Catholic Action Archives - Cardijn @ Vatican II

October 20, 1962June 1, 2023

Election results announced

On 20 October 1962, the results of the elections for the conciliar commissions were announced.

In addition to the 160 elected bishops, John XXIII added nine appointed members bringing the total number in each commission to twenty-five.

Although there was no Jocist ‘ticket,’ the results revealed a significant representation of movement-linked bishops in nearly every Commission.

This was particularly so in the all-important Doctrinal Commission on Faith and Morals (Doctrinal Commission) and in the Lay Apostolate Commission (LAC), which now had the clumsy, formal title of Commission on the Apostolate of the Faithful, Press and Public Spectacles [sic], each of which each included at least eight such bishops.

Doctrinal Commission

Elected

Gabriel-Marie Garrone, longstanding proponent of the JOC
Joseph Schröffer, who participated in the IYCW Rome pilgrimage in 1957
Alfredo Scherer, a JOC supporter from Brazil
Paul Emile Léger, a Canadian proponent of the SCA movements
André-Marie Charue, who had links with the Belgian JOC back to 1924
Marcos McGrath CSC, Holy Cross father and JOC patron in Panama
Maurice Roy, pioneer JOC chaplain, cousin of Quebec JOC founder, Henri Roy

Appointed

Bishop Georges Pelletier, Canadian bishop closely linked to the SCA movements

Lay Apostolate Commission

Elected members

Manuel Larrain, pioneer of Specialised Catholic Action in Chile
Franz Hengsbach, bishop of Essen, seat of the German JOC/CAJ
Jacques Ménager, bishop responsible for Catholic Action movements in France
John E. Petit, an English bishop close to the YCW
Joseph Blomjous, of Dutch origin, supporter of the SCA movements in Tanzania
Paul Yu Pin, JOC pioneer in China before coming to Formosa (Taiwan)
Gerardus De Vet, director of (Specialised) Catholic Action, Breda, Netherlands

Appointed

René Stourm, an early JOC chaplain in France

This gave the Jocist bishops close to a third of the numbers in each of these commissions, with the former responsible for the future Lumen Gentium, and both responsible for the eventual Gaudium et Spes.

Other members of the LAC also supported the JOC and Specialised Catholic Action to varying extents, including Cardinal Raul Silva Henriquez, the Salesian archbishop of Santiago, who admired Cardijn, Emilio Guano, a former International Movement of Catholic Students (IMCS-Pax Romana) chaplain from Italy, as well as Castellano and Luigi Civardi
from Italian Catholic Action.

The Doctrinal Commission also included Vienna Cardinal Franz König, who had known Cardijn for decades particularly through the Pax Romana network.

A notable absentee in the LAC, however, was Cardijn’s Belgian ally, Charles-Marie Himmer, whose nomination had been opposed by Suenens, who confirmed this in a 16 October 1962 letter to Veronica O’Brien of the Legion of Mary:In any event, the 65 Belgian missionary bishops are behind me – which is not the case for the seven here (i.e. the seven diocesan bishops)… I felt this in De Smedt’s manoeuvres which aimed to place Himmer on the list of candidates for the Catholic Action Commission (i.e. Lay Apostolate Commission). I told him privately that I did not agree with the idea but he publicly returned to the charge for him to be included on our list.

Indeed, Suenens was ‘very isolated among the Belgian bishops on account of his ideas of the lay apostolate,’ as Congar noted, although he remained undeterred in his campaign against the alleged ‘monopolisation’ of Catholic Action.

Other Commissions

Promisingly, every other commission also included a Jocist presence.

Bishops and Government of Dioceses

Emile Guerry, another French JOC pioneer
Pierre Veuillot, previously in the Holy See, connected to France’s Mission ouvrière

Discipline and Sacraments

Alexandre Renard, Liénart protégé, involved in the Ecole Missionaire du Travail in Lille

Discipline of the Clergy and the Christian People

Guillaume Van Zuylen, bishop of Liège, Belgium
Agnelo Rossi, JUC/JIC chaplain from Brazil
François Marty, JOC/JAC chaplain in France
Thomas Cooray omi, Colombo, Sri Lanka

Religious

Gerard Huyghe, bishop of Arras, another Liénart protégé and promoter of SCA
Jean Janssens SJ, the Jesuit Superior General and close friend of Cardijn

Missions

Guy Riobé, bishop of Orleans, JAC chaplain and promoter of JOC and ACO
Jean Zoa, bishop of Yaoundé, Cameroon, former JOC chaplain
Cardinal Manuel Gonçalves Cerejeira, a Cardijn disciple since the 1930s

Liturgy

Henri Jenny, Sillon sympathiser from Lille, and auxiliary bishop to Guerry at Cambrai
Joseph Malula, JOC chaplain from Congo Kinshasa
Enrique Rau, former national chaplain of JOC Argentina
Bernardo Fey Schneider, former national chaplain of JOC Bolivia
Seminaries, Studies and Catholic Education
Ramon Bogarin, JOC founder in Paraguay
Denis Hurley omi, Cardijn disciple from South Africa
Emile Blanchet, participated in 1950 JOC Internationale congress, Brussels
Justin Simonds, Melbourne co-adjutor and long-time JOC supporter

Christian Unity

Christian Unity
Emile-Joseph De Smedt, former JOCF chaplain and close to Cardijn

, former JOCF chaplain and close to Cardijn

Oriental Churches

Melkite Patriarch Maximos IV Saigh

SOURCE

Stefan Gigacz, The Leaven in the Council, Chapter 7, The Council opens without Cardijn (Australian Cardijn Institute)

October 1, 1962May 31, 2023

The lay apostolate

In another undated and probably uncirculated document from around the time of the opening of the First Session of Vatican II, Cardijn again summarised his conception of the lay apostolate.

Emitti spiritum tuum

Et renovabis facium terrae.

THE LAY APOSTOLATE.

I believe that it is necessary to give greater emphasis to, to insist more on the absolute necessity of the apostolate of the laity and for a profound and complete conception of the necessary, essential, proper, irreplaceable apostolate of the laity.
Yes, individual, personal apostolate, but leading to an organised apostolate encompassing life, the whole of lay life – personal, proper, autonomous – with each one having a mission, a vocation proper to them that is necessary for the realisation of the plan of love of God in the order of creation and redemption.
But also and necessarily organised on the scale of the modern world, including all aspects of modern life – education, family, work, profession, culture, production – locally, regionally, nationally, internationally.
In movements, organisations, institutions which allow and ensure formation, education, action, responsibility of the interested parties, of the agents who must discover, seek, realise the problems and their solutions.
By collaboration, solidarity, association, both between individuals and between institutions; both between private initiative and with public authorities.

It is the very conception of the Church, of the Mission of the Church, that needs to be renewed, the whole Church, priesthood and laity, hierarchy and mystical body.

The lay apostolate cannot appear as a faculty, a possibility, an accessory, but as indispensable : without the lay apostolate the Church is powerless to fulfill its mission of transforming the world into a Christian world : renovare faciem terrae, omnia instaurare in Christo.

Hence the necessary collaboration of the clergy, their support, their vigilance in the necessary formation, action and apostolic organisation of the laity everywhere and always.

This conviction must shine through in all relations of the clergy with the laity, children, young people, adults, in all aspects of religious education in the family, in the parish and in movements.

Personally, I believe that this conception of the lay apostolate cannot be sufficiently and effectively expressed in general Catholic Action, but that it absolutely requires specialised Catholic Action. Not expressing it clearly enough seems to me not only a setback in pastoral care, but an impossibility of responding to the problem of the present world and in particular of the world of work which will become more and more decisive for the future of the whole world.

With regards to this, could we not employ an even more dynamic, more enthusiastic, more colloquial tone in the schema on the apostolate of the laity, insisting above all on the decisive importance of the vital problems posed by the modern lay world, always more technical, more intrusive, ever more influential in all essential aspects of social life; family, work, leisure, culture in an increasingly united, inseparable and diverse world.

This insistence could perhaps be made via interventions from the authorised spokespersons of the lay apostolate movements in the various continents for the various milieux in the General Assemblies of the Council.

This insistence on the need for the Apostolate of the Laity could also appear in the spirit, the composition, the suggestions, the implementations of the World Secretariat of the Apostolate of the Laity at the Vatican.

Spirit : apostolic and missionary, an irresistible atomic center; open, representative, realistic, not a priori; not theoretical, but speaking loudly as a spokesperson for the world movements; dialoguing with all, seeking with all, listening to all; in which the varioius sections are not ????, but collaborate closely for the goal as a doctrinal section:

theology of the laity

“ work

“ family

“ culture

“ leisure

sections: backgrounds

continents

suggestions: methodology

missionary

technicians

sessions, internships, exchanges

achievements – international, continental,

regional, national, local

WSAL would be both a mirror, an echo, Cenacle, a driving force: through its information, its documentation, its assignments, its calls for collaboration.

The guarantee for such apostolic program would be based on the composition of the permanent team of the secretariat which should include genuine representatives of the various milieux, continents, aspects.

This permanent team would form working teams with the leaders of the various movements and various aspects:

international movements of mediums

“ of doctrine

“ of publicity

“ of art

Suggestions and realisations.

Suggestions and realisations would be valued on their content and would never be imposed by the Hierarchy.

The Preparation Committee for the secretariat would propose to the Holy Father the candidatures presented by the movements. The duration of all the functions as of all the mandates will be temporary.

SOURCE

Original French

Joseph Cardijn, L’apostolat des laïcs (Joseph Cardijn Digital Library)

Joseph Cardijn, The lay apostolate (Joseph Cardijn Digital Library)

September 1, 1962September 15, 2022

A strategic plan for the Council

In an undated document that seems to be from just before the opening of the First Session of Vatican II, Cardijn sets out a strategic plan for influencing its work.

I. THE YCW AND THE ECUMENICAL COUNCIL

1. Before, during the first session, during the preparation for the second session: attention, intentions, prayer, sacrifices, all the YCW action

2. Expectation in the YCW and among young workers

3. Attention to the problem of young workers in the world

its growing importance, one might even say decisive importance for young workers and the working class
for the Church and for humanity
number of young workers
problems of young workers
solidarity of young workers

4. Faith in the solution

a/ by young workers themselves (formation – action – representation)

b/ concrete problems: preparation – unemployment – leisure – climate

c/ necessary collaborations

5. The YCW and the problem of young workers

And is the movement of young workers

an apostolic and missionary movement

a holistic movement

6. The Church and the problem of young workers

The problem of YCW

Formation and collaboration of the clergy of all members of the Church

THE YCW in, with working youth, the world of today and tomorrow

The YCW and the apostolate of the laity, specialised and coordinated Catholic Action.

II. THE YCW IN ROME

1. Communicate our intentions

2. Prepare the participation of Bishops from all regions, continents, races

Latin, Greek, Malabar Church

JOC in Europe, North America, Australia
in Asia
in Africa
in Latin America

4. Signal discussions on JOC-MIJARC as much as possible

JOC-JEC

JOC-Christian Trade Unions

5. As the meeting cannot last more than two hours, would it not be better to begin immediately with the problem of working youth in the world?

Then, testimonies of bishops from different continents

Then, general questions for bishops to ask

6. Announce special meetings: Asia

Africa

Latin America

North America

Australia

SOURCE

Original French

Joseph Cardijn, La JOC et le Concile (Joseph Cardijn Digital Library)

Joseph Cardijn, The YCW and the Council (Joseph Cardijn Digital Library)

June 19, 1962May 31, 2023

Schema on Lay Apostolate finalised

At its meeting on 18-19 June 1962, the Central Preparatory Commission finalised its review of the Schema on Lay Apostolate.

Criticisms included “unclear” principles, an “overly negative concept of the laity,” “insufficient stress on the dependence of the (lay) apostolate on the hierarchy,” as well as the schema’s “concept of priesthood” and the “unsuitability” of mentioning charisms of the laity.

The most significant proposed change, perhaps in a nod to Suenens’ views, was for the term “the apostolate of the laity” to become the “genus proximum” for all lay apostolic organisations, while Catholic Action, as well as other religious, charitable and social organisations, would be regarded as the various “species of the apostolatus officialis laicorum.”

Naturally, this did not please Cardijn, who continued to fight for recognition of a “specifically lay apostolate for lay people,” writes Stefan Gigacz.

Even so, the most critical comments from within the CPC came, unsurprisingly, from the now-Cardinal Suenens, who expressed “regret that the schema had not adopted a renewed understanding of Catholic Action.”

According to Ferdinand Klostermann, however, Suenens’ suggestions were “unambiguously rejected” by the PCLA, which held firm.

SOURCE

Stefan Gigacz, The Leaven in the Council, Chapter 6, Church, world and lay apostolate (Australian Cardijn Institute)

November 24, 1961January 13, 2022

Suenens appointed archbishop of Malines-Brussels

On 24 November 1961, Pope John XXIII appointed Auxiliary Bishop Leo-Jozef Suenens as archbishop of the Archdiocese of Malines-Brussels, succeeding Cardinal Jozef-Ernest Van Roey.

Cardijn was still travelling in Latin America at this time and it is not clear when he learned of this appointment.

Unlike Van Roey, who had long supported Cardijn and the JOC, Suenens was not a supporter of the Specialised Catholic Action movements.

Indeed, in 1958, Suenens had published an article “L’unité multiforme de l’Action catholique” in which he criticised what he characterised as the “monopoly of Catholic Action” by “certain particular forms of organised lay apostolate” by which he meant the Specialised Catholic Action movements.

In addition, Cardijn had also experienced his own difficulties with Suenens, who as diocesan censor had sought to make the JOC chaplain change some of his writings.

Although we have no record of Cardijn’s reaction, the appointment must have concerned him.

REFERENCES

Leo-Jozef Cardinal Suenens (Catholic Hierarchy)

Léo-Jozef Suenens, L’unité multiforme de l’Action catholique (Nouvelle Revue Théologique)

April 18, 1961April 18, 2021

Animation of the apostolate

In Note 8, also dated April 1961 and entitled simply “Reflections on the Notes of the Commission,” Cardijn emphasises the task of “animation” in developing the apostolate of the laity.

The very fact that he needs to emphasise is a sure indication that many members of the Commission had little or no understanding of this concept, no doubt being more accustomed to the role of the priest as director.

For Cardijn, therefore, “the question of the spiritual animation of the apostolate in the temporal sphere is the essential problem to be solved with respect to this apostolate, whether individual or collective.”

“Without this spiritual animation, temporal action cannot be apostolic,” he insisted.

“That’s why this animation – including prayer through suffering or sacrifice – cannot be alongside or at any distance from apostolic action and life themselves,” he insisted.

“In order to be the soul as well as the engine and lever of the apostolate, prayer, suffering, sacrifice need to be identified with the apostolate itself, which must in turn become prayer and sacrifice. ‘It is not I who live, suffer, work; it is Christ who lives, suffers and works in me.’ Animation transforms our temporal life into spiritual and apostolic life.

Without a doubt, there is the apostolate of prayer and suffering for those who specially devote themselves to it, as well for all Christians; but I think it is better not to call this “animation” of the apostolate. Let us reserve the word “animation” for the spiritual life which wants and must transform the whole temporal action of the laity into an apostolate for, by and with Christ and the Church. Any separation in this area distorts both the life of prayer and the life of action. A soul without a body and a body without a soul are impossibilities in earthly life, whether temporal or spiritual

Regarding the spiritual animation of the lay apostolate in the temporal order, could we not make three suggestions? ?

1 ° That all catechesis and all pastoral care insist on the importance and the necessity for the apostolate of the laity in the Church and in the world; and this apostolate in the whole (secular) life of the laity, in all aspects and all settings of this life. The whole of catechesis and the whole of pastoral work must demonstrate and ensure the spiritual animation necessary for the realisation of the apostolate of the laity in the temporal world;

2 ° That the revalorisation of the sacrament of Confirmation should express and emphasise the importance of the apostolate of the baptised in temporal daily life, and effectively introduce it into his life as an adult Christian, at the age of learning his proper and irreplaceable apostolic mission;

3 ° That the term “apostolate of the laity” and particularly the term “Catholic Action” be reserved for this proper and irreplaceable apostolate, which is the apostolate of the laity in the temporal. “The first and immediate apostles of the laity in lay life and the lay environment (milieu) will be lay people”. Certainly the laity have an apostolate of prayer, suffering, sacrifice and dedication which they share with all Christians, priests, religious and lay people; but they have their own apostolate, which is not that of religious and apostles, even if the latter exercise it in fact in a supplementary manner, either to initiate or make up for deficiencies, but in which they can never replace lay people, for the good and fruitfulness of the Church.

SOURCES

Original French

Joseph Cardijn, Note 8 – Refléxions sur les Notes de la Commission (Joseph Cardijn Digital Library)

English translation

Joseph Cardijn, Note 8 – Reflections on the Notes of the Commission (Joseph Cardijn Digital Library)

March 25, 1961April 22, 2021

Collaborate with all, including non-Christians

On 25 March 1961, Fr Ernest Michel, national chaplain to the French-speaking (Walloon) Belgian JOC, wrote to Cardijn, who had sought his views on the pastoral letter then being drafted by Bishop Emile-Joseph De Smedt of Bruges.

“Here are the few suggestions that I think you could make to Bishop De Smedt regarding his letter,” Michel wrote.

“In the chapter: Living in union with Christ, Reigning in his people, from page 10.

“Stress the possibility and the need for Christians to collaborate with all people of good will – even those who are non-Christian – in the construction of the world.

“Similarly, underline with a little more force the need for Christians to get involved in organisations to carry out their temporal mission (organisations which, in fact, do not always need to be confessional).

“This is what is now often describes as ‘temporal engagement,’ a term that does not appear as such in the letter.

In relation to Catholic Action, Michel suggested that the letter should indicate “that very often specialised Catholic action, especially when it works in dechristianised environments, is that impactful Catholic action of which he speaks.”

SOURCE

Original French

Ernest Michel – Cardijn 25 03 1961 (Joseph Cardijn Digital Library)

English translation

Ernest Michel – Cardijn 25 03 1961 (Joseph Cardijn Digital Library)

March 5, 1961April 13, 2021

Canonical mission and hierarchical mandate

On 5 March 1961, Cardijn composed Note 6, which he entitled “Reflection on the note “DE MISSIONE CANONICA ET MANDATO HIERARCHIAE” of Rev. Fr. Papali O.C.D.”

In this he sought to dispel some of the (many) misconceptions surrounding the meaning of “canonical mission” and “mandate” that were then in circulation and to present his own conception of how these terms applied to the JOC and other Specialised Catholic Action movements.

In relation to “canonical mission,” he asks: “Could the meaning of this term not be extended to a mission which of itself belongs to lay people in the Church, which is proper to them, but the organisation of which is mandated by the Hierarchy?”

In other words, lay people have a mission of their own without the need for any sort of superadded canonical mission. On the other hand, the term was applicable to organisations which had been mandated by the local bishop or bishops.

Secondly, he insisted that any hierarchical mandate granted to a Catholic Action organisation was limited to the “mission confided.”

“It does not give a monopoly, nor does it give an international organisation a power above the power of the local Hierarchy,” he insisted, repudiating the accusation made by then-Bishop Léon-Joseph Suenens of Brussels that the movements were seeking a monopoly.

Rather, ” it is more an order of mission, than an encouragement or an approval, in order to officialise a private mission and to guarantee it to the subordinated hierarchies, who maintain all their power of jurisdiction and to stimulate the members of the organisation,” Cardijn explained.

Nor was this a personal mandate.

“As a general rule, the mandate as the mission is given to the organisation as such; to the leaders named as such, the ordinary leaders, the leaders and members only participate in a relative manner, depending on their authority, their competency and their activity in the movement,” he continued.

“The mission or the mandate increases the responsibility of the leaders and members and is a stimulant to vigilance and the spirit of conquest and sacrifice.

“This mission or mandate officially inserts the apostolate and the organisation within that of the Church and makes it an apostolate of the Church, an apostolic institution of the Church,” he concluded.

As clear as Cardijn’s explanation was, it was not easily accepted by his opponents.

SOURCES

Original French

Joseph Cardijn, Note 6 – Mission canonique et mandat hiérarchique (Joseph Cardijn Digital Library)

English translation

Joseph Cardijn, Note 6 – Canonical mission and hierarchical mandate (Joseph Cardijn Digital Library)

March 1, 1961April 12, 2021

Suggestions for Bishop De Smedt

In March 1961, Bishop Emile-Joseph De Smedt of Bruges consulted Cardijn on the drafting of a proposed pastoral letter on “the priesthood of the faithful.”

And he does not fear to correct De Smedt, characterising one phrase as simply “erronée” – erroneous or incorrect.

Whereas De Smedt appears to have mentioned “les fidèles” or “the faithful”, Cardijn insists on speaking of the “lay faithful.”

In typical fashion, he is concerned that ordinary people will be able to understand the document, questioning terms such as “ministerial” as in “ministerial priesthood.”

Nor does he approve of the term “corporation” used by De Smedt to distinguish between the “corporation of priests” in the Church and the “corporation of all the baptised.”

He emphasises the “missionary apostolate.”

And he insists that priests are “animators” and “not just administrators.

Specialised Catholic Action

Also highly significant is Cardijn distinction between Specialised and General Catholic Action

Specialised Catholic Action is concerned with “the whole of life, all the problems of life,” he says.

On the other hand, he views “General Catholic Action” as a “coordination of all Specialised CA organizations.”

Moreover Catholic must be more concerned with having an “impact” than providing “services,” Cardijn argues, adding characteristically that it must be organised “at the parish, diocesan, national and international level.”

“Shouldn’t more importance be given to studying its development” he asks in conclusion.

SOURCE

French original

Joseph Cardijn, A la lecture d’un texte (Joseph Cardijn Digital Library)

English translation

Joseph Cardijn, On reading a document (Joseph Cardijn Digital Library)

Bishop Emile-Joseph De Smedt (Joseph Cardijn Digital Library)