The Church

Catechism of the Catholic Church sections # 748 through 962 are relevant to these documents.	The story of Church letters	Background statements written by Msgr. Peter J. Elliott of the Archdiocese of Melbourne and copyrighted by Catholics Committed to Support the Pope are indicated by ©CCSP. Background statements written and copyrighted by Martin K.Barrack are indicated by ©MKB
Document	Description	Background
Pastor Aeternus EWTN Library	Dogmatic Constitution on the Church of Christ, Vatican I, July 18, 1970	The main document of the First Vatican Council contains the definition of the dogma of papal infallibility, which was the fruit of much reflection and debate. But, due to the threat of war, the Council disbanded before it could present the role of the bishops in union with the Pope. It remained for the Second Vatican Council to complete the task of providing a deeper understanding of the nature of the Church, which has been a major theological concern of the nineteenth and twentieth centuries. ©CCSP
Satis Cognitum Vatican Library	Unity of the Church, Encyclical of Pope Leo XIII, June 29, 1896	Pope Leo XIII restates the classical doctrine that the Catholic Church is the one true Church, a visible, structured society, a hierarchy united around the authority of the Pope. He also presents the Church as the Mystical Body of Christ, a theology to be developed further in the following century. ©CCSP
Mystici Corporis Christi Vatican Library	Encyclical of Pope Pius XII on the Unity of the Church, June 29, 1943	In what is perhaps his greatest encyclical, Pope Pius XII presents rich definition of the Catholic Church as the Mystical Body of Jesus Christ in the world. The Church is the “mystical” Body as distinct from the physical Body of the Lord, and the soul of this Mystical Body is the Holy Spirit. This encyclical helped motivate many apostolates after the Second World War and encouraged the laity to rediscover their role in the Church and the world, thus paving the way for the teaching of Vatican II twenty years later. ©CCSP
Lumen Gentium Vatican Library	Dogmatic Constitution on the Church, Vatican II, November 21, 1964	Drawing together Scriptural and patristic understandings of the Church, the greatest document of the Second Vatican Council presents the Church primarily as the “People of God” on pilgrimage. The teaching of the First Vatican Council on the papal primacy and on infallibility is reaffirmed but expanded and completed by an emphasis on the collegiality of bishops and the active role of all members of the Church in one dynamic hierarchy of worship and service. ©CCSP
Orientalium Ecclesiarum Vatican Library	Decree on the Catholic Eastern Churches, Vatican II, November 21, 1964	As Pope John Paul II pointed out, the Church breathes with “two lungs”, East and West. In Orientalium Ecclesiarum, the unique liturgical, spiritual, and theological traditions of Catholics of the Eastern Rites are recognized, affirmed and promoted. This work, begun by the Fathers of Vatican II, will ultimately lead to a Code of Canon Law for these Catholic Eastern Churches, published in 1990. ©CCSP
Unitatis Redintegratio Vatican Library	Decree on Ecumenism, Vatican II, November 21, 1964	Unitatis Redintregatio is one of the most significant achievements of Vatican II. It is the supreme mandate and primary source for all ecumenical activity, hence its teaching is the basis for the post-conciliar directories on ecumenism and the curial body which guides Catholics as they work for the unity of all Christians according to the will and mind of Jesus Christ. ©CCSP
Christus Dominus Vatican Library	Decree on the Office of Bishops in the Church, Vatican II, October 28, 1965	Christus Dominus gives a concrete form to the teaching of Lumen Gentium on the essential role of the Bishops, both as a college in union with the Pope and as the supreme pastors of the particular churches which have been assigned to them. The principles of this significant document will later be embodied in the new Code of Canon Law, 1983. In para. 5 the Synod of Bishops is set up as a practical expression of collegial unity with the Pope in the service of the Universal Church. ©CCSP
Nostra Aetate Vatican Library	Declaration of the Relation of the Church to Non-Christian Religions, Vatican II, October 28, 1965	The Fathers of the Second Vatican Council present the difficult and delicate question of how Catholics are to relate to members of Non-Christian Religions. While affirming the unique claims of Christ and her unique nature, the Church recognizes positive elements in all the great religions. Particular emphasis is placed on Judaism and Islam. Guidelines for dialogue with the Jews, 1976, will be one consequence of Nostra Aetate. A department of the Roman Curia was later set up to promote dialogue with Non-Christian Religions. ©CCSP
Apostolicam Actuositatem Vatican Library	Decree on the Apostolate of Lay People, Vatican II, November 18, 1965	In Apostolicam Actuositatem, the Second Vatican Council prepares the way for greater lay participation in the life of the Church. The content of this document was influenced by the rapid development of Catholic Action and lay apostolates and new movements before the Council. This teaching on the laity will be developed further by the Synod of Bishops, 1987, and the exhortation of Pope John Paul II on the laity, 1988. ©CCSP
Ad Gentes Divinitus EWTN Library	Decree on the Church’s Missionary Activity, Vatican II, December 7, 1965	By its very nature the Church is evangelical, a missionary Church. Ad Gentes Divinitus begins a process of reflecting on this evangelizing role of believers which will be filled out and placed in the modern context of different societies by Evangelii Nuntiandi and Redemptoris Missio. ©CCSP
Ecclesiae Sanctae EWTN Library	Norms for Implementing the Decree on the Church’s Missionary Activity, Motu Proprio of Pope Paul VI, August 6, 1966	The spiritual and pastoral renewal of priestly life was a major concern of the Council Fathers. But soon after the Council many serious problems developed among priests. In these difficult years, Presbyterorum Ordinis would remain a point of reference, and its principles would be taken up by the Synod of Bishops on Ministerial Priesthood, 1967, and by the Synod of Bishops on Priestly Formation, 1990. ©CCSP
Ecclesiam Suam Vatican Library	The Church, Encyclical of Pope Paul VI, August 6, 1966	In his first encyclical, published during the Second Vatical Council, Pope Paul VI describes the human race in terms of a series of concentric circles of belief, thus providing a clear model of how the Catholic Church relates to separated Christians, to members of other religions, and to non-believers. The Pope calls all Catholics to enter into dialogue with others. ©CCSP
Evangelii Nuntiandi Vatican Library	Evangelization in the Modern World, Apostolic Exhortation of Pope Paul VI, December 8, 1975	During the Holy Year, in the most difficult time of his pontificate, Paul VI responds to the Synod of Bishops, 1974, and gives the Church a great mandate for the renewal of missionary activity, later hailed as one of his greatest documents. In the face of a growing indifference to missionary endeavor, Evangelii Nuntiandi provides a richer and deeper understanding of evangelization as a call and challenge to all believers in all forms of human society. ©CCSP
Recentiores Episcoporum Synodi Still looking	The Reality of Life After Death, Congregation for the Doctrine of the Faith, May 11, 1979	The Church in eternity, the resurrection of the dead, the soul, our destiny in heaven, the purification of purgatory, the possibility of damnation in hell -- these eschatological realities are the subject of a timely document which calls us away from the temptation only to see the Church in terms of this world. ©CCSP
Christifideles Laici Vatican Library	The Vocation and Mission of the Lay Faithful in the Church and in the World, Apostolic Exhortation of Pope John Paul II, December 30, 1988	Pope John Paul II responds to the Synod of Bishops on the Laity, 1987, by drawing together the hopes and concerns of the bishops who had listened carefully to leading lay people from all continents. The distinctive role of the laity is affirmed as they work with the clergy and religious as one people of God. ©CCSP
Instruction on the Ecclesial Vocation of the Theologian Vatican Library	Congregation for the Doctrine of the Faith, May 24, 1990	This significant document arose in the context of theological dissent and confusion that had afflicted the Church for three decades. The Congregation for the Doctrine of the Faith reminds theologians that their important and much valued work is a true vocation, but as such it is inseparable from the nature and life of the Church. Theologians are called to serve the Church with loyalty and fidelity. ©CCSP
Redemptoris Missio Vatican Library	The Mission of the Redeemer, Encyclical of Pope John Paul II, December 7, 1990	Jesus Christ the Redeemer is the center of the mission of the Church in this world. The missionary nature of the Church as the extension of the redeeming work of Christ is clearly set out in this encouraging encyclical letter of John Paul II, the Pope of the Redemption. ©CCSP
Letter on Certain Aspects of the Church as Communion Vatican Library	Congregation for the Doctrine of the Faith, May 28, 1992	The concept of “Communion” became an important theme in post-conciliar theologies on the nature and mission of the Church. The Congregation for the Doctrine of the Faith welcomes this vision, while correcting errors of emphasis and interpretation. The Church as Communion involves both a vertical Communion with God the Holy Trinity and a horizontal “Communion of saints” across time, space, and eternity. ©CCSP
Fidei Depositum Vatican Library	Apostolic Constitution of Pope John Paul II on the Publication of the Catechism of the Catholic Church, October 11, 1992	One of the most significant events in the post-conciliar era was the publication in 1992 of the Catechism of the Catholic Church. Pope John Paul II explains how it emerged from the extraordinary assembly of the Synod of Bishops in 1985, marking the twentieth anniversary of the Second Vatican Council. The fruit of six years of intensive collaboration between all the Bishops of the world, the Catechism is the great template for all teaching of the faith and for developing local catechisms and other resources for religious education. ©CCSP
Tertio Millennio Adventiente Vatican Library	Apostolic Letter of Pope John Paul II on the Coming of the Third Millennium, November 20, 1994	Pope John Paul II’s vision of the future helps the Church prepare to step across what he called “the threshold of hope” and enter the Twenty-first Century. He presents us with a theology of time, together with a concrete program and plans for the preparations to celebrate the Third Christian Millennium. By setting a steady pace in several years of intensive preparation, his clear vision of the meaning of the Great Jubilee ensured the success of the Holy Year 2000 which drew millions of pilgrims to Rome for a variety of vivid and creative celebrations. ©CCSP
Orientale Lumen Vatican Library	Apostolic Letter of Pope John Paul II Commemorating Pope Leo XIII’s Encyclical Orientalium Dignitas, February 2, 1995	The interest of the Slavic Pontiff in the Christian East provides a focus and special emphasis in the broader context of developing better relations between all Christians. The theme of this intensely spiritual apostolic letter on Eastern Christians is more precise than that of his great encyclical Ut Unum Sint. Echoing the pastoral solicitude of Pope Leo XIII a century before, and the work of Pope Pius XI in the era of Soviet persecutions, Pope John Paul II gives a beautiful description of the Eastern Christian traditions of faith, worship, spirituality, and monastic life. He calls for more dialogue to remove ecumenical problems that, strange to say, have become more difficult after the fall of Communism than in the era of persecution. ©CCSP
Ecclesia in Africa Vatican Library	Apostolic Exhortation of Pope John Paul II on the Church in Africa, September 14, 1995	The Church in Africa held a Special Assembly for Africa of the Synod of Bishops to plan structures at the national, regional and continental levels to provide better care for all their Churches. The Holy Father particularly wanted the Synod to be both authentically African and celebrated in full communion with the universal Church, so that its message would be both relevant and credible. He emphasized that God wills to save Africa, which is economically poor but has a wealth of cultural values and priceless human qualities. ©MKB
Ut Unum Sint Vatican Library	Encyclical of Pope John Paul II on Christian Unity, May 25, 1995	Pope John Paul II crowns his work for the restoration of Christian unity by devoting his twelfth encyclical to ecumenism. He sets out the organic role of ecumenism in the life of the Church, exploring the meaning of unity and the dialogue that must continue between Christians. An emphasis on developing better relations between all Christians has always characterized his pontificate. But in this encyclical he indicates some practical steps toward the reunion of all Christians, by opening the question of ways the papal primacy might be exercised in the future, without giving up what is essential to the Pope’s “ministry of unity” in the Church. ©CCSP
Universi Dominici Gregis Vatican Library	Apostolic Constitution of Pope John Paul II on the Vacancy of the Apostolic See and the Election of the Roman Pontiff, February 22, 1996	The Holy Father revises the procedure for electing his successor. He explains, “What leads me to take this step is awareness of the Church’s changed situation today and the need to take into consideration the general revision of Canon Law which took place [in 1983]. …While keeping in mind present-day requirements, I have been careful, in formulating the new discipline, not to depart in substance from the wise and venerable tradition already established.” The Holy Father places particular emphasis on reforming the Conclave, but also addresses every other area of the papal election process. This new procedure will continue to govern papal elections until a subsequent pope sees fit to make further revisions.
Ad Tuendam Fidem Vatican Library	Apostolic Letter Motu Proprio of Pope John Paul II by which Certain Norms are Inserted into the Code of Canon Law and into the Code of Canon Law of the Eastern Churches, January 28, 1998	Although the wording of the profession of faith required of theologians requires adherence to all Church teachings, some have argued that they are only bound to accept teachings that have been solemnly defined by the Magisterium. In this Apostolic Letter, Ad Tuendam Fidem, Pope John Paul II gives canonical force to the content of this profession of faith. In light of this Apostolic Letter, a theologian may incur a just penalty for dissenting from any teaching that is definitively proposed by the Church. ©CCSP
We Remember: A Reflection on the Shoah Vatican Library	Pontifical Council for Promoting Christian Unity, Commission for Religious Relations with the Jews, March 16, 1998	The Shoah, or Holocaust, was one of the greatest crimes against humanity in the most blood-drenched century in human history. Jewish-Christian relations are strongly influenced by the Nazi extermination of six million Jews. In a sensitive document, the children of the two Covenants are drawn together to reflect on this horrible event. In the same spirit Pope John Paul II, whose letter to Cardinal Edward Idris Cassidy, President of the Commission for Religious Relations with the Jews, forms an introduction to the document, and who had already visited the extermination camp of Auschwitz, came to pray at the Holocaust monument at Yad Vashem, on March 23, 2000, during his historic Jubilee pilgrimage ot the Holy Land. ©CCSP
Apostolos Suos Vatican Library	Apostolic Letter Motu Proprio of Pope John Paul II on the Theological and Juridical Nature of Episcopal Conferences, May 21, 1998	The role of national or regional conferences of bishops developed steadily in the post-conciliar era. But this raised various questions, both theological and juridical, not only with regard to the relationship between each conference and the Holy See, but also in working out the appropriate balance between the conference and the authority of each diocesan bishop. Pope John Paul II supports the role and work of episcopal conferences while indicating the limits of their authority and the need to maintain union with the Holy See and respect for the collegiality of the whole episcopate. ©CCSP
Ecclesia in America Vatican Library	Apostolic Exhortation of Pope John Paul II on the Church in America, January 22, 1999	Bishops from the whole American continent, North and South, gathered in Rome for a Synod in 1998. Responding to their diverse problems and hopes, Pope John Paul II shares the realism of the apostolic pastors while offering them a vision for the future. He is able to draw from the vitality and vigor of the many societies and cultures that make up the New World. ©CCSP
Ecclesia in Asia Vatican Library	Apostolic Exhortation of Pope John Paul II on the Church in Asia, November 6, 1999	The Special Assembly for Asia of the Synod of Bishops in Asia sees Buddhism and Hinduism as fertile fields for evangelization. The Synod was a celebratory remembrance of the Asian roots of Christianity. The Holy Father reminds us that, “Asia is the earth’s largest continent and is home to nearly two-thirds of the world’s population, with China and India accounting for almost half the total population of the globe. The most striking feature of the continent is the variety of its peoples who are heirs to ancient cultures, religions and traditions.” He adds, “The people of Asia take pride in their religious and cultural values, such as love of silence and contemplation, simplicity, harmony, detachment, non-violence, the spirit of hard work, discipline, frugal living, the thirst for learning and philosophical enquiry. They hold dear the values of respect for life, compassion for all beings, closeness to nature, filial piety towards parents, elders and ancestors, and a highly developed sense of community. In particular, they hold the family to be a vital source of strength, a closely knit community with a powerful sense of solidarity. Asian peoples are known for their spirit of religious tolerance and peaceful co-existence.” At the same time, in many Asian countries the Church is in difficult circumstances, particularly in China and North Korea. ©MKB
Dominus Iesus Vatican Library	On the Unicity and Salvific Universality of Jesus Christ and His Church, Congregation for the Doctrine of the Faith, August 6, 2000	Dialogue between the Catholic Church and other Christian Churches and between the Church and non-Christian religions has developed greatly in light of the teaching of Vatican Council II and Pope John Paul II’s encyclical Ut Unum Sint. But in this dialogue new questions arise that need to be addressed and certain ambiguities need to be clarified. This Declaration’s purpose is to set forth the doctrine of the Catholic Church in these areas, noting questions that remain open for development and and identifying and rejecting specific positions that are erroneous. ©CCSP
Ecclesia in Oceania Vatican Library	Apostolic Exhortation of Pope John Paul II on the Church in Oceania, November 22, 2001	Oceania includes the continent of Australia, many large and small islands including New Zealand, Polynesia and Micronesia, and vast expanses of water. Papua New Guinea, largest of the Melanesian nations, alone has 700 languages. Inculturation, the process of incarnating the Gospel in a particular culture, is a particular challenge in that part of the world. In some countries, values must be transformed and purified if they are to find a place in Christian culture. In others, Christian values readily take root. The Catholic Church’s relationships with other Christian bodies has been competitive rather than cooperative. Some Fundamentalist groups present apocalyptic images, threats of a dark future for the world, and promises of economic rewards for their followers. Some cities have Jewish communities, made up of a considerable number of survivors of the Holocaust, and these communities can play an important role in Jewish-Christian relations. In some places too there are long established Muslim communities; in others, there are communities of Hindus; and in still others, Buddhist centres are being established. It is important that Catholics better understand these religions, their teachings, way of life and worship. Where parents from these religions enrol their children in Catholic schools, the Church has an especially delicate task. ©MKB
Ecclesia in Europa Vatican Library	Apostolic Exhortation of Pope John Paul II on the Church in Europe, June 28, 2003	The first Special Assembly for Europe of the Synod of Bishops took place in 1996 preparation for the Great Jubilee of the year 2000. This apostolic exhortation addresses the second Special Assembly for Europe of the Synod of Bishops which took place in October 1999. The Holy Father observed that the Churches in Europe are often tempted by a dimming of hope, with particular concern for Europe’s Christian memory and heritage, and that this loss of Christian memory is accompanied by fear of the future, of an attempt to promote a vision of man apart from God. But the Holy Father sees as signs of hope the recovery of freedom of the Church in Eastern Europe with its new possibilities for pastoral activity, the concentration of the Church on her spiritual mission and her primary commitment to evangelization, the growing missionary awareness of all the baptized in the variety and complementarity of their gifts and their tasks, and the increased presence of women in the life and structures of the Christian community. ©MKB
Pastores Gregis Vatican Library	Apostolic Exhortation of Pope John Paul II on the bishop, servant of Jesus Christ for the Hope of the World, October 16, 2003	Jesus told Peter, Jn 21:17 “Feed my sheep.” When a bishop is ordained, the ordaining bishop repeats a phrase from Apostolic Tradition: “Grant, O Father, knower of all hearts, that this your servant, whom you have chosen for the office of Bishop, may shepherd your holy flock. May he fulfil before you without reproach the ministry of the High Priesthood.” Just after the attacks of September 11, 2001, the Holy Father brought together in Rome a synod of bishops to discuss the role of the bishop. This exhortation, based on the synod’s deliberations, discusses the role of the bishop principally as the good shepherd for his flock. It calls bishops to live lives of poverty, prayer, chastity and charity to their flocks, to be true fathers to their priests and people, to correct liturgical abuses, to firmly discipline errant priests. It observes that bishops should particularly ensure that that all the people in his diocese know how to pray the Rosary, and that they go regularly to private Confession. It insists that bishops stop the grave abuse of “general absolution” when no emergency requires it. It emphasizes that the bishop must have: “… an attitude of service marked by personal strength, apostolic courage, and trusting abandonment to the inner working of the Spirit.” The exhortation also addresses the increasing environmental degradation, the growing gap between rich and poor under globalization, the arms race, and increasing recourse to war by states and movements, warning prophetically that “many areas of the world resemble a powder keg ready to explode and shower immense suffering upon the human family.” ©MKB