The University of St. Thomas

Center for Catholic Studies | John A. Ryan Institute

Bilbao Conference: Encyclicals

Bilbao Conference: Encyclicals

Vocation and Calling in Catholic Social Teachings

Redemptor Hominis

14.  For the Church All Ways Lead to Man

The Church cannot abandon man, for his "destiny," that is to say his election, calling, birth and death, salvation or perdition, is so closely and unbreakably linked with Christ.  We are speaking precisely of each man on this planet, this earth that the Creator gave to the first man, saying to the man and the woman: "subdue it and have dominion".(94)

18.  The Church as Concern for Man's Vocation in Christ
This necessarily brief look at man's situation in the modern world makes us direct our thoughts and our hearts to Jesus Christ, and to the mystery of the Redemption, in which the question of man is inscribed with a special vigor of truth and love.

This life, which the Father has promised and offered toe ach man is Jesus Christ, His eternal and only Son, who, "when the time had fully come,"(121) became incarnate and was born of the Virgin Mary, is the final fulfillment of man's vocation.  It is in a way the fulfillment of the "destiny" that God has prepared for him from eternity.

19. As in preceding ages, and perhaps more than in preceding ages, theologians and all men of learning in the Church are today called to unite faith with learning and wisdom, in order to help them combine with each other, as we read in the prayer in the liturgy of the memorial of St. Albert, Doctor of the Church.  This task has grown enormously today because of the advance of human learning, its methodology, and the achievements in knowledge  of the world and of man.  This concerns both the exact sciences and the human sciences, as well as philosophy,  which, as the Second Vatican Council recalled is closely linked with theology.(151)

As members of the People of God, they all have their own part to play in Christ's prophetic mission and service of divine truth, among other ways by an honest attitude towards truth, whatever field it may belong to, while educating others in truth and teaching them to mature in love and justice.  Thus, a sense of responsibility for truth is one of the fundamental points of encounter between the Church and each man and also one of the fundamental demands determining man's vocation in the community of the Church.  The present-day Church, guided by a sense of responsibility for truth, must persevere in fidelity to her own nature, which involves the prophetic mission that  comes from Christ Himself: "As the Father has sent me, even so I send you...Receive the Holy Spirit."(152)

21.  The Christian Vocation to Service and Kingship

In building up from the very foundations the picture of the Church as the People of God - by showing the threefold mission of Christ Himself, through participation in which we become truly God's People - the Second Vatican Council highlighted, among other characteristics of the Christian vocation, the one that can be described as "kingly."   To present all the riches of the Council's teaching we would here have to make reference to numerous chapter  and paragraphs of the Constitution Lumen Gentium and of many other documents by the Council.  However, one element seems to stand out in the midst of all these riches: the sharing in Christ's kingly mission, that is to say the  fact of rediscovering in oneself and others the special dignity of our vocation that can be described as "kingship."  This dignity is expressed in readiness to serve, in keeping with the example of Christ, who "came not to be served but to serve."(181)   For the whole of the community of the People of God and for each member of it what is in question is not just a specific "social membership"; rather, for each and every one what is essential is a particular  "vocation."  Indeed, the Church as the People of God is also -according to the teaching of St. Paul mentioned above, of which Pius XII reminded us in wonderful terms - "Christ's Mystical Body."(182)  Membership in that body has for its source a particular call, united with the saving action of grace.  Therefore, if we wish to keep in mind this community of the People of God, which is so vast and so extremely differentiated, we must see first and foremost Christ saying in a way to each member of the community: "Follow me."(183) 

We must, however, always keep in mind the truth that every initiative serves true renewal in the Church and  helps to bring the authentic light that is Christ(184)  insofar as the initiative is based on adequate awareness of the individual Christian's vocation and of responsibility for this singular, unique and unrepeatable grace by which each Christian in the community of the People of God builds up the Body of Christ.

It is precisely the principle of the "kingly service" that imposes on each one of us, in imitation of Christ's example, the duty to demand of himself exactly what we have been called to, what we have personally obliged ourselves to by God's grace, in order to respond to our vocation.  This fidelity to the vocation received from God through Christ involves the joint responsibility for the Church for which the Second Vatican Council wishes to educate all Christians.  Indeed, in the Church as the community of the People of God under the guidance of the Holy Spirit's working, each member has "his own special gift" as St. Paul teaches.(185).  Although this "gift" is a personal vocation and a form of participation in the Church's saving work, it also serves others, builds the Church and the fraternal communities in the various spheres of human life on earth. Fidelity to one's vocation, that is to say persevering readiness for "kingly service," has particular significance for these many forms of building, especially with regard to the more exigent tasks, which have more influence on the life of our neighbor and of the whole of society.  Married people must be distinguished for fidelity to their vocation, as is demanded by the indissoluble nature of the sacramental institution of marriage. Priests must be distinguished for a similar fidelity to their vocation, in view of the indelible character that the sacrament of Orders stamps on their souls.

He must do so as married people must, for they must endeavor with all their strength topersevere in their matrimonial union, building up the family community through this witness of love and educating new generations of men and women, capable in their turn of dedicating the whole of their lives to their vocation, this is to say to the "kingly service" of which Jesus Christ has offered us the example and most beautiful model.  His Church, made up of all of us, if "for men" in the sense that, by basing ourselves on Christ's example(186) and collaborating with the grace
that He has gained for us, we are able to attain to "being kings," that is to say we are able to produce a mature humanity in each one of us. 


Laborem Exercens

6. As a person he works, he performs various actions belonging to the work process; independently of their objective content, these actions must all serve to realize his humanity, to fulfill the calling to be a person that is his by reason of his very humanity. The principal truths concerning this theme were recently recalled by the Second Vatican Council in the Constitution Gaudium et spes, especially in chapter one, which is devoted to man's calling.

9.   It is familiar to women, who, sometimes without proper recognition on the part of society and even of their own families, bear the daily burden and responsibility for their homes and the upbringing of their children. It is familiar to all workers, and, since work is a universal calling, it is familiar to everyone.

10.  Having thus confirmed the personal dimension of human work, we must go on to the second sphere of values which is necessarily linked to work. Work constitutes a foundation for the formation of family life, which is a natural right and something that man is called to.

These three spheres are always important for human work in its subjective dimension. And this dimension, that is to say, the concrete reality of the worker, takes precedence over the objective dimension. In the subjective dimension there is realized, first of all, that "dominion" over the world of nature to which man is called from the beginning according to the words of the book of Genesis. The very process of "subduing the earth," that is to say work, is marked in the course of history, and especially in recent centuries, by an immense development of technological means.

11. Instead, we must leave the context of these issues and go back to the fundamental issue of human work, which is the main subject of the considerations in this document. It is clear, indeed, that this issue, which is of such importance for man--it constitutes one of the fundamental dimensions of his earthly existence and of his vocation--can also be explained only by taking into account the full context of the contemporary situation

26.  On the basis of these illuminations emanating from the Source Himself, the Church has always proclaimed what we find expressed in modern terms in the teaching of the Second Vatican Council: "Just as human activity proceeds from man, so it is ordered towards man. For when a man works he not only alters things and society, he develops himself as well. He learns much, he cultivates his resources, he goes outside of himself and beyond himself. Rightly understood, this kind of growth is of greater value than any external riches which can be garnered.... Hence, the norm of human activity is this: that in accord with the divine plan and will, it should harmonize with the genuine good of the human race, and allow people as individuals and as members of society to pursue their total vocation and fulfill it."[79]

Sollicitudo  Rei Socialis

  28. The encyclical of Pope Paul VI pointed out the difference, so often emphasized today, between ``having'' and ``being,''(51) which had been expressed earlier in precise words by the Second Vatican Council.(52) To ``have'' objects and goods does not in itself perfect the human subject unless it contributes to the maturing and enrichment of that subject's ``being,'' that is to say, unless it contributes to the realization of the human vocation as such.

This then is the picture: There are some people -- the few who possess much -- who do not really succeed in ``being'' because, through a reversal of the hierarchy of values, they are hindered by the cult of ``having''; and there are others -- the many who have little or nothing -- who do not succeed in realizing their basic human vocation because they are deprived of essential goods. The evil does not consist in ``having'' as such, but in possessing without regard for the quality and the ordered hierarchy of the goods one has. Quality and hierarchy arise from the subordination of goods and their availability to man's ``being'' and his true vocation.

The characteristics of full development, one which is ``more human'' and able to sustain itself at the level of the true vocation of men and women without denying economic requirements, were described by Paul VI.(53)

29. Development, which is not only economic, must be measured and oriented according to the reality and vocation of man seen in his totality, namely, according to his interior dimension. There is no doubt that he needs created goods and the products of industry, which is constantly being enriched by scientific and technological progress.

The danger of the misuse of material goods and the appearance of artificial needs should in no way hinder the regard we have for the new goods and resources placed at our disposal and the use we make of them. On the contrary, we must see them as a gift from God and as a response to the human vocation, which is fully realized in Christ.

29. Development, which is not only economic, must be measured and oriented according to the reality and vocation of man seen in his totality, namely, according to his interior dimension. There is no doubt that he needs created goods and the products of industry, which is constantly being enriched by scientific and technological progress. And the ever greater availability of material goods not only meets needs but also opens new horizons. The danger of the misuse of material goods and the appearance of artificial needs should in no way hinder the regard we have for the new goods and resources placed at our disposal and the use we make of them. On the contrary, we must see them as a gift from God and as a response to the human vocation, which is fully realized in Christ.

On the basis of this teaching, development cannot consist only in the use, dominion over and indiscriminate possession of created things and the products of human industry, but rather in subordinating the possession, dominion and use to man's divine likeness and to his vocation to immortality. This is the transcendent reality of the human being, a reality which is seen to be shared from the beginning by a couple, a man and a woman (cf. Gn 1:27), and is therefore fundamentally social.

30. According to sacred Scripture therefore, the notion of development is not only ``lay'' or ``profane,'' but is also seen to be, while having a socio-economic dimension of its own, the modern expression of an essential dimension of man's vocation. The fact is that man was not created, so to speak, immobile and static.

The story of the human race described by sacred Scriptures is, even after the fall into sin, a story of constant achievements which, although always called into question and threatened by sin, are nonetheless repeated, increased and extended in response to the divine vocation given from the beginning to man and to woman (cf. Gn 1:26-28) and inscribed in the image which they received.

Anyone wishing to renounce the difficult yet noble task of improving the lot of man in his totality, and of all people, with the excuse that the struggle is difficult and that constant effort is required, or simply because of the experience of defeat and the need to begin again, that person would be betraying the will of God, the creator. In this regard, in the encyclical ``Laborem Exercens'' I referred to man's vocation to work, in order to emphasize the idea that it is always man who is the protagonist of development.(54)

Through her commitment she desires, on the one hand, to place herself at the service of the divine plan which is meant to order all things to the fullness which dwells in Christ (cf. Col 1:19) and which he communicated to his body; and on the other hand she desires to respond to her fundamental vocation of being a “sacrament,'' that is to say, ``a sign and instrument of intimate union with God and of the unity of the whole human race.''(57)

Thus, part of the teaching and most ancient practice of the church is her conviction that she is obliged by her vocation -- she herself, her ministers and each of her members -- to relieve the misery of the suffering, both far and near, not only out of her ``abundance'' but also out of her ``necessities.''

33.Today, perhaps more than in the past, the intrinsic contradiction of a development limited only to its economic element is seen more clearly. Such development easily subjects the human person and his deepest needs to the demands of economic planning and selfish profit.  The intrinsic connection between authentic development and respect for human rights once again reveals the moral character of the development of peoples. The true elevation of man in conformity with the natural and historical vocation of each individual is not attained only by exploiting the abundance of goods and services or by having available perfect infrastructures.

On the internal level of every nation, respect for all rights takes on great importance, especially: the right to life at every stage of its existence; the rights of the family as the basic social community or ``cell of society''; justice in employment relationships; the rights inherent in the life of the political community as such; the rights based on the transcendent vocation of the human being, beginning with the right of freedom to profess and practice one's own religious belief.

 40. This supreme model of unity, which is a reflection of the intimate life of God, one God in three Persons, is what we Christians mean by the word ``communion.'' This specifically Christian communion, jealously preserved, extended and enriched with the Lord's help, is the soul of the church's vocation to be a “sacrament,'' in the sense already indicated.

41. The church's social doctrine is not a ``third way'' between liberal capitalism and Marxist collectivism nor even a possible alternative to other solutions less radically opposed to one another: Rather, it constitutes a category of its own. Nor is it an ideology, but rather the accurate formulation of the results of a careful reflection on the complex realities of human existence, in society and in the international order, in the light of faith and of the church's tradition. Its main aim is to interpret these realities, determining their conformity with or divergence from the lines
of the Gospel teaching on man and his vocation, a vocation which is at once earthly and transcendent; its aim is thus to guide Christian behavior. It therefore belongs to the field, not of ideology, but of theology and particularly of moral theology.

The teaching and spreading of her social doctrine are part of the church's evangelizing mission. And since it is a doctrine aimed at guiding people's behavior, it consequently gives rise to a “commitment to justice,'' according to each individual's role, vocation and circumstances.


47. We are all called, indeed obliged, to face the tremendous challenge of the last decade of the second millennium, also because the present dangers threaten everyone: a world economic crisis, a war without frontiers, without winners or losers. In the face of such a threat, the distinction between rich individuals and countries will have little value, except that a greater responsibility rests on those who have more and can do more.The meeting held last Oct. 27 in Assisi, the city of St. Francis, in order to pray for and commit ourselves to peace -- each one in fidelity to his own religious profession -- showed how much peace and, as its necessary condition, the development of the whole person and of all peoples are also a matter of religion and how the full achievement of both the one and the other depends on our fidelity to our vocation as men and women of faith. For it depends, above all, on God.

 

Ex Corde Ecclesiae

1. It has always been recognized as an incomparable center of creativity and dissemination of knowledge for the good of humanity. By vocation, the universitas magistrorum et scholarium is dedicated to research, to teaching and to the education of students who freely associate with their teachers in a common love of knowledge.[1] With every other university it shares that gaudium de veritate, so precious to St. Augustine, which is that joy of searching for, discovering and communicating truth[2] in every field of knowledge.

25. These lay Catholics are responding to the Church's call "to be present, as signs of courage and intellectual creativity, in the privileged places of culture, that is, the world of education-- school and university."[24] The future of Catholic universities depends to a great extent on the competent and dedicated service of lay Catholics. These lay Catholics are responding to the Church's call "to be present, as signs of courage and intellectual creativity, in the privileged places of culture, that is, the world of education-- school and university."[24] The future of Catholic universities depends to a great extent on the competent and dedicated service of lay Catholics.

31. Through teaching and research, a Catholic university offers an indispensable contribution to the Church. In fact, it prepares men and women who, inspired by Christian principles and helped to live their Christian vocation in a mature and responsible manner, will be able to assume positions of responsibility in the Church. Moreover, by offering the results of its scientific research, a Catholic university will be able to help the Church respond to the problems and needs of this age.

41. Pastoral ministry is an indispensable means by which Catholic students can, in fulfillment of their Baptism, be prepared for active participation in the life of the Church; it can assist in developing and nurturing the value of marriage and family life, fostering vocations to the priesthood and religious life, stimulating the Christian commitment of the laity and imbuing every activity with the spirit of the Gospel. Close cooperation between pastoral ministry in a Catholic university and the other activities within the local Church, under the guidance or with the approval of the diocesan bishop, will contribute to their mutual growth.[35]

 

Veritatis Splendor

7. This is in fact the aspiration at the heart of every human decision and action, the quiet searching and interior prompting which sets freedom in motion. This question is ultimately an appeal to the absolute Good which attracts us and beckons us; it is the echo of a call from God who is the origin and goal of man's life. Precisely in this perspective the Second Vatican Council called for a renewal of moral theology, so that its teaching would display the lofty vocation which the faithful have received in Christ,[14] the only response fully capable of satisfying the desire of the human heart.

8. Christ is the Teacher, the Risen One who has life in himself and who is always present in his Church and in the world. It is he who opens up to the faithful the book of the Scriptures and, by fully revealing the Father's will, teaches the truth about moral action. At the source and summit of the economy of salvation, as the Alpha and the Omega of human history (cf. Rev 1:8; 21:6; 22:13), Christ sheds light on man's condition and his integral vocation. Consequently, "the man who wishes to understand himself thoroughly--and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being--must with his unrest, uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ.

17. " Human freedom and God's law are not in opposition; on the contrary, they appeal one to the other. The follower of Christ knows that his vocation is to freedom. "You were called to freedom, brethren" (Gal 5:13), proclaims the Apostle Paul with joy and pride.

18. This is a still uncertain and fragile journey as long as we are on earth, but it is one made possible by grace, which enables us to possess the full freedom of the children of God (cf. Rom 8:21) and thus to live our moral life in a way worthy of our sublime vocation as "sons in the Son".

This vocation to perfect love is not restricted to a small group of individuals. "The invitation," "go, sell your possessions and give the money to the poor", and the promise "you will have treasure in heaven", "are meant for everyone," because they bring out the full meaning of the commandment of love for neighbour, just as the invitation which follows, "Come, follow me", is the new, specific form of the commandment of love of God. Both the commandments and Jesus' invitation to the rich young man stand at the service of a single and indivisible charity, which spontaneously tends towards that perfection whose measure is God alone: "You, therefore, must be perfect, as your heavenly Father is perfect" (Mt 5:48). In the Gospel of Luke, Jesus makes even clearer the meaning of this perfection: "Be merciful, even as your Father is merciful" (Lk 6:36).

29. The Second Vatican Council invited scholars to take "special care for the renewal of moral theology", in such a way that "its scientific presentation, increasingly based on the teaching of Scripture, will cast light on the exalted vocation of the faithful in Christ and on their obligation to bear fruit in charity for the life of the world".[45] The Council also encouraged theologians, "while respecting the methods and requirements of theological science, to look for "a more appropriate way of communicating" doctrine to the people of their time; since there is a difference between the deposit or the truths of faith and the manner in which they are expressed, keeping the same meaning and the same judgment".[46] This led to a further invitation, one extended to all the faithful, but addressed to theologians in particular: "The faithful should live in the closest contact with others of their time, and should work for a perfect understanding of their modes of thought and feelings as expressed in their culture".[47]

52. The "negative precepts" of the natural law are universally valid. They oblige each and every individual, always and in every circumstance. It is a matter of prohibitions which forbid a given action "semper et pro semper," without exception, because the choice of this kind of behaviour is in no case compatible with the goodness of the will of the acting person, with his vocation to life with God and to communion with his neighbour. It is prohibited--to everyone and in every case--to violate these precepts. They oblige everyone, regardless of the cost, never to offend in anyone, beginning with oneself, the personal dignity common to all.

67. In point of fact, the morality of human acts is not deduced only from one's intention, orientation or fundamental option, understood as an intention devoid of a clearly determined binding content or as an intention with no corresponding positive effort to fulfil the different obligations of the moral life. Judgments about morality cannot be made without taking into consideration whether or not the deliberate choice of a specific kind of behaviour is in conformity with the dignity and integral vocation of the human person. Every choice always implies a reference by the deliberate will to the goods and evils indicated by the natural law as goods to be pursued and evils to be avoided.

73. The Christian, thanks to God's Revelation and to faith, is aware of the "newness" which characterizes the morality of his actions: these actions are called to show either consistency or inconsistency with that dignity and vocation which have been bestowed on him by grace. In Jesus Christ and in his Spirit, the Christian is a "new creation", a child of God; by his actions he shows his likeness or unlikeness to the image of the Son who is the first-born among many brethren (cf. Rom 8:29), he lives out his fidelity or infidelity to the gift of the Spirit, and he opens or closes himself to eternal life, to the communion of vision, love and happiness with God theFather, Son and Holy Spirit.[123]


86. Human freedom belongs to us as creatures; it is a freedom which is given as a gift, one to be received like a seed and to be cultivated responsibly. It is an essential part of that creaturely image which is the basis of the dignity of the person. Within that freedom there is an echo of the primordial vocation whereby the Creator calls man to the true Good, and even more, through Christ's Revelation, to become his friend and to share his own divine life. It is at once inalienable self-possession and openness to all that exists, in passing beyond self to knowledge and love
of the other.[138] Freedom then is rooted in the truth about man, and it is ultimately directedtowards communion. 

108. At the heart of the new evangelization and of the new moral life which it proposes and awakens by its fruits of holiness and missionary zeal, there is "the Spirit of Christ," the principle and strength of the fruitfulness of Holy Mother Church. As Pope Paul VI reminded us: "Evangelization will never be possible without the action of the Holy Spirit".[167] The Spirit of Jesus, received by the humble and docile heart of the believer, brings about the flourishing of Christian moral life and the witness of holiness amid the great variety of vocations,gifts, responsibilities, conditions and life situations. As Novatian once pointed out, here expressing the authentic faith of the Church, it is the Holy Spirit "who confirmed the hearts and minds of the disciples, who revealed the mysteries of the Gospel, who shed upon them the light of things divine.


109. In order to carry out her prophetic mission, the Church must constantly reawaken or "rekindle" her own life of faith (cf. 2 Tim 1:6), particularly through an ever deeper reflection, under the guidance of the Holy Spirit, upon the content of faith itself. "The 'vocation' of the theologian in the Church" is specifically at the service of this "believing effort to understand the faith". As the Instruction "Donum Veritatis" teaches: "Among the vocations awakened by the Spirit in the Church is that of the theologian. His role is to pursue in a particular way an ever deeper understanding of the word of God found in the inspired Scriptures and handed on by the living Tradition of the Church.

111. The service which moral theologians are called to provide at the present time is of the utmost importance, not only for the Church's life and mission, but also for human society and culture. Moral theologians have the task, in close and vital connection with biblical and dogmatic theology, to highlight through their scientific reflection "that dynamic aspect which will elicit the response that man must give to the divine call which comes in the process of his growth in love, within a community of salvation. In this way, moral theology will acquire an inner spiritual dimension in response to the need to develop fully the "imago Dei" present in man, and in response to the laws of spiritual development described by Christian ascetical and mystical theology".[176]

 

Lumen Gentium 

11.The family is, so to speak, the domestic church. In it parents should, by their word and example, be the first preachers of the faith to their children; they should encourage them in the vocation which is proper to each of them, fostering with special care vocation to a sacred state.

Fortified by so many and such powerful means of salvation, all the faithful, whatever their condition or state, are called by the Lord, each in his own way, to that perfect holiness whereby the Father Himself is perfect.

31. What specifically characterizes the laity is their secular nature. It is true that those in holy orders can at times be engaged in secular activities, and even have a secular profession. But they are by reason of their particular vocation especially and professedly ordained to the sacred ministry. Similarly, by their state in life, religious give splendid and striking testimony that the world cannot be transformed and offered to God without the spirit of the beatitudes. But the laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God. They live in the world, that is, in each and in all of the secular professions and occupations.

32. By divine institution Holy Church is ordered and governed with a wonderful diversity. "For just as in one body we have many members, yet all the members have not the same function, so we, the many, are one body in Christ, but severally members one of another".(191) Therefore, the chosen People of God is one: "one Lord, one faith, one baptism"(192); sharing a common dignity as members from their regeneration in Christ, having the same filial grace and the same vocation to perfection; possessing in common one salvation, one hope and one undivided charity. There is, therefore, in Christ and in the Church no inequality on the basis of race or nationality, social condition or sex, because "there is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all 'one' in Christ Jesus".(193)

33. Besides this apostolate which certainly pertains to all Christians, the laity can also be called in various ways to a more direct form of cooperation in the apostolate of the Hierarchy (3*). This was the way certain men and women assisted Paul the Apostle in the Gospel, laboring much in the Lord.(198) Further, they have the capacity to assume from the Hierarchy certain ecclesiastical functions, which are to be performed for a spiritual purpose.

35. In connection with the prophetic function, that state of life which is sanctified by a special sacrament obviously of great importance, namely, married and family life. For where Christianity pervades the entire mode of family life, ala gradually transforms it, one will find there both the practice and an excellent school of the lay apostolate. In such a home husbands and wives find their proper vocation in being witnesses of the faith and love of Christ to one another and to their children. The Christian family loudly proclaims both the present virtues of the Kingdom of God and the hope of a blessed life to come. Thus by its example and its witness it accuses the world of sin and enlightens those who seek the truth.

44. Since this is so, the spiritual life of these people should then be devoted to the welfare of the whole Church. From this arises their duty of working to implant and strengthen the Kingdom of Christ in souls and to extend that Kingdom to every clime. This duty is to be undertaken to the extent of their capacities and in keeping with the proper type of their own vocation. This can be realized through prayer or active works of the apostolate. It is for this reason that the Church preserves and fosters the special character of her various religious institutes.

The profession of the evangelical counsels, then, appears as a sign which can and ought to attract all the members of the Church to an effective and prompt fulfillment of the duties of their Christian vocation. The people of God have no lasting city here below, but look forward to one that is to come.

47. Let each of the faithful called to the profession of the evangelical counsels, therefore, carefully see to it that he persevere and ever grow in that vocation God has given him. Let him do this for the increased holiness of the Church, for the greater glory of the one and undivided Trinity, which in and through Christ is the fount and the source of all holiness.

 

Gaudium et Spes

Part I The Church and Man's Calling

11. The People of God believes that it is led by the Lord's Spirit, Who fills the earth. Motivated by this faith, it labors to decipher authentic signs of God's presence and purpose in the happenings, needs and desires in which this People has a part along with other men of our age. For faith throws a new light on everything, manifests God's design for man's total vocation, and thus directs the mind to solutions which are fully human.

21. Above all the Church knows that her message is in harmony with the most secret desires of the human heart when she champions the dignity of the human vocation, restoring hope to those who have already despaired of anything higher than their present lot. Far from diminishing man, her message brings to his development light, life and freedom. Apart from this message nothing will avail to fill up the heart of man: "Thou hast made us for Thyself," O Lord, "and our hearts are restless till they rest in Thee."[19]

22. All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way.[31] For, since Christ died for all men,[32] and since the ultimate vocation of man is in fact one, and divine, we ought to believe that the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery.

29. Since all men possess a rational soul and are created in God's likeness, since they have the same nature and origin, have been redeemed by Christ and enjoy the same divine calling and destiny, the basic equality of all must receive increasingly greater recognition.

35. Hence, the norm of human activity is this: that in accord with the divine plan and will, it harmonize with the genuine good of the human race, and that it allow men as individuals and as members of society to pursue their total vocation and fulfill it.

38. Now, the gifts of the Spirit are diverse: while He calls some to give clear witness to the desire for a heavenly home and to keep that desire green among the human family, He summons others to dedicate themselves to the earthly service of men and to make ready the material of the celestial realm by this ministry of theirs. Yet He frees all of them so that by putting aside love of self and bringing all earthly resources into the service of human life they can devote themselves to that future when humanity itself will become an offering accepted by God.[14]

43.  This council exhorts Christians, as citizens of two cities, to strive to discharge their earthly duties conscientiously and in response to the Gospel spirit. They are mistaken who, knowing that we have here no abiding city but seek one which is to come,[13] think that they may therefore shirk their earthly responsibilities. For they are forgetting that by the faith itself they are more obliged than ever to measure up to these duties, each according to his proper vocation.[14] Nor, on the contrary, are they any less wide of the mark who think that religion consists in acts of worship alone and in the discharge of certain moral obligations, and who imagine they can plunge themselves into earthly affairs in such a way as to imply that these are altogether divorced from the religious life.

Chapter I Fostering the Nobility of Marriage and the Family

47. The well-being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family. Hence Christians and all men who hold this community in high esteem sincerely rejoice in the various ways by which men today find help in fostering this community of love and perfecting its life, and by which parents are assisted in their lofty calling. Those who rejoice in such aids look for additional benefits from them and labor to bring them about.

48. As living members of the family, children contribute in their own way to making their parents holy. For they will respond to the kindness of their parents with sentiments of gratitude, with love and trust. They will stand by them as children should when hardships overtake their parents and old age brings its loneliness. Widowhood, accepted bravely as a continuation of the marriage vocation, should be esteemed by all.[8] Families too will share their spiritual riches generously with other families.

49. Firmly established by the Lord, the unity of marriage will radiate from the equal personal dignity of wife and husband, a dignity acknowledged by mutual and total love. The constant fulfillment of the duties of this Christian vocation demands notable virtue. For this reason, strengthened by grace for holiness of life, the couple will painstakingly cultivate and pray for steadiness of love, large-heartedness and the spirit of sacrifice.

52. Children should be so educated that as adults they can follow their vocation, including a religious one, with a mature sense of responsibility and can choose their state of life; if they marry, they can thereby establish their family in favorable moral, social and economic conditions. Parents or guardians should by prudent advice provide guidance to their young with respect to founding a family, and the young ought to listen gladly. At the same time no pressure, direct or indirect, should be put on the young to make them enter marriage or choose a specific partner.

It devolves on priests duly trained about family matters to nurture the vocation of spouses by a variety of pastoral means, by preaching God's word, by liturgical worship, and by other spiritual aids to conjugal and family life; to sustain them sympathetically and patiently in difficulties, and to make them courageous through love, so that families which are truly illustrious can be formed.

Finally, let the spouses themselves, made to the image of the living God and enjoying the authentic dignity of persons, be joined to one another[16] in equal affection, harmony of mind and the work of mutual sanctification. Thus, following Christ who is the principle of life,[17] by the sacrifices and joys of their vocation and through their faithful love, married people can become witnesses of the mystery of love which the Lord revealed to the world by His dying and His rising up to life again.[18]

63. In the economic and social realms, too, the dignity and complete vocation of the human person and the welfare of society as a whole are to be respected and promoted. For man is the source, the center, and the purpose of all economic and social life.

75. All Christians must be aware of their own specific vocation within the political community. It is for them to give an example by their sense of responsibility and their service of the common good. In this way they are to demonstrate concretely how authority can be compatible with freedom, personal initiative with the solidarity of the whole social organism, and the advantages of unity with fruitful diversity.

76. The Church and the political community in their own fields are autonomous and independent from each other. Yet both, under different titles, are devoted to the personal and social vocation of the same men. The more that both foster sounder cooperation between themselves with due consideration for the circumstances of time and place, the more effective will their service be exercised for the good of all. For man's horizons are not limited only to the temporal order; while living in the context of human history, he preserves intact his eternal vocation. The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations.

 


Economic Justice for All

U.S. Conference of Catholic Bishops

25. The challenge of this pastoral letter is not merely to think differently, but also to act differently. A renewal of economic life depends on the conscious choices and commitments of individual believers who practice their faith in the world. The road to holiness for most of us lies in our secular vocations. We need a spirituality that calls forth and supports lay initiative and witness not just in our churches but also in business, in the labor movement, in the professions, in education, and in public life.

Chapter I
The Church and the Future of the U.S. Economy

2.   Many fathers and mothers skillfully balance the arduous responsibilities of work and family life. There are parents who pursue a purposeful and modest way of life and by their example encourage their children to follow a similar path. A large number of women and men, drawing on their religious tradition, recognize the challenging vocation of family life and child rearing in a culture that emphasizes material display and self-gratification.

3. Farmers face the loss of their land and way of life; young people find it difficult to choose farming as a vocation; farming communities are threatened; migrant farmworkers break their backs in serf-like conditions for disgracefully low wages.

4. Called to be Disciples in Community

45. Jesus summoned his first followers to a change of heart and to take on the yoke of God's reign (Mk 1:14-15; Mt 11:29). They are to be the nucleus of the community which will continue the work of proclaiming and building God's kingdom through the centuries. As Jesus called the first disciples in the midst of their everyday occupations of fishing and tax collecting; so he again calls people in every age in the home, in the workplace, and in the marketplace.

46. The Church is, as Pope John Paul II reminded us, "a community of disciples" in which "we must see first and foremost Christ saying to each member of the community: follow me" [12]. To be a Christian is to join with others in responding to this personal call and in learning the meaning of Christ's life. It is to be sustained by that loving intimacy with the Father that Jesus experienced in his work, in his prayer, and in his suffering.

47. Discipleship involves imitating the pattern of Jesus' life by openness to God's will in the service of others (Mk 10:42-45). Disciples are also called to follow him on the way of the cross, and to heed his call that those who lose their lives for the sake of the Gospel will save them (Mk 8:34-35).

59. We also have much to learn from the strong emphasis in Protestant traditions on the vocation of lay people in the world and from ecumenical efforts to develop an economic ethic that addresses newly emergent problems. And in a special way our fellow Catholics in developing countries have much to teach us about the Christian response to an ever more interdependent world.

60. The concerns of this pastoral letter are not at all peripheral to the central mystery at the heart of the Church [18]. They are integral to the proclamation of the Gospel and part of the vocation of every Christian today [19].

 78. Stated positively, justice demands that social institutions be ordered in a way that guarantees all persons the ability to participate actively in the economic, political, and cultural life of society [35]. The level of participation may be legitimately greater for some persons than for others, but there is a basic level of access that must be made available for all. Such participation is an essential expression of the social nature of human beings and of their communitarian vocation.

117. Business people, managers, investors, and financiers follow a vital Christian vocation when they act responsibly and seek the common good. We encourage and support a renewed sense of vocation in the business community. We also recognize that the way business people serve society is governed and limited by the incentives which flow from tax policies, and availability of credit, and other public policies.

119. All who have more than they need must come to the aid of the poor. People with professional or technical skills needed to enhance the lives of others have a duty to share them. And the poor have similar obligations: to work together as individuals and families to build up their communities by acts of social solidarity and justice. These voluntary efforts to overcome injustice are part of the Christian vocation.

327. The Christian perspective on the meaning of economic life must transform the lives of individuals, families, in fact, our whole culture. The Gospel confers on each Christian the vocation to love God and neighbor in ways that bear fruit in the life of society. That vocation consists above all in a change of heart: a conversion expressed in praise of God and in concrete deeds of justice and service.

3. Call to Holiness in the World

332. Holiness is not limited to the sanctuary or to moments of private prayer; it is a call to direct our whole heart and life toward God and according to God's plan for this world. For the laity holiness is achieved in the midst of the world, in family, in community, in friendships, in work, in leisure, in citizenship. Through their competency and by their activity, lay men and women have the vocation to bring the fight of the Gospel to economic affairs, "so that the world may be filled with the Spirit of Christ and may more effectively attain its destiny in justice, in love, and in peace."5

333. We may hide behind the complexity of the issues or dismiss the significance of our personal contribution; in fact, each one has a role to play, because every day each one makes economic decisions. Some, by reason of their work or their position in society, have a vocation to be involved in a more decisive way in those decisions that affect the economic well-being of others. They must be encouraged and sustained by all in their search for greater justice..

3Such times call for collaborative dialogue together with prayerful reflection on Scripture and ethical norms. The same can be said of the need to elaborate policies that will reflect sound ethical principles and that can become a part of our political and social system. Since this is a part of the lay vocation and its call to holiness, the laity must seek to instill a moral and ethical dimension into the public debate on these issues and help enunciate the ethical questions that must be faced. To weigh political options according to criteria that go beyond efficiency and expediency requires prayer, reflection, and dialogue on all the ethical norms involved. 36.

342. For these reasons the Church must incorporate into all levels of her educational system the teaching of social justice and the biblical and ethical principles that support it. We call on our universities, in particular, to make Catholic social teaching, and the social encyclicals of the popes a part of their curriculum, especially for those whose vocation will call them to an active role in U.S. economic and political decision making. Faith and technological progress are not opposed one to another, but this progress must not be channeled and directed by greed, self-indulgence, or novelty for its own sake, but by values that respect human dignity and foster social solidarity.

352. Many volunteers provide services to the Church and its mission which cannot be measured in dollars and cents. These services are important to the life and vitality of the Church in the United States and carry on a practice that has marked the history of the Church in this country since its founding. In this tradition, we ask young people to make themselves available for a year or more of voluntary service before beginning their training for more specific vocations in life; we also recommend expanding voluntary service roles for retired persons, we encourage those who have accepted this challenge.

360. In this respect we mentioned the twofold aim of this pastoral letter: to help Catholics form their consciences on the moral dimensions of economic decision making and to articulate a moral perspective in the general societal and political debate that surrounds these questions. These two purposes help us to reflect on the different ways the institutions and ministers of the Church can assist the laity in their vocation in the world.