Newspaper Page Text
9
t
» VOL 2 NO 32
ATLANTA, GEORGIA
SUPPLEMENT
THURSDAY, AUGUST 13, 1964
$5.00 PER YEAR
Ecclesiam Suam Document
iocese of Atlanta
SERVING GEORGIA'S 71 NORTHERN COUNTIES
Complete Text
its own nature, its own mission, its own ultimate
destiny, a doctrine never sufficiently investigated
and understood, inasmuch as it contains the “pub
lication of a mystery, kept hidden from the begin
ning of time in the all-creating mind of God...in
order that it may be made known...through the
Church’* (Eph. 3, 9-l0). This teaching is a
mysterious storehouse, or, in other words, a
treasury of the mysterious plans of God which
are to be revealed through the Church; it is today
more than anything else conducive to meditation
for everyone who wishes to be a docile follower of
Christ and, to an even greater degree, for every
man whom, like ourself and you, venerable bre
thren, the Holy Spirit has appointed as bishops to
govern the very Church of God (cf. Act. 20, 28).
From this enlightened and effective realization
there arises the spontaneous desire to compare
the ideal image of the Church just as Christ sees
it, wills it, and loves it as His holy and immaculate
spouse (Eph. 5, 27), with the actual image which
the Church projects today, faithful, through the
grace of God, to the features which its Divine
Founder imparted to it and which, through the
course of the centuries, the Holy Spirit has
energized and developed in a way which is more
comprehensive and more in accord to the initial-
concept of the Church and to the nature of the
human race which it is continually evangelizing and
elevating.
But the actual image of the Church is never as
perfect, as lovely, as holy or as brilliant as that
formative divine idea would wish it to be. Hence
there arises the unselfish and almost impatient
need for renewal, for correction of the defects
which this conscience denounces and rejects, as
if, standing before a mirror, we were to examine
interiorly the image of Christ which He has left us.
To find the contemporary duty, so clearly in
cumbent on the Church, of correcting the defects
of its own members and of leading them to greater
perfection; to find the way to achieve wisely so
sweeping a renovation, this is the second thought
which burdens our heart and which we would like
to reveal to you in order not only to find greater
courage to undertake the necessary reforms, but
also to secure from your collaboration both advice
and support in so delicate and difficult an under
taking.
Our third thought, certainly shared by you, fol
lows from the first two, and concerns the rela
tionships which the Church of today should estab
lish with the world which surrounds it and in
which it lives and labors. One part of this world,
as everyone knows, has undergone the profound in
fluence of Christianity and has assimilated it so
completely that often itfails to realize that it owes
the credit for its greatest gifts to Christianity it
self, but, in recent times, has come to the point of
separating and detaching Itself from the Christian
foundations of its culture. Another and larger part
of the world extends to the boundless horizons
of those who are termed emerging nations. But,
taken as a whole, it is a world which offers the
Church, not one, but a hundred forms of possible
contacts, of which some are unimpeded and beck
oning, some are sensitive and complex, and un
fortunately in these days many are hostile and im
pervious to friendly dialogue.
Thus we meet what has been termed the problem
of the dialogue between the Church and the modem
world. This is a problem which it will be for the
council to determine in its vastness and complexi
ty, and to solve, as far as possible, to the best of
its ability. But its existence and its urgency are
such as to create a burden on our soul, a stimu
(N. C. W. C. NEWS SERVICE
VATICAN CITY—Following is the text of an
English translation of the encyclical Ecclesiam
Suam of Pope Paul VI outlining three paths for the
Church today. The document is dated Aug. 6, but
was released hei;e by the Vatican Press Office
Aug. 10.
Since Jesus Christ founded His Church to be the
loving mother of all men and the dispenser of sal
vation, it is obvious why she has always been
specially loved and cherished by those with the
glory of God and the eternal salvation of men at
heart, among whom, as is fitting, the vicars of
Christ on earth, vast numbers of bishops and
priests and a wonderful host of saintly Christians
have been conspicuous.
It will, then, not seem strange to anyone that, in
addressing to the world this first encyclical after
our elevation, in God’s inscrutable design, to the
pontifical throne, we should turn our thoughts with
love and reverence towards Holy Church. Conse
quently, we propose to ourself in this encyclical
the task of showing more clearly to all men the
Church’s importance for the salvation of mankind,
and her heartfelt desire that Church and mankind
should meet each other and should come to know
and love each other.
PROLOGUE
THE PATHS OF THE CHURCH
At the opening of the second session of the Sec
ond Vatican Ecumenical Council on thefeastof St.
Michael the Archangel of last year, through the
goodness of God we had the opportunity of speaking
to all of you as you were gathered in the basilica of
St. Peter. On that occasion we made clear our in
tention of addressing you also in writing, as is
customary at the outset of each pontificate, with
brotherly and fatherly words, in order to commu
nicate to you some of the dominant thoughts in our
heart which seem useful as practical guidelines at
the beginning of our service as Pope.
It is truly difficult for us to specify such
thoughts, because we ought to derive them from
the attentive meditation of the teaching of God, we
ourself always keeping in mind those words of
Christ: “My doctrine is not so much mine as that
of Him who sent me’* (John 7:^6). Further, we
ought to apply our thoughts to the present situation
of the Church at a time when both energy and toil
characterize its internal spiritual experience as
well as its external apostolic efforts. Finally, we
ought not to ignore the contemporary state of hu
manity in the midst of which our mission is to be
accomplished.
But it is not our intention to express ideas that
are either new or fully developed; the ecumenical
council exists for thatpurpose; its work should not
be disturbed by this simple conversational letter
of ours; rather, it is to be commended and en
couraged.
This encyclical intends neither to claim a
solemn and strictly doctrinal function, nor to pro
pose particular moral or social teachings, but
merely to communicate a fraternal and informal
message. In fact, through this document we wish
simply to fulfill our duty of revealing ourmind to
you in order to impart closer cohesion and deeper
joy to that unity in faith and charity which, thank
God, binds us together.
We hope thereby to inject new vigor into our
sacred work, to await more profitably the effec
tive deliberations of the ecumenical council, and to
impart greater clarity'to some doctrinal and prac
tical norms which can give helpful guidance to
the spiritual and apostolic activity', not only of the
ecclesiastical hierarchy and of all who respond to
it with obedience and collaboration, but also of all
who regard it merely with kindly attention.
We will tell you without further delay, venerable
brethren, that there are three thoughts which con
tinually disturb our heart when we reflect on the
exalted responsibility which, contrary to what we
desire and out of all proportion to what we deserve,
providence has willed to entrust to us.
We bear the responsibility of ruling the Church
of Christ because we hold the office of Bishop of
Rome and consequently the office of successor to
the blessed Apostle Peter, the bearer of the mas
ter keys to the Kingdom of God, the vicar of the
same Christ who made of him the supreme shep
herd of his worldwide flock.
The first thought is that this is the hour in which
the Church should deepen its consciousness of it
self, in which it ought to meditate on that mystery
which is peculiar to it, in which it ought to
examine, for its own enlightenment and for its own
development, a particular doctrine which it al
ready knows and which it has formulated and made
known during this past century.
That doctrine concerns the origin of the Church,
her message of brotherhood and of salvation.
She needs to experience Christ in herself, ac
cording to the words of the Apostle Paul: “May
Christ find a dwelling place, through faith, in
your hearts'* (Eph. 3, 17).
It is known to all that the Church has her roots
deep in mankind, that she is part of it, that she
draws her members from it, that she receives
from it precious treasures of culture, that she
suffers from its historical vicissitudes, that she
favors its progress.
Now, it is likewise known that at present man
kind is undergoing great transformations, up
heavals, and developments which are profoundly
changing not only its exterior modes of life but
also its ways of thinking. Mankind’s range of
thought, culture, and spirit have been intimately
modified either by scientific, technical and social
progress or by the currents of philosophical and
political thought which overwhelm or pass through
it. All of this, like the waves of an ocean, envelops
and agitates the Church itself. Men committed to
the Church are greatly influenced by the climate
of the world; so much so that a danger bordering
almost on vertiginous confusion and bewilderment
can shake the Church’s very foundations and lead
men to embrace most bizarre ways of thinking,
as though the Church should disavow herself and
t8ke up the very latest and untried ways of life.
Was not the phenomenon of modernism, forex-
ample, which still crops up in the various attempts
at expression which is foreign to the authentic na
ture of the Catholic religion, an episode of abuse
exercised against the faithful and genuine expres
sion of the doctrine and criterion on the Church of
Christ by psychological and cultural forces of the
profane world? Now it seems to us that to check
the oppressive and complex danger coming from
many sides, a good and obvious remedy is for the
Church to deepen her awareness of what she really
is according to the mind of Christ, as preserved
in Sacred Scripture and in Tradition, and inter
preted and developed by the authentic tradition
of the Church. The Church is, as we know, en
lightened and guided by the Holy Spirit, who is
still ready, if we implore Him and listen to Him,
to fulfill without fail the promise of Christ: “the-
Holy Spirit, whom the Father will send on my ac
count, will in his turn make everything plain, and
recall to your minds everything I have said to
you” (Jn. 14, 26).
We could make a similar discourse concerning
errors which circulate even within the Church and
into which fall those who have but a partial under
standing of its nature and of its mission, and who
do not pay close enough attention to the documents
of divine Revelation and of the teaching body es
tablished by Christ Himself.
Moreover, this need to consider in reflection
things that are known, in order to contemplate
them in the interior mirror of his own mind, is
characteristic of the mentality of modern man.
His thought easily turns back upon himself and
finds certitude and fullness in the light of its own
conscience. W'e do not say that this habit is with
out serious danger. Philosophical movements of
great renown have studied and extolled this form
of man’s spiritual activity as something definitive
and supreme, as though it were the measure and
source of reality, urging thought on to con
clusions that are abstruse, barren, contradictory
and radically fallacious.
But this does not mean that an education aiming
at the search for reflex truth within man’s con
sciousness is not in itself highly appreciated and
today quite widespread as a refined expression of
modern culture. Just as this habit carefully co
ordinated with the development of thought for the
lus, a vocation, one might term it, which we would
wish, both ourself and you, brothers, who are sure
ly not less experienced than we in this apostolic
anguish, to clarify in some way in order to pre
pare ourselves somehow for the discussions and
deliberations which we shall try, together in the
council, to outline in our treatment of a matter so
weighty and complex.
Surely you will notice that this summary outline
of our encyclical does not envisage the treatment of
urgent and serious topics which involve not only the
Church but humanity itself, such as peace among
nations and among social classes, the destitution
and famine which still plague entire countries, the
rise of new nations toward independence and civic
progress, the currents of modern thought and
Christian culture, the sad conditions of so many
people and of so many segments of the Church
where the very rights of free citizens and of hu
man beings are being denied, the moral problems
regarding birth, and so on.
Regarding the great and universal question of
world peace, we say at once that we shall feel it
specially incumbent upon us not merely to devote
a watchful and understanding interest, but also to
entertain a more assiduous and efficacious con
cern. This will be, of course, within the limits of
our ministry and so utterly divorced from
purely temporal interests and strictly political
forms, but it will be eager to make its contribution
in educating mankind to sentiments and ways of
acting contrary to violent and deadly conflict, and
in fostering rational and civilized agreements for
peaceful relations between nations.
We shall also be solicitious to help by proclaim
ing higher human principles, that should serve to
temper the passions and selfishness from which
armed conflicts spring, and promote the harmon
ious relations and fruitful collaboration of all
peoples, and we shall be ready to intervene, where
an opportunity presents itself, in order to assist
the contending parties to find honorable and fra
ternal solutions for their disputes.
We do not, indeed, forget that this loving ser
vice is a duty which the development, of doctrine
on the one hand, and of international institutions
on the other, has rendered all the more urgent in
our awareness of our Christian mission in the
world today. This mission is none other than mak
ing men brothers by virtue of the kingdom of Jus
tice and peace inaugurated by Christ's coming into
the world.
But even if we now limit ourself to some meth
odological considerations concerning the life of the
Church, we do not therefore forget those great
problems. To some of them the council will devote
its attention, while we personally will make them
the objects of our study and of our action in the
course of the exercise of our apostolic ministry,
as it shall please the Lord to give us the inspira
tion and the strength for the task.
I
AWARENESS
We think that it is a duty today for the Church
to deepen the awareness that she must have of
herself, of the treasure of truth of which she is
heir and custodian and of her mission in the world.
Even before proposing for study any particular
question, and even before considering what atti
tude to assume before the world around her, the
Church in this moment must reflect on herself to
find strength in the knowledge of her place in the
divine plan; to find again greater light, new energy
and fuller joy in the fulfilment of her own mission;
and to determine the best means for making more
immediate, more efficacious and more beneficial
her contacts with mankind to which she belongs,
even though distinguished from it by unique and un
mistakable characteristics.
Indeed it seems to us that such an act of reflec
tion can look to the very manner chosen by God to
reveal Himself to men and to establish with them
those religious bonds, of which the Church is both
the instrument and the expression. Because if it is
true that divine revelation was made “in many
ways and by many means” (Heb. 1;1) in a his
torical and incontestable context, nonetheless it
entered into human life through ways proper to the
word and the grace of God, who communicates
Himself interiorly to men by their listening to the
message of salvation and by the act of faith that
follows end which is at the beginning of our jus
tification.
We should wish this reflection on the origin and
on the nature of the new and vital relationship
which the religion of Christ establishes between
God and man, to become an act of docility to the
words of the Divine Teacher spoken to His listen
ers, and especially to His disciples, among whom
even today, and with good reason, we ourself
like to be considered.
From among so many we will choose one of the
weightiest and most often repeated recommenda
tions made to them by our Lord and which is still
valid today for whoever wishes to be His faithful
follower, namely vigilance. It is true that this
warning of our Master has to do principally with
man's final destiny, be it proximate or remote in
time. But precisely because this vigilance should
always be present and operative in the conscience
of the faithful servant, it determines his every
day behavior, characteristic of the Christian in
the world.
The Lord's reminder about vigilance is also
made with reference to close and immediate
things, that is, to the dangers and temptations
which can threaten damage or ruin to man’s con
duct (cf. Mt. 26, 4l). Thus, it is easy to discover
in the Gospel a continuous appeal to rectitude of
thought and action.
Was this not perhaps the theme of the Precur
sor's preaching, by which the public phase of
the Gospel begins? And did not Jesus Christ Him
self call for the Kingdom of God to be received in
teriorly? (Mt. 17, 21) Is not His whole pedagogy
an exhortation, and initiation to the Interior life?
Psychological awareness and moral conscience
are both called by Christ to a simultaneous ma
turity, as a condition for receiving the divine
gifts of truth and of grace, as ultimately befits
man. And this awareness of the disciple will later
become his recollection (cf. Mt. 26, 75; Lk. 24,
16; 16, 4) of what Jesus had taught and of what had
taken place around Him; it will develop and grow in
understanding who He was and what he taught and
did.
The birth of the Church and the enlightening of
her prophetic consciousness are the two charac
teristic events which coincide with Pentecost.
Together they will progress: the Church in her
organization and the development of her hierarchy
and of the body of the faithful; the awareness of
her own vocation, of her own mysterious nature,
of her own doctrine, of her own mission will ac
company this gradual development. This will be
according to the desire of St. Paul: “And this is
my prayer for you; may your love grow richer
and richer yet, in the fullness of its knowledge and
the depth of its perception” (Phil. 1;9),
We could express this invitation in another way,
which we address to each of those who wish to re
ceive it——that is, to each of you, venerable broth
ers, and to your followers, as also the “gathering
of the faithful” considered as a whole, which is the
Church. And thus we could invite all men to make a
living, profound and conscious act of faith in Jesus
Christ Our Lord.
We should mark this moment of our religious
life by such a profession of faith, firm and reso
lute, though always humble and timorous, similar
to the one we read about in the Gospel, uttered by
the man born blind, whose eyes Jesus Christ had
opened with a goodness equal to His power: “1 do
believe, Lord'’* (Jn. 9, 38). Or that of Martha in
the same Gospel: “Yes, Lord, I have learned to
believe that You are the Christ, the Son of God, He
who has come into this world” (Jn. U, 27); or
that, specially dear to us, of Simon, who was later
to become Peter: “You ere the Christ, the Son of
the Living God” (Mt. *6, 16).
Why do we have the boldness to invite you to this
act of ecclesiastical awareness? To this explicit,
though interior, act of faith?
Many are the reasons, in our opinion, and they
all derive from the profound and key demands of
the unique moment reached by the life of the
Church.
The Church needs to reflect on herself. She
needs to feel the throb of her own life. She must
learn to know herself better, if she wishes to live
her own proper vocation and to offer to the world
YOUR
PRIZE-WINNING
NEWSPAPER