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Lay Renewal
By Joseph Duerr, editor
Source: The Record
Published: Tuesday, December 7, 2010
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"Since the laity ... live in the midst of the world and its concerns, they are called by God to exercise their apostolate in the world like a leaven, with the ardor of the spirit of Christ."

These words of the Second Vatican Council in its Decree on the Apostolate of the Laity were echoed in a recent message to laypeople by Pope Benedict XVI.

The pope said lay Catholics have a responsibility to promote social justice and charity in a world often marked by injustice and inequality. Calling for "renewed evangelization of the church's social doctrine," he said that lay men and women, as "free and responsible citizens," are invested with "the immediate task of working for a just social order."

In a message Nov. 4 to the Pontifical Council for Justice and Peace, Pope Benedict acknowledged that Catholics have their work cut out in striving to give hope to victims of injustice and inequality. But he added that only through acts of charity, "sustained by hopes and illuminated by the light of faith and reason," can the objectives of humanity's liberation and universal justice be reached.

Pope Benedict also cited another responsibility of lay Catholics in speaking to the Pontifical Council for the Laity earlier this year. In this message he appealed for a renewal of politics in which citizens are inspired by Christian values of solidarity and working for the common good.

"Authentically Christian politicians are needed" -- laypeople who are witnesses to Christ and the Gospel in civil and political areas, he said.

Politics need to be renewed by "authentic political wisdom," which is open to dialogue and collaboration with all sectors of society and is not restricted by an ideological viewpoint or utopian assumptions, he said. Lay men and women should demonstrate through their personal, social and political lives how Christian faith and values can effectively address current issues.

Both examples mentioned by Pope Benedict underscore what the Second Vatican Council said more than 40 years ago: "The laity must take up the renewal of the temporal order as their own special obligation. Led by the light of the Gospel and the mind of the church and motivated by Christian charity, they must act directly and in a definitive way in the temporal sphere."

Questions some might ask are: "Just how can Catholic lay men and women bring about this renewal in society? What are some things individuals can do?"

Several U.S. bishops' pastoral messages on Catholic social teaching have mentioned particular things people can do. A 1993 document on the social mission of parishes noted that in living their faith there is "no substitute for the everyday choices and commitments of believers -- acting as parents, workers, students, owners, investors, advocates, policymakers and citizens."

The document mentioned these things as examples:

-- "Building and sustaining marriages of quality, fidelity, equality and permanence in an age that does not value commitment and hard work in relationships."

-- Raising families with Gospel values in a culture in which "materialism, selfishness and prejudice still shape so much of our lives."

-- "Being a good neighbor, welcoming newcomers and immigrants, treating people of different races, ethnic groups and nationalities."

-- Seeing "themselves as evangelizers who recognize the unbreakable link between spreading the Gospel and work for social justice."

-- Bringing "Christian values and virtues into the marketplace."

-- Treating "co-workers, customers and competitors with respect and fairness, demonstrating economic initiative and practicing justice."

-- "Bringing integrity and excellence to public service and community responsibilities, seeking the common good, respecting human life and promoting human dignity."

Similar suggestions were mentioned in the U.S. bishops' 1998 pastoral statement on "Everyday Christianity: To Hunger and Thirst for Justice." This document said: "Unless the church's social teaching finds a home in the hearts and lives of Catholic women and men, our community and culture will fall short of what the Gospel requires. Our society urgently needs the everyday witness of Christians who take the social demands of the faith seriously."

It is through this witness that lay men and women become the "leaven" in society envisioned by Vatican II. This witness includes the actions we take and the choices we make in our everyday lives as parents, workers, consumers, citizens, and business and political leaders. It means living our faith and Gospel values in everything we do.


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Cyril and Methodius: Because their father was an officer in a part of Greece inhabited by many Slavs, these two Greek brothers ultimately became missionaries, teachers and patrons of the Slavic peoples. 
<p>After a brilliant course of studies, Cyril (called Constantine until he became a monk shortly before his death) refused the governorship of a district such as his brother had accepted among the Slavic-speaking population. Cyril withdrew to a monastery where his brother Methodius had become a monk after some years in a governmental post. </p><p>A decisive change in their lives occurred when the Duke of Moravia (present-day Czech Republic) asked the Eastern Emperor Michael for political independence from German rule and ecclesiastical autonomy (having their own clergy and liturgy). Cyril and Methodius undertook the missionary task. </p><p>Cyril’s first work was to invent an alphabet, still used in some Eastern liturgies. His followers probably formed the Cyrillic alphabet (for example, modern Russian) from Greek capital letters. Together they translated the Gospels, the psalter, Paul’s letters and the liturgical books into Slavonic, and composed a Slavonic liturgy, highly irregular then. </p><p>That and their free use of the vernacular in preaching led to opposition from the German clergy. The bishop refused to consecrate Slavic bishops and priests, and Cyril was forced to appeal to Rome. On the visit to Rome, he and Methodius had the joy of seeing their new liturgy approved by Pope Adrian II. Cyril, long an invalid, died in Rome 50 days after taking the monastic habit. </p><p>Methodius continued mission work for 16 more years. He was papal legate for all the Slavic peoples, consecrated a bishop and then given an ancient see (now in the Czech Republic). When much of their former territory was removed from their jurisdiction, the Bavarian bishops retaliated with a violent storm of accusation against Methodius. As a result, Emperor Louis the German exiled Methodius for three years. Pope John VIII secured his release. </p><p>Because the Frankish clergy, still smarting, continued their accusations, Methodius had to go to Rome to defend himself against charges of heresy and uphold his use of the Slavonic liturgy. He was again vindicated. </p><p>Legend has it that in a feverish period of activity, Methodius translated the whole Bible into Slavonic in eight months. He died on Tuesday of Holy Week, surrounded by his disciples, in his cathedral church. </p><p>Opposition continued after his death, and the work of the brothers in Moravia was brought to an end and their disciples scattered. But the expulsions had the beneficial effect of spreading the spiritual, liturgical and cultural work of the brothers to Bulgaria, Bohemia and southern Poland. Patrons of Moravia, and specially venerated by Catholic Czechs, Slovaks, Croatians, Orthodox Serbians and Bulgarians, Cyril and Methodius are eminently fitted to guard the long-desired unity of East and West. In 1980, Pope John Paul II named them additional co-patrons of Europe (with Benedict).</p> American Catholic Blog This is the beauty of self-giving love: Men and women, driven by love, freely choose to give up their autonomy, to limit their freedom, by committing themselves to the good of the spouse. Love is so powerful that it impels them to want to surrender their will to their beloved in this profound way.

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