Cardijn travelled to Rome again for a meeting of the PCLA from 24-31 January 1962.
REFERENCE
A journey with Joseph Cardijn & the Jocist Network (1959-65)
Cardijn travelled to Rome again for a meeting of the PCLA from 24-31 January 1962.
REFERENCE
In January 1962, Cardijn visited Germany, no doubt in preparation for the next meeting of the IYCW Executive Committee planned for September 1962.
SOURCE
Stefan Gigacz, The Leaven in the Council, Chapter 6, Church, world and lay apostolate (Australian Cardijn Institute)
On 15 January 1962, Cardijn again wrote to Archbishop Garrone of Toulouse thanking him for his letter of 10 January and following up with further proposals.
“In an earlier note to His Eminence Cardinal Cento, I expressed the wish that the importance of the apostolate specific to the laity should be highlighted in the documents of the Commission with a special chapter, either before or after the chapter on the family apostolate,” Cardijn noted.
“I took the liberty of sending you a copy of that previous note.
“I have now attempted to draft the contents of this chapter in the note that I am now sending you – a copy is attached,” Cardijn continued, referring it seems to his Note 12 “The essential and irreplaceable apostolate of lay people.”
“I don’t know if such a chapter could find a place among the documents already proposed by the three Sub-Commissions.
“I am sending it to you, Excellency, in order to let you know how much the question haunts me. Please excuse me for daring to be so forthright.”
SOURCE
ORIGINAL FRENCH
Joseph Cardijn – Gabriel-Marie Garrone 15 01 1962 (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Joseph Cardijn – Gabriel-Marie Garrone 15 01 1962 (Joseph Cardijn Digital Library)
On 11 January 1962, Cardijn copied his letter to Cardinal Cento to Commission secretary, Mgr Achille Glorieux.
“I am enclosing here with a copy of the letter and the note that I sent yesterday to H. Em. Cardinal Cento on “The essential, proper and irreplaceable apostolate of the Laity”.
“If you think it is not too late, I will bring copies of the note for all the members of the Commission. Just let me know the number.
“See you soon, dear Monsignor. I will stay at the same address, with the Sisters of the Retreat of the Sacred Heart, 2, Via Ulisse Seni.”
SOURCE
ORIGINAL FRENCH
Joseph Cardijn – Achille Glorieux 11 01 1962 (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Joseph Cardijn – Achille Glorieux 11 01 1962 (Joseph Cardijn Digital Library)
On 11 January 1962, Cardijn responded to Canon Victor Portier from the French National Union of Social Secretariats.
“A very, very big thank you for your good wishes and your very kind note,” Cardijn wrote. “We need to make time to get together with a few people to put all this into focus… Alas! I am… consumed by errands, meetings, conferences. And all this at the age of 80!”
“I am attaching herewith a few notes that I have also sent to Rome on my own behalf.
“Given the overwhelming amount work, I am obliged to just let the pen run freely and I barely have time to revise what I’ve written. However, it does seem to me that things are starting to move on all sides! But the road ahead is still long.
“We will meet again in Rome. But there too, there is so little free time and I still need to take advantage of the opportunity to make essential visits!
“In any case, until we meet again.” he concluded.
SOURCE
ORIGINAL FRENCH
Joseph Cardijn – Victor Portier 11 01 1962 (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Joseph Cardijn – Victor Portier 11 01 1962 (Joseph Cardijn Digital Library)
Less than two weeks after his previous letter, Cardijn wrote again on 10 January 1962 to PCLA president, Cardinal Cento, to insist on the importance of the lay apostolate and enclosing his proposed chapter on the issue (Note 12).
“Please excuse me, Your Eminence, for bothering you again,” Cardijn began:
“In my previous letter of 28 December and the note that accompanied it, I expressed my fear that the proper and irreplaceable apostolate of the laity in the Church would be drowned in all the apostolate common to all the faithful and that not enough attention would be given to this aspect and its importance in the documents under preparation. I believe, moreover, that this fear is shared by a certain number of members of the Commission.
“Since then, I have tried to condense all the notions relating to this apostolate specific to the laity in a special chapter. Perhaps this short statement will not fit into the plan and the texts adopted by the Commission. Your Eminence will be the judge. Would you have any problem with the Secretariat of the Commission sending or providing this note to the other members?”
SOURCE
ORIGINAL FRENCH
Joseph Cardijn – Fernando Cento 11 01 1962 (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Joseph Cardijn – Fernando Cento 11 01 1962 (Joseph Cardijn Digital Library)
On 9 January 1962, French Archbishop Gabriel-Marie Garrone of Toulouse responded to Cardijn’s 29 December 1961 letter expressing his concerns over the draft documents of the Preparatory Commission.
“You were able to see how much I share your concerns during our last meeting,” Garrone began.
“I believe that everyone agreed on the effort to be made and the direction to go,” he continued, defending the members of the commission. “Actually, we are currently faced with the problem of implementation.”
Nevertheless, he said he agreed with Cardijn’s concerns.
“I think that all your remarks are justified, and I am also quite favourable to your conclusions, in particular on p.3, regarding social action: the opening statement concerning the apostolate of the laity obviously applies to the whole whole and this needs to be explicitly marked.
“This statement is expressed quite well theologically. However, it still needs to be given that impetus to make an impact, and also to show the application of these remarks to the whole field of work.
“In my opinion, it is here that what you are asking for at p. 4, paragraph 1 and paragraph 2 needs to be said,” he said.
More needed to be done, he agreed, however.
“I understand that Mgr GLORIEUX had sought to constitute a small team,” he noted.
“But in a somewhat private manner,” he added, in a clear indication of the delicate problems that existed in the Preparatory Commission.
“We could perhaps hope that there will be a more explicit investiture for the last phase of the work which will be final,” he concluded.
“See you soon, dear Monsignor. We must trust in Providence and speak with the total frankness that is required.”
SOURCES
FRENCH ORIGINAL
Gabriel-Marie Garrone – Joseph Cardijn 09 01 1962 (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Gabriel-Marie Garrone – Joseph Cardijn 09 01 1962 (Joseph Cardijn Digital Library)
Having provided a theological explanation of the lay apostolate proper to lay people, Cardijn naturally wished to show what that meant in practice.
This he explained in an annex to his Note 12. Naturally enough, he drew on the example of the JOC.
“The experience of the last 25 years, which, through Catholic Action formation, has oriented a great number of lay people in their specific apostolate in life, in institutions and temporal milieux, shows that this presence and action in the temporal sphere is closely linked to the christianisation and evangelisation of milieux of which the majority are not reached by the Church,” he wrote. “The religious apostolate is inserted in apostolic action at the heart of secular life.”
“The experience of the YCW is realised in this fashion and has been encouraged by the recent Sovereign Pontiffs,” he noted.
The human level
The first level of this apostolate is the human level, Cardijn said:
In general the concrete apostolate starts on the human level properly speaking, i.e. young people win their comrades to attitudes which incite greater respect, more justice, more security, more dignity whether in the milieu of work, during leisure or in the field of health, preparation for the future, etc.
And that, they want it and obtain it, not just for their immediate comrades, but for all, for all those who are around them, without distinction, and for all the workers of the world and other races of different colours, other religions and ideologies.
These acts multiplied infinitely create a habitual, permanent attitude which gives birth by itself to a climate of confidence, friendship and collaboration among all; little by little, they spread a conception of life, bring out a surge in public opinion; they transform working environments, leisure and living environments; they develop new kinds of human relationships at individual, national and international level; henceforth, these are relationships based on confidence, solidarity, collaboration for the equitable and positive solution of common human problems.
Group apostolate
The next stage, according to Cardijn, develops progressively from a personal apostolate into “a group apostolate that is more structure and organic.”
“On one hand, this gives rise to apostolic grassroots groups (in the parish, the neighbourhood, etc.) which unite people and develop into regional federations, movements and national and international movements of the apostolate,” Cardijn explained.
“On the other hand, at local as well as national and international levels, it leads to interventions in existing secular organisations and institutions, whether private, public or semi-public.”
Preparing the way for deeper action
Next Cardijn explains the linkages between these human acts and the Church’s mission:
For Christian leaders who act in secular daily life, these acts, realisations and processes are truly acts of apostolate. To achieve this, they make personal sacrifices and all kinds of renunciations which transform themselves; to achieve this, they pray and unite themselves with Christ and the Church in sacramental, liturgical and ecclesial life. In their personal life, unity is achieved between their religious life and their secular life; in their action with and on others.
Their intentions are not limited to the human and temporal level; they aim for the glory of God, the reign of Christ, the extension of the Church, the evangelisation and salvation of souls. Their presence and action, which is profoundly human, prepares the way for much deeper action: it breaks down prejudices and obstacles; it invites people to seek and recognise the truth.
Impact on others
This kind of action also has an impact on others, including non-Christians, Cardijn argues. In some cases, it even leads to the catechumenate:
For non-Christians who participate in this action or who at least witness it, it is primarily a shock and a testimony. It raises questions in them: Why are my comrades doing this? Why have they given up that? How can they do this? Why are they so much against injustice whereas we thought that religion preached resignation?
And for a certain number of non-Christians, this shock and testimony will lead to a catechumenate of which the initial discoveries are those of a religion lived out integrally in both daily and secular life. Because it is in regard to all these secular problems that friendship and confidence lead to exchanges: “Why respect, help or love others? Why work? Why found a family? What use is money? Why earn it and how to share it?” In their turn, these occasional discussions lead to making deeper and more complete contacts: visits to homes, books and magazines, collective action in the neighbourhood, participation in meetings.
Faith comes from the interior
What is important in all of the above, according to Cardijn, is a climate of openness, sympathy and friendship without any kind of pressure:
The revelation of Christ and the Church thus takes place in a climate of openness, sympathy and friendship, which is already that of lived out charity. The faith cannot be imposed through pressure, but it comes above all from the interior; it is sought, guessed at then requested, like a gift, a grace that transforms the person, family and society. It will not always and immediately result in baptism, sacramental or ecclesial life. How many examples there are of young workers who were Sauls and who have become Pauls! And this is so in every continent, every race and every form of civilisation.
The path followed, the apostolic pedagogy which are valid for non-Christians are equally valid for non-practising Christians accustomed to separating their religious practices from their daily life; or even all those who are still – alas! – so numerous and who have never received any real religious formation or only a child’s or adolescent’s formation.
The importance of the priest as a guide
All of the above depends, Cardijn insists, on the role of the priest as guide, support and counsellor.
In this apostolate – which does not separate temporal action from religious action properly speaking – the priest is always the guide, the support, indispensable counsellor for activist Christians. And little by little, it also becomes the guide of catechumens, who he leads towards their complete conversion. He is thus the soul of the transformation of individuals, and through them, of the milieux, communities, structures and the whole of society.
Thus, there will never be a lay apostolate at the level to meet the needs of the current world unless there are clergy who understand the necessity of this apostolate, who wish to make the “consecration mundi,” who understand its specific methods, its fecundity and the sacerdotal assistance which is indispensable to it.
FRENCH ORIGINAL
Joseph Cardijn, L’apostolat essentiel propre et irremplaceable de laïcs (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Joseph Cardijn, The essential, irreplaceable apostolate proper to lay people (Joseph Cardijn Digital Library)
Having criticised the most recent set of draft documents from the PCLA, Cardijn responded on 9 January 1962 with a new document setting out his conception of “the essential and irreplaceable apostolate proper to lay people.”
“All the faithful take part in the whole apostolate of the Church: hierarchical, doctrinal, sacramental, liturgical, ascetic, catechetical, missionary, etc. apostolate,” Cardijn began.
“However, in the apostolate of the Church, lay people have a specific, essential and irreplaceable mission that was given to the whole of humanity by the Creator at the very moment of Creation: that of procreating, taking possession of the earth, using it and developing it (Genesis I, 26-31).
The theological basis of this, Cardijn explained, was God’s creation of man in his own image and the mission and opportunity given to humanity to share in that mission:
God said, ‘Let us make man in our own image, in the likeness of ourselves, and let them be masters of the fish of the sea, the birds of heaven, the cattle, all the wild animals and all the creatures that creep along the ground.’
God created man in the image of himself, in the image of God he created him, male and female he created them.
God blessed them, saying to them, ‘Be fruitful, multiply, fill the earth and subdue it. Be masters of the fish of the sea, the birds of heaven and all the living creatures that move on earth.’
God also said, ‘Look, to you I give all the seed-bearing plants everywhere on the surface of the earth, and all the trees with seed-bearing fruit; this will be your food. And to all the wild animals, all the birds of heaven and all the living creatures that creep along the ground, I give all the foliage of the plants as their food.’ And so it was. God saw all he had made, and indeed it was very good. Evening came and morning came: the sixth day. (New Jerusalem Bible translation)
The work of redemption
However, given that original and actual sin had vitiated that original mission, God now gave humanity a second opportunity to share in the work of Redemption of humanity and the world:
This primordial mission of man and humanity was vitiated by original sin and by actual sins that led to ignorance, error, corruption, injustice and under-development. It lost more and more of its divine and religious meaning. And the propagation of a materialist and secularist conception of the world — with all its practical consequences — is the greatest threat to humanity and for the Church.
It is this primordial mission of man and humanity that Christ has come, not only to re-establish, but also by his Incarnation, to raise up to a more intimate participation in the work of the Redemption of the whole human race. As the Church says in each Holy Mass:
“O God, by creating human nature, you have given an admirable dignity: in redeeming it, you have restored it even more admirable than before. Grant us, by the mystery of this water united with wine, to take part in the divinity of he who deigned to share our humanity, Jesus Christ…” (Biblical Missal)
The mission proper to lay people
The specific task of lay people, then, is to rediscover and relink the mission of humankind ot to the mystery of Creation and Redemption:
The specific (proper) mission, apostolate of the lay person thus consists in rediscovering the divine and proper mission of humanity, and rejoining it to the mystery of the Creation and the Redemption. The lay person must give or re-give to the temporal, secular world its divine, religious, redemptive meaning, in and through work, science and technology, education, international action, etc. It is the whole “consecratio mundi” of which Pius XII spoke so often:
“You are Catholics, are you are in the full sense of the term, that is to say, not only as individuals professing the truths revealed by Christ and living personally in the grace of the Redemption, but as members of the Christian community and fulfilling in this community, a specific task, indispensible to its life and its balance”. (Talk to jocists, 25 August 1957, N° 19. There are many other texts of Pius XII where he proclaimed and developed the idea of the consecration of the secular world).
It is this mission in their temporal life that it is necessary to enable lay people to discover and understand. They must know and make known the divine value of the secular world in which they live; they must live integrally their specific and primordial mission in the secular world, its milieux, its existing and future institutions. And they must spread this divine and temporal conception and this sense of their specific religious mission, among the lay people in the midst of whom they have been providentially placed. Thus, they will transform the world and they will really consecrate it to the glory of God (See Annex).
And he explained this further as follows:
“This divine mission of the lay person and the whole laity — to procreate, dominate and develop the whole of creation — today acquires an apostolic and missionary importance, not only primordial, but decisive; and this, at a world dimension,
No separation between religious apostolate and lay apostolate
Cardijn continues on to develop his critique of the artificial division by the PCLA of its work into evangelisation, social action and charitable action.
“The Church and religion cannot stay on the sidelines of building, humanising, transforming the world. While distinct from responsible secular authorities and the technological means of work and progress, they can neither be separated or ignored,” he insists. “This separation would be deadly for humanity and the Church.”
“The essential, proper and irreplaceable apostolate of lay people, whose importance cannot be exaggerated, is inseparable from their religious apostolate properly said: doctrinal, sacramental, liturgical, etc. as moreover from their religious life properly speaking.”
And he cites Pope Pius XII 1957 speech to the JOC pilgrims to Rome:
As Pius XII told the jocists:
The YCW “works to restore in all its nobility the Christian notion of work, its dignity, its holiness. You like to consider the gestures of workers as personal acts of a son of God and a brother of Jesus Christ, through the spirit and the body, for the service of God and the human community. May the members of your movement (…) cause this conception of work to penetrate the factories, offices, professional schools. This is an apostolate that is practical and necessary to a very high degree”. (Speech, 25 August 1957, N° 16).
Indispensable formation to make the whole of lay life apostolic
And he concludes with an explanation of the need for a holistic formation process for lay people in order that the whole of their life becomes apostolic:
This apostolate, which both sanctifies lay people and builds a more human world, always more conform to the plan of God and Christ, always more at the service of temporal happiness and the eternal destiny of humanity, always more exalting of the glory of the Creator.
The whole clergy and all lay faithful must see the need to transform the whole of lay life, to understand the increasingly important specific and irreplaceable mission of lay people. They must give and receive the indispensable formation, so that the whole of lay life becomes apostolic. Religion must be incarnated in the whole of life, to make this life an apostolate which helps to transform all milieux and all the institutions of life.
“The Church today needs more than ever young workers to valiantly build, in joy and suffering, in success and failure, a world as God would want it, a fraternal society in which the suffering of the most humble will shared and lightened.” (Speech of 25 August 1957, N° 19).
To raise this consciousness and give this formation are the only means, not only of saving the faithful from false conceptions of lay life, but also of exercising an appropriate apostolate among the non-faithful — Christians and non-Christians — that they rub shoulders with every day in their milieux of life and in institutions; to collaborate with them on the temporal and lay level; to overcome prejudices and errors in order to reveal little by little, in all their dimension, religion and the Church and to obtain that the whole of creation be redeemed by Christ and sing the glory of God.
FRENCH ORIGINAL
Joseph Cardijn, L’apostolat essentiel propre et irremplaceable de laïcs (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Joseph Cardijn, The essential, irreplaceable apostolate proper to lay people (Joseph Cardijn Digital Library)
On 3 January 1962, Canon Victor Portier, a member of the PCLA as well as secretary of the French National Union for Social Action, wrote to Cardijn sending New Year greetings and enclosing a paper he had submitted to the Prep Com.
“I’m sending you my best wishes for the New Year for you and for your dear JOC,” Portier wrote.
“I enclose a few pages that I have sent to Rome. They are in line with the intervention of Archbishop Garrone and, I believe, with the direction of the conversation that we had on the plane. I’m sending them to be used at your discretion since the papers we send fall… into a void.
“I also ask you to pray for the Action Sociale to which our lay people have dedicated themselves. If you ever have any spare time in Paris, they would be delighted to meet you and tell you about their activities, which are so similar to those of the JOC.”
SOURCE
ORIGINAL FRENCH
Victor Portier – Joseph Cardijn 03 01 1962 (Joseph Cardijn Digital Library)
ENGLISH TRANSLATION
Victor Portier – Joseph Cardijn 03 01 1962 (Joseph Cardijn Digital Library)