope.25

[249] #

1Any realistic desire to engage in the promotion of justice in our mission will mean some kind of involvement in civic activity;26but this will make our preaching of the Gospel more meaningful and its accceptance easier.272Communities and superiors should help each one of us to overcome the difficulties, fear, and apathy that block us from truly comprehending the cultural, social, economic, and political problems existing in our city, country, or region, as well as in the world at large. In this way let each identify and assume the responsibilities to society that are his, and let each in his own proper way participate in the efforts needed to promote genuine justice.283In each of our different apostolates, we must create communities of solidarity in seeking justice. Working together with our colleagues, we can and should engage in every ministry of the Society to promote justice in one or more of the following ways: directly serving and accompanying the poor, developing awareness of the demands of justice joined to the social responsibility to achieve it, and participating in social mobilization for the creation of a more just social order.29

[250] #

All our members, but especially those who belong to the affluent world, should endeavor to work as much as is appropriate with those who form public opinion, as well as with international organizations, to promote justice more effectively among all peoples.30

[251] #

Finally, in carrying out this mission of ours with exactitude, we should ever keep in mind that “the means which unite the human instrument to God and so dispose it that it may be wielded dexterously by his divine hand are more effective than those which equip it in relation to men”.31

CN PART VII CHAPTER 2 #

[252] #

1To be truly Christian, our service to the Church must be anchored in fidelity to Christ, who makes all things new; to be proper to the Society, it must be done in union with the successor of Peter.322Out of love for Christ and in virtue of the fourth vow of special obedience to his vicar concerning missions,33the Society offers itself completely to the Church, so that the Supreme Pontiff may send all its members into the vineyard of the Lord to carry out his mission.343Missions that the Supreme Pontiff may wish to entrust to our Society at any time and in any part of the world35in fulfillment of our mission, we must place in the category of the highest priority of our apostolic activity.36

[253] #

The calls that have come to the Society from recent popes are the following:3 1To contribute effectively to the implementation of the Second Vatican Council;3 2To confront with all our forces the problem of atheism and cooperate in that profound renewal of the Church needed in a secularized age;3 3To better adapt our traditional apostolates to the different spiritual necessities of today: the renewal of Christian life, the education of youth, the formation of the clergy, the study of philosophy and theology, research into humanistic and scientific cultures, and missionary evangelization;3 4To pay particular attention to ecumenism, interreligious dialogue, and the task of authentic inculturation;3 5In a manner consonant with our priestly and religious Institute and within the Church’s evangelizing action, to promote the justice connected with peace, which is “the aspiration of all peoples”;3 6To foster the vigorous impulse toward missionary work and church union and to serve our prophetic mission to promote the new evangelization.37

[254] #

The pontifical mandate entrusted to the Society of resisting atheism should permeate all the accepted forms of our apostolate, in such wise that we may both cultivate among believers true faith and an authentic awareness of God and also zealously direct our efforts to nonbelievers of every type.38

CN PART VII CHAPTER 3 #

[255] #

1All members of the Society of Jesus, even though dispersed in various local communities and ascribed to individual provinces and regions, are inserted directly and primarily into the single apostolic body and community of the whole Society. It is at this level that the overall apostolic decisions and guidelines are worked out and established, for which each one should feel responsible. This demands of all of us a high degree of availability and a real apostolic mobility in the service of the universal Church.392This solidarity with the body of the Society ought to take precedence over any other loyalties (those binding a man to any type of institution, within or outside the Society). It ought to mark any other commitment, transforming it thereby into a mission. For a mission as such is bestowed by the Society through the superior and is always subject to its review. The Society can confirm or modify it as the greater service of God may require.40

[256] #

1As we continue to respond to our mission today as it is described by recent general congregations, traditional apostolates, appropriately updated, take on fresh importance, while new needs and situations make new demands on us, so that all our works may contribute to strengthening the faith that does justice.412Hence all our ministries, both traditional and new, must be reviewed by means of apostolic spiritual discernment, both personal and communitarian,42with great attention to the role they can play in the service of faith and the promotion of justice, in solidarity with the poor,43so that, if need be, they may be replaced by others which are more effective.44

[257] #

Our institutions can use the following means to help them implement our mission more effectively: institutional evaluation of the role they play in society; discernment whether the institution’s own internal structures and policies reflect our mission; collaboration and exchange with similar institutions in diverse social and cultural contexts; continuing formation of personnel regarding mission.45

[258] #

1All our members, especially superiors, to whom the choice of ministries belongs as the most important task of all,46must make great efforts to bring about this review of our ministries. The criteria for review, found in the Constitutions themselves and illuminated by the decrees of the general congregations and the instructions of the superiors general, retain their perennial validity, but none the less must always be rightly applied to historical circumstances.472We should always keep in mind social conditions and pastoral programs, the apostolic forces available or hoped for, the more pressing pastoral and apostolic needs, and the help that ought to be given to Father General for more universal works.483Social and cultural analysis of the true state of affairs should also be employed from a religious, social, and political point of view, based on serious and specialized studies and on an accurate knowledge of those matters.494According to this way of proceeding, which is to be used by local, provincial, and regional communities, superiors can employ the customary consultations and then draw up apostolic options to be submitted to Father General.50

[259] #

Keeping ourselves available to the Holy See above all, let all our members and especially superiors propose to themselves to follow the plans, judgments, and works of the local hierarchy; to implement them; and to be animated by the spirit and impulse toward fellowship, by which our works are harmonized with the pastoral programs of particular churches,51according to the constant tradition in the Society of serving the Church by explaining, propagating, and defending the faith.52

[260] #

1To promote the better choice of ministries and to foresee to some extent future developments, a commission should be set up as an aid to the provincial and under his authority; the task of this commission will be, after careful study and in view of the priorities established by the general or the Conference of Major Superiors,53to give advice on an overall review of ministries. This will involve suggesting which ones ought to be kept or dropped and which others ought to be undertaken for the first time. Each year the provincial should report to Father General what has been done in this regard.2In order to achieve a more effective coordination of the apostolate in a given region, the Conferences of Major Superiors can be greatly helped by a commission of the entire conference, linked with the provincial and regional commissions. In regions that are sufficiently homogeneous, a single general commission can be instituted in place of commissions for the individual provinces or regions.54

[261] #

1Not only should our structured activities undergo review but so should our individual apostolates, and by means of the same criteria.552So that our energies may not be dispersed but instead be well organized into a single whole, superiors should bear in mind that they are placed in charge not only of their subjects themselves but also of their works. Hence, they should not be afraid to require subjects to obey them in the choice of ministries. Subjects, however, if some ministry is offered to them, should on their own initiative refer the matter to the superior, so that all is arranged in accord with his counsel. They should be willing to join their work to that of others and to subordinate themselves to others, in order to attain the more universal good.56

[262] #

The Society recognizes how apostolically important it can be for the fulfillment of our mission today that some of our members are present and work with others in certain sectors of secular activity; therefore, engaging in a secular job or profession, especially in an area that is de-Christianized or underprivileged, can at times, because of its apostolic meaning, be part of the Society’s mission, provided that the mission is both given by superiors and can be carried out according to our way of proceeding.57

CN PART VII CHAPTER 4 #

CN PART VII CHAPTER 4 1 #

[263] #

1By reason of their vocation to the Society, all our members, and not only those who so petition, may be sent to evangelize peoples. But those who were born in former mission lands ought to be aware of their serious responsibility to promote the faith and the life of the Church with deep roots in their own cultures.58But even they should be prepared to undertake mission service among other peoples.592Superiors ought to select for the missions those who are men of solid virtue, who are quite flexible, and who are capable of fitting into a new culture,60so that their proclamation of the Gospel may be sensitive to the religious situation of those to whom they address it.61

[264] #

1Provinces entrusted with the evangelization of peoples should consider this ministry an integral part of the province, on the same level as their other works. They should help this work with men and money, according to their means, and with a greater enthusiasm where the needs are more pressing. This applies as well to those areas that have already been erected as independent entities.2Our men should diligently promote the work of evangelization of peoples among all the faithful and foster vocations for it.62

CN PART VII CHAPTER 4 2 #

[265] #

1In the context of the divisive, exploitative, and conflictual roles that religions, including Christianity, have played in history, dialogue seeks to develop the unifying and liberating potential of all religions, thus showing the relevance of religion for human well-being, justice, and world peace.632“Dialogue is an activity with its own guiding principles, requirements, and dignity”;64and it should never be made a strategy to elicit conversions, since a positive relationship with believers of other faiths is a requirement in a world of religious pluralism.65

[266] #

1The culture of dialogue should become a distinctive characteristic of our Society, sent into the whole world to labor for the greater glory of God and the help of human persons.662The Society should foster the fourfold interreligious dialogue recommended by the Church; namely, a. The dialogue of life, where people strive to live in an open and neighborly spirit, sharing their joys and sorrows, their human problems and preoccupations; b. The dialogue of action, in which Christians and others collaborate for the integral development and liberation of people; c. The dialogue of theological exchange, where specialists seek to deepen their understanding of their respective spiritual heritages and to appreciate each other’s religious values; d. The dialogue of religious experience, where persons who are rooted in their own religious traditions share their spiritual riches; for instance, with regard to prayer and contemplation, faith, and ways of searching for God and the Absolute.67

[267] #

The Society must prepare members able to become experts in the third aspect of interreligious dialogue. Since this dialogue is becoming a global concern, such preparation should include an interprovincial and international exchange of persons and be done in collaboration with other groups.68

CN PART VII CHAPTER 4 3 #

[268] #

Faith which does justice is necessarily committed to ecumenical dialogue and cooperation. Ecumenism is not only a specific work for which some Jesuits must be trained and missioned, it is a new way of living as a Christian. It seeks, namely, what unites rather than what divides; it seeks understanding rather than confrontation; it seeks to know, understand, and love others as they wish to be known and understood, with full respect for their distinctiveness, through the dialogue of truth, justice, and love.69

[269] #

1In choosing the path of ecumenism, the Society is responding not only to its discernment of the signs of the times but also to the repeated calls of the Church70and preceding general congregations.712To foster such work, superiors should see to it that some of our members are prepared as experts in ecumenical matters according to the requirements of different regions. They are to learn to grasp fully the doctrine and the spiritual life of both Catholics and other Christians.723In ecumenical activity Jesuits are faithfully to observe all the prescriptions and directives of the Holy See and of those whose duty it is to direct the ecumenical movement.73

CN PART VII CHAPTER 4 4 #

[270] #

1Those pastoral works or services that have been initiated in the past are to be renewed and energetically promoted, provided they still fulfill the end for which they were intended and are approved by the hierarchy.2According to the tradition and spirit of the Society, our members should also diligently look for new forms of pastoral services and works that answer contemporary needs, even those of other religions.743Our pastoral service ought to prepare Christian communities for carrying on dialogue with believers of other religions and help them experience God’s compassionate love in their lives.75

[271] #

1The Spiritual Exercises, carefully adapted in different ways, should be presented to every type of person insofar as individuals are capable of them, not excluding simple folk, in order to form Christians who are enriched by a personal experience of God as Savior and are led to an intimate knowledge of the Lord, so as to love and follow him more.76Thus wherever necessary they can play a constructive part in the reform of social and cultural structures.772The same thing should be done, as far as possible and with appropriate adaptations, for believers of other religions.3Our members are to be trained to give the Spiritual Exercises in a true and correct way; others too among the diocesan and religious clergy, as well as lay women and men, are to be helped to do the same.78

[272] #

Superiors should insist that:3 1The directors of works sincerely adapt themselves to contemporary pastoral practice;3 2Our members have a high esteem for teaching Christian doctrine to children and the uneducated, in accordance with the tradition of the Society and the vows they have taken; for the promotion of new forms of modern catechetics and introduction to the faith by suitable means; for the giving of spiritual assistance in hospitals and prisons;3 3Our members cooperate with the program of renewal of both the Christian Life Communities and the Apostleship of Prayer.79

[273] #

In accordance with the spirit of the Society, and especially in accordance with the repeated wish of the Church, residences should be encouraged among the more neglected groups of people. There our members should carry on their apostolate in different ways, with the special motivation that they are living their lives with the poor Christ.80

[274] #

1Now that the discipline of the Church in regard to parishes entrusted to religious institutes has been changed,81the care of souls in a parish is no longer considered contrary to the principles of our Constitutions.82In fact, under certain circumstances it can assist our mission of serving the faith and promoting justice as well as foster interreligious and cultural dialogue.83It belongs to the general to judge whether any particular parishes are to be accepted or given back.842Parishes accepted by the Society must be in accordance with its proper charism and mission; therefore, committed to the pastoral goals and policies of the local church, they also participate in the apostolic priorities of the Society and in the mission plan of the province, according to our way of proceeding.853Those who are appointed pastors must have special training, especially in such skills as homiletics, catechesis, sociocultural analysis, social communication, and conflict management. In addition, opportunities for contact with model parishes and appropriate pastoral-training centers must be available to them for ongoing formation.86

[275] #

Worthy of particular esteem are apostolic labors among Eastern churches, whether Catholic or not Catholic, undertaken by our members by the will of the Holy See. Our members destined for this work should either retain or assume an Eastern rite, and houses and stations of an Eastern rite should be established in the Society.87

[276] #

1All should have a high regard for, and be keenly mindful of, the mystery of the Heart of Christ in the life of the Church. It should be so much a part of their own lives that they can promote it among others in their every apostolic activity, as a most pleasant responsibility entrusted to the Society by Christ our Lord. In this way the results of our varied ministries may daily increase.2They should also trust in the patronage of the Blessed Virgin Mary in their assigned tasks and activities, and everywhere show more and more clearly the role of the mother of our Savior in the economy of salvation.88

CN PART VII CHAPTER 4 5 #

CN PART VII CHAPTER 4 5 a #

[277] #

1The educational apostolate in all its ramifications recommended in a special way by the Church in our day, is to be valued as of great importance among the ministries of the Society for promoting today’s mission in the service of faith from which justice arises. For this work, when carried out in the light of our mission, contributes greatly to the total and integral liberation of the human person, leading to participation in the life of God himself.892Our members can exercise this apostolate in various ways either in our own institutions or by collaborating with other institutions. The Society should have its own educational institutions where resources and circumstances permit this and where there is well-grounded hope for the greater service of God and the Church.903Those who work in schools of whatever kind or level or who are engaged in nonformal or popular education can exercise a deep and lasting influence on individuals and on society.914All educational initiatives of the Society must look to the plurality of cultures, religions, and ideologies as well as to local socioeconomic needs.

[278] #

Keeping intact our preferential option for the poor, we must not neglect students expected to make greater progress and to exercise greater influence on society in the service of the neighbor, no matter to what social class they belong.92

[279] #

1We must in a special way help prepare all our students effectively to devote themselves to building a more just world and to understand how to labor with and for others.932When dealing with Christian students, we should take particular care that along with letters and sciences they acquire that knowledge and character which are worthy of Christians, and that animated by a mature faith and personally devoted to Jesus Christ, learn to find and serve him in others.94For this, it will help to establish groups of Christian Life Communities in our schools.3Regarding all other students of other religions, we must take care throughout the whole course of studies and especially in the teaching of ethics courses to form men and women who are endowed with a sound moral judgment, and solid virtues.954In our educational work we must sensitize our students to the value of interreligious collaboration and instill in them a basic understanding of and respect for the faith vision of those belonging to diverse local religious communities.96

[280] #

In this new communications-media culture, it is of great importance to educate our students to a critical understanding of the news transmitted by the media, so that they can learn to be selective in personally assimilating such news. Therefore, our educators should be among the best-trained people in media.97

[281] #

Young people who travel abroad for their education, as is common nowadays, should be attentively helped.98

[282] #

For its part, the Society should help those many children of the Church who are being educated in non-Catholic schools, collaborating insofar as we are able, in directing Catholic centers for students, serving as chaplains, and also teaching in these schools.99

[283] #

We should continue to relate to and advise our former students, so that imbued with gospel values they may take their place in society and help one another in their respective tasks to work for its good.100

[284] #

To foster a close collaboration with the laity in the work of education, we should hand over to them, as far as is possible, the roles they are prepared to assume, whether these are in teaching, in academic and financial administration, or even on the board of directors.101

CN PART VII CHAPTER 4 5 b #

[285] #

1Documents on our educational apostolate, elaborated by the Central Secretariat for Education and approved by Father General,102allowing for different local and cultural differences and adapted to the nature of different institutions, should inspire school mission statements, policies, teaching programs, and the entire academic milieu of the educational institutions of the Society.2In order to ensure the proper character of our schools and a fruitful Jesuit-lay cooperation, it is altogether necessary to carefully select administrators and teachers, both Jesuits and others, and to form them adequately in Ignatian spirituality and pedagogy, especially those who will assume positions of major responsibility.103

[286] #

In many places, primary schools can be one of the most effective services we offer to people, especially the poor, because they can provide a solid academic and religious foundation during the formative early years.104

[287] #

1So-called nonformal education, by which both youths and adults are educated outside the traditional school system in both rural and urban areas of developing countries, is a very apt means to promote justice; hence, it is fully in accord with the mission of the Society and has greatly enriched it.1052Cooperation is to be fostered between centers for nonformal education conducted by Ours and schools, universities, and social centers of the Society, since such cooperation is beneficial to all.106

[288] #

1Secondary schools should improve continually both as educational institutions and as centers of culture and faith for lay collaborators, for families of students and former students, and through them for the whole community of a region. Our members should also foster close cooperation with parents of students, who bear the primary responsibility for education.1072Where need or great utility suggests it, other schools, such as technical and agricultural schools, may well be opened.1083In establishing coeducation in our secondary schools for the greater good of souls, ecclesiastical and civil norms existing in various places are to be observed.109

[289] #

1Universities and institutions of higher learning play an increasingly important role in the formation of the whole human community, for in them our culture is shaped by debates about ethics, future directions for economics and politics, and the very meaning of human existence.110Accordingly, we must see to it that the Society is present in such institutions, whether directed by itself or by others, insofar as we are able to do so.111It is crucial for the Church, therefore, that dedicated Jesuits continue to engage in university work.1122We must continue to work strenuously, with imagination and faith and often under very difficult circumstances, to maintain and even to strengthen the specific character of each of our institutions of higher education both as Jesuit and as university, and bring it about that both of these aspects always remain fully operative.1133Universities of the Society, participating in its mission, must discover in their own proper institutional forms and authentic purposes a specific and appropriate arena, consonant with their nature, for fostering the faith that does justice.1144The complexity of a Jesuit university today can require new structures of government and control in order to preserve its identity and at the same time allow it to relate effectively to the academic world and the society of which it is a part, including the Society of Jesus and the Church. Periodic evaluation and accountability are necessary to judge whether or not its dynamics are being developed in line with the mission of the Society. Jesuits who work in these universities should actively involve themselves in directing them toward the objectives desired for them by the Society.1155A Jesuit university must be outstanding in its human, social, spiritual, and moral formation, as well as in its pastoral attention to its students and to the different groups of people who work in it or are related to it.1166Among the faculties of our institutions of higher learning, theology and philosophy should especially exercise their proper role, to the extent that they contribute to the greater service of God according to local circumstances.117Interdisciplinary work should also be promoted, which implies a spirit of cooperation and dialogue among specialists within the university itself and with those of other universities.118

[290] #

The education of priests, as a work of the highest value, is to be considered one of the chief ministries of the Society. Therefore, seminarians who attend our universities are to be cared for with special attention, and directors and teachers chosen from among our best men are to be assigned to those clerical seminaries whose direction the Society has accepted. But if there is question of accepting diocesan seminaries, a definite agreement should be made with the bishop with the approval of Father General.119

[291] #

Not only youth but adults also are to be educated both in advancements made in their professions and in steps that can be taken to make their conjugal, family, and social life more human and, where appropriate, more Christian and therefore just; they are to be educated also in what will serve to develop a better understanding of their own religious life.120

[292] #

Our colleges and universities may have protectors, that is, friends who undertake to protect the work; however, names connoting jurisdiction should be avoided when and where these have no place.121

CN PART VII CHAPTER 4 6 #

[293] #

1Research in philosophy and theology, in the other sciences and in every branch of human culture is extremely necessary to fulfill our mission today and to help the Church to understand the contemporary world and speak to it the Word of salvation.1222Ours whom superiors assign to this scholarly work are to give themselves to it entirely and with a strong and self-denying spirit, for in one way or another such work makes demands upon the whole person. They should know that they are making an invaluable contribution to the contemporary mission of the Society. At the same time they should do this in such a way that they do not lose touch with other apostolic activities of the Society and should cooperate with our members who are engaged in more direct social and pastoral ministries.123

[294] #

Among all the ways of being engaged in the intellectual apostolate in the service of the Kingdom of God, theological research and reflection, when undertaken with the seriousness of research and the creativity of imagination that they merit, within the broad spectrum of Catholic theology and in the midst of the varied circumstances in which Jesuits live and work, have a special place because of their unique value to discern, illuminate, and interpret the opportunities and problems of contemporary life and thus to respond to the broadest questions of the human mind and the deepest yearnings of the human heart.124

[295] #

In the elaboration and expression of our theogical views and in our choice of pastoral options, we must always actively seek to understand the mind of the hierarchical Church, having as our goal the Society’s objective to help souls. At the same time we must try to articulate the sensus fidelium and help the magisterium discern in it the movements of the Spirit in accord with the teaching of Vatican II.125

[296] #

The office of writer should be regarded as a ministry that is most profitable to souls and altogether appropriate to the Society; therefore, it is to be diligently encouraged by superiors.126Regulations enacted both by the common law of the Church and our own Institute with regard to the publishing of books should be exactly and fairly put into practice.127

[297] #

We must never forget the distinctive importance of the intellectual quality of all our ministries.128Therefore we must all insist on the ongoing development of our capacity to analyze and evaluate our mission, which is indispensable if we wish to integrate the promotion of justice with the proclamation of faith, and if we hope to be effective in our work for peace, in our concern to protect life and the environment, in our defense of the rights of individual men and women and of entire peoples.129

CN PART VII CHAPTER 4 7 #

[298] #

In the planning of our apostolic activities, in fulfilling today’s mission of the Society in the service of faith, the social apostolate should take its place among those of prime importance. Its goal is to build, by means of every endeavor, a fuller expression of justice and charity into the structures of human life in common.130

[299] #

1The social apostolate, like every form of our apostolate, flows from the mission for the defense and propagation of the faith and the progress of souls in Christian life and learning.1312Moreover, all should understand that they can and ought to exercise the social apostolate in their spiritual ministries by explaining the social teaching of the Church, by stimulating and directing the souls of the faithful toward social justice and social charity, and, finally, by establishing social projects by means of the members of our organizations.132

[300] #

1Provinces or regions should sponsor social centers for research, publications, and social action according to a plan that will seem better suited to the concrete circumstances of each region and time. They should be in close contact with one another both to garner information and to supply every kind of practical collaboration;133and in particular to identify and promote the liberating dynamics of the local religions and cultures, and to initiate common projects for the building of a just social order.1342Social centers and direct social action for and with the poor will be more effective in promoting justice to the extent that they integrate faith into all dimensions of their work.135

[301] #

1Our members should promote those things that, in the light of the social teaching of the Church, tend to infuse Christian principles into public life; they should not, however, become involved in partisan politics.1362Whether any of our members, in truly exceptional circumstances, may be permitted to take some active part in offices entailing a participation in the exercise of civil power or in political parties or in the direction of labor unions is for the general to decide; he will take into account the universal law of the Church and the opinion of competent ecclesiastical authority.137

[302] #

In the entire course of our training, both theoretical (by serious study of the social sciences) and practical, the social dimension of our whole modern apostolate must be taken into account and members who are to be specifically destined for this apostolate should be chosen in good time and appropriately trained.138

CN PART VII CHAPTER 4 8 #

[303] #

1The Society should acknowledge that communication is not primarily a sector restricted to a few Jesuit professionals, but rather a major apostolic dimension of all our apostolates. Therefore, every Jesuit, in order to be apostolically effective, must be aware of and well versed in the language and symbols, as well as the strengths and weaknesses, of modern communication culture.1392We must cooperate with the media, so that the Church’s true face can appear and the Gospel can be inculturated in this new mass culture as well. Though we remain always loyal to the truth, our Ignatian sense of sentire cum ecclesia will lead us to present what is praiseworthy in the Church.1403In no way detracting from the general formation to be given to all, according to, in order that we may more efficaciously use the social-communications media in a way that is adapted to the needs and opportunities of our apostolate in fulfilling our mission, major superiors should in good time choose and assign some men endowed with a religious spirit and other gifts, so that after they have become expert at various levels of specialization and have acquired academic degrees, they may become competent in practicing these skills and in directing others.141

CN PART VII CHAPTER 4 9 #

[304] #

1In the spirit of our fourth vow, the Society confirms its commitment to the interprovincial Roman works entrusted to it by the Holy See: the Pontifical Gregorian University and its associated institutes, the Pontifical Biblical Institute and the Pontifical Oriental Institute, as well as the Pontifical Russicum College, the Vatican Radio, and the Vatican Observatory, all of which are common works of the whole Society, placed directly under the superior general. Recognizing the very valuable service that these institutions have offered and continue to offer today, it calls upon major superiors who share Father General’s responsibility for them to continue their help through subsidies and especially by training and offering professors and other personnel to them.2Also recommended to the care of all the provinces are those other works or houses in Rome that render a service to the entire Society, such as the Historical Institute of the Society of Jesus and the international colleges of the Society in Rome.142

CN PART VII CHAPTER 5 #

CN PART VII CHAPTER 5 1 #

[305] #

1The Society recognizes as a grace of our day and a hope for the future143the laity’s taking an active, conscientious, and responsible part in the mission of the Church in this great moment of history.144Therefore, we seek to respond to this grace by cooperating with them to realize their mission fully,145accommodating ourselves in our way of conceiving and exercising our apostolate.1462In order to achieve this, all our members should become more keenly aware of the meaning of the state and vocation of the laity and their apostolate in the Church and the world, according to the new teaching of the ecclesiastical magisterium.147By means of fraternal dialogue with them, we should make efforts to understand better their life, their ways of thinking and feeling, their aspirations and their religious mentality; and along with them we should strive to share our spiritual heritage, conscious that we can receive from the laity much to strengthen our own vocation and mission.148

CN PART VII CHAPTER 5 2 #

[306] #

1The Society places itself at the service of the mission of the laity by offering them what we are and have received; namely, formation in our apostolic spirituality, especially to the extent this is desired the experience of the Spiritual Exercises and spiritual direction and discernment,149educational resources for developing their pastoral and apostolic capacities, and our friendship.1502We intend to cooperate with them as true companions, serving together, learning from and responding to each other’s concerns and initiatives, dialoguing with one another on apostolic objectives,151always ready to serve as counselors, assistants, or helpers in works that the laity promote.1523For our part, this cooperation in these works should be in accord with the Society’s criteria for the choice of ministries, especially service of the faith and promotion of justice and the other integral dimensions of our mission; our members should be missioned to this cooperative work with clear apostolic objectives and should remain in continuous discernment with their superior and apostolic community.1534This cooperation requires from all of us formation and renewal, to take place early in our training and throughout our lives. By means of this we will be aided both in understanding and respecting the distinctive lay vocation as well as in appreciating our own.154

CN PART VII CHAPTER 5 3 #

[307] #

1Cooperation with the laity in works of the Society, namely, those works whereby the Society realizes its mission, manifests Ignatian values, and in various ways assumes and retains “ultimate responsibility,”155must be guided by a clear mission statement that outlines the purposes of the work and forms the basis for collaboration in it. This mission statement should be proposed and clearly explained to all those with whom we cooperate.1562Programs are to be provided to enable these lay people to acquire a greater knowledge of the Ignatian tradition and spirituality and to grow in their personal vocations.1573We must not only fully observe the demands of justice toward those who work with us but also maintain a cordial cooperation based on love. We must open up to them in various ways a wide participation in, as well as responsibility for, the organization, implementation, and administration of our works, presupposing that our coworkers have assimilated the principles of Ignatian spirituality which inspire our mission; of course, we must also keep the power of ultimate decision in the hands of the Society where it has the ultimate responsibility.1584Where these conditions are verified, a lay person can be the director of a work of the Society. When this is the case, members of the Society receive from the provincial their mission to work in the institution, and they carry out this mission under the direction of the lay director. In institutions where Jesuits are a small minority, special attention should be given both to the leadership role of lay colleagues and to appropriate means for the Society to assure the Jesuit identity of the work.159

[308] #

In order to foster the responsibility of the laity in the Church, the Society should examine at the proper moment whether some works begun by us might be turned over to competent lay men and women for the greater good of the Church.160

CN PART VII CHAPTER 5 4 #

[309] #

1Many lay persons desire to be united with us through participation in apostolic associations of Ignatian inspiration. The Society views positively this growth of lay associations. They give witness to the Ignatian charism in the world, enable us to undertake with them works of greater dimensions, and help their members to live the faith more fully. The Society encourages its members to study these various associations, to know them through personal contact, and to develop a genuine interest in them.1612Among such associations the Society actively promotes and fosters with special care the following, and it encourages provinces to do the same: Christian Life Communities, Jesuit Volunteers and similar programs, Jesuit Former Student Associations, the Apostleship of Prayer, and the Eucharistic Youth Movement, recommended by the Holy See. This list does not in any way intend to exclude other communities or movements with which the Society has very privileged and fruitful links in a number of countries.1623That so many persons share with us the inspiration of Ignatian spirituality as they realize their own lay vocation in the Church impels us to work with them more decisively, so that after careful discernment we may strengthen the organic bonds among all these persons and groups. Thus we will foster better communication and provide stronger personal and spiritual support among them and provide an example of the sort of specific contribution the Society can make to the new evangelization.163

CN PART VII CHAPTER 5 5 #

[310] #

One possibility among others for the Society to cooperate with the laity in mission is to set up a special personal juridical bonding of certain persons, whether or not they form an association among themselves, for the attainment of apostolic purposes. Such experimentation is recommended, according to directions given by the general congregation, and should be evaluated in the future.164

  1. See GC 34, d. 11, no. 9. ↩︎

  2. GC 34, d. 2, no. 3. ↩︎

  3. John Paul II, Encyclical Redemptoris missio, no. 41 (AAS [1991], p. 289). ↩︎

  4. See John Paul II, ibid., nos. 41-59. ↩︎

  5. See GC 34, d. 2, no. 3. ↩︎

  6. GC 34, d. 2, no. 15; see ibid., dd. 3, 4, 5; GC 32, d. 4, no. 36. ↩︎

  7. GC 34, d. 3, no. 17; see d. 6, no. 20; d. 9, no. 16; GC 32, d. 4, nos. 35-36, GC 32, d. 4, no. 48; GC 33, d. 1, no. 41; CN_6-180, CN_7-273. ↩︎

  8. GC 34, d. 4, no. 8. ↩︎

  9. See GC 34, d. 4, no. 17; d. 6, no. 20; GC 33, d. 1, no. 41; John Paul II, Encyclical Redemptoris missio, nos. 52-57 (pp. 299ff.). ↩︎

  10. See GC 34, d. 4, no. 23. ↩︎

  11. SeeJohn 3:8. ↩︎

  12. See GC 34, d. 5, no. 9,1. ↩︎

  13. GC 34, d. 6, no. 14; see FI no. 1. ↩︎

  14. See GC 32, d. 4, no. 37; GC 32, d. 2, no. 29; GC 33, d. 1, no. 47; GC 34, d. 4, no. 8; GC 34, d. 13. ↩︎

  15. GC 32, d. 4, no. 38; see GC 33, d. 1, nos. 39-40, GC 33, d. 1, no. 42. ↩︎

  16. See GC 32, d. 4, no. 69, GC 32, d. 4, no. 81; GC 34, d. 21. ↩︎

  17. GC 34, d. 26, no. 24. ↩︎

  18. See John Paul II, Encyclical Sollicitudo rei socialis, no. 26 (AAS [1988], 544ff.); Centesimus annus, nos. 28, 36-39 (AAS [1991], 638ff.). ↩︎

  19. See GC 34, d. 4, no. 11. ↩︎

  20. See GC 34, d. 15, no. 5. ↩︎

  21. See GC 34, d. 3, nos. 5-16. ↩︎

  22. See John Paul II, Apos. letter Mulieris dignitatem, no. 10 (AAS [1988], 1674ff.); Apos. exhortation Christifideles laici, no. 49 (AAS [1989], 486ff.). ↩︎

  23. See GC 34, d. 14, nos. 12-13. ↩︎

  24. GC 34, d. 4, no. 28.3. ↩︎

  25. GC 32, d. 4, no. 69. ↩︎

  26. GC 32, d. 4, no. 80. ↩︎

  27. GC 32, d. 4, no. 46. ↩︎

  28. GC 32, d. 4, no. 43; see GC 32, d. 4, nos. 42, GC 32, d. 4, 45-46. ↩︎

  29. GC 34, d. 3, no. 19. ↩︎

  30. GC 32, d. 4, no. 81. ↩︎

  31. See GC 32, d. 4, no. 12; P. X, no. 2 C_10-813. ↩︎

  32. GC 34, d. 11, no. 28. ↩︎

  33. See FI no. 3; P. VI, c. 1, no. 1, B C 603; 605. ↩︎

  34. See GC 31, d. 1, no. 6; GC 34, d. 11, no. 28; GC 34, d. 26, no. 12. ↩︎

  35. See P. V, c. 3, no. 3, C C_5-529; P. VII, c. 1, no. 1 C_7-605. ↩︎

  36. GC 31, d. 21, no. 12. ↩︎

  37. GC 33, d. 1, no. 37; see GC 31, d. 3, no. 1; John Paul II, Homily to the Fathers of GC 33, nos. 4, 6, 7 (ActRSJ 18:1093-99); allocution to delegates of GC 34, Jan. 5, 1995. ↩︎

  38. See GC 31, d. 3, no. 11; GC 32, d. 4, nos. 24-26. ↩︎

  39. See GC 32, d. 4, nos. 68-69, GC 32, d. 4, no. 81; see Examen, c. 4, no. 35 C_0-92; P. III, c. 2, no. 6, G C_3-304; P. IV, Pream. A C_4-308; P. VII, c. 1, no. 1, B C 603; 605. ↩︎

  40. GC 32, d. 4, no. 66. ↩︎

  41. GC 33, d. 1, no. 43; see GC 32, d. 4, no. 11; GC 32, d. 4, no. 18; GC 32, d. 4, no. 51-52; GC 32, d. 4, no. 57-58; GC 31, d. 27. ↩︎

  42. GC 33, d. 1, no. 39. ↩︎

  43. GC 32, d. 4, no. 76. ↩︎

  44. GC 32, d. 4, no. 77. ↩︎

  45. GC 34, d. 3, no. 21; GC 34, d. 4, no. 28,7. ↩︎

  46. Fr. J. B. Janssens, Letter on Our Ministries (ActRSJ 11:299-336). ↩︎

  47. See GC 31, d. 21, no. 4; GC 33, d. 1, no. 40. ↩︎

  48. GC 31, d. 22, no. 2; see GC 32, d. 4, no. 44, GC 32, d. 4, no. 67; GC 34, d. 21, no. 28. ↩︎

  49. See GC 33, d. 1, no. 41; GC 32, d. 4, no. 44. ↩︎

  50. GC 33, d. 1, no. 41; see GC 32, d. 4, no. 69. ↩︎

  51. See GC 31, d. 21, no. 7; GC 33, d. 1, no. 47; GC 34, d. 6, no. 18. ↩︎

  52. See GC 32, d. 3, no. 3. ↩︎

  53. GC 34, d. 21, no. 28. ↩︎

  54. See GC 31, d. 22, nos. 1-6; see CollDecr dd. 415, 416 ( GC 30, d. 50, nos. 1-2); GC 32, d. 4, no. 77; GC 33, d. 1, no. 40. ↩︎

  55. GC 32, d. 4, no. 76. ↩︎

  56. See CollDecr d. 415 (GC 30, d. 50, §1). ↩︎

  57. See GC 32, d. 4, nos. 78-79. ↩︎

  58. See GC 32, d. 4, no. 55. ↩︎

  59. GC 31, d. 24, no. 4. ↩︎

  60. GC 31, d. 24, no. 4. ↩︎

  61. See GC 34, d. 5, no. 9,4. ↩︎

  62. GC 31, d. 24, no. 8. ↩︎

  63. GC 34, d. 5, no. 3; see GC 34, d. 5, no. 8. ↩︎

  64. John Paul II, Encyclical Redemptoris missio, no. 56 (p. 304). ↩︎

  65. GC 34, d. 5, no. 3. ↩︎

  66. GC 34, d. 5, no. 17. ↩︎

  67. GC 343, d. 5, no. 4; see Pontifical Council for Interreligious Dialogue and Congregation for the Evangelization of Peoples, Dialogue and Proclamation, May 19, 1991, no. 42. ↩︎

  68. GC 34, d. 5, no. 11. ↩︎

  69. See GC 34, d. 12, nos. 1-3; GC 32, d. 4, no. 37. ↩︎

  70. See especially Vat. Council II, Unitatis redintegratio, Lumen gentium, Orientalium ecclesiarum, Dignitatis humanae; John Paul II, Allocutions to GC 33 (Sept. 2, 1983), no. 6 and to GC 34 (Jan. 5, 1995), no. 5; Pontifical Council for Christian Unity, Ecumenical Directory, AAS (1993), pp. 1039-1119. ↩︎

  71. GC 34, d. 12, no 4; see GC 31, d. 26; GC 33, d. 1, no. 37; GC 34, d. 6, no. 20. ↩︎

  72. See GC 31, d. 26, no. 1, GC 31, d. 26, no. 8. ↩︎

  73. GC 31, d. 26, no. 13. ↩︎

  74. See GC 31, d. 27, no. 1. ↩︎

  75. GC 34, d. 5, no. 9, 9. ↩︎

  76. See GC 31, d. 27, no. 2, 1°; SpEx C_0-104; P. IV, c. 8, no. 5, E C_4-408- C_4-409. ↩︎

  77. See CollDecr dd. 221-222 ( GC 24, d. 20, 4°; see GC 5, d. 46; GC 22, d. 23); GC 32, d. 4, no. 58; see P. VII, c. 4, no. 8, F C_7-649. ↩︎

  78. See GC 31, d. 27, no. 2, 1°. ↩︎

  79. See GC 31, d. 27, no. 11, 2°-3°. ↩︎

  80. See GC 31, d. 27, no. 8; CollDecr dd. 129, 263 ( GC 28, d. 29, no. 8; GC 29, d. 29, no. 5); GC 32, d. 4, nos. 34-35, GC 32, d. 4, nos. 47-50; GC 33, d. 1, no. 41. ↩︎

  81. See Canon 538, §2; 681-682; Canon 284, §3, 1°; 297; 543. ↩︎

  82. See P. VI, c. 3, no. 5 C_6-588. ↩︎

  83. GC 34, d. 19, no. 1. ↩︎

  84. See CollDecr d. 230, a ( GC 31, d. 27, no. 10). ↩︎

  85. See GC 34, d. 19, no. 3. ↩︎

  86. GC 34, d. 19, no. 9; see Canon 521, §§2-3; Canon 285, §1. ↩︎

  87. See CollDecr d. 145 ( GC 28, d. 32, 1°). ↩︎

  88. See GC 31, d. 27, no. 2, 2°; CollDecr d. 23 (see GC 26, d. 21). ↩︎

  89. GC 33, d. 1, no. 44; see GC 32, d. 2, no. 11; d. 4, no. 60; GC 31, d. 28, no. 6. ↩︎

  90. GC 31, d. 28, no. 5. ↩︎

  91. GC 33, d. 1, no. 44. ↩︎

  92. See GC 31, d. 28, no. 10, a. ↩︎

  93. GC 32, d. 4, no. 60. ↩︎

  94. GC 31, d. 28, no. 12, a; GC 32, d. 4, no. 60; see P. IV, c. 7, nos. 1, 2 C 392; 395. ↩︎

  95. See GC 31, d. 28, no. 12, f. ↩︎

  96. GC 34, d. 5, no. 9, 8. ↩︎

  97. See GC 34, d. 15, no. 6. ↩︎

  98. CollDecr d. 418 ( GC 30, d. 51, §2); GC 31, d. 28, no. 15, a. ↩︎

  99. GC 31, d. 28, no. 14. ↩︎

  100. See GC 31, d. 28, no. 15, b. ↩︎

  101. See GC 31, d. 28, no. 27. ↩︎

  102. See The Characteristics of Jesuit Education, Dec. 8, 1986 (ActRSJ 19:767ff.); Ignatian Pedagogy Project, July 31, 1993 (ActRSJ 20:911ff.). ↩︎

  103. GC 34, d. 18, no. 2. ↩︎

  104. GC 34, d. 18, no. 3; see CollDecr d. 132 ( GC 31, d. 28, no. 16). ↩︎

  105. See GC 34, d. 18, no. 4. ↩︎

  106. See GC 34, d. 18, no. 4. ↩︎

  107. GC 31, d. 28, no. 18. ↩︎

  108. GC 31, d. 28, no. 19, c. ↩︎

  109. See GC 31, d. 28, no. 23. ↩︎

  110. See GC 34, d. 17, no. 2. ↩︎

  111. See GC 31, d. 28, no. 24, a. ↩︎

  112. See GC 34, d. 17, no. 12. ↩︎

  113. See GC 34, d. 17, nos. 5-6. ↩︎

  114. See GC 34, d. 17, no. 7; see GC 34, d. 3, no. 21. ↩︎

  115. See GC 34, d. 17, no. 9. ↩︎

  116. GC 343, d. 17, no. 11. ↩︎

  117. See GC 31, d. 28, no. 24, a-b; CollDecr d. 417 (GC 30, d. 51, §1); P. IV, c. 12, no. 1 C_4-446. ↩︎

  118. GC 34, d. 17, no. 10. ↩︎

  119. GC 31, d. 28, no. 25; see Canon 681, §2. ↩︎

  120. See GC 31, d. 28, no. 26. ↩︎

  121. See CollDecr d. 216 ( GC 1, d. 112). ↩︎

  122. GC 33, d. 1, no. 44; see GC 31, d. 29; GC 32, d. 4, nos. 59-60; GC 34, d. 16, nos. 1-3. ↩︎

  123. See GC 31, d. 29, no. 2; GC 33, d. 1, no. 44; GC 34, d. 16, no. 5. ↩︎

  124. See GC 34, d. 16, nos. 7-9; d. 4, nos. 19-24; d. 6, no. 12; d. 11, no. 27. ↩︎

  125. GC 34, d. 11, no. 20; see Vat. Council II, Dogmatic constitution Lumen gentium, no.12. ↩︎

  126. See CollDecr d. 230 ( GC 5, d. 9; GC 22, d. 20). ↩︎

  127. See An Ordination on Writings and Other Works Intended for Publication, ActRSJ 19:1016ff. ↩︎

  128. See GC 34, d. 6, no. 21; GC 34, d. 16, no. 1. ↩︎

  129. See GC 34, d. 16, no. 3. ↩︎

  130. GC 31, d. 32, no. 1; GC 31, d. 32, no. 4, a; GC 32, d. 4, no. 40, GC 32, d. 4, nos. 59-60; see also CollDecr d. 122-137; 258-263; 419-422 ( GC 28, d. 29; GC 29, d. 29; GC 30, dd. 52-53). ↩︎

  131. See GC 31, d. 32, no. 3. ↩︎

  132. GC 29, d. 29, no. 3(CollDecr d. 261). ↩︎

  133. GC 31, d. 32, no. 4, d-e. ↩︎

  134. GC 34, d. 5, no. 9, 7. ↩︎

  135. GC 34, d. 3, no. 20. ↩︎

  136. See GC 31, d. 32, no. 3; CollDecr d. 137 ( GC 28, d. 29, no. 16). ↩︎

  137. See GC 32, d. 4, no. 80; Canon 672compared with Canon 285, §3, and Canon 287, §2; Canon 383, 1°; 384, §2. ↩︎

  138. See GC 31, d. 32, no. 4, b-c; GC 32, d. 4, no. 35, GC 32, d. 4, no. 44. ↩︎

  139. See GC 34, d. 15, no. 1, GC 34, d. 15, no. 3. ↩︎

  140. GC 34, d. 11, no. 26. ↩︎

  141. See GC 31, d. 35, no. 3; GC 34, d. 15, no. 9. ↩︎

  142. See GC 34, d. 22, no. 1; GC 31, d. 31, nos. 1-3. ↩︎

  143. See GC 34, d. 22, no. 1; GC 31, d. 31, nos. 1-3. ↩︎

  144. See John Paul II, Apostolic exhortation Christifideles laici, no. 3 (p. 398). ↩︎

  145. See GC 34, d. 13, no. 1, GC 34, d. 13, no. 6. ↩︎

  146. See GC 34, d. 13, no. 20; GC 34, d. 6, no. 19; GC 34, d. 14, nos. 12-13; GC 34, d. 26, nos. 18-19. ↩︎

  147. See GC 31, d. 33, no. 2; Conc. Vat. II, Dogmatic constitution Lumen gentium, nos. 30-38; Decree Apostolicam actuositatem; John Paul II, Apostolic letter Mulieris dignitatem and apostolic exhortation Christifideles laici. ↩︎

  148. See GC 31, d. 33, no. 3; GC 33, d. 1, no. 47; GC 34, d. 13, no. 4. ↩︎

  149. See GC 34, d. 13, no. 8. ↩︎

  150. See GC 34, d. 13, no. 8. ↩︎

  151. See GC 34, d. 13, no. 7. ↩︎

  152. See GC 31, d. 33, no. 6. ↩︎

  153. See GC 34, d. 13, no. 15. ↩︎

  154. See GC 34, d. 13, no. 9. ↩︎

  155. See GC 31, d. 33, no. 6; GC 34, d. 13, no. 11. ↩︎

  156. See GC 34, d, 13, nos. 11-12. ↩︎

  157. GC 34, d. 13, no. 12. ↩︎

  158. See GC 31, d. 33, no. 6; GC 34, d. 13, no. 13. ↩︎

  159. GC 34, d. 13, no. 13; see GC 34, d. 13, no. 20. ↩︎

  160. GC 31, d. 33, no. 6. ↩︎

  161. GC 34, d. 13, no. 16; see John Paul II, Apostolic exhortation Christifideles laici, nos. 29-31 (pp. 443ff.). ↩︎

  162. See GC 34, d. 13, no. 17. ↩︎

  163. See GC 34, d. 13, nos. 21-22. ↩︎

  164. See GC 34, d. 13, nos. 23-25. ↩︎