Plinio Corrêa de Oliveira

(The classical definition of Catholic Action and its natural and marvelous development inspired His Eminence Cardinal Piazza of the Commission of Cardinals for Catholic Action to write an enlightening and substantial article that should always be kept in mind.)

1. The Definition of Pius XI

The providential movement of Catholic Action, which has been taking aspects and forms more and more adapted to the demands of the times, undoubtedly owes its present condition, both theoretical and practical, to the pastoral genius of the mourned Supreme Pontiff Pius XI. While he did not have the merit of finding the name or starting the present movement of organized lay people, which appeared, as is known, during the Pontificate of Pius IX and continued to develop during the government of his successors Leo XIII, Pius X and Benedict XV, no one can dispute to Pius XI the merit of having given Catholic Action a clear and precise definition, upon which it was possible to construct a solid building capable of challenging the centuries.

Pius XI was chosen to govern the Church after important experiences had revealed in the lay movement of Catholic Action, along with considerable prerogatives and merits, also deficiencies (as usually happens with all things human). With his sagacious and deep intuition, Pius XI understood that to prevent the movement from going astray and secure its vitality it was necessary to integrate it into the organic life of the Church. In his first encyclical, Ubi Arcano di Consilio, which contains in germ all of his prodigious Pontificate and was published after long meditations, we find the basic lines of the definition of Catholic Action. A short time afterward he formulated it in memorable speeches, as follows: "collaboration of the laity in the hierarchical apostolate." This definition, as the Pope himself implied, originated in a passage from Saint Paul that became famous precisely because of his brilliant interpretation: “adjuva illas quae mecum laboraverunt in Evangelio.” (1) Indeed, since evangelization “in evangelio” is the substance of the apostolate that Christ entrusted to the Apostles and their successors, that is, the hierarchy divinely established in the Church, so also the collaboration given this work by the laity “quae mecum laboraverunt” is the substance of Catholic Action. It is impossible to overlook the dogmatic depth and exactness of this definition.

2. Collaboration or Participation

Wishing to emphasize the union that Catholic Action must have with the life and activity of the Church, Pius XI often liked to replace the word "collaboration" with "participation," a variation that well understood does not change the concept at all. This variation was possibly suggested to him by the marvelous text found in Saint Peter, which Pius XI quoted and applied already in his first encyclical:

Tell your faithful children of the laity that when, united with their pastors and their bishops, they participate in the works of the apostolate, both individual and social, the end purpose of which is to make Jesus Christ better known and better loved, then they are more than ever "a chosen generation, a kingly priesthood, a holy nation, a purchased people," of whom St. Peter spoke in such laudatory terms. (1 Peter 2:9) (2)

It is obvious in this stupendous application that it does not mean a formal participation in the priesthood and apostolate, but a participation in the priestly and apostolic activity, the only one possible to simple Christians. And since this participation is supernatural in its substance and sublime in its ends, it greatly elevates the lay person, making him or her share in the halo and fruits of the apostolate.

3. In the First Encyclical of Pius XII

We are now pleased to place side by side the first encyclical of Pius XI with the first and very recent one of the reigning Pontiff, Pius XII, Summi Pontificatus, that devotes to Catholic Action a very encouraging page full of paternal kindness. In it he resorts to the already classical definition of laity formed by Catholic Action to acquire a profound awareness of their noble mission. In a splendid and descriptive definition, the Pontiff declares who those laymen are and what their mission is:

A fervent phalanx of men and women, young men and maidens, obedient to the voice of the Supreme Pontiff and the directions of their Bishops, dedicate themselves with all the eagerness of their souls to the works of the apostolate, with the purpose of leading back to Christ the masses of people separated from Him.

The Holy Father Pius XII obviously prefers the word collaboration, which is more easily understood and less exposed to erroneous amplifications; but he also accepts and confirms the profound interpretation of his Predecessor as he writes: "This apostolic work performed according to the spirit of the Church, consecrates the lay person almost as a minister of Christ in the sense given by Saint Augustine." And the Pontiff refers precisely to the Augustinian text, which appears to be a happy anticipation and omen of an activity that today has a name, a doctrine and is a consoling reality.

Pius XI affirmed that he defined Catholic Action as a participation or collaboration of the laymen in the hierarchical apostolate of the Church with a special inspiration from God. This testimony is so authoritative and solemn that it leaves no room for doubt. Incidentally, we know that the Pope enjoys, even outside the field of his infallibility, a special assistance from God in the government of the Church, to which Catholic Action is so intimately linked. Besides, events have fully confirmed the reality of that special inspiration from God.

4. Precious Fruits of the Definition

Indeed, a copious and select dogmatic literature sprang from the solid and profound terrain of the papal definition, for which the Pontiff himself provided the most insightful and brilliant basic elements. In the Sacred Scriptures were found most beautiful texts able to shed light on the various aspects of the movement of lay apostolate; its necessity and obligation; its admirable excellence; its origins found in the Gospel, in the Epistles of the Apostles and in Christian Tradition; its goals and characteristics; and finally, a blossoming of passages from Scripture that find in Catholic Action their legitimate, and at times so natural application that they appear to have been written just for it. For its part, by studying the movement and checking it against the various dogmas, Theology brought to light and emphasized outstanding and unsuspected harmonies.

The concept of hierarchical apostolate opened the way to the comparative study of Catholic Action as it relates with the divine constitution and organic life of the Church, whereas the concept of collaboration served as a guide to call to mind the great law of Christian solidarity that entails a communion of interests and reciprocal action for the good of all and of each one in particular.

From there it went to the doctrine of the Mystical Body, taught by Saint Paul, and to the connected truths of common incorporation in Christ, supernatural life in Christ, and the consequent obligation of cooperating for the coming of the Kingdom of Christ. In the two sacraments: Baptism, which performs the incorporation, and Confirmation, which expressly imposes collaboration and  provides along with its title, the indispensable energies, were seen not only the sources of the royal priesthood but also the characteristics of their apostolate, to whose participation all laymen are called.

5. Hierarchy and Laity

So it was that, by the force of circumstance, the study of relationships between Hierarchy and laity was deepened, and the means of collaboration needed for the times found. Catholic Action was thus built on a solid doctrinal foundation.

By nature and definition, Catholic Action is the activity of laity organized at the service of the Church; it is therefore not autonomous or independent. Collaboration necessarily requires the parties involved to share the same goals and agree on practical realizations. In our case it also requires subordination to the ecclesiastical Hierarchy. Be it because of the priestly dignity (which they lack) or because of the nature of apostolate, which by divine mission is reserved to the hierarchical priesthood, laymen cannot simply enter at will into the apostolic field.

It therefore behooves the hierarchy to determine the concrete goals and conditions of that collaboration according to the general or specific needs and possibilities of the various places. And the specific task of Catholic Action is to study the different work initiatives in the lay environment and act upon them as long as they have a seal of approval from the competent ecclesiastical authority. Only thus can collaboration be fruitful and guaranteed to be successful.

It is on the basis of this principle, and in this spirit that the masses of faithful were invited to do apostolate; and it must be said they understood the honor offered them with a call to sublime undertakings and responded with truly admirable generosity and readiness.

This success was certainly the best finding contained in the definition of Pius XI, which, by drawing Catholic Action closer to Church activity, ennobled the work of the laity and elevated them to a quasi-priestly activity. This was precisely what the faithful understood, enlightened by the ecclesiastical assistants whom the hierarchy appointed and sent to represent it in the different associations like envoys of the Lord. And the excellent laymen of Catholic Action not only did not see their own activity hindered by the assistance of the priests, but drew from it immense encouragement and profit, both for their spiritual formation and the security of the apostolate. It was not without a reason that Pius XI, in his new and concise style applied to Catholic Action, regarding ecclesiastical assistants, uttered the meaningful phrase: "in manibus tuis sortes meae." (3)

6. Knitting a Tighter Union Between Priesthood and Laity

I am pleased to note that one of the most precious fruits of this condition for the program, that is, spiritual assistance by the clergy, was precisely to bring about a more intimate union between Catholic laity and clergy and above all with the Shepherds of the Church, feeding in their hearts a moving devotion and ever livelier attachment to the Supreme Pontiff, Vicar of Christ and visible head of the Universal Church; to the bishops, placed by the Holy Ghost to govern the individual Churches; and to the parish priests, placed by the bishops to lead a portion of their flock; in a word, to all those broadly referred to as the Ecclesiastical Hierarchy, from top to bottom.

It is only natural for us to be the first to rejoice at these successes. In point of fact, there is not one bishop who has not touched with his own hands the edifying and truly providential work of Catholic Action both in the conduct of its members (all headed for a deep knowledge and fervent practice of Christian life) and in the abundant fruits of apostolic activity, destined to eradicate evil and foster the spiritual well being of families and society. Indeed, real transformations have taken place in certain parishes where Catholic Action helped priests in their ministry to plow, sow and harvest. Unanimous testimonies by bishops, pastors and above all the August Supreme Pontiffs undoubtedly constitute a magnificent apology for Catholic Action.

Everyone knows what the unforgettable Pius XI thought of Catholic Action, to which he referred in all of his speeches and in all his documents, even solemn ones, always with new reflections on the central thought of its definition, most timely and thrilling suggestions, and warm and moving calls and exhortations.

7. At the Present Time

In turn, the recent encyclical, Summi Pontificatus, made known to the world, in the most eloquent way, what the present Pontiff Pius XII thinks of Catholic Action. In this encyclical the Pope testifies that, amidst the sufferings and worries of the present time, he finds precisely in Catholic Action, which has already penetrated the world over, an intimate consolation and a heavenly joy, for which he thanks God every day, humbly and profoundly. He affirms, moreover, that from Catholic Action emanate sources of grace and reserves of strength whose value would be difficult to appreciate enough in the times we are in. He also says the Church prayer addressed to the Lord of the harvest to send laborers to his vineyard, has been heeded according to the needs of the present time, successfully supplementing and completing the often hindered or insufficient strivings of the priestly apostolate. And he finally concludes with these outstanding words:

This collaboration of the laity with the priesthood in all classes, categories and groups reveals precious industry and to the laity is entrusted a mission than which noble and loyal hearts could desire none higher nor more consoling. (4)

Indeed, the voice, paternal heartbeats and elevated thoughts of the mourned, great Pontiff of Catholic Action, resonate in Pius XII.

8. The Commission of Cardinals in Italy

The measures, obviously inspired by esteem and affection for Catholic Action, which Pius XII took right after his election can be better appreciated now in light of the august expressions of the encyclical Summi Pontificatus, which for many might have been surprising. I am referring to the institution and appointment of the Commission of Cardinals for the high direction of the Italian Catholic Action.

Because of the vast amount and wide scope of the work that weighs over his supreme and universal ministry, and above all in view of the great development of Catholic Action in Italy, instead of reserving personally for himself the high direction, as for obvious reasons his venerable predecessor had done, Pius XII decided to entrust that honorable post to the aforementioned Commission, thus following a traditional norm in Church government by applying in Italy what had already been done in other countries. This is an unequivocal proof of his high and paternal interest and even seems to indicate a certain orientation that should take the definition we have just talked about to its ultimate developments. To form the Cardinals Commission he summoned residential bishops, that is, bishops presently engaged in the exercise of the hierarchical apostolate; this seems to indicate that the need for dependence of Catholic Action on the sacred hierarchy must be emphasized even more.

9. The Ecclesiastical Assistants

Besides, there are previous cases. So it is certain that, by the natural flow of things, the activity of the ecclesiastical assistants inside Catholic Action associations slowly gained importance. Rumor has it that in many dioceses it seemed advisable to appoint a priest to preside over the Diocesan Council, so he will be the interpreter and safest executor of the bishop’s norms. The sad episode of 1931 was not forgotten either, which brought as a consequence the mutual understandings between the Holy See and the Italian Government, which could be well called a supplement to the Concordat in regard to Catholic Action. In those conventions we read the premise that everyone knows:

The Italian Catholic Action is essentially diocesan and depends directly on the bishops, who elect their ecclesiastical and lay leaders. It is clear that they depend directly, but not exclusively, on the bishops, who in their own ordinary ministry are subordinated to the supreme authority of the Vicar of Christ.

On that same occasion the famous saying of a Father of the Church was called to mind: "Nihil sine episcopo;" (5) to what it could be added with due proportion and limitation, this other one: "Nihil sine parocho." (6) The first action of Pius XII leads Catholic Action resolutely in this sense.

In order to be able to fulfill the mandate received from the Supreme Pontiff, the Cardinals Commission needed a central entity to receive and transmit its directives. For this purpose the Central Office of Catholic Action was created, naturally presided over by the Secretary of the aforementioned Commission. In this way, under the high direction of the Commission, a central direction was established, with its corresponding leaderships in dioceses and parishes. Accordingly, diocesan and parish offices were formed within the framework of the hierarchy’s degrees: the bishop, divinely invested with ordinary authority, and the pastor, "cui paroecia collata est in titulum cum cura animarum sub Ordinari loci autoritate exercenda." (7) The apostolate of the laity could not be more solidly inserted in the life and organization of the Church.

10. Substantial Continuity of Catholic Action

All this notwithstanding, there was no substantial change in the aims and structure of Catholic Action, whose internal organization and statutes remained intact except for a few small changes that the Commission may introduce. Hence it will continue to function as before, in its different categories, naturally under the direction of the competent and corresponding ecclesiastical authority. Only the diocesan boards which previously had only the function of watching and coordinating, were absorbed by the Offices, whose charge is broader and whose decisions are more effective since they come from the jurisdictional authority.

Obviously, just as the Associations should stick to the realm of action properly speaking, that is, to carrying out the work plans approved by the Offices, so also the latter cannot and should not stray from directive functions by seeking to replace the presidencies or Councils of the various Associations, with which they nevertheless remain linked by means of the Consultation, a complementary agency that renders the Offices great services by  communicating to them the fruits of studies and experiences made in the field of apostolate.

Official communiqués by the Cardinals Commission and the General Secretary have already determined in its main lines the jurisdiction and relationships of the new presiding commissions, which will be set in greater detail in the statutes. Suffice it for the time being to indicate the guiding spirit of these innovations, destined to promote a greater union of the organizations with the hierarchy, which will be of great advantage for Catholic Action, and to emphasize the cultural hierarchical subordination of the various Offices, which should know and realize the limits of their attributions.

If the bishops are obliged to observe and enforce in their own dioceses the statutes and general norms of the Cardinals Commission that acts in the Holy Father’s name and almost represents him, with all the more reason will parish priests be obliged to this in relation to their bishop, from whom they receive at the moment a mandate to act, in this case, as they please. So there is reason for the existence of a superior Office that will rapidly apply any remedy when necessary.

We are reserving for another article some considerations about the advantages sought by and foreseen in the new dispositions; but we do not want to conclude without first lifting our thoughts to God, to thank Him wholeheartedly for having inspired in Pius XI a definition from which the Church has so benefited during his glorious Pontificate; and also for having inspired in Pius XII the idea of consolidating the same definition in a more authoritative and cogent fashion, thus steering Italian Catholic Action toward new goals and conquests, under the auspices of this new Pontificate filled with hopeful and reassuring promises.

Adeodato G. Cardinal Piazza

Patriarch of Venice

Member of the Cardinals Commission

for Italian Catholic Action

Notes:

1) “Help those women who have labored with me in the Gospel” (Phil. 4, 3).

2) [Trans.: This is from Pius XI’s Encyclical Ubi Arcano dei Consilio of Dec. 23, 1922.]

3) “My lots are in thy hands” (Ps. 30:16).

4) Pius XII, Encyclical Summi Pontificatus, no. 89, at www.papalencyclicals.net/Pius12/P12SUMMI.HTM

5) “Nothing without the bishop.”

6) “Nothing without the parish priest.”

7) Bouscaren, Can. 451 §1. [Trans.: The Latin text of this paragraph defines “pastor.” It reads: “a priest or moral person upon whom a parish is conferred in his own right with the care of souls to be exercised under the authority of the Ordinary of the place.”] 

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