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Decree on the Mission Activity of the Church
Ad Gentes

Promulgated by His Holiness, Pope Paul VI on December 7, 1965

*PART 2*

CHAPTER V
PLANNING MISSIONARY ACTIVITY

28. The Christian faithful, having different gifts (cf. Rom. 12:6), according to each one's opportunity, ability, charisms and ministry (cf. 1 Cor. 3:10), must all cooperate in the Gospel. Hence all alike, those who sow and those who reap (cf. John 4:37), those who plant and those who irrigate, must be one (cf. 1 Cor. 3:8), so that "in a free and orderly fashion cooperating toward the same end,"[1] they may spend their forces harmoniously for the building up of the Church.

Wherefore, the labors of the Gospel heralds and the help given by the rest of the Christian faithful must be so directed and intertwined that "all may be done in order" (1 Cor. 14:40) in all fields of missionary activity and cooperation.

29. Since the charge of proclaiming the Gospel in the whole world falls primarily on the body of bishops,[2] the synod of bishops or that "stable council of bishops for the entire Church,"[3] among the affairs of general concern,[4] should give special consideration to missionary activity, which is the greatest and holiest task of the Church.[5]

For all missions and for the whole of missionary activity, there should be only one competent office, namely that of the "Propagation of the Faith," which should direct and coordinate, throughout the world, both missionary work itself and missionary cooperation. However, the law of the Oriental Churches is to remain untouched.[6]

Although the Holy Spirit in diverse manners arouses the mission spirit in the Church of God, and oft times anticipates the action of those whose task it is to rule the life of the Church, yet for its part, this office should promote missionary vocations and missionary spirituality, zeal and prayer for the missions, and should put out authentic and adequate reports about them. Let it raise up missionaries and distribute them according to the more urgent needs of various areas. Let it arrange for an orderly plan of action, issue directives and principles adapted to evangelization, and give the impetus. Let it take care of stimulating and coordinating an effective collection of funds, which are to be distributed according to reasons of necessity and usefulness, the extent of the territory in question, the number of believers and non-believers, of undertakings and institutes, of ministers and missionaries.

In coordination with the Secretariat for Promoting Christian Unity, let it search out ways and means for bringing about and directing fraternal cooperation as well as harmonious living with missionary undertaking of other Christian communities, that as far as possible the scandal of division may be removed.

Therefore, this office must be both an instrument of administration and an organ of dynamic direction, which makes use of scientific methods and means suited to the conditions of modern times, always taking into consideration present-day research in matters of theology, of methodology and missionary pastoral procedure.

In the direction of this office, an active role with a deliberative vote should be had by selected representatives of all those who cooperate in missionary work: that is, the bishops of the whole world (the episcopal conferences should be heard from in this regard), as well as the moderators of pontifical institutes and works, in ways and under conditions to be fixed by the Roman Pontiff. All these, being called together at stated times, will exercise supreme control of all mission work, under the authority of the Supreme Pontiff. This office should have available a permanent group of expert consultors, of proven knowledge and experience, whose duty it will be, among other things, to gather pertinent information about local conditions in various regions, and about the thinking of various groups of men, as well as about the means of evangelization to be used. They will then propose scientifically based conclusions for mission work and cooperation.

Institutes of religious women, regional undertakings for the mission cause, and organizations of laymen (especially international ones) should be suitably represented.

30. In order that the proper goals and results may be obtained, all missionary workers should have but "one heart and one soul" (Acts 4:32) in the actual carrying out of mission work itself.

It is the bishop's role, as the ruler and center of unity in the diocesan apostolate, to promote missionary activity, to direct it and to coordinate it, but always in such a way that the zeal and spontaneity of those who share in the work may be preserved and fostered. All missionaries, even exempt Religious, are subject to his power in the various works which refer to the exercise of the sacred apostolate.[7] To improve coordination, let the bishop set up, insofar as possible, a pastoral council, in which clergy, Religious, and laity may have a part, through the medium of selected delegates. Moreover, let them take care that apostolic activity be not limited to those only who have already been converted. A fair proportion of personnel and funds should be assigned to the evangelization of non-Christians.

31. Episcopal conferences should take common counsel to deal with weightier questions and urgent problems, without however neglecting local differences.[8] Lest the already insufficient supply of men and means be further dissipated, or lest projects be multiplied without necessity, it is recommended that they pool their resources to found projects which will serve the good of all: as for instance, seminaries; technical schools and schools of higher learning; pastoral, catechetical, and liturgical centers; as well as the means of social communication.

Such cooperation, when indicated, should also be initiated between several different episcopal conferences.

32. It would also be good to coordinate the activities which are being carried on by ecclesiastical institutes and associations. All these, of whatever kind, should defer to the local Ordinary in all that concerns missionary activity itself. Therefore, it will be very helpful to draw up contracts to regulate relations between local Ordinaries and the moderator of the institute.

When a territory has been committed to a certain institute, both the ecclesiastical superior and the institute will be concerned to direct everything to this end, that the new Christian community may grow into a local church, which in due time will be governed by its own pastor with his clergy.

When the commission of a certain territory expires, a new state of affairs begins. Then the episcopal conference and the institutes in joint deliberation should lay down norms governing the relations between local Ordinaries and the institutes.[9] It will be the role of Holy See to outline the general principles according to which regional and even particular contracts are to be drawn up.

Although the institutes will be prepared to continue the work which they have begun, cooperating in the ordinary ministry of the care of souls, yet when the local clergy grows numerous, it will be provided that the institute, insofar as this is in agreement with its purpose, should remain faithful to the diocese, generously taking over special works or some area in it.

33. The institutes engaged in missionary activity in the same territory should find ways and means of coordinating their work. Therefore, it will be very useful to have conferences of Religious men and unions of Religious women, in which all institutes of the same country or region should take part. These conferences should ask what things can be done by combined efforts, and they should be in close touch with the episcopal conferences.

All these things, with equal reason, should be extended to include the cooperation of missionary institutes in the home lands, so that questions and joint projects can be settled with less expense, as for instance the formation of future missionaries, as well as courses for missionaries, relations with public authorities and with international or supranational organizations.

34. Since the right and methodical exercise of missionary activity requires that those who labor for the Gospel should be scientifically prepared for their task, and especially for dialogue with non-Christian religions and cultures, and also that they should be effectively assisted in the carrying out of this task, it is desired that, for the sake of the missions, there should be fraternal and generous collaboration on the part of scientific institutes which specialize in missiology and in other arts and disciplines useful for the missions, such as ethnology and linguistics, the history and science of religions, sociology, pastoral skills and the like.

CHAPTER VI
COOPERATION

35. Since the whole Church is missionary, and the work of evangelization is a basic duty of the People of God, this sacred synod invites all to a deep interior renewal; so that, having a vivid awareness of their own responsibility for spreading the Gospel, they may do their share in missionary work among the nations.

36. As members of the living Christ, incorporated into Him and made like unto Him through baptism and through confirmation and the Eucharist, all the faithful are duty-bound to cooperate in the expansion and spreading out of His Body, to bring it to fullness as soon as may be (Eph. 4:13).

Therefore, all sons of the Church should have a lively awareness of their responsibility to the world; they should foster in themselves a truly catholic spirit; they should spend their forces in the work of evangelization. And yet, let everyone know that their first and most important obligation for the spread of the Faith is this: to lead a profoundly Christian life. For their fervor in the service of God and their charity toward others will cause a new spiritual wind to blow for the whole Church, which will then appear as a sign lifted up among the nations (cf. Is. 11:12), "the light of the world" (Matt. 5:14) and "the salt of the earth" (Matt. 5:13). This testimony of a good life will more easily have its effect if it is given in unison with other Christian communities, according to the norms of the Decree on Ecumenism,12.[1] From this renewed spirit, prayer and works of penance will be spontaneously offered to God that He may fructify the missionaries' work with His grace; and then there will be missionary vocations, and the material subsidies which the missions need will be forthcoming.

But in order that each and every one of the Christian faithful may be fully acquainted with the present condition of the Church in the world, and may hear the voice of the multitudes who cry "Help us!" (cf. Acts 16:9), modern means of social communication should be used to furnish such mission information that the faithful may feel this mission work to be their very own, and may open their hearts to such vast and profound human needs, and may come to their assistance.

It is also necessary to coordinate the information, and to cooperate with national and international agencies.

37. But since the People of God lives in communities, especially in dioceses and parishes, and becomes somehow visible in them, it is also up to these to witness Christ before the nations.

The grace of renewal cannot grow in communities unless each of these extends the range of its charity to the ends of the earth, and devotes the same care to those afar off as it does to those who are its own members.

Thus the whole community prays, works together, and exercises its activity among the nations through those of its sons whom God has chosen for this most excellent task.

It will be very useful, provided the universal scope of mission work is not thereby neglected, to keep in contact with missionaries who are from one's own community, or with some parish or diocese in the missions, so that the communion between the communities may be made visible, and serve for their mutual edification.

38. All bishops, as members of the body of bishops succeeding to the College of Apostles, are consecrated not just for some one diocese, but for the salvation of the entire world. The mandate of Christ to preach the Gospel to every creature (Mark 16:15) primarily and immediately concerns them, with Peter and under Peter. Whence there arises that communion and cooperation of churches which is so necessary today for carrying on the work of evangelization. In virtue of this communion, the individual churches bear the burden of care for them all, and make their necessities known to one another, and exchange mutual communications regarding their affairs, since the extension of the Body of Christ is the duty of the whole College of Bishops.[2]

In his own diocese, with which he constitutes one unit, the bishop, stimulating, promoting and directing the work for the missions, makes the mission spirit and zeal of the People of God present and as it were visible, so that the whole diocese becomes missionary.

It will be the bishop's task to raise up from among his own people, especially the sick and those oppressed by hardship, some souls to offer prayers and penance to God with a wide-open heart for the evangelization of the world. The bishop will also gladly encourage youths and clerics who have vocations to mission institutes, accepting it with a grateful spirit if God should call some of them to be employed in the missionary activity of the Church. The bishop will exhort and help the diocesan congregations to play a role of their own in the missions; he will promote the works of mission institutes among his own faithful, but most especially the papal mission works. For it is only right to give these works pride of place, since they are the means of imbuing Catholics from their very infancy with a real universal and missionary outlook; and they are also the means of making an effective collection of funds to subsidize all missions, each according to its needs.[3]

But since the need for workers in the vineyard of the Lord is growing from day to day, and diocesan priests have expressed the wish to play an ever greater part in the evangelization of the world, this sacred synod desires that the bishops, considering the very serious dearth of priests which is hindering the evangelization of many areas, should send some of their better priests, who offer themselves for mission work and have received a suitable preparation, to those dioceses which are lacking in clergy, where at least for a time they will exercise their missionary ministry in a spirit of service.[4]

But in order that the missionary activity of the bishops may be exercised more effectively for the good of the whole Church, it would be expedient for the episcopal conferences to take charge of those affairs which concern the orderly cooperation of their own region.

In their own conferences, the bishops should deliberate about dedicating to the evangelization of the nations some priests from among the diocesan clergy; they should decide what definite offering each diocese should be obliged to set aside annually for the work of the missions, in proportion to its own budget;[5] they should consider how to direct and control the ways and means by which the missions receive direct help; they should deal with assisting and if need be, founding, missionary institutes and seminaries for diocesan mission clergy, and the promoting of closer relations between such institutes and the dioceses.

It also pertains to the episcopal conferences to found and promote works for the brotherly reception and due pastoral care of those who immigrate from mission lands for the sake of studying or finding work. For through them, far-away peoples are sometimes made near; and an excellent opportunity is offered to communities which have long been Christian to converse with nations which have not yet heard the Gospel, and to show them in their own dutiful love and aid, the genuine face of Christ.[6]

39. Priests personally represent Christ, and are collaborators of the order of bishops in that threefold sacred task which by its very nature belongs to the mission of the Church.[7] Therefore, they should fully understand that their life is also consecrated to the service of the missions. Now because by means of their own ministry--which consists principally in the Eucharist which perfects the Church--they are in communion with Christ the Head and are leading others to this communion, they cannot help but feel how much is yet wanting to the fullness of that Body, and how much therefore must be done that it may grow from day to day. They shall therefore plan their pastoral care in such a way that it will serve to spread the Gospel among non-Christians.

In their pastoral activities, priests should stir up and preserve amid the faithful a zeal for the evangelization of the world, by instructing them in sermons and in Christian doctrine courses about the Church's task of announcing Christ to all nations; by enlightening Christian families about the necessity and the honor of fostering missionary vocations among their own sons and daughters, by promoting mission fervor in young people from the schools and Catholic associations so that among them there may arise future heralds of the Gospel. Let priests teach the faithful to pray for the missions, and let them not be ashamed to ask alms of them for this purpose, becoming like beggars for Christ and for the salvation of souls.[8]

Professors in seminaries and universities will teach young people the true state of the world and of the Church, so that the necessity of a more intense evangelization of non-Christians will become clear to them and will nurture their zeal. In teaching the dogmatic, biblical, moral, and historical branches, they should focus attention on the missionary elements therein contained, so that in this way a missionary awareness may be formed in future priests.

40. Religious institutes of the contemplative and of the active life have so far played, and still do play, the main role in the evangelization of the world. This sacred synod gladly acknowledges their merits and thanks God for all that they have expended for the glory of God and the service of souls, while exhorting them to go on untiringly in the work which they have begun, since they know that the virtue of charity, which by reason of their vocation they are bound to practice with greater perfection, obliges and impels them to a truly catholic spirit and work.[9]

Institutes of the contemplative life, by their prayers, sufferings, and works of penance, have a very great importance in the conversion of souls, because it is God who sends workers into His harvest when He is asked to do so (cf. Matt. 9:38), God who opens the minds of non-Christians to hear the Gospel (cf. Acts 16:14), and God who fructifies the word of salvation in their hearts (cf. 1 Cor. 3:7). In fact, these institutes are asked to found houses in mission areas, as not a few of them have already done, so that there, living out their lives in a way accommodated to the truly religious traditions of the people, they can bear excellent witness among non-Christians to the majesty and love of God, as well as to our union in Christ.

Institutes of the active life, whether they pursue a strictly mission ideal or not, should ask themselves sincerely in the presence of God, whether they would not be able to extend their activity for the expansion of the Kingdom of God among the nations; whether they could possibly leave certain ministries to others so that they themselves could expend their forces for the missions; whether they could possibly undertake activity in the missions, adapting their constitutions if necessary, but according to the spirit of their founder; whether their members are involved as totally as possible in the mission effort; and whether their type of life is a witness to the Gospel accommodated to the character and condition of the people.

Now since, under the inspiration of the Holy Spirit, secular institutes are daily increasing in the Church, their activity, under the authority of the bishop, could be fruitful in the missions in many ways as a sign of complete dedication to the evangelization of the world.

41. Laymen cooperate in the Church's work of evangelization; as witnesses and at the same time as living instruments, they share in her saving mission;[10] especially if they have been called by God and have been accepted by the bishop for this work.

In those lands which are already Christian, laymen cooperate in the work of evangelization by nurturing in themselves and in others a knowledge and love of the missions; by stimulating vocations in their own family, in Catholic associations, and in the schools; by offering subsidies of every kind, that they may offer to others that gift of Faith which they have received gratis.

But in mission lands, let laymen, whether foreigners or autochthonous, teach in schools, administer temporal goods, cooperate in parish and diocesan activities, and organize and promote various forms of the lay apostolate, in order that the faithful of the young churches may be able to take part as soon as possible in the life of the Church.[11]

Lastly, let laymen gladly offer socio-economic cooperation to peoples on the way of development. This cooperation is all the more to be praised, the more it concerns itself with founding institutes which touch on the basic structures of social life, or which are oriented to the training of those who bear the responsibility for the government.

Worthy of special praise are those laymen who, in universities or in scientific institutes, promote by their historical and scientific religious research the knowledge of peoples and of religions; thus helping the heralds of the Gospel, and preparing for the dialogue with non-Christians.

They should cooperate in a brotherly spirit with other Christians, with non-Christians, and with members of international organizations, always having before their eyes the fact that "the building up of the earthly city should have its foundation in the Lord, and should be directed towards Him."[12]

To be equal to all these tasks, laymen need the necessary technical and spiritual preparation, which should be given in institutes destined for this; so that their lives may be a witness for Christ among non-Christians, according to the words of the Apostle: "Do not be a stumbling-block to Jews and Greeks and to the Church of God, even as I myself in all things please all men, not seeking what is profitable to myself but to the many, that they may be saved." (1 Cor. 10:32-33).

CONCLUSION

42. The council Fathers together with the Roman Pontiff, feeling deeply their duty to spread everywhere the Kingdom of God, lovingly salute all heralds of the Gospel, and especially those who suffer persecution for the name of Christ, being made partakers of their sufferings.[13]

They are afire with that same love with which Christ burned toward men. But aware that it is God who brings it about that His Kingdom should come on earth, they pour forth their prayers together with all the Christian faithful, that through the intercession of the Virgin Mary, Queen of the Apostles, the nations may soon be led to the knowledge of the truth (1 Tim. 2:4) and the glory of God which shines on the face of Jesus Christ
may shine upon all men through the Holy Spirit (2 Cor. 4:6).

ENDNOTES

PREFACE

1. Dogmatic Constitution "Lumen Gentium," 48.

2. St. Augustine, "Exposition on Psalm 44," 23 (PL 36, 508; CChr 38, 510).

CHAPTER 1

1. Cf. Dogmatic constitution, "Lumen Gentium," 1.

2. Cf. St. Irenaeus, "Against Heretics," III, 18, 1: "The word existing in the presence of God, through whom all things were made, and who always is present to the human race..." (PG 7 932)- id. IV, 6, 7: "From the beginning even the Son, assisting at His own creation, reveals the Father to all to whom He wills, and when He wills, and insofar as the Father wills it." (ib. 990); cf. IV, 20, 6 and 7 (ib. 1037); Demonstration No. 34 (Eastern Fathers, XII, 773, "Sources Chretiennes," 62, Paris, 1958, p. 87)Clement of Alexandria, "Protrept." 112, 1 (GCS Clement I, 79), "Strom.' VI, 6, 44, 1 (GCS Clement II, 453); 13, 106, 3 and 4 (ib. 485). For the doctrine itself, cf. Pius XII, radio messages, Dec. 31, 1952; Dogmatic constitution, "Lumen Gentium," 16.

3. Cf. Hebrews 1:2; John 1:3 and 10, 1 Cor. 8:6; Col. 1:16.

4. Cf. St. Athanasius, "Letter to Epictetus," 7 (PG 26, 1060); St. Cyril of Jerusalem, "Catech." 4, 9 (PG 33, 465); Marius Victorinus, "Against Arius," 3, 3 (PL 8, 1101); St. Basil, Letter 26], 2 (PG 32, 969); St. Gregory Nazianzen, Letter 101 (PG 37, 181); St. Gregory of Nyssa, "Antirrheticus, Against Apollin.," 17 (PG 45, 1156); St. Ambrose Letter 48, 5 (PL 16, 1153); St. Augustine, "On John's Gospel" tract XXIII, 6 (PL 35, 1585; CChr 36, 236); above all in this way it is evident that the Holy Spirit has not redeemed us, since He has not become flesh: "On the Agony of Christ," 22, 24 (PL 40, 302); St. Cyril of Alexandria, "Against Nestorian," I, 1 (PG 76, 20); St. Fulgentius, Letter 17, 3, 5 (PL 65, 454); "Ad Trasimundum," III, 21 (PL 65, 284: on sorrow and fear).

5. It is the Spirit who has spoken through the Prophets; Creed of Constantinople (Denzinger-Shoenmetzer, 150); St. Leo the Great, Sermon 76 (PL 54, 405-406). "When on the day of Pentecost the Holy Spirit filled the disciples of the Lord, it was not so much the beginning of a gift as it was the completion of one already bountifully possessed: because the patriarchs, the prophets, the priests and all the holy men who preceded them were already quickened by the life of the same Spirit. . . although they did not possess his gifts to the same degree." Also Sermon 77, 1, (PL 54 412)- Leo XIII, encyclical, "Divinum Illud" (AAS 1897, 650-651).

Also St. John Chrysostom, where he insists on the newness of the Holy Spirit's mission on Pentecost; "On Eph." c. 4, Homily 10, 1 (PG 62, 75).

6. The Holy Fathers often speak of Babel and Pentecost; Origen, "On Genesis," c. 1 (PG 12, 112); St. Gregory Naz., Oration 41, 16 (PG 36, 449); St. John Chrysostom, Homily 2 on Pentecost, 2 (PG 50, 467); "On the Acts of the Apostles" (PG, 44); St. Augustine, "Narration on Psalm 54," 11 (PL 36, 636; CChr 39, 664 ff.); Sermon 271 (PL 38, 1245); St. Cyril of Alexandria, Glaphyra on Genesis II (PG 69, 79); St. Gregory the Great, "Homily on the Gospels," Book 2, Homily 30, 4 (PL 76, 1222); St. Bede, "On Hexaeum," Book 3 (PL 91, 125). See above all the images in St. Mark's basilica in Venice.

The Church speaks all languages, and thus gathers all in the catholicity of the faith: St. Augustine, Sermons 267, 268, 269 (PL 38, 1225,1237)- Sermon 175, 3 (PL 38 946); St. John Chrysostom, "On the First Epistle to the Corinthians," Homily 35 (PG 61, 296); St. Cyril of Alexandria, fragment on the Acts (PG 74, 758); St. Fulgentius, Sermon 8, 2-3 (PL 65, 743-744).

Concerning Pentecost as the consecration of the Apostles to their mission, cf. J.A. Cramer, "Catena on the Acts of the Apostles," Oxford, 1838, p. 24 ff.

7. Cf. Luke 3:22; 4:1; Acts 10:38.

8. Cf. John c. 14-17; Paul VI, allocution during the council, Sept. 14, 1964 (AAS 1964, 807).

9. Cf. Dogmatic constitution "Lumen Gentium," 4.

10. St. Augustine, Sermo 267, 4 (PL 38, 1231): "The Holy Spirit does in the whole Church what the soul does in all the members of one body." Cf. Const. Dogm. Lumen Gentium, 7 (together with note 8).

11. Cf. Acts 10:44-47; 11:15; 15:8.

12. Cf. Acts 4:8; 5:32; 8:26, 29, 39; 9:31; 10; 11:24-28; 13:2, 4, 9; 16:6-7; 20:22-23; 21:11; etc.

13. Tertullian, "Apologeticum," 50, 13 (PL 1, 534; CChr. 1, 171.

14. Already St. Thomas Aquinas speaks of the apostolic duty of "planting" the Church; cf. "Sent." Book I, Dist. 16, q. 1, 2 ad 2 and ad 4 a. 3 sol., "Summa Theol." 1.q.43, a. 7 ad 6, I, II q. 106 A. 4 AD 4. Cf. Benedict XV, "Maximum Illud" Nov. 30, 1919 (AAS 1919, 445 and 453); Pius XI, "Rerum Ecclesiae," Feb. 28, 1926 (AAS 1926, 74); Pius XII, April 30, 1939, to the directors of the Pontifical Missionary Societies; id., June 24, 1944, to the directors of the Pontifical Missionary Societies (AAS 1944, 210, again in AAS 1950, 727, and 1951 508), id., June 29, 1948, to the native clergy (AAS 1948, 374); id., "Evangelii Praecones," June 2, 1951 (AAS 1951, 507); id., "Fidei Donum," Jan. 15, 1957 (AAS 1957, 236); John XXIII, "Princeps Pastorum," Nov. 28, 1959 (AAS, 1959, 835), Paul VI, homily Oct. 18, 1964 (AAS 1964, 911).

Both the supreme pontiffs and the Fathers and scholastics have spoken of the expansion of the Church: St. Thomas Aquinas, commentary on Matt. 16:28; Leo XIII, encyclical "Sancta Dei Civitas" (AAS, 1880, 241); Benedict XV, encyclical, "Maximum Illud" (AAS 1919, 442); Pius XI, encyclical, "Rerum Ecclesiae" (AAS, 1926, 65).

15. In this notion of missionary activity, as is evident, according to the circumstances, even those parts of Latin America are included in which there is neither a hierarchy proper to the region, nor maturity of Christian life, nor sufficient preaching of the Gospel. Whether or not such territory de facto is recognized as missionary by the Holy See does not depend on this council. Therefore, regarding the connection between the notion of missionary activity and a certain territory, it is wise to say that this activity "in the majority of cases" is exercised in certain territories recognized by the Holy See.

16. Decree "Unitates Redintegratio" 1.

17. Cf. Dogmatic constitution, "Lumen Gentium" 14.

18. Cf. John 7:18; 8:30 and 44; 8:50; 17:1.

19. On this synthetic idea, see the teaching of St. Irenaeus de Recaptiulatione. Cf. also Hippolytus, De Antichristo, 3: "Wishing all, and desiring to save all, wishing all the excellence of God's children and calling all the saints in one perfect man. . . " (PG 10, 732; GCS Hippolyt I 2 p. 6); Benedictiones Iacob, 7 (T.U., 38-1 p. 18, 1 in 4 ss.), Origen, In Ioann. Tom. I, n. 16: "Then there will be one action of knowing God on the part of all those who have attained to God, under the leadership of the Word who is with God, that thus all sons may be correctly instructed in the knowledge of the Father, as now only the Son knows the Father." (PG 14, 49, GCS Orig. IV 20)- St. Augustine, De Sermone Domini in monte, I 41; "Let us love what can lead us to that kingdom where no one says, 'My Father,' but all say to the one God: 'Our Father'." (PL 34, 1250), St. Cyril Alex. In Joann. I: "For we are all in Christ, and the common person of humanity comes back to life in him. That is why he is also called the New Adam.... For he dwelt among us, who by nature is the Son of God; and therefore in his Spirit we cry out: Abba, Father But the Word dwells in all, in one temple, namely that which he assumed for us and from us, that having us, ail in himself, he might say, as Paul says, reconcile all in one body to the Father" (PG 73, 161-164).

20. Benedict XV, Maximum Illud (AAS 1919, 445): "For as the Church of God is Catholic and is foreign to no people or nation..." Cf. John XXIII, Mater et Magistra: "By divine right the Church belongs to all nations . . . since she has as it were transfused her energy into the veins of a people, she neither is nor considers herself an institution imposed on that people from without.... And hence whatever seems to her good and noble that they confirm and perfect" (namely those reborn in Christ) (AAS 1961, 444).

21. Cf. Iraeneus, "Against Heretics" III, 15, n. 3 (PG 7, 919): "They were preachers of truth and apostles of liberty."

22. Antiphon O for Dec. 23.

23. Cf. Matt. 24:31, Didache, 10, 5 (Funk I, p. 32).

24. Dogmatic constitution, "Lumen Gentium," 17. St. Augustine 7, "City of God," 1917 (PL 41, 646). Instr. S.C.P.F. (Collectanea I, n. 35, p. 42).

25. According to Origen, the Gospel must be preached before the end of this world: Homily on Luke XXI (GCS, Origen IX, 136, 21 ff.); "Comm. Ser. On Matthew" 39 (XI 75, 25 ff; 76, 4 ff.); Homily on Jeremiah III, 2 (VIII 308, 29 ff.), St. Thomas "Summa Theol." Ia, IIae q. 106, a.4, ad 4.

26. Hilary Pict. "On the Psalms" 14 (PL 9, 301); Eusebius of Caesarea, "On Isaiah" 54, 2-3 (PG 24, 462-463), Cyril of Alexandria, "On Isaiah V," chapter 54 1-3 (PG 70, 1193).

CHAPTER II

1. Cf. Allocution of Paul VI of Nov. 21, 1964 in council (AAS 1964, 1013).

2. Cf. Declaration on "Religious Liberty" 2, 4, 10; constitution, "The Church in the Modern World."

3. Cf. Dogmatic constitution, "Lumen Gentium," 17.

4. Cf. Constitution, "On Sacred Liturgy," 64-65.

5. Concerning this liberation from demons and the powers of darkness, in the Gospel, cf. Matt. 12:28; John 8:44; 12:31 (Cf. I John 3:8; Eph. 2:1-2). In Liturgy of Baptism cf. Roman Ritual.

6. Cf. Dogmatic constitution, "Lumen Gentium," 14.

7. Cf. St. Augustine, "Tract on John" 11, 4 (PL 35, 1476).

8. Cf. Dogmatic constitution, "Lumen Gentium," 9.

9. Cf. Dogmatic constitution, "Lumen Gentium," 10, 11, 34.

10 Cf. Dogmatic constitution, "On Divine Revelation," 21.

11 Cf. Dogmatic constitution, "Lumen Gentium," 12, 35.

12. Cf. Ib., 23, 3ff.

13. Cf. Ib., 11, 35, 41.

14 Cf. decree, "On Oriental Churches" 30.

15 Epistle to Diognetus, 5 (PG 2, 1173); Cf. Dogmatic constitution, "Lumen Gentium," 38.

16. Cf. Dogmatic constitution, "Lumen Gentium," 32; Decree "On Lay Apostolate."

17. Cf. Decree "On Priestly Training," 4, 8, 9.

18. Cf. Constitution, "On Sacred Liturgy," 17.

19. Cf. Decree, "On Priestly Training," 1.

20. Cf. John XXIII, "Princeps Pastorum" (AAS 1959, 843-844).

21 Cf Decree, "On Ecumenism," 4.

22 Cf John XXIII, "Princeps Pastorum" (AAS 1959, 842).

23. Cf. Dogmatic constitution, "Lumen Gentium," 29

24. Cf. John XXIII" Princeps Pastorum" (AAS 1959, 855).

25. The reference is to expressions of this kind: "catechistes a plein temps,n "full time catechists."

26. Cf. Dogmatic constitution, "Lumen Gentium," 31, 44.

CHAPTER III

1. Cf. John XXIII, "Princeps Pastorum" (AAS 1959, 838).

2. Cf. Decree, "On Priestly Ministry and Life," 11; Decree, "On Priestly Training," 2.

3. Cf. Dogmatic constitution, "Lumen Gentium," 25.

4. Cf. Decree, "On Priestly Ministry and Life," 10, where in order to render particular pastoral labors easier for various social groups, provision is made for the establishment of personal prelacies, insofar as needs of the apostolate demand it.

5. Cf. Dogmatic constitution, "Lumen Gentium," 13.

6. Cf. Allocution of Paul VI at the canonization of the Uganda Martyrs (AAS 1964, 908).

7. Cf. Dogmatic constitution, "Lumen Gentium," 13.

CHAPTER IV

1. Dogmatic constitution, "Lumen Gentium," 17.

2. "Institutes" refer to orders, congregations, institutions and associations which work in the missions.

3. Cf. Pius XI, "Rerum Ecclesiae" (AAS 1926, 69-7); Pius XII, "Saeculo Exeunte" (AAS 1940, 256); "Evangelii Praecones" (AAS 1951, 506).

4 Cf Benedict XV, "Maximum Illud" (AAS 1919, 449-450).

5 Cf Benedict XV, "Maximum Illud" (AAS 1919, 448-449); Pius XII, "Evangelii Praecones," (AAS 1951, 507). In the formation of priests to be missionaries consideration is to be given to those things established by statute in the decree "On Priestly Training" of the Second Vatican Council.

6. Dogmatic constitution, "Lumen Gentium," 41.

7. Cf. Benedict XV, "Maximum Illud" (AAS 1919 440); Pius XII, "Evangelii Praecones" (AAS 1951, 507).

8. Benedict XV, "Maximum Illud" (AAS 1919, 448); Decree S.C.P.F., May 20, 1923 (AAS 1923, 369-370); Pius XII "Saeculo exeunte" (AAS 1940, 256), "Evangelii Praecones" (AAS 1951, 507)- John XXIII, "Princeps Pastorum" (AAS 1959, 843-844).

9. Decree "On Priestly Training," 19-21; Apostolic constitution "Sedes Sapientiae," with general statutes.

10. Pius XII, "Evangelii Praecones" (AAS 1951, 523-524).

11. Benedict XV, "Maximum Illud" (AAS 1919, 448); Pius XII, "Evangelii Praecones" (AAS 1951, 507).

12. Cf. Pius XII, "Fidei Donum" (AAS 1957, 234).

13. Cf. "Priestly Ministry and Life," 10, refers to dioceses and personal prelatures and the like.

CHAPTER V

1. Cf. Dogmatic constitution, "Lumen Gentium," 18.

2. Cf. Dogmatic constitution, "Lumen Gentium," 23.

3. Cf. Motu proprio, "Apostolica Sollicitudo," Sept. 15, 1965.

4. Cf. Paul VI, allocution Nov. 21, 1964, in council (AAS 1964).

5. Cf. Benedict XV, "Maximum Illud" (AAS 1019, 39-40).

6. If these missions for special reasons are made subject to other ecclesiastical jurisdictions for a time, it is fitting that this ecclesiastic jurisdiction establish relations with the Sacred Congregation for the Propagation of the Faith so that in ordering and directing all these missions, a regular and uniform pattern can be realized.

7. Cf. Decree, "Pastoral Duties of Bishops in the Church," 35, 4.

8. Cf. Decree "Pastoral Duties of Bishops in the Church," 36-38.

9. Cf. Decree "Pastoral Duties of Bishops in the Church" 35, 5-6.

CHAPTER VI

1. Cf. Decree, "On Ecumenism," 12.

2. Cf. Dogmatic constitution, "Lumen Gentium," 23-24.

3. Cf. Benedict XV, "Maximum Illud" (AAS 1919, 453-454); Pius XI, "Rerum Ecclesiae" (AAS 1926, 71-73); Pius XII, "Evangelii Praecones" (AAS 1951, 525-526); Id. "Fidei Donum" (AAS 1957, 241.)

4. Cf. Pius XII, "Fidei Donum" (AAS 1957, 245-246).

5. Decree "Pastoral Duties of Bishops," 6.

6. Cf . Pius XII, "Fidei Donum" (AAS 1957, 245) .

7. Cf. Dogmatic constitution, "Lumen Gentium," 28.

8. Cf. Pius XI, "Rerum Ecclesiae" (AAS 1926, 72).

9. Cf. Dogmatic constitution "Lumen Gentium," 44.

10. Cf. Ibid. 33, 35.

11. Cf. Pius XII, "Evangelii Praecones" (AAS 1951, 510, 514) John XXIII, "Princeps Pastorum" (AAS 1959, 851-852).

12. Cf. Dogmatic constitution, "Lumen Gentium," 46.

13. Cf. Pius XII, "Evangelii Praecones" (AAS 1951, 527) John XXIII, "Princeps Pastorum" ( AAS 1959, 864 ).