PRABODHANA
Pallottine Centre for Theological and Religious Formation
(Affiliated to Philosophisch-Theologische Hochschule Vallendar, Germany)
VINCENT PALLOTTI: A MODEL OF COLLABORATION IN
THE MODERN CHURCH
Lawrence Victor Mascarenhas
(Paper submitted in partial fulfillment of the requirements of the course in
Theology)
Moderator: Fr. John Peter Lazaar SAC
Mysore
2013 - 2014
CERTIFICATE
I hereby approve this dissertation for submission to the Department of
Theology in partial fulfillment of the requirements of the course in Theology.
Date: 28 September 2013
Fr. John Peter Lazaar SAC
ACKNOWLEDGEMENT ..................................................................................... 6
GENERAL INTRODUCTION ............................................................................. 7
CHAPTER ONE
VINCENT PALLOTTI: A FORERUNNER OF HIS TIME
1. Living Milieu ......................................................................................................9
1.1. 1 Personality of Vincent Pallotti ................................................................. 10
1.1.2 Education ................................................................................................... 11
1.2. His Works ......................................................................................................11
1.2.1 Union of the Catholic Apostolate .............................................................. 11
1.2.2 Nature ........................................................................................................ 12
1.2.3 Mission ...................................................................................................... 12
1.2.4 Spirituality ................................................................................................. 13
1.3 The Concept of Collaboration.......................................................................14
1.3.1 Divine Co-Operation ................................................................................. 15
1.3.2 Communion, Collaboration, and Co-Responsibility ................................. 16
1.4 His Efforts of Collaboration ..........................................................................16
1.5 Last Days of Vincent Pallotti ........................................................................18
CHAPTER TWO
THE CHURCH AND COLLABORATION
2.1 French Revolution ..........................................................................................20
2.1.1Causes of French Revolution ..................................................................... 20
2.1.1.1 Social Cause ....................................................................................... 21
2.1.1.2 Economic Cause ................................................................................. 21
2.1.1.3 Religious cause ................................................................................... 22
2.1.2 Effects of French Revolution .................................................................... 22
2.1.2.1 Social Effect of French Revolution .................................................... 22
2.1.2.2 Government Effects of French Revolution......................................... 22
2.2 Italian Revolution at the Time of Vincent Pallotti ......................................23
2.3 Church before Vatican II ..............................................................................23
2.4 Contribution of Vatican II towards Collaboration .....................................24
2.4.1 Definition of Laity ..................................................................................... 26
2.4.1.1 Collaboration of the Laity in the three fold, office of Christ.............. 26
2.4.1.1.1 Collaboration in Priestly Office .................................................. 26
2.4.1.1.2 Collaboration in Prophetic Office ............................................... 27
2.4.1.1.3 Collaboration in Kingly Office ................................................... 28
2.5 Collaborative Efforts of the Modern Church ..............................................28
2.5.1 Towards, Church as a Worshipping Community ...................................... 29
2.5.2 Towards, Church in the Context of the Modern World ............................ 30
2.5.3. Towards, the Mission of Laity in the Church........................................... 31
2.6 Post Vatican II Structure of Lay Participation in the Church ..................32
2.6.1 Parish Council ........................................................................................... 33
2.6.2 The Diocesan Pastoral Council ................................................................. 33
2.6.3 National Laity Council .............................................................................. 34
2.6.4 Pontifical Council for the Laity ................................................................. 34
4
CHAPTER 3
RELEVANCE OF VINCENT PALLOTTI IN THE CHURCH
3.1 Vincent Pallotti’s Contribution to the Modern Church .............................36
3.1.1 The Charism and Gift of Pallotti ............................................................... 36
3.1.2 Gift of Union to Evangelize ...................................................................... 37
3.1.3 To Revive Faith and Rekindle Charity ...................................................... 38
3.2 Vincent Pallotti’s Ideals and Its Relevance in the Church Today .............39
3.2.1 An Understanding of His Charism ............................................................ 39
3.2.1.1 As an Inner Experience of Faith ......................................................... 39
3.2.1.2 As an Experience of God’s Will in the Signs of the Time ................. 40
3.2.1.3 As an Impulse of the Spirit to Act ...................................................... 40
3.2.2 The Church as a New People of God ........................................................ 41
3.2.3 Revival of the Apostolic Spirit among the People of God ........................ 42
3.2.4 Apostolate of the Laity .............................................................................. 43
3.2.4.1 Help them to Develop a Mature and Living Faith .............................. 43
3.2.4.2 Assist Them to Live Their Lives in a Truly Christian Spirit.............. 44
3.2.4.3 The Knowledge, Function and Participation of the Laity ................. 44
3.3 My Vision of How the Church Should be Today ........................................45
GENERAL CONCLUSION ................................................................................ 47
BIBLIOGRAPHY ................................................................................................ 49
5
ACKNOWLEDGEMENT
“Love of Christ Urges us on” (2 Cor 5: 14).
In bringing out this thesis I feel greatly indebted to Prabodhana Pallottine
Centre for Theological and Religious Formation, the Rector Rev Fr. Paul
Chandrankunnel S.A.C, the Dean of studies Rev. Fr. John Peter Lazar S.A.C the
members of Staff and Students. With grateful heart I acknowledge the support and
timely guidance and encouragement of my moderator Rev Fr. John Peter Lazaar
S.A.C, and all the brothers who were instrumental in helping me to complete my
thesis successfully.
Lawrence V.M. SAC
Prabodhana
GENERAL INTRODUCTION
Collaboration leads to unity and harmony. Our world today stands in need of
it. Everyday we hear we read and we see how the situation around us is getting
morally degrading. This is no exception for the Church today. Our Churches are
tending to become emptier day by day. The faith of the people is becoming shallow,
the clergy and the religious are becoming more and more inactive and stale. The laity
in the Church is well equipped with knowledge but has become a sleeping giant. The
human resources in the Church are thereby, remaining untapped. St. Vincent Pallotti’s
ideals and goals synchronize perfectly in this given situation of our time, where
Collaboration becomes an upheaval task. He was a prophet of his time. We can note
here Pallotti’s pre-occupation about his time and his belief, if radically applied now; it
could turn out to be a change for the betterment of the Church. Pallotti did not invent
his ideas from out of the blue. But rather, he was sensitive to the world around him
and above all he was open to the promptings of the Spirit. Pallotti was definitely a
revolutionary but not a rebel 1 Pallotti believed that things around him could be
changed, and thus the august idea Collaboration of the laity in the ushering of faith
and charity in this world was born. This idea proposed by Pallotti did not cater to the
overthrowing of the government and those in authority but rather it catered to the
needs of the people around and alleviate pain; thereby, overhaul human hearts through
the power of faith and love.
2
This paper work is aimed at presenting the reader that St. Vincent Pallotti is
the original proponent of the idea of Church as a communion, in its universal form.
Therefore, he remains as an esteemed model of collaboration. However, just limiting
my work to demonstrate Pallotti as the original proponent of the noble title Church as
a communion would do us no good. Pallotti is the perfect model of collaboration to
the modern Church. In order to achieve this aim the author has divided the paper work
into three chapters. The first chapter briefly presents Pallotti’s life back ground, his
personality his works his ideas of collaboration, his efforts of collaboration which will
help us understand how Pallotti was indeed much ahead of his time. The second
chapter Church and Collaboration, systematically presents the idea of collaboration in
1
A rebel expresses his discontentment predominantly negatively by expressing a struggle against
whatever represents authority.
2
Cf. Henry Angel UAC Bulletin, (Nagpur: UAC Secretariat, 2005), 16-17.
the Church which will perfectly adhere with the vision of the Church as a
communion. The third chapter presents the idea of collaboration. Such an idea is not
outdated but rather it is an effective tool in order to help the Church relive the august
vision the Church as a communion; thereby, portraying the relevance of Pallotti in the
Church today.
The scope of this work is centered upon firstly, to encourage the laity and
make the laity aware of the call that they have received through the sacraments of
Baptism and Confirmation. Secondly, the call of the laity is a personal call which they
receive from Jesus Christ Himself. Thus, they are called to be active participants in
the Church. Finally to determine, equal status of the clergy and the laity in the
Church.
As the standard of living is increasing day by day, people tend to
become more workaholic and thus the Church is taking a back-seat in the life of all
the Christian families. I believe now is the apt time to look up to St. Vincent Pallotti
who is the perfect model of Collaboration in the modern Church and rejuvenate our
Christian life once again and to live up to the call that we have received.
8
CHAPTER ONE
VINCENT PALLOTTI: A FORERUNNER OF HIS TIME
1.1 Living Milieu
Vincent Pallotti was born on April 21 1975 to Maria Magdalena de Rossi and
Pietro Paolo Pallotti. He was the third child of the ten children1. Unfortunately six of
his brothers and sisters died as youngsters; only three brothers: Salvatore, Luigi and
Giovanni lived to adult age 2. Pietro Paolo Pallotti father of Vincent Pallotti was born
in Giorgio (cascia) was engaged since his coming to Rome, in the grocery business.
As a smart businessman he earned a better salary and was in a sound position. He
soon owned three grocery stores. However, riches did not change his outlook towards
religious faith and spirituality. 3 Maria Magdalena de Rossi the mother of Vincent
Pallotti was also a devote woman. Vincent praised her as the bride of the Blessed
Sacrament and as a woman always living in the presence of Jesus and very
compassionate towards the poor. 4 Young Vincent was very much influenced by the
life of his parents, especially their personal and practical faith and their deep
devotion. 5
The very life of Vincent’s parents sowed the seed of priesthood in young
Vincent’s heart. Vincent became aware of his vocation to the priesthood at a very
young age. At the age of 12 he selected Fr. Bernardino Fazzini as his confessor and
spiritual director. Fr Bernardino Fazzini saw in young Vincent a readiness for
apostolic service a very clear-sighted resolute will. Vincent brought an extra ordinary
energy into his life in- spite of his frail health. When his time came to answer his call
he did it almost instantly. There was no inner conflict in answering his call to
priesthood. However, his problem was whether to join the secular priest or an order
(Capuchin), his confessor helped him to decide on favor of the later in account of his
weak health. 6
1
Cf. Flavian Bonifazi, St Vincent Pallotti’s Legacy (Baltimore: Immaculate Conception Province,
1989), 10-11.
2
Cf. Flavian Bonifazi, St Vincent Pallotti’s Legacy, 10-11.
3
Cf. Flavian Bonifazi, St Vincent Pallotti’s Legacy, 10-11.
4
Cf. Pat Jackson, Empowered by Love An Active Spirituality for Contemplative Christian (Australia:
Martin Publishing, 1994), 5.
5
Cf. Pat Jackson, Empowered by Love An Active Spirituality for Contemplative Christian, 50.
6
Cf. Louis Munz, Introduction to the Society of the Catholic Apostolate ‘A History’ (Milwaukee:
Society of the Catholic Apostolate, 1995), 47-50.
In 1811, Vincent Pallotti entered the clerical state by the reception of tonsure.
In the year 1814, he enrolled himself in the Roman University Sapienza for the study
of philosophy and theology which he completed in the year 1816 and 1818
respectively. On September 20 1817, he was ordained as a deacon; finally in the year
1818 on May 16 Vincent Pallotti was ordained a Priest.7
1.1. 1 Personality of Vincent Pallotti
Pallotti was a small and slander figure. He possessed a very impressive soul.
He was drawn towards solitude and retirement naturally. During his youth he seemed
to have been a very shy and reserved character, this attitude did not last long because
his ideas and ideals forced him into action. 8
Pallotti was an intellectual but it was coupled with humility and meekness. He
was very open in his outlook and universal in his apostolate. The grace of God in him
made him recognize the need for the spiritual upliftment of the people. This inner
urge made him to be a member of different confraternities and sodalities. 9
Pallotti’s spirituality was backed with unlimited desires and aspirations. He
always sought for greater perfection. The high spirited vigor in him made his
personality to bubble with enthusiasm always. There was an inner restlessness, a
youthful aggression and a fiery enthusiasm. Pallotti completely surrendered himself to
love and mercy of the infinite God. 10
Pallotti was an embodiment of solitude and activity. He drew his energy and
strength from God. He often said only in Jesus Christ my savior the gap between God
and man can be bridged. Therefore he imitated Christ with all his strength. 11
Pallotti had a most tender love for our lady. He consecrated himself entirely to
her. His personal prayer ended with an intercession to Mary. He loved the title
“Mother of divine love” 12 and he just could not think of imitating Jesus Christ without
reference to the Blessed Virgin Mary. 13 His own growth in sanctity was marked by
deepening of devotion to the Blessed Virgin Mary. He often lavished on the Blessed
Virgin Mary various titles like My beloved Mother, Immaculate queen, queen of
7
Cf. Louis Munz, Introduction to the Society of the Catholic Apostolate ‘A History’, 47.
Cf. Louis Munz, Introduction to the Society of the Catholic Apostolate ‘A History’, 49.
9
Cf. Louis Munz, Introduction to the Society of the Catholic Apostolate ‘A History’, 47-50.
10
Cf. Louis Munz, Introduction to the Society of the Catholic Apostolate ‘A History’, 50-51.
11
Cf. Louis Munz, Introduction to the Society of the Catholic Apostolate ‘A History’, 52.
12
Augustine Kollenchery, St. Vincent Pallotti (Thiruvanthapuram: SAC Publication, 1989), 175.
13
Cf. Augustine Kollenchery, St. Vincent Pallotti 179.
8
10
saints, queen of apostles, mother of divine love, and above all the mother of divine
God. He often proclaimed her divine maternity in all his sermons. He felt privileged,
to have Blessed Virgin Mary the Mother of God to be his Mother. He claimed that the
dignity of Blessed Virgin Mary surpasses that of all the angels and saints in sanctity,
power, wisdom and charity. Her intercession is efficacious and precious and nobody
can deny it. She triumphs over the hardness of hearts she is refuge for all the
sinners. 14
1.1.2 Education
Vincent Pallotti received his formal education from a public school, run by the
Piarist fathers. His dullness of mind melted and soon he began to top the list of the
best students. 15 The secret behind this success was a novena in honor of the Holy
Spirit. 16 He made the novena to the Holy Spirit with great trust and confidence.
Vincent never mentioned home the honors the he received at school. The teacher
often praised him for his constant attention in the classroom. Vincent helped his
classmates who were week in studies. He made it an occasion to emphasize on
religious matters, thus, he also had great influence on other17.
1.2. His Works
Pallotti, immersed in the love of Christ was urged to contribute to the society
by responding generously to the prompting of the spirit. Thus, one could notice this in
him, the zeal and fervor, in the various apostolic activities that he undertook.
1.2.1 Union of the Catholic Apostolate
Pallotti says the laity derives their responsibility and duty to their apostolate
from Christ the head. The very fact they are baptized and strengthened by the Holy
Spirit through confirmation they are assigned to the apostolate by the Lord Himself.
Therefore, all Christians are called to participate in the apostolate in accordance to
their capacities. 18 Pallotti with this thought in mind established the ‘Pious Society of
the Catholic Apostolate, in the year 1835’. This Society under went a lot of changes in
14
Cf. Augustine Kollenchery, St. Vincent Pallotti, 179-184.
Cf. Augustine Kollenchery, St. Vincent Pallotti, 10.
16
Cf. Eugene Weber, St. Vincent Pallotti Apostle and Mystic, trans. Joseph De Maria and Nicholas M
Wilmess, ed. William E. Lemanskin (Milwaukee: Pallottine Fathers and Brothers, 1962), 11.
17
Cf. Eugene Weber, St. Vincent Pallotti Apostle and Mystic, 10-12.
18
Cf. Augustine Kollenchery, St. Vincent Pallotti (Thiruvanthapuram: SAC Publication, 1989), 118119.
15
11
its organization and philosophy. At first Vincent thought it was sufficient for him to
unite the Priests Religious and Laity in a Pious Society but soon the multiplicities of
activities convinced him other wise. Therefore, the Pious Society was divided into
three parts: the priests and the religious, sisters and the other associations. 19 Diocesan
priests and the religious priests of other congregations were called associates of the
Pious Union. The sisters were called as Institutes of the sisters of the Pious Society of
the Catholic Apostolate. The coming of all the members together Pallotti called it as
Union of Catholic Apostolate. The title refers to the apostolate of the entire flock of
Christians therefore, it is Catholic Apostolate. All the three formed the moral body of
the society. 20
1.2.2 Nature
The Union of the Catholic Apostolate a gift of the Holy Spirit is a communion
of the faithful. All the baptized, are called to revive faith and rekindle charity in the
Church and in the world and bring all to unity in Christ. 21 Pallotti states the original
source and teacher of every apostolate for the members of the union is Jesus Christ
the Apostle, of the Eternal Father. Mary is the patroness of the Union because she
lived an exemplary life of both spiritual and apostolic.22 The spiritual center of the
Union is at the Church of San Salvatore in Onda, Rome where the remains of Pallotti
repose. The General is the successor of Pallotti; he is the guarantor of Pallotti’s
charism. The members of the union enjoy equal dignity of status. The Union is
founded on the idea of common priesthood of the people of God. 23
1.2.3 Mission
The mission of the Union is the mission of the Church. Its primary aim is to
revolve around the task of re-awakening faith and rekindle charity among all the
members of people of God in-order to promote one flock under one shepherd Jesus
19
Cf. Flavian Bonifazi, Yearning of a Soul: A Study of St. Vincent Pallotti’s Spiritual Doctrine (New
Jersey: Immaculate Conception Province, 1949), 19-20.
20
Cf. Louis Munz, Introduction to the Society of the Catholic Apostolate ‘A History’ (Milwaukee:
Society of the Catholic Apostolate 1995), 54-56.
21
Cf. Union of the Catholic Apostolate, General Statutes (Rome: Union of the Catholic Apostolate,
2008), 21.
22
Cf. Union of the Catholic Apostolate, General Statutes, 25.
23
Cf. Union of the Catholic Apostolate, General Statutes, 22.
12
Christ. Therefore, the union promotes collaboration among all the faithful in openness
to new forms of evangelizations. 24
The union is open to all the members of the people of God: to lay people,
clerics and consecrated lay persons. The aim of the union is to live the mystery of the
Church as an apostolic communion of all the faithful in an innate dignity. We could
definitely put down the aims of the union basically in three points. Firstly to foster
prayer for the propagation of faith so that, there may be one flock and one shepherd.
Secondly to arouse devotion and rekindle faith through religious articles. Thirdly to
tap the youth and fill them with zeal and fervor and send them to distant land on
mission. 25
1.2.4 Spirituality
Charity lived as described by the Apostle Paul forms the substantial constituent of the
union, therefore, all must be constantly animated by an authentic spirit of the most
perfect love (1 Cor 13, 4-7; 2 Cor 5, 14). 26
God prepares persons for a specific task in a progressive manner gradually.
Vincent was a man of faith open to God and his spirit. 27 Therefore in trying to define
the spirituality of the Union he states; the spirituality of the Union of the Catholic
Apostolate hails from the Cenacle. Pallotti was very much fascinated by the richness
of the spirituality of cenacle and he often wished to dwell in it continuously. 28
Wherever I shall be I intend to imagine myself to be together with all creatures in the
cenacle in Jerusalem where the apostles received the Holy Spirit. I shall remind
myself to renew this desire often. As the apostles were there with Mary, so will I be
in spirit with my most beloved mother and Jesus. As they are my special intercessors,
I am confident that they will help me and all other creatures to receive the abundance
of the Holy Spirit 29
In the cenacle under the maternal guidance of Mary Queen of the apostles the
Holy Sprit transforms ordinary person into zealous Apostles like Jesus the Apostle of
the Eternal Father. 30 It fosters deep faith through contemplation and gradual
transformation thereby leading every person into communion, sharing and
collaboration. The Cenacle in fact acts like a formative community of faith. It invited
24
Cf. Union of the Catholic Apostolate, General Statutes, 24.
Cf. Vincent Pallotti, St Vincent Pallotti and Catholic Apostolate Fundamental and General Idea of
“The Pious Union and Appeal to the People (Rome: 1835), 6.
26
Jacob Nambudakam, U.A.C Bulletin Vol.1, No 3. July 2006. 3-5.
27
Cf. Jacob Nambudakam, U.A.C Bulletin, 4.
28
Cf. Jacob Nambudakam, U.A.C Bulletin, 4.
29
Jacob Nambudakam, U.A.C Bulletin, 4.
30
Cf. Jacob Nambudakam, U.A.C Bulletin, 4.
25
13
all to the Universal Apostolate according to the apostolic vision of Pallotti. The
spirituality of the cenacle is capable to ignite the apostolic zeal in our time. The
deliberate inclusion of the two unknown woman in Pallotti’s cenacle scene forever
insistently invites all to participate in the Catholic Apostolate, as an effective tool to
revive faith and to rekindle charity. Finally, Mary Queen of the Apostle becomes the
source of inspiration of the Cenacle community and Pallotti the teacher and model. 31
1.3 The Concept of Collaboration
The word collaborate is derived from the Latin word collaborare which
means to work together. The concept of collaboration has a very deeper meaning for
the Pallottine world. Collaboration is in the very soul of the Union of the Catholic
Apostolate. it goes beyond the stances of simple skills and techniques. Collaboration
embraces the understanding of Trinitarian nature of God and the unity and cooperation that exits between the Godhead. This unity is exemplified in the holy family
of Nazareth at different level, at different times.
The sole idea of Pallotti’s apostolate was the priest, religious and laity, work
as equal collaboratively. The Church ‘then’ found it very difficult to digest this
collaborative mission of Pallotti and therefore, it took more than a century for the
Church to embrace this august mission of Pallotti. On January 24 1932 Pope Pius XI
acknowledged this heroic virtue of Pallotti and called him the forerunner of Catholic
action32. However the Church’s failure in timely understanding the charism of Pallotti
led to suppression of his original charism. Therefore we notice that our congregation
was reduced to the title pious society of the mission in the year 1854. However,
because of the revival in the Church there came about a paradigm shift in the
understanding of the Church. This revival opened up a new door way to Union of the
Catholic Apostolate. The Church announced all the Congregations to stick to their
original charism on 28 October 1965 through a document Perfectae Caritatis after
which the original idea of Pallotti came to the limelight. 33
31
Cf. Jacob Nambudakam, U.A.C Bulletin, 4-5.
Cf. General Council, Ratio Institutionis of the Society of the Catholic Apostolate (Rome: Society of
the Catholic Apostolate, 2004), 74.
33
Cf. General Council, Ratio Institutionis of the Society of the Catholic Apostolate, 75.
32
14
1.3.1 Divine Co-Operation
The concept of collaboration is drawn from the idea of divine collaboration.
This word is very commonly used in our circles especially of the union. The ecclesial
idea of collaboration between the Godhead, and Pallotti’s idea of collaboration in the
union is the same. Pallotti expresses his view of collaboration using the spiritual
messages of Trinity, Holy family at Nazareth and the Cenacle. 34
God moved by His infinite love and mercy accomplished his works of mercy
through creation in order to communicate to his creatures. 35 The greatest holy
cooperation of God is the incarnation of our Lord Jesus Christ. Through the hands of
Jesus Christ the entire human kind receives the gift of God’s grace. God’s infinite
love deigns to communicate Himself to his people and make one with Him. The
fundamental aspect of this holy- cooperation is love. 36
Pallotti however does not mean to say this holy co-operation of God with His
creatures as one sided. The humankind does not remain passive and cold to this divine
cooperation but rather responds to it through cooperation with God, particularly in the
salvations of souls. This cooperation leads the humankind to meet up to the
expectation of living up to be the image and likeness of God on earth. 37
The soul thereby becomes divine; it becomes God through participation, insofar as it
is possible in this life. 38
However, this above quote should not be misunderstood as a Union that is to
say absorption into God. He only means to say the humankind will keep its
individuality but at the same time be entirely lost in the love of God. 39
Pallotti’s vertical understanding of collaboration is derived from the Holy
Trinity40, and his horizontal idea of collaboration between all the people, members of
the Union is derived from the holy family. 41 The cenacle is a place of universal
34
Cf. Union of the Catholic Apostolate, General Statutes (Rome: Union of Catholic Apostolate, 2008),
11.
35
Cf. Union of the Catholic Apostolate, Memory and Prophecy of the Union of Catholic Apostolate
(Rome: Union of the Catholic Apostolate, 1993), 23.
36
Cf. Flavian Bonifazi, Yearning of a Soul: A Study of St Vincent Pallotti’s Spiritual Doctrine (New
Jersey: Immaculate Conception Province, 1949), 37-41.
37
Cf. Flavian Bonifazi, Yearning of a Soul: A Study of St Vincent Pallotti’s Spiritual Doctrine, 42-44.
38
Flavian Bonifazi, Yearning of a Soul: A Study of St Vincent Pallotti’s Spiritual Doctrine, 179.
39
Cf. Ibid, 178-183.
40
Cf. Union of the Catholic Apostolate, Community Prayer Book (Rome: Union of the Catholic
Apostolate, 1998), 40.
41
Cf. Union of the Catholic Apostolate, Community Prayer Book, 92.
15
communion in order to receive the fullness of the Holy Spirit and the necessary grace
for effective collaboration in our apostolate. 42
1.3.2 Communion, Collaboration, and Co-Responsibility
Pope John Paul II called the extraordinary Synod of Bishops in Rome in 1985.
The Relatio Finalis of the synod entitled The Church, in the word of God, celebrates
the mysteries of Christ for the salvation of the world The main part of the document is
centered on the ecclesiology of the Church as communion. It states communion
Koinonia is founded on the sacred scriptures. Therefore, communion is held by the
Church in great honor. The Church understanding of communion is fundamentally a
matter of communion with God through Jesus Christ, in the Holy Spirit. Baptism is
the door and foundation of communion with the body of the Church. The Eucharist is
the source and culmination of the whole Christian life. The Eucharist helps in building
up an intimate communion of all the faithful in the body of the Church. 43 By divine
institution the Church is ordered and governed with wonderful diversity. Imitating
Jesus Christ the Apostle of the Eternal Father, the faithful should eagerly collaborate
with the Church. No matter, who they are, as living members all have the vocation
(co-responsibility) of building up the Church and its continual sanctification. 44
Communion (Collaboration) is our primary and fundamental task, so that the Church
may be more efficacious sign of unity and salvation for the whole world, if we do not
understand this than we’ll never really feel the Church. 45 Pallotti’s idea of
collaboration and the present idea of lay participation gel together very closely. The
Union of the Catholic Apostolate founded by Pallotti upholds this idea of being the
Church.
1.4 His Efforts of Collaboration
The apostolic efforts of Pallotti are characterized by: universality, dynamism
and flexibility. He desired to be in perpetual motion. Pallotti in fact saw these features
as traits of genuine apostolic efforts. He states every activity that is undertaken by an
42
Cf. Seamus Freeman In a Constant Search for Faithfulness (Rome: Society of the Catholic
Apostolate, 1996), 37.
43
Cf. J Neuner, and J Dupuis, eds., The Christian Faith: In the Doctrinal Documents of the Catholic
Church, (Bangalore: Theological Publications in India, 2000), 340-342.
44
Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 21
November 1964, nn. 32-33, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican
Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 354-355
45
Cf. General Council, Message of the Fifteenth General Assembly to the Members of the Catholic
Apostolate (Rome: 1983), 8.
16
individual in his apostolate should widen the horizons of the members. No matter how
big or small their endeavors are; it should be useful and above all stimulate the
freedom of action, thereby making it universal. If dynamism is a must in order to have
an effective apostolate, then laziness, complacency stagnation could not be kept alive
in an apostolate. Flexibility should be the texture of one’s apostolic effort. Flexibility
or adaptability marks the inventiveness in finding new avenues in the apostolate.46
These above factors were very much seen in the apostolate of Pallotti. In 1833
Pallotti was appointed to take care of the students of Propaganda College. The
personal contact with the students made him aware of the problems faced by the
young theologians and the problems of the foreign missions. During that time
Pallotti’s penitent Mr. Thomas Alkuschi lecturer at Propaganda College informed him
about the distress of Chaldean catholic community. Pallotti in order to help them out
of the problem planned an emergency action. He wrote the proclamation ‘Ai Buoni
Catholici’ asking for donations and contribution in any way possible soon the plight
was under control because of his timely and prompt efforts.47
Six months after the approval of his Society from 1836 January 6-13 the
octave of epiphany was celebrated as a reminder to Rome of the gifts of faith and as
an incentive of faith in the Church. It contains one of the most important mysteries of
our holy faith and it recalls the first summoning of the Gentiles to the holy faith in
Jesus Christ. 48
On October 2, 1837, he founded the foreign mission seminary in the Church of
the Holy Spirit of the Neapolitans with the purpose of preparing priest for the foreign
mission. 49 On 25 March 1838, Pallotti founded the ‘Pious House of Charity’ for
orphan girls where the teachers of the girls were the inspiration for the Congregation
of the Sisters of the Catholic Apostolate.50
The Pious Society continued to provide materials for all the missionaries
especially to this who had gone to foreign mission. They donated religious articles,
46
Cf. Flavian Bonifazi Our Pallottine Heritage (Baltimore: The Pallottine Fathers and Brothers Press,
1968), 40.
47
Cf. Fourth International Symposium. The Union of the Catholic Apostolate (Rome: Society of the
Catholic Apostolate, 1992), 39.
48
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana (New Jersey: Pallottine Fathers and Brothers
of the Immaculate Conception Province, 1983), 95-108.
49
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana, 95.
50
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana, 96.
17
sacred vestments, chalices, pixies etc to them. 51 The Pious Society promoted works of
spiritual and material needs, charity in hospitals sending them, priests and lay
people52 the Pious Society directed night school especially for craftsmen open free
Latin schools. In order to revive faith and re-enkindle charity printed and distributed a
thousands devote books of various kinds, rosaries, scapulars. 53
Pious society in order to revive faith and re-enkindle charity incorporated
various religious institutions, monasteries and confraternities. They also helped those
existing institutions languishing because of lack of workers. However, the primary
thing to be noted here is the Pious Society engaged itself in promotion of temporal
and spiritual means of propagating faith. 54
1.5 Last Days of Vincent Pallotti
The last days of Pallotti were marked with intense spiritual life. He already on
earth sought and lived a life of communion with the Lord. This is evident from his
writing “oh infinite love be loved infinitely, beloved, loved infinite mercy” 55 . He
sought solace in the providence of Mary. He says oh you, my immaculate, most
beloved Mary, you have, after Christ, loved the infinite love most perfectly, more than
all the angels and saints, and you have most completely fulfilled his designs. Now
pray for me, intercede for me that I may at least from this moment on begin to know
always the infinite love and to live in the most perfect harmony with the ineffable
designs of God, my creator. 56
January 1850 was exceptionally cold and he noticed that one of his penitents
was shivering because he had no overcoat. After the confession Vincent approached
the man and offered him his overcoat, and returned to the confessional. He himself
started shivering because of the cold and in fact he caught a very bad cold and it is
said he never recovered from it. His health conditions deteriorated, when diagnosed
the doctor said he was suffering from pleurisy and that had reached advanced stage
and it was incurable. On the following day Sunday Don Vaccari the then rector gave
the blessing with the ciborium to Vincent. Immediately Vincent’s soul was
51
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana, 96-100.
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana, 96-100.
53
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana, 101-105.
54
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana, 105-109.
55
Eugene Weber, St. Vincent Pallotti Apostle and Mystic, trans. Joseph De Maria and Nicholas M
Wilmess, ed. William E. Lemanskin (Milwaukee: Pallottine Fathers and Brothers, 1962), 327.
56
Cf. Eugene Weber, St. Vincent Pallotti Apostle and Mystic,331-333
52
18
overwhelmed with love of God and he said to the congregation gathered around him
“Live always in charity with one another. When you hold on to poverty purity and
charity you have everything else.” 57 After he invoked God’s blessing on them and the
entire society. 58
Vincent’s health seems to be recovering but he was certain that his end was
near. He asked permission from the cardinal vicar to receive the holy sacrament as
viaticum for three days. He called it as tridum he received the various blessings of
different confraternities granting plenary indulgences at the moment of death. That
very evening extreme unction was administered to him. It was in the evening of
January 22 1850 Pallotti breathed his last while a priest was bestowing on him the
blessing at the moment of death.59
Therefore, the very life of Pallotti was an example of total collaboration. He
tried in every way possible to be food for the hungry, water to the thirsty, strength to
the weak, and solace to the disheartened. Thus, Vincent Pallotti, a perfect follower of
Christ in human form, who sought for communion of all the people of God, in their
endeavors for His Kingdom.
57
Augustine Kollenchery, St. Vincent Pallotti (Thiruvanthapuram: SAC Publication, 1989), 270.
Cf. Augustine Kollenchery, St. Vincent Pallotti 264-273.
59
Cf. Augustine Kollenchery, St. Vincent Pallotti, 264-273.
58
19
CHAPTER TWO
THE CHURCH AND COLLABORATION
The Church in the ancient times was basically hierarchical. The division
caused in the Church due to the protestant reformation 1 in the sixteenth century
invited lot of commotion in the Church. The Church came up with the Council of
Trent, in order to counter Reformation. The people were still within the control of the
Church. The faith of the people of God in the Church slowly started to deteriorate
with the advent of the French Revolution. Vincent Pallotti was himself not untouched
by these upheavals. He was haunted by the revolutionaries and was branded as war
minister of the Pope2
2.1 French Revolution
The French revolution could be considered as a valiant effort on the part of the
people to curtail all sorts of crimes. It paved the way to secular system of governance.
However, under the banner of curtailing crime, and proposing freedom to people the
French revolution had its own disadvantages. This movement was tainted with hatred
for religion, and a resolute will, to supersede the will of God. During this time we see
the French revolutionist systematically plunged into the moral degeneration of people.
Thus, we see the revolutionist abandoned God altogether and ended up into a system
which propagates the domination of one over the other. 3
2.1.1Causes of French Revolution
French revolution is the product of social and economic unrest. The economic
conditions seemed to be deteriorating and the intellectual development and socio
1
The Protestant Reformation is the name given to a religious and political development in the early
sixteenth century. The reformation was led by Martin Luther, an Augustinian monk from Germany. He
said that the Roman Catholic Church was corrupt and that it should be reformed. Luther also argued
that a reformation was needed in other things as well. In particular reformation was required with
regards: the language that the Bible was produced in: most people couldn't read Latin; the selling of
indulgences, this was considered to be immoral by Luther but had been standard practice by some
monks and priests for years. The idea behind the Protestant Reformation was simple. The Church
should be changed, or reformed, so that it was less greedy, fairer and accessible to all people, not just
the rich and well educated. Cf. Baptist Rodriguez, unpublished Class Notes: “Church History”
(Mysore: Prabodhana, Pallottine Centre For Theological and religious formation, 2011), 12-13.
2
Cf. Henry Angel UAC Bulletin (Nagpur: UAC Secretariat, 2002), 18.
3
Cf. Domenico Grandi and Antonio Galli, The Story of the Church trans, and ed., by John Chapin (New
York: Doubleday and Company, 1960), 241-243.
political conditions were stagnant. The middle class known as the Bourgeoisie4 was in
the worst condition. This class was heavily taxed where as the nobles and the clergy
were exempted from taxes. 5
2.1.1.1 Social Cause
The majority of the public belonged to the working class. Their money was
used to finance the foreign wars and to repay the national debts. Though the kings had
consolidated absolute monarchy which should have put an end to feudalism 6 still the
small land owners and the peasant class were bound to extremely unfair contracts
with the feudal lords. The tension between these feudal lords, and the land owners and
the peasant class resulted in an oppressive rule of the monarchist regime. Although
the regime protected France from foreign invaders and also resorted to sort out
internal religious and other disputes, it was believed to have been extremely unfair to
general public.7
2.1.1.2 Economic Cause
In order to afford a basic standard of living people had to scrape through a
very hard life style. The working class, were obliged to pay heavy taxes inorder to
keep the government running. This led the Bourgeoisie to fight for their equal status.
Thus we could say that the Bourgeoisie were the forerunners of the whole revolution.
However, depletion in faith could also be considered as the other side social stirring
of the Bourgeoisie. 8
4
The word “Bourgeoisie” in its earliest meaning as a burgher is related to the medieval Ger. burg, or
fortified place. The burgher or the bourgeoisie is the person who lives in a city and there enjoys a
legally secure place. Since twelfth century the term bourgeoisie has been applied more specifically to
the economic and political elite. The term bourgeois became the centre of stormy debate during the
nineteenth century. Social science has attempted to highlight bourgeoisie as members of the middle
class generally. Cf. The Encyclopaedia of Christianity, 1999 ed., vol.1, s.v. “Bourgeoisie,” by Hans
Peeters.
5
Cf. Thoman Bokenkotter, A Concise History of the Catholic Church (New York: Thomas Bokenkotter
1979 Revised and expanded edition, New York: Doubleday, 1990), 248-255.
6
The peculiar association of landholding, with the personal relationship of lord, and man that developed
in the Western Europe, during the middle ages. This word is used since the late eighteenth century. In
the feudal system public law came to be merged in private law so that office and jurisdiction were
forms of property attached to the land. Strictly speaking it involved only the aristocratic element,
although it was based upon the manorial system of serfs working upon the land in subjection to the
lords. Cf. Collier’s Encyclopaedia, 1996 ed., vol. 9, s.v. “Feudalism,” by Fred C. Hamil and D J.
Matthew.
7
Cf. Domenico Grandi and Antonio Galli, The Story of the Church trans. and ed., by John Chapin (New
York: Doubleday and Company, 1960), 241-242.
8
Cf. Domenico Grandi and Antonio Galli, The Story of the Church, 242-243.
21
2.1.1.3 Religious Cause
The noble, and the clergy, under the banner of religion, exploited the people,
especially the working class. The Christian rulers at that time were also extremely
intolerant, which resulted in the persecution of religious and ethnic minorities in
France. The priests, in order to gain power over the people, distraughted the
sacraments and used it as a tool of oppression on all the Christians. Thus, Christianity
a peace loving religion is used to inflict pain, and suffering on the people.
Consequently, the working class people rebelled through a movement French
Revolution. The contradictory practices of the clergy gave birth to atheistic spirit of
the revolution. The so called men of God became the primary cause of instigating the
revolt. 9
2.1.2 Effects of French Revolution
French revolution laid down the birth of new world order. The effect of French
revolution spilled out of France and greatly effected global changes.
2.1.2.1 Social Effect of French Revolution
Civil disorder became the common scene. After few years, the French
intellectuals who rode the banner of liberalism 10 as the forerunner of revolution issued
the Declaration of the Rights of men. This aimed at shifting the authority of issuing
basic human rights from the Church to the State government. The king’s crown which
was a symbol of Catholic Christianity was replaced with a Red Liberty Cap that
represented the state as the authority. 11
2.1.2.2 Government Effects of French Revolution
The new parliament seized all the Church lands, to further suppress religion
and enrich itself. An end was put to all religions, and monastic orders. The
government took direct control over all religious proceedings, and also took authority
of selecting pastors, and bishops who were to take oath under, the new government.
9
Cf. Thoman Bokenkotter, A Concise History of the Catholic Church (New York: Thomas Bokenkotter
1979, Revised and expanded edition, New York: Doubleday, 1990),
10
Developed in the seventeenth and the eighteenth century and flowered in the nineteenth century. It
out major emphasizes on the freedom of the individuals to control their own destinies. The state was
thought to exist to protect individuals from coercion by other individuals or groups and to widen the
range with which individuals can exercise freedom. Cf. Collier’s Encyclopaedia, 1996 ed., vol. 14, s.v.
“Liberalism,” by Milton Friedman.
11
Cf. Domenico Grandi and Antonio Galli, The Story of the Church trans. and ed., by John Chapin
(New York: Doubleday and Company, 1960), 258-259.
22
All the priests, who refused to take oath under the new government, were arrested,
and banned from exercising their office as priests. 12
2.2 Italian Revolution at the Time of Vincent Pallotti
The Italian temperaments were at the peak, because their spirits were weighed
down with grievances. Their temperaments could be easily influenced. The Italian
revolution initially, started as a counter action towards the French revolutionists,
dominated in Italy. Many societies, spread throughout the Italian peninsula, chief
among them were the Carbonari 13. However, these societies slowly and steadily grew
hostile to the Church. Political unification of the Italian Peninsula, overthrew
autocracy, and religious liberty. Frequent attacks on Churches, and faith became a
very common scenario. The revolutionists infested both city side, and country side
with their revolutionary ideas, and became a constant threat to civic and religious
welfare.
In order to re-establish Italy to its original form, and ward off the menace
around, the Church stepped forward. The Church called upon the once flourishing
religious societies and charitable organization of Rome. Pallotti who had been
identified with many of the societies during the period of his theological studies
joined most of the thirty six societies, and confraternities that existed during his time
in Rome. As a young priest Pallotti made frequent mention of the confraternities and
endeavored to spread them to localities in and outside Rome. He strived, his best to
revive faith, and re-enkindle charity14.
2.3 Church before Vatican II
The collapse of the Roman Empire 15 paved a way for the Church to dictate its
power over the people. However, we see the Church in the middle ages was
characterized with class struggle. The gap in the middle class especially of the cultural
12
Cf. Domenico Grandi and Antonio Galli, The Story of the Church, 255-259.
It is one of the most influential secret society in the Nineteenth century in Italy aiming at political and
social betterment. Most of the Carbonari were middle class, military, petty bureaucrats, or peasants.
Their aim was to win national independence. Professedly they were Christians, although anticlerical,
they utilized Christian symbolism. Cf. New Catholic Encyclopaedia, 2nd ed., vol. 3, s.v. “Carbonari,”
by M P. Tranth.
14
Cf. Eugene Weber, Saint Vincent Pallotti Apostle and Mystic, trans. Joseph De Maria, and Nicholas
M Wilmers, ed., William E. Lemanskin (Milwaukee: Pallottine Fathers and Brothers, 1962), 46-48.
15
In late antiquity, the Roman Empire collapsed in Western Europe, and when in the year 476, when the
last emperor was dethroned it became convenient for the downfall of the Roman Empire. Cf. New
Catholic Encyclopaedia, 2nd ed., vol. 12, s.v. “Roman Empire,” by J.A.S. Evans.
13
23
sphere between the uncultured, and the cultured or cultivated elite, grew wider. The
intellectual culture became the monopoly of the Church. The Church leaders, were
receptive to the intellectual influences, most of the clergy especially, bishops and
abbots belonged to the Roman aristocracies. The non aristocratic prelates and abbots
adopted the culture of the majority because, they thought, that was the best way to be
assimilated, and climb socially high within the upper clergy. Thus, we see the clergy
was caught up between a higher clergy identification struggle. 16
Spiritual power descended from the Pope down through: archbishops, bishops,
abbots, arch-deacons, cannons and ordinary priests, and it was exercised over all the
faithful. The bishops also got involved in the temporal and political power structure.
The bishops who were supposed to lead the people to experience a profound unity
with God indulged in the act of dominating over the people of God as lords within a
feudal society. They also helped the kings in ruling the kingdoms. The Church slowly
became enormously rich. The distinction between spiritual and secular authorities
became bleak. The Church authorities were influenced by wealth, and power. They
emerged to become wealthy men with lust for power rather than being a man of God.
The clerics indulged in buying and selling of clerical office. Hierarchy in the
Church began to be ruled by secular politics. There was a total confusion between the
understanding of the responsibility of a bishop as a spiritual leader and bishop as a
political leader. During this time, the Church instead of contributing toward the
spiritual growth of the community added to the spiritual depletion of the Christian
community. When Pope Gregory became the Pope of the Christian family and he
made a remarkable difference by getting in the renewal movement. He tried his best
to bring back the Church to its original work by separating politics from spirituality.
He explicitly made clear to his clergy flock that the prime duty of the Church is
spiritual nourishment of its community. The Church from then has sturdily progressed
in this way, and has grown out to become a Church as a communion.17
2.4 Contribution of Vatican II towards Collaboration
If leaders believe, that they can manage the Church autocratically, they will
find their support eroding. Leaders who attempt to minister, in isolation, from their
16
Cf. Bernard P Prusak, The Church Unfinished: Ecclesiology Through the Centuries (New Jersey:
Paulist Press, 2004), 275-278,204.
17
Cf. Bernard P Prusak, The Church Unfinished, 205.
24
people will be ineffective in the Church today. Collaborative effort is what our times
demand, and Jesus Christ is an ideal collaborative model. 18 Therefore, the Church
instructs:
Consecrated persons are called to be a leaven of communion at the service of the
mission of the universal Church by the very fact that the manifold Charism of the
respective institutes are granted by the Holy Spirit for the good of the entire mystical
body, whose upholding they must serve. 19
Charity is precisely the scope of the particular bond of communion or
collaboration. It safeguards the identity of consecrated life, and helps in advancing the
missionary expansion of the Gospel. 20 Thus, the Roman Pontiff John Paul II writes,
It is in building this communion of love the Church appears as “Sacrament”, as the
“sign” and instrument of intimate union with God and of the unity of the human
race. 21
The reality of the Church as communion is indeed the central part of the
mission. The ecclesial communion is more linked to an organic communion
analogous to that of a living body. Every member of lay faithful is seen, in relation to
the whole body. Every member offers a unique contribution on behalf of the whole
body. 22 Therefore, we see the Church after the Vatican II emphasizes on the aspect of
its emergence of Church as a communion. The Church recognizes the role played by
the laity, and awakens them to the call that they have received through their baptism
to participate in the apostolic work of Jesus Christ, the Apostle of the Eternal Father.
Pope John Paul II in his Post Synodal Apostolic Exhortation Christifideles Laici
advocates the vocation and mission of the lay faithful in the Church, and in the world
today. He states when the Lord said “You go too” (Mt 20:4), this call concerns not
only to the Pastors, Clergy, and men and women religious. This call is addressed to
everyone. The lay people are also personally called by the lord from whom they
receive a mission on behalf of the Church and of the world. 23 Therefore, the council
fathers affirm:
18
Cf. Loughlan Sofield and Donald H Kuhn, The Collaborative Leader, with a Foreword by Dolores
Leckey (Mumbai: Pauline Publication, 2010), 112.
19
John Paul II, Post- Synodal Apostolic Exhortation Vita Consecrata, 25 March 1996, n.82 (Vatican
City: Vatican Press, 1996), 82.
20
Cf. John Paul II, Post- Synodal Apostolic Exhortation Vita Consecrata, 82.
21
John Paul II, Apostolic Letter Nuovo Millennio Inuente, 6 January 2001, n. 42 (Mumbai: Pauline
Publication, 2001), 54.
22
Cf. John Paul II, Post- Synodal Apostolic Exhortation Christifideles Laici, 30 December 1988, nn.
19-20 (Vatican City: Vatican Press, 1988), 50-51.
23
Cf. Christifideles Laici, 4.
25
Re-echoing the call of Christ, have summoned all the lay faithful, both women and
men, to labor in the vineyard. 24
2.4.1 Definition of Laity
According to Lumen Gentium
The term “laity” is understood to mean all the lay faithful except those in holy orders
and those who belong to a religious state approved by the Church, that is, the faithful
by baptism are incorporated into Christ, are placed in the people of God. The people
in their own way share the Priestly, Prophetic and Kingly office of Christ, and to the
best of their ability carry on the mission of the whole Christian people in the Church
and in the world. 25
2.4.1.1 Collaboration of the Laity in the three fold, office of Christ
Vincent Pallotti visualized a form of collaboration with the laity, which gave
rise to a new identity of the laity in the Church and in the World. He indicates the
mission of the laity in every state, talent, and situation. 26 As said earlier the laity is
called to participate in the three fold office of Christ. However, they are to be united
to Jesus like the branches united with the Vine Jesus Christ, (Jn.15:1-5). Every
baptized is active and co-responsible subject for the work of evangelization, in the
Church and in the world. 27 Pallotti proposes the Union of the Catholic Apostolate in
order to help the laity realize their role in the three fold office of Christ. He
emphasizes on the fundamental and effective mode of being a Christian which must
be realized in the particular expression of each generation. 28 In this way, Pallotti
proposes to hope to enjoy the fruits of the apostolate of Jesus Christ for all eternity. 29
2.4.1.1.1 Collaboration in Priestly Office
Christ the High Priest taken from men (Heb 5:1-5), made the new people, a
kingdom of priests to God the heavenly Father. The baptized, by regeneration, and by
the anointing of the Holy Spirit, are anointed to be spiritual houses and a Holy
24
Cf. Christifideles Laici, 5.
Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 21
November 1964, n. 31, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican
Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 353.
26
Cf. Seamus Freeman, In a Constant Search for Faithfulness (Rome: Society of the Catholic
Apostolate, 1996), 27.
27
Cf. Union of the Catholic Apostolate, Memory and Prophecy of the Union of Catholic Apostolate
(Rome: Union of the Catholic Apostolate, 1993), 38.
28
Cf. Union of the Catholic Apostolate, One Hundred and Fifty Years of the Union of the Catholic
Apostolate (Rome: Union of Catholic Apostolate, 1984), 5.
29
Cf. Union of the Catholic Apostolate, Community Prayer Book (Rome: Union of the Catholic
Apostolate, 1998), 3.
25
26
priesthood. Though, common priesthood 30 and ministerial priesthood31 are ordered to
one another. Each in their way, shares in the priesthood of Christ. The laity exercises
their priesthood by the reception of sacraments, prayers and thanksgiving, the witness
of a holy life, self sacrifice and active charity. 32 Therefore, the laity can be called to
more and immediate cooperation in the work of the Church. The laity and the clergy
should eagerly collaborate for the building up of the Church and for its continual
sanctification, so that all the powers and grace received may be put to maximum
use. 33
2.4.1.1.2 Collaboration in Prophetic Office
The laity in a very special way participates in the prophetic office of Christ
because,
Christ is the great Prophet who proclaimed the kingdom of the Father both by
testimony of His life and by the power of His word. Until the full manifestation of
His glory, He fulfils this prophetic office not only by the hierarchy who teach in His
name and by His power, but also by the laity. 34
He establishes them as witness and provides them with appreciation of the
faith and the grace of the word so that the power of the Gospel may shine forth
through their daily social and family life (Rev 19:10). Therefore, let the laity not hide
their hope in the depth of their heart but rather express it through their secular life in
their continuous struggle against all forms of evil and inequality (Eph. 6:12). The
Christian family proclaims aloud both the present power of the kingdom of God and
the hope of their blessed life. Therefore, the laity must engage in the ministry of
30
The Christian belong to the Priesthood of God (1 Pet 2:9). This common priesthood was taken by the
bishops, priests, and deacons. Yves Congar rejuvenated the lost understanding of common Priesthood
because of Ministerial Priesthood. Pope Pius XII in 1954 states, common priesthood of the laity is
participation in the three fold ministry of Christ. It differs in degree and essence in comparison to
ministerial priesthood. Common priesthood is joining in ministerial priesthood. Cf. Joseph
Marottikkaparambil, Unpublished Class Note: “Theology of Priesthood” (Mysore: Prabodhana,
Pallottine Centre of Theological and Religious Formation, 2012), 5-6.
31
The Ministerial Priesthood is also founded on the priesthood of Christ. Ministerial Priesthood is a
God’s provision of a mediator who facilitates reconciliation between God and people. The Ministerial
priesthood is at the service of the other it is complementary to common priesthood. Cf. Joseph,
Unpublished Class Note: “Theology of Priesthood” (Mysore: Prabodhana, Pallottine Centre of
Theological and Religious Formation, 2012), 5-7.
32
Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 21
November 1964, n. 31, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican
Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007),
33
Cf. Yves Congar, Lay People in the Church, trans. Donald Attwater (London: Geoffrey Chapman,
1965), 132-133.
34
Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 21
November 1964, n. 35, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican
Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 353.
27
evangelization of the world. The laity together with the ministers must cooperate in
spreading and in building up the kingdom of Christ. 35
2.4.1.1.3 Collaboration in Kingly Office
Christ became obedient unto death and therefore, God exalted Him (Phil 2:89). All things are subjected to Him until he subjects Himself and all created things to
the Father so that God may be in all (1 Cor 14: 27-28). 36 Jesus communicated this
power to His disciples so that they may be constituted in royal liberty and self
abnegation of a holy life, overcome the reign of sin in them (Rom 6:12). The kingly
function of the laity is mainly referring to their responsibility to spread the kingdom
of God throughout the world. The laity is to work hard to bring the world in the
direction of truth and life, holiness and grace, justice peace and love. It is through this
manner the lay people live their life in carrying out their participation in the kingly
office of Christ. 37The laity through their collaborative effort in the three fold ministry
of Christ are, equal in spiritual dignity. The Laity are, called to action in the sphere of
family work and also social justice. The Church should be understood in
collaboration, that is to say a Christian is part of the Church as much as a priest or any
other clergy is. The collaborative effort visualized by St. Vincent Pallotti in the Union
of the Catholic Apostolate is materialized by the Vatican II in its new approach of
inviting lay participation in faith formation. It is infact a big step from the part of the
Church to move from hierarchical Church to being a Church as a Communion.
2.5 Collaborative Efforts of the Modern Church
The Church after the Vatican II had a very different outlook of the Christian
community and the world at large. Pope John XXIII initiated this process by starting
the Vatican II council. Due to His untimely death, the entire renewal programme had
to be carried out under the leadership of Pope Paul VI. The Church under the
guidance of the Holy Spirit, tread its way to become a Church in Communion. The
Collaborative efforts were initiated from the grass root level. Through the constitution
on the Sacred Liturgy Sacrosanctum Concilium the Church sought to retrieve the
Church as a local community emphasizing particularly on the liturgy and lay
participation. The laity were no more a merely a passive onlookers but rather active
35
Cf. Lumen Gentium, n.35, in Flannery, vol. 1, 353.
Cf. Lumen Gentium, n.36, in Flannery, vol. 1, 357.
37
Cf. Lumen Gentium, n.36, in Flannery, vol. 1, 357.
36
28
participants. The Church also addressed the issue of the modern world by showing its
solidarity to the world and at the same time its role in the world through the
constitution of the Church in the modern world Gaudium et Spes. The Church also
highlighted the participation of the laity through a document Apostolicam
Actuositatem. 38
2.5.1 Towards, Church as a Worshipping Community
The Constitution on the liturgy Sacrosanctum Concilium sought to retrieve the
Church as a local community. It emphasizes that it is through the liturgy, the faithful
are able to express, and manifest to others the mystery of Christ and true nature of the
Church. 39 The liturgy builds those within the Church into the Lord’s temple, a
dwelling for the Spirit. It empowers the faithful to proclaim Christ. The manifold
presence of Christ is very much experienced in the Holy Eucharist, in all the
sacraments, in the proclamation of the scriptures, and also into the gathering of the
faithful as one community in the Church (Mt. 18:20). The document proclaims
emphatically that the liturgy as the summit towards which the activity of the Church is
directed to. However, it is at the same time a font of empowering the Church.
Therefore, we could say the Church is seen in its fullness in the liturgical celebration
especially in the Eucharist. 40
The constitution on the liturgy Sacrosanctum Concilium sought to understand,
that the universal Church is actualized in and through the community, especially in
the local Church through the community, when it is assembled in prayer, thanking
God for sharing and transforming the humanity in Christ Jesus 41
The renewal proposed by the Church through the document includes: the
ordained presider faced the assembly and the rail that had separated the people from
the sanctuary was removed. On Sundays the Eucharist was celebrated only at the main
38
Cf. Dennis M Doyle, The Church Emerging from Vatican II (Dublin: Twenty-Third Publications,
1993), 111-113.
39
Cf. Bernard P Prusak, The Church Unfinished: Ecclesiology Through the Centuries (New Jersey:
Paulist Press, 2004), 274-275.
40
Cf. Second Vatican Ecumenical Council, The Constitution on the Sacred Liturgy Sacrosanctum
Concilium, 4 December 1963, nn. 1-5, in Vatican Council II: Conciliar and Post Conciliar Documents,
Vatican Collection, vol.1, ed. Austin Flannery (Mumbai: St Paul’s, 2007), 21-26.
41
Cf. Sacrosanctum Concilium, nn. 35-41.
29
altar. Inorder to encourage the active participation of the laity the Eucharist was
celebrated in the local language of the local community. 42
2.5.2 Towards, Church in the Context of the Modern World
The Document on the Constitution of the Church in the Modern World
Gaudium et Spes discusses the Church’s relationship to the world. The Church
realizes that the world is no more static but rather evolutionary at the same time the
society has given rise to immense series of new problems. Human unity is threatened
by racial and ideological antagonism. The brotherhood and sisterhood co-exist in
hatred.43 The document emphasizes the dignity and the inviolable rights and duties of
a person. It admits that God has given the world certain autonomy. Human
achievements can also be considered as fulfillment of God’s mysterious design. 44
Gaudium et Spes emphasizes our concern to develop. It should be adhered to,
with an expectation of transformed new earth where the increase of the kingdom of
God or the reign of God is the vital concern. The contribution of the Church consists
in humanizing the human family and its history and to recognize the considerable help
the Church can receive from the world in preparing for the proclamation of the
Gospel. 45 The Church is not limited to collaborate only with one particular culture. It
is Universal in its approach. The Church has always borrowed the help of different
languages and cultures in order to clarify its message, with the help of different
wisdom of philosophers. Such adaptation is useful for the Church to communicate and
collaborate with different cultures. 46 This document encourages every Christian to
carry out their earthly activity responsibly. Therefore, the document states
Positive engagement with the world and with modern currents of culture, science and
thinking. 47
42
Cf. Sacrosanctum Concilium, nn. 53.
Cf. Christine Firer Hinze, “Straining Towards Solidarity in a Suffering World Gaudium et Spes ‘After
Forty Years,’” in Vatican II Forty Years Later: College Theology Society Annual Volume 51, 2005, ed.
William Madges, (Mary Knoll, New York: Orbis Books, 2006), 196.
44
Cf. Bernard P Prusak, The Church Unfinished: Ecclesiology Through the Centuries (New Jersey:
Paulist Press, 2004), 316-318.
45
Cf. Second Vatican Ecumenical Council, Pastoral Constitution On the Church in the Modern World
Gaudium et Spes, 7 December 1965, n.40, in Vatican Council II: Conciliar and Post Conciliar
Documents, Vatican Collection, vol.1,ed. Austin Flannery (Mumbai: St Pauls,2007), 825.
46
Cf. Gaudium et Spes, n. 40, in Flannery, vol.1, 826.
47
William French, “Greening Gaudium et Spes,” in Vatican II Forty Years Later: College Theology
Society Annual Volume 51, 2005, ed. William Madges, (Mary Knoll, New York: Orbis Books, 2006),
196.
43
30
Thus, carrying out one’s responsibility responsibly adds up for one’s own
salvation. 48 Human autonomy and responsibility are crucially significant for the
spiritual and moral maturity of humanity. It is deeply related to the need to unify the
world and to construct the world of truth and justice. In this regard the humanity
needs to be born again where the human beings are defined above all by their
responsibilities towards their brothers and sisters and towards shaping their
history. 49The constitution states asserting the claims of autonomy a careful discerns in
order that, one not only embraces purely an earthbound humanism which construes
religion as an adversary. 50 The Church in order to, enthuse in every Christian a sense
of collaboration with other people around encourages to contribute to the prosperity of
humanity and world peace. 51 It clearly affirms integral salvation in which hope for
heaven is inseparable from concrete action for economic and social justice on earth. 52
Therefore, the document states:
Christian joy and hope underwrite a confidence that no particular time including our
own, is irredeemable, 53
That is, the goodness is effectively proclaimed by Jesus’ life. Not forgetting
the suffering of Jesus on the cross and its scandal, Christian joy and hope have their
ultimate foundation in God’s pledge that the destructive forces of sin and evil will not
have the last word. 54
2.5.3. Towards, the Mission of Laity in the Church
It is necessary to know that the Church is the people of God. The collaborative
effort of the Church would be in vain if the laity does not realize their work and
mission in the Church. Therefore, the Church through a decree on the Apostolate of
Lay People, Apostolicam Actuositatem, enlightens the laity on their vocation in the
Church. The Church shows how the laity can make the collaborative effort initiated
48
Cf. Gaudium et Spes, n. 39, in Flannery, vol.1, 824-825.
Cf. Gaudium et Spes, n. 55, in Flannery, vol.1, 844.
50
Cf. Gaudium et Spes, nn. 56-59, in Flannery, vol.1, 844-847.
51
Cf. Gaudium et Spes, n. 72, in Flannery, vol.1, 860.
52
Cf. Gaudium et Spes, n. 29, in Flannery, vol.1, 817.
53
Gaudium et Spes, n. 93, in Flannery, vol.1, 879.
54
Cf. Gaudium et Spes, n. 93, in Flannery, vol.1, 879.
49
31
by the Church very effective by their active participation in the mission of the
Church. 55 Therefore, the Church states:
The lay apostolate, individual or collective, must be set in its true place within the
Apostolate of the whole Church. Union with those whom the Holy Spirit has
appointed to rule the Church of God (Acts 20:28), is an essential element of the
Christian apostolate. Not less necessary is collaboration among the different
undertakings of the apostolate; it is the hierarchy’s place to put proper system into
this collaboration....Mutual esteem for all forms of the Church’s apostolate, and good
coordination, preserving nevertheless the character special to each, are in fact
absolutely necessary for promoting that Spirit of unity which will cause fraternal
charity to shine out in the Church’s whole apostolate, common aims to be reached
and ruinous rivalries avoided....This is appropriate most of all when some particular
action in the Church calls for the agreement and apostolic cooperation of both classes
of the clergy, of religious and of the laity. 56
The Council exhorts the laity to give a willing noble and enthusiastic response
to the voice of Christ. It summons them more precisely, to the urging of the Holy
Spirit. The younger generation should also welcome this call eagerly and generously.
The Lord Himself is inviting all the laity, to unite themselves to Him evermore
intimately, and to consider His interest as their own (Phil. 2:5) and join in the mission
of the saviour. The Lord Himself sends the laity on the apostolic mission. The laity
are called to show themselves as His co-operators by collaborating continuously in the
work of the Lord. Their labour cannot be lost (1 Cor. 15: 58). 57 The Laity should be
highly supportive as far as they can private or public works of charity and social
assistance movements. By these channels, effective help is brought to individuals and
nations in need. The laity therefore should collaborate with all men of goodwill. 58
2.6 Post Vatican II Structure of Lay Participation in the Church
The Church today identifies the role of the laity and states that the times have
changed and says that the advice if the laity is not only required in the Curia but also
their active participation in the decision making processes. 59 Therefore, the Vatican in
order to encourage lay participation and to ensure the collaboration between the
clergy and the laity as established structures at various levels they are as follows.
55
Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of Lay People Apostolicam
Actuositatem, 18 November 1965, n.23, in Vatican Council II: Conciliar and Post Conciliar
Documents, Vatican Collection, vol.1, ed. Austin Flannery (Mumbai: St Paul’s, 2007), 695.
56
Apostolicam Actuositatem, n.23, in Flannery, vol.1, 695.
57
Cf. Apostolicam Actuositatem, n.33, in Flannery, vol.1, 702.
58
Cf. Apostolicam Actuositatem, n.8, in Flannery, vol.1, 684.
59
Cf. Felix Wilfred, “A Call for Church Reform,” Vidyajyoti Journal of Theological Reflection, 77, n.8
(August 2013), 588.
32
2.6.1 Parish Council
This is also known as Parish Pastoral Council. It is the expression of all the
parishners collaborate for a greater communion at the parish level. The Council’s aim
is to examine and solve pastoral problems by general discussion. The lay faithful
ought to be ever more convinced of the special meaning that their commitment to this
esteemed apostolate that they are part of in the parish.60 The parish council is only a
consultative body of the Christian faithful in the parish. The Parish Priest presides
over the parish pastoral council meeting. The role of this council is to foster pastoral
action. Each parish is to have a finance committee in order to help the parish priest to
administer the temporalities. 61
2.6.2 The Diocesan Pastoral Council
The establishment of the Diocesan Pastoral Council is recommended by the
Church since Vatican II. The decree of the bishop’s pastoral office in the Church
came out with the idea that
It is highly desirable that in each diocese a Pastoral Council is established over which
the diocesan bishop will preside and in which specially chosen clergy, religious, and
lay people will participate. 62
On diocesan level, this structure could be principle form of collaboration,
dialogue and discernment. The participation of the laity in the council can broaden its
resources in consultation and the principle of collaboration. In certain cases, it can
also help in proper decision making. This structure could contribute to Church
communion and the mission of the particular Churches. The communion brought in
by this Council due to lay participation in the mission of the Church can become an
effective tool to ward off problems and manifest a better communion and
collaboration of the entire Church. 63 The Church gives important guidelines on the
Diocesan Pastoral Council. It suggests Pastoral Council be established. The Council
functions under the authority of the Bishop. The Council studies, weighs the concerns
of pastoral work and proposes pastoral conclusion concerning them. However, it
60
Cf. John Paul II, Post- Synodal Apostolic Exhortation Christifideles Laici, 30 December 1988, n. 25
(Vatican City: Vatican Press, 1988), 67-70.
61
Cf. Latin Code: The Code of Cannon Law, cc. 536 §2, 537.
62
Christifideles Laici, n.26, 70.
63
Cf. Christifideles Laici, n.26, 70.
33
considers the council to be only a consultative body of which, even the period of
functioning is also determined. 64
2.6.3 National Laity Council
The role of the National Laity Council is to serve as the apex body of all the
lay movements and associations which have a national or regional character within a
particular country. The primary aim of the council is to encourage and coordinate the
activities of the lay movements and associations. The Indian Church as not yet
established National Laity Council but instead we have Episcopal Commission for the
Laity and The Catholic Council of India. Both theses national bodies engage in
promotion of lay participation in the Church and in the world. The Catholic Council
of India is an excellent forum of lay collaboration and ecclesial communion. The
national Laity Council is made up of different leaders of national lay movements and
associations of the faithful. Through consultation and dialogue, the council arrives at a
common programme of formation and evangelization in different region and areas of
the country. 65
2.6.4 Pontifical Council for the Laity
The Pontifical Council for Laity is established in the Vatican to encourage and
support, lay initiatives at the global level. It was established in the year 1967 as the
Council of Laity Consilium de Laicis. It was made a department of the Roman Curia
when Pope Paul VI established the Pontifical Council for the Laity Pontificium
Consilium Pro Laicis in the year 1977. This is the ecclesial body at highest level for
the promotion and encouragement of the apostolate of the laity. The members of the
Council mostly lay men and women, usually three to five from each continent are
chosen from some twenty to twenty five countries all over the world. The selection is
made based on their competence and experience in the apostolic activity of the laity.
The Council engages in promoting guiding and coordinating the apostolate of the laity
all over the world. The Council’s work is carried out by its plenary assembly held
64
Cf. Latin Code: The Code of Cannon Law, cc. 511, 514.
Cf. K.T. Sebastian, The Era of the Lay People: Reflections on the Role of the Lay People in the
Church and in the world (Bangalore: NBCLC, 1999), 94.
65
34
every year in its office at the Vatican and that is coordinated to every diocese through
the bishop for its effective application in the pastoral ministry. 66
Thus, the Church in order to replenish the invisible gap that was created
because of the dominance of the Church leaders over the laity revived itself during the
Vatican II. The Church was a new Church rejuvenated in the spirit of fellowship and
communion.
66
Cf. K.T. Sebastian, The Era of the Lay People: Reflections on the Role of the Lay People in the
Church and in the world 95.
35
CHAPTER THREE
RELEVANCE OF VINCENT PALLOTTI IN THE CHURCH
Collaboration is a vital aspect of our lives. Vincent Pallotti envisioned it
during his time in his apostolate in the Lord’s vineyard. He always held Jesus as his
model of active participation in his apostolic life and contemplative life as well. It is
time for us to excavate the richness of his charism and make our apostolate relevant
and useful at the same time. Therefore, this Chapter will be dealing with this line of
thought.
3.1 Vincent Pallotti’s Contribution to the Modern Church
Pallotti, in trying to revive faith and re-enkindling charity during his time
made a revolutionary impact on the future of the Church. He viewed his apostolate
from the angle of evangelization, raising the apostolic conscience of the Catholics and
promotion of every work of charity. His ideas are very much relevant today.
Therefore, there is every need for the Church to look up to Pallotti and imbibe his
apostolic zeal and fervor, so that Church could achieve its vision: Church as a
Communion. Therefore, it becomes very necessary to ascertain his ideas.
3.1.1 The Charism and Gift of Pallotti
Every community lives by setting goals for itself, and accomplishes its goals
by seeking and pursuing the means. Accomplishment of goal by the community
requires full collaboration of its members. 1 Pallotti visualized collaboration not just
merely for achievements of temporal goals but rather for a greater cause. Every
person is endowed with a gift by God (1Cor 7:7), and one should not neglect this gift
that is within (1 Tim 4:14). Pallotti would say this gift should be used for a greater
cause, as it is said everything should be used for the greater glory of God (1 Cor 10:
31). Pallotti visualized the pooling of every gift showered by God on each individual
through collaboration, for the well being of the other and make this earth a better
place to live in. Collaboration indicates constant renewal.
renewal means purification. Purification and renewal makes room for the future. 2
1
Cf. Society of the Catholic Apostolate, The Charism and Gift of Collaboration (Carranza: Society of
the Catholic Apostolate, 1996), 5.
2
The Charism and Gift of Collaboration, 5.
If collaboration is not in our mind as a pilgrim Church then our pilgrim
Church will be divided against itself. It will be heading towards its ruins, for no
household divided against itself, can last (Mt 12: 25). Collaboration of the pilgrim
Church in its pilgrim journey is very essential. The union of the community through
collaboration reflects the union with the Father (Jn 17: 22).
The “Church is a family of God” 3 and therefore, it should by all means
become a model of collaboration and communion. Collaboration is good and useful in
many aspects for the Church. It can be used as an effective tool in the field of faith
formation of the faithful, for missionary activities in the Church, and to evangelize.
Therefore, there is a need for opening up our hearts for collaboration, and
open wide the doors to the Redeemer. The unity desired through collaboration can
happen only through the determination inspired by the Holy Spirit. The Cenacle event
is indeed the epitome of collaboration. The Holy Spirit descended on all of them
gathered and propelled them to evangelize through effective collaboration. Pallotti
gifts this inspirational model cenacle to the Church today, and makes it relevant for all
ages.
3.1.2 Gift of Union to Evangelize
The prophetic insight of St. Vincent Pallotti was to convert the mission of the
Church in a unitary and analogous one. The Union of the Catholic Apostolate was
intended to be like an evangelical trumpet which invites every individual, awakens the
zeal and charity of all the faithful of every state, condition and grade, and religiously
respects and esteems the Catholic Apostolate as it was instituted by Lord Jesus Christ
according to the needs of the Church at a given time.4
The gift and call to evangelize is given not just to the consecrated people
alone, that is clergy and the religious alone. Every Christian is called to evangelize,
whether married or the secular lay individual. It is an universal call to evangelize.
Pallotti first makes every Christian aware of the universal call one receives. This
universal call is received in Baptism and in confirmation, to holiness. The laity is
called to radically commit themselves to the Gospel path with charismatic
3
The Charism and Gift of Collaboration, 6.
Cf. Society of the Catholic Apostolate, In The Union to Evangelize: Final Document of the
Seventeenth General Assembly (Rome: Society of the Catholic Apostolate, 2010), 16.
4
37
configuration that is assumed by the consecrated.5 The laity are, also, recipients of
Charism from the Holy Spirit. They exercise their charism in the Church. The
ecclesial communion leads to reciprocal articulation of various charisms in the
Church. The Church becomes a departure point for the evangelization process.
Pallotti’s vision of the Union to evangelize is materialized when evangelization
doesn’t become merely an exclusive job of the consecrated people but rather it is the
duty of every faithful. Thus, a genuine call to evangelize is received by every faithful.
Pallotti proposes the Union of the Catholic Apostolate as a society where everybody
could be a member and exercise their vocation as a prophet. Every initiative of the
faithful will be bloomed in the fulfillment of the mega mission of the Church.
Humanity, thereby, rediscovers its specific place in the plan and salvific mission of
the Christ. 6
3.1.3 To Revive Faith and Rekindle Charity
The Pallottine Charism revolves around the motto to ‘revive faith and rekindle
charity’. Pallotti came up with this motto becomes of the worsening crisis in his time.
This motto can be very well be embraced in our mission as well. The world in which
we live is changing rapidly. Some of these changes are good and they inspire hope
while others give rise to concern and sadness. However, the changes around the world
should not hamper our zeal to work in the Lord’s vineyard zealously. It should rather
motivate us to move into action. The Church can enliven this motto by embracing the
change in the world and yet, preach the gospel with a language that matches and lives
up to this change. It is in this context the Church has to stand up to revive faith and
rekindle charity. Inorder to effectively revive faith and rekindle charity, Pallotti
suggests, firstly fill the people with a cenacle experience. That is to mean fill the
people with the spirit of power, love and self control. Christ should be made the
centre of one’s life. secondly, to effectively reach out through the Union of the
Catholic Apostolate. Thirdly, God has blessed every individual with a gift. The
Church should encourage every individual to tap this gift and use it for the good of the
other. 7
5
Cf. In The Union to Evangelize: Final Document of the Seventeenth General Assembly, 18.
Cf. In The Union to Evangelize: Final Document of the Seventeenth General Assembly, 20.
7
Cf. Society of the Catholic Apostolate, Final Message of the XX General Assembly (Rome: Society of
the Catholic Apostolate, 2010), 5-7.
6
38
Thus, the Church can give orientation for the future to the changing world.
However, we should keep in mind it is the Holy Spirit that leads us into action, and
therefore, it is very essential for us to discern the movement of the Spirit amidst the
various happenings in this world and in the Church. The laity through the
instrumentality of the Union of the Catholic Apostolate in collaboration with the
Church can emerge as an effective force prompted by the Spirit to revive faith and
rekindle charity. 8
3.2 Vincent Pallotti’s Ideals and Its Relevance in the Church Today
The charism of Pallotti if understood rightly than one could enjoy the
exuberance found in his apostolate. However, Pallotti was versatile in his approach
towards the apostolate entrusted to him by Jesus the Apostle of the Eternal Father.
3.2.1 An Understanding of His Charism
The Church today when it speaks about the religious communities in the
Church it emphasizes particularly on the Charism. 9 The Church expects every
congregation render their service in the Church in accordance with their charism. This
calls us to reflect on Pallotti’s charism and apply it in our pastoral activities. The
Charism of Pallotti can be described in threefold, firstly as an inner experience of
faith; secondly as an experience of God’s will in the signs of the times, thirdly it is an
impulse, to act.
3.2.1.1 As an Inner Experience of Faith
Concerning the inner experience of faith of Vincent Pallotti, it appears that
God granted him a profound experience of His infinite love and mercy. Pallotti saw
this love and mercy active in the creation aspects of the world particularly in the
creation aspect of Human Beings for He created us in His own image and likeness.
This expression of God’s love and mercy does not stop here with creation. It is seen in
the salvific plan of God in man’s redemption from sinful state to grace through our
Lord Jesus Christ. 10
8
Cf. Society of the Catholic Apostolate, Message of the Fifteenth General Assembly to the Members of
the Society of the Catholic Apostolate (Rome: Society of the Catholic Apostolate, 1983), 2-3
9
Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 21
November 1964, n. 44, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican
Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 366-367.
10
Cf. Flavian Bonifazi, Yearning of a Soul: A Study of St. Vincent Pallotti’s Spiritual Doctrine (New
Jersey: Immaculate Conception Province, 1949), 38-39.
39
Pallotti, inspired by the working of our Lord Jesus Christ gave the Gospel to
be the rule of the Society. This he did because; the Gospel was a vivid hand-book of
God’s love and mercy. Jesus life passion death and resurrection captivated the heart of
Vincent Pallotti. Pallotti was fully engrossed in it, so much so that he said “love of
Christ Urges us on” (2 Cor 5:14). It urged him to imitate Jesus as closely a possible.
Pallotti wanted to enkindle in all men the fire of His captivating love, into their hearts
which Jesus Himself brought into this world. 11
3.2.1.2 As an Experience of God’s Will in the Signs of the Time
Pallotti had a very open mind for the situation of the Church at his time. He
was very much aware of the degradation of faith because of the impact of the Italian
Unification movement. However, Pallotti did not engage in useless lamentation
looking at the crises that surrounded the Church. He was a prophet chosen by God
moved to do the will of God and change the entire scenario for the love of Christ. He
thought it was necessary to restore unity in the Church and free the people from the
yoke of disbelief. Thus, Pallotti founded the Union of the Catholic Apostolate wherein
anybody could be the member and work in collaboration for the spiritual and temporal
welfare of the other. 12
3.2.1.3 As an Impulse of the Spirit to Act
Pallotti felt the impulse of the spirit in an interior experience granted to him on
January 9 1835. He felt the urge to found the society with a universal apostolate to
revive faith and re-enkindle charity among all the Christians in all walks of life.
Pallotti in answering the divine call founded the Union of the Catholic apostolate.
This association was open to the faithful. Pallotti intended to awaken in all the faithful
the consciousness of their apostolic vocation, and invite them to cooperate in the
saving mission of the Church. The faithful could easily coordinate their apostolic
endeavors in order to fulfill their universal mission of the Church. This association
formed by Pallotti envisioned one fold under one shepherd Jesus Christ. 13 Thus, the
charism of Pallotti is in the line of collaboration and it indeed stands as a mega
example of collaboration to the modern Church.
11
Cf. Ludwig Münz, Our Apostolate Today (Rome: Society of the Catholic Apostolate, 1979), 19.
Cf. Reginald Fabian Tenue, St. Vincent Pallotti’s Spirituality of the Priesthood and its Impact on the
Cooperation with the Laity (Rome: Society of the Catholic Apostolate, 2009), 44.
13
Cf. Flavian Bonifazi and Louis Micca eds., Pallottiana (New Jersey: Pallottine Fathers and Brothers
of the Immaculate Conception Province, 1983), 111.
12
40
3.2.2 The Church as a New People of God
The II Vatican Council enumerates the Church as the new people of God. The
Church recognizes herself as the new messianic people of God. Jesus Christ is the
head of the Church. He has marked the Church with dignity and freedom through the
introduction of the new commandment to love as Christ loves. 14 God is active in the
Church today and he fulfills his plans through his people, and establishes the kingdom
of God here on earth. 15 Empowered by God’s love and mercy, the people of God are
brought together in unity, hope and salvation. 16
The Church is apostolic and missionary by nature. 17 The primary task of the
Church is evangelizing all the people. 18 Evangelization becomes the fundamental
duty of the people of God because they are the Church.19 The duty to spread the faith
and the saving work of Christ of course belongs to the Church. However, the very
nature of Christian vocation is also a vocation to the apostolate.20
The Church by defining herself as the people of God wants all the faithful to
be integrated into her life and mission. The vivid diversity of vocation and ministries
brings in true tranquility and hope in building up of the body of Christ which is the
Church. 21 The faithful share in the three fold office of Christ and each of them carries
out their mission fully in the Church because it is entrusted to them by the Lord. 22
Without the participation of the laity, the mission of the Church today stands
incomplete. The Gospel cannot be deeply imprinted on the life and works of the
14
Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 21
November 1964, n. 9, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican
Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 339.
15
Cf. Lumen Gentium, n.5, in Flannery, vol. 1, 322.
16
Cf. Lumen Gentium, n.17, in Flannery, vol. 1, 335.
17
Cf. Second Vatican Ecumenical Council, Decree On the Church Missionary activity Ad Gentes
Divinitus, 7 December, 1965, n. 2, in Vatican Council II: Conciliar and Post Conciliar Documents,
Vatican Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 715-716.
18
Cf. Pope Paul VI, Evangelization in the Modern time Evangelii Nuntiandi, 8 December 1975, n. 14,
in Vatican Council II: More Post Conciliar Documents, Vatican Collection, vol.2 ed., Austin Flannery
(Mumbai: St Pauls, 2007), 740.
19
Cf. Second Vatican Ecumenical Council, Decree On the Church Missionary activity Ad Gentes
Divinitus, 7 December, 1965, n. 35, in Vatican Council II: Conciliar and Post Conciliar Documents,
Vatican Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 746.
20
Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of Lay People Apostolicam
Actuositatem, 18 November 1965, n. 2, in Vatican Council II: Conciliar and Post Conciliar
Documents, Vatican Collection, vol.1, ed. Austin Flannery (Mumbai: St Paul’s, 2007), 677.
21
Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 21
November 1964, n. 32, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican
Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 354.
22
Cf. Lumen Gentium, n.31, in Flannery, vol. 1, 353.
41
people without the active presence of the laity. 23 Therefore, the Church considers this
to be a purely the working of the Holy Spirit. The Holy Spirit makes every lay
individual conscious and responsible towards the mission of Christ in the Church.24
3.2.3 Revival of the Apostolic Spirit among the People of God
The outstanding feature of the idea of Vincent Pallotti was that he clearly
recognized the apostolic and missionary character of the people of God. The
apostolate was not restricted to the hierarchy of the Church alone. Pallotti intended the
renewal of the apostolic spirit of the laity by awakening their conscience to their
vocation of the apostolate. He filled their apostolic vocation with apostolic love and
zeal, and made them happily and effectively execute, their apostolic vocation and
thereby, he enthused the people of God to be active participants. 25
The Church today has become conscious about the apostolic and missionary
activity of the people of God. Therefore, the Second Vatican Council affirms:
The individual apostolate is every where and always in certain circumstance it is the
only one appropriate, the only one possible. Every lay person in whatever his
condition, is called to it, is obliged to it, even if he has not the opportunity or
possibility of collaborating in associations. 26
The Union of the Catholic Apostolate makes the apostolate of the Church
consist in being, as it were the apostolic missionary conscience of the Church. Union,
harmonizes the efforts and experience of all the faithful in the Church. The Union of
the Catholic Apostolate appeals to every Christian to live one’s vocation in full spirit
carrying out the apostolate responsibly and by living in the community with full
unity. 27 The love of Christ should be the motivating factor to work in the apostolate
thorough the intercession of Mary Queen of Apostles. 28
23
Cf. Second Vatican Ecumenical Council, Decree On the Church Missionary activity Ad Gentes
Divinitus, 7 December, 1965, n. 21, in Vatican Council II: Conciliar and Post Conciliar Documents,
Vatican Collection, vol. 1, ed. Austin Flannery (Mumbai: St Pauls, 2007), 736.
24
Cf. Decree on the Church Missionary activity Ad Gentes Divinitus, 7 December, 1965, n. 21, 736.
25
Cf. Augustine Kollenchery, St. Vincent Pallotti (Thiruvanthapuram: SAC Publication, 1989), 24-25.
26
Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of Lay People Apostolicam
Actuositatem, 18 November 1965, n. 2, in Vatican Council II: Conciliar and Post Conciliar
Documents, Vatican Collection, vol.1, ed. Austin Flannery (Mumbai: St Paul’s, 2007), 677.
27
Cf. Union of the Catholic Apostolate, Memory and Prophecy of the Union of Catholic Apostolate
(Rome: Union of the Catholic Apostolate, 1993), 16.
28
Cf. Flavian Bonifazi, Saint Vincent Pallotti’s Vision (Baltimore: Pallottines, Immaculate Conception
Province, 1989), 100.
42
3.2.4 Apostolate of the Laity
The laity are not mere spectators but rather active participants in the mission
of the Church. It is not sufficient to remind the laity about their vocation in the
mission of the Church. There is a need for spiritual and intellectual preparation of the
laity for an effective participation in the mission of the Church. Pallotti suggests that
the clergy ought to change their mentality and appreciate the apostolate of the laity.
The preparation of the laity for the apostolate involves at least three things:
Firstly, to help the laity to develop a mature and living faith; Secondly to assist them
to live their lives in a truly Christian spirit; thirdly to introduce them to the knowledge
and function of the laity and manifold possibilities of their participation in the mission
of the Church.29
3.2.4.1 Help them to Develop a Mature and Living Faith
Christians especially, Roman Catholics are growing in ignorance about the
Gospel message. We also observe secularism, 30 materialism, 31and consumerism 32 of
modern life which leave every person dissatisfied. People are longing and searching
for a deeper meaning in their lives and are ending up in exotic doctrines of salvation
because Christian message has become a stranger and unknown to them. Therefore,
there is a need of effective catechesis which should be adapted according to the given
situation for different age groups and population.33 Pallotti suggests, the Union of the
Catholic Apostolate could become an effective tool to catechesis and build the people
29
Cf. Pope John Paul II, Catechesis in our time, Catechesi Tridendae 16 October, 1979, n. 20, in
Vatican Council II: More Post Conciliar Documents, Vatican Collection, vol.2 ed., Austin Flannery
(Mumbai: St Pauls, 2007), 799.
30
It is the principle of separation of government institutions, and the persons mandated to represent the
State, from religious institutions and religious dignitaries. In one sense, secularism may assert the right
to be free from religious rule and teachings, and the right to freedom from governmental imposition of
religion upon the people within a state that is neutral on matters of belief, in another sense, it refers to
the view that human activities and decisions, especially political ones, should be unbiased by religious
influence. Cf. New Catholic Encyclopaedia, 2nd ed., vol. 12, s.v. “Secularism,” by R.H Potvin.
31
Materialism is a philosophical system which regards matter as the only reality in the world, which
undertakes to explain every event in the universe as resulting from the conditions and activity
of matter, and which thus denies the existence of God and the soul. It is diametrically opposed
to Spiritualism and Idealism. Cf. The New Interpreter’s Dictionary, 2008 ed., vol. 3, s.v. “Materalism,”
by Craig L Blomberg.
32
Consumerism is a social and economic order that encourages the purchase of goods and services in
ever-greater amounts. In economics, consumerism refers to economic policies placing emphasis on
consumption. In an abstract sense, it is the consideration that the free choice of consumers should
strongly orient the choice what is produced and how, therefore the economic organization of a society.
Cf. Collier’s Encyclopaedia, 1996 ed., vol. 7, s.v. “Consumerism,” by Robert O Herrman.
33
Cf. Jordan Aumann, On The Front Lines: The Lay Person in the Church After Vatican II (New York
: Society of St. Paul, 1997), 112.
43
of God in faith and enable suitable lay people for catechetical work. 34 The younger
generation should be used as an instrument to be catechized. They will see that
catechesis becomes the tradition of developing faith systematically and successfully. 35
Thus, the people of God will not be superstitious but have a sturdy faith and seek true
Christian meaning in life.
3.2.4.2 Assist Them to Live Their Lives in a Truly Christian Spirit
The participation of the laity in the mission of the Church pre-supposes that
they live a spiritual and Christian life in accordance with their state of life. Those who
are conscious of their participation in the mission of the Church through their baptism
and confirmation will participate in the three fold office of the Christ. To achieve this
objective, there is a need to cultivate in them spirituality adapted to their lay state.
This spiritual service will help them develop a lay spirituality and integrate in their
lives an attitude of service.
36
Pallotti exhorts us in these lines of thought by
introducing to us that integration of one’s life in the spirit of Christ that would help us
lead a life truly in a Christian spirit. He says so because unity cannot be understood in
terms of unilaterality alone but rather by acceptance, understanding and coexistence
with diversity. Collaboration is a gift, and it is not acquired by one’s own merit. It has
its roots in God. The challenge for us is to embody the gift of unity in our everyday
life. 37
3.2.4.3 The Knowledge, Function and Participation of the Laity
The activity of the laity is so much necessary, in the Church that without them
the apostolate of the pastor is generally in effective. 38 The priest should educate the
laity with regard to their function and various possibilities of their missionary activity
in the Church by introducing them to the treasures found in the Church documents.
Pope John Paul II in his Post-Synodal exhortations Christifideles Laici addresses the
vocation and mission of the lay faithful exclusively. These Church teachings on the
34
Cf. Society of the Catholic Apostolate, In The Union to Evangelize: Final Document of the
Seventeenth General Assembly (Rome: Society of the Catholic Apostolate, 2010), 21.
35
Cf. Pope Paul VI, Evangelization in the Modern time Evangelii Nuntiandi, 8 December 1975, n. 71,
in Vatican Council II: More Post Conciliar Documents, Vatican Collection, vol.2 ed., Austin Flannery
(Mumbai: St Pauls, 2007)
36
Cf. E J. Daly, The Treasures of Vatican II (Bombay: St. Paul Publication, 1986), 80.
37
Cf. Society of the Catholic Apostolate, The Gift: Jesus Christ, The One Saviour of the World,
Yesterday, Today ad Forever (Rome: Society of the Catholic Apostolate, 2000), 11.
38
Cf. Second Vatican Ecumenical Council, Decree on the Apostolate of Lay People Apostolicam
Actuositatem, 18 November 1965, n. 10, in Vatican Council II: Conciliar and Post Conciliar
Documents, Vatican Collection, vol.1, ed. Austin Flannery (Mumbai: St Paul’s, 2007), 685.
44
laity should be made exclusively available for a better collaboration and cooperation
in the mission of the Church.
Many new fields are open to the laity in the Church today. A renewed sense of
responsibility and initiative in pastoral care is a hallmark of the laity’s service in the
Church today. With the social change taking place in every part of the world the
service of every lay individual in the spirit of service should be marked exemplary in
their apostolic endeavors. 39 Thus, we will see the mission of Jesus passes on to
everyone. We will also observe that the discipleship is not for heroes but for ordinary
people who are conscious of their limits and are not ashamed to be afraid in any
situations; yet will move on in their apostolic endeavor because the love of Christ will
urge them on. 40
3.3 My Vision of How the Church Should be Today
The priests are custodians of worship and cult through the administration of the
sacraments, the priest fosters catholic and religious belief. However, I believe the
administration of the sacraments will be effective only if the priest’s life is fed by
grace. He should be a man of prayer who is moved by the Spirit of the Lord
constantly. Unfortunately, today we see the priest is only obsessed with work. Priests
are not immediately reinforced for praying. The priest’s presence should be a
presence of grace. Regrettably today, priesthood is used as an office to bring about
linguistic and cultural empowerment of one particular denomination and class and the
rest are considered as outcasts or outlaws. Priests should remember that priesthood is
a gift from God to this suffering humanity (Num 18: 7). This calls us to realize that it
is not an office to be used for one’s own advantage.
Therefore, what is required is a change in perspectives. Priesthood should not
be used as a power to show one’s superiority over the other but rather it should
essentially tend towards God. He should be a man guided by the Spirit who
passionately answers his call lovingly by living the Gospel. As the Church is
understood in terms of communion so to the priest should be a man of communion.
Pope John Paul II would say:
39
Cf. Society of the Catholic Apostolate The Brothers of the Society of the Catholic Apostolate (Rome:
Society of the Catholic Apostolate, 1995), 26-27.
40
Cf. Society of the Catholic Apostolate, Final Document of the XVIII General Assembly: Faithful to
the Future “…Looking to Jesus the Pioneer and Perfector of our Faith” Heb 12:2 (Rome: Society of
the Catholic Apostolate, 1999), 26.
45
of special importance to the capacity to relate to others. This is truly fundamental for
a person who is called to be responsible for a community and to be a man of
communion 41
This calls for a renewed outlook towards priesthood and the mission entrusted
to him by God Himself. In order to follow the example of Jesus the Apostle of the
Eternal Father I propose three things: firstly spend time in prayer like Jesus in
solitude; secondly, to use the laity for effective pastoral coordination. Thirdly, to be a
man for the people.
If a priest as the leader of the parish community advances towards
collaborative efforts, the parish community will be a vibrant community. The laity
will no longer remain Sunday Catholics or a marginal catholic but rather will become
effective instruments in the apostolate. The Church by and large will become a vibrant
at the macro level because the local Church at micro level is active and alive. The
priest in the parish can make a difference by including the laity in his ministry. Our
ministry is not limited only to the Christians or catholics alone. It should be open to
the entire society. This is exactly what Jesus would have done if he had been present
amidst us. The future of the universal Church lies in the hands of its ministers, if they
are open to collaboration between them and the laity. Thus, the faith of the Christian
community will be rooted in the power of the Holy Spirit.
Thus, Vincent Pallotti becomes the forerunner of his time at the same time a
perfect example of collaboration for us today. His vision, ideas and apostolic zeal is
made available to the Church by the members of the Union of the Catholic
Apostolate. The Church with the advent of his Charism has become more vibrant and
dynamic. Thus, the apostolate of Pallotti could be used effectively in the Church, for
he is relevant even today.
41
John Paul II, Post- Synodal Apostolic Exhortation Pastores Dabo Vobis, 25 March 1992, n. 43
(Mumbai: St. Pauls Publication, 1992), 118.
46
GENERAL CONCLUSION
The idea of Collaboration had its origin during the time of Pallotti itself. The
Church after Vatican II tapped these rich insights proposed by Pallotti and made itself
a Church as a Communion. However, we should acknowledge that the original idea of
apostolate as proposed by Pallotti somehow got watered down as the years passed by.
It is the Church which helped us once again to hold on to the original charism of our
Founder. In the fifteenth General Assembly of the Society of the Catholic Apostolate
held in the year 1983, the then Rector General Fr Martin Juritsch clearly recalls the
attention of the Pallottines to return to the original charism of our Founder. There is a
need for us to rediscover the Grace from the beginning. 1
This project offered the author to explore the richness of life of Vincent
Pallotti and his charism and how he was infact a very good model of collaboration.
The ideas and charism of Pallotti instigated the author to explore the rich and practical
teachings of the Church especially, on Communion and Collaboration. It indeed
helped the author of the present thesis to chanalise his talents and energies to make
the charism of Pallotti to be made relevant in the world of today.
A person’s ability to collaborate with God and his neighbor is a life long
process. The willingness, competence and perseverance required for effective
collaboration cannot be got by one’s own effort. It is the stirring of the Holy Spirit
which intensifies and triggers love for effective collaboration. Therefore, there is a an
immediate exigency of not just education and on-going formation in this line of
thought, but also a life of prayer which constantly hinges on to the Grace of God
rather than human efforts.
However, the author as attempted to present the ideas of Vincent Pallotti: A
Model of Collaboration in the Modern Church. The author has introduced the life of
Pallotti in the First Chapter, in order to make the reader aware the life background, his
personality and the works of Pallotti including his Foundations. The Second Chapter
briefly highlights the topic namely: “Church and Collaboration”, thereby giving an
idea of an active collaborative effort in the Church which consequently helped the
Church to be understood as a Church in communion. The Third chapter aims at
presenting the theme Vincent Pallotti: A Model of Collaboration in the Modern
1
Cf. Society of the Catholic Apostolate, Message of the Fifteenth General Assembly to the Members of
the Society of the Catholic Apostolate (Rome: Society of the Catholic Apostolate, 1983), 2.
Church to its zenith by presenting the relevance of Vincent Pallotti in the Church
today.
Therefore, to realize this idea practically, the author would like to propose
some guidelines. Firstly, as Christ’s followers the believers should acknowledge that
God has called everybody with a purpose in His mission, through the Sacraments of
Baptism and Confirmation. Secondly, the collaborative efforts should begin from the
grass root level that is the family. Thirdly, this truth of effective Collaboration can be
achieved, only by a constant effort to rediscover the universal Apostolate entrusted to
us by Jesus Christ. Finally, we should be conscious of the fact, that the work of
effective collaboration is the mission of Christ himself, for it is in Collaboration
communion every factor of division will disappear and the kingdom of God will shine
more brightly.
48
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