CNBB DOCUMENT 105

Document 105 is divided into three chapters in addition to an Introduction and

conclusion. The first chapter is titled 'The Lay Christian, Subject in the Church and in'
World: hopes and anxieties” and deals with the discovery of the vocation and mission of the Christian
layman and laywoman in the Church and in Society. The second chapter is titled: 'Ecclesial Subject:'
Missionary Disciples and Citizens of the World” and deals with the understanding of identity
and the dignity of the layperson as an ecclesial subject and identifies the role of the laity,
considering the diversity of charisms, services, and ministries in the Church.
The third chapter, the longest, is titled 'The Transformative Action in the Church and in'
World
criteria for the formation of the laity, and also points out specific places for the action of lay people.
The Conclusion presents nine aspects of important items found in the
Document of CNBB 105.

INTRODUCTION

The ecclesial, pastoral, and social reality of the present times becomes a strong appeal to
one evaluation deepening e opening do laity.
The 5th Vatican Council proposes: "The secular character characterizes the laity. The vocation
The task of the laypeople is to manage and organize temporal matters, in search of the Kingdom of
God
6-O Blessed Paul VI recalls: For the laity, "their first and immediate task is not to
institution and development of the ecclesial community – this is the specific role of the
pastors. The first and immediate task of the laity is the vast and complicated world of
politics, social reality and economy, as well as culture, sciences and
the arts..
7-However, although the development of the community is not your primary task,
the laity are called to participate in the pastoral action of the Church (Document of
Aparecida n.211).
Therefore, the layperson cannot replace the pastor in matters that are his by vocation,
the pastor cannot likewise replace the layperson in what is proper to them
vocationally.
11-Based on their specific vocation, lay Christians live the following of Jesus in
family, in the church community, at work, in various participations in
civil society, thus collaborating in the construction of a just and supportive society.

Chapter 1 - THE LAY CHRISTIAN, SUBJECT IN THE CHURCH AND IN THE WORLD:
HOPES AND ANXIETIES

Salt of the earth and light of the world (Matthew 5:13-14), thus Jesus defined the mission that to
his missionary disciples trusted. The images of salt and light are particularly
significant if applied to lay Christians. Neither the salt, nor the light, nor the Church and
no Christian lives for themselves. In the case of Christians, they will only benefit from
the effect of the Good News, if they are connected to Jesus Christ (John 15:18).
The great field of action for Christians is the world. That is why Vatican II
affirms that the Church is within the world, not outside. In relation to the world, the Church
it is seen small: small flock, salt in the food, yeast in the dough, seed sown
on earth.

LAY CHRISTIANS IN THE CHURCH DOCUMENTS

Already in 1968, the Medellin document (n.10.2.6) highlighted the importance of action by
lay Christians in the Church and in society. This theme was repeated in the Puebla Document
(1979- n.786) which identifies the laity as men and women of the Church at heart
of the world and men and women of the world in the heart of the Church. The Document of
Santo Domingo (1992- n.98) called them the protagonists of the transformation of
society. The Document of Aparecida (2007-n.213) called for greater openness of
mindset for them to understand and embrace the being and doing of the layperson in the Church, which by
Your Baptism and Confirmation make you a disciple and missionary of Jesus Christ.
In 1999, the Brazilian episcopate published document 62 "MISSION AND MINISTRIES"
LAY CHRISTIANS" that offers the Church guidance for discernment on
the laity and its role in the organization of ministries in the community.
In the Apostolic Exhortation Evangelii Gaudium (n. 20.24), Pope Francis puts forth a
a vigorous call for all the people of God to go out and evangelize. Lastly, the
The Year of Mercy (12/08/2015 to 11/20/2016) invites us to open the doors of our hearts
the practice of the works of mercy and going to meet those who are excluded or discriminated against.

2- ADVANCES AND SETBACKS

Throughout this period of highlighting the vocation of lay Christians, starting from the Council
Vatican II saw advances and setbacks.

2.1- Advances

1- A creation do Advice National do Laity do Brazil.

Increase in the number of lay Christians who engage in the ministry of theologians and
preachers of the Word.
3- The small communities where biblical reflection and celebrations take place.
Word and schools of theology have provided spaces for participation and
diversification two ministries laypeople.
4- Missionary children, adolescents, young people, adults, and elderly are emerging in
many places.
With joy and perseverance, Christian laypeople visit homes, hospitals, and prisons.
they act in movements of the Church and also social and political ones, collaborating in
sanctification of the structures and reality of the world. They also give attention and care to
migrants, as well as the availability of therapeutic communities in response to
carriers of leprosy and the HIV virus, as well as in the pastoral care of welcome and
service to people needed.
Lay people energize the Tithing Pastoral and collaborate in transparent accounting.
the parishes. It also maintains communion with its pastors, following the plans
of pastoral yes diocese e the parishes what embrace.
There are Christians, laypeople and laypeople, committed to social movements that
they seek the dignity of life for everyone and also for those who act voluntarily
in the work of each day, including the most humble tasks. They are the perfume of
Christ, a light yes Good Nova, o ferment do Kingdom.
Pope Francis highlights the voluntary participation of laypeople in the evangelizing work.
reveals the revolution of tenderness; the pleasure of being people and the new awareness that life
Each person's mission. We can say, with joy and renewed hope,
that lay Christians are the great protagonists of these advances in unity with
your shepherds.

2.2- RESOURCES

Remembering that the world is the first place of presence, action, and mission of
lay Christians, it can be seen that their action in the structures is still insufficient and even negligent.
realities of the world, such as in universities, in work environments, of
politics, culture, medicine, judiciary and others. This happens because, despite the
the insistence of Church documents in pointing to the world as the primary realm of
the participation of laypeople, there is still a large portion that tends to value almost or
exclusively o service no interior yes Church.
Another problem that hinders the advancement of lay action is the non-participation of laypeople in
Pastoral Advice from the Parishes or the Proliferation of a Few Christians
"illuminated" that dominate the pastoral process, excluding a large majority. Everything
this contributes to the inhibition of participation in the social dimension of faith. So, the action
evangelizing is limited to administering the sacraments only to those who
they seek baptism, catechism for the first Eucharist, Confirmation, Marriage. Or
addressing the devotional practices and those who participate in the Masses for the deceased faithful.
All these practices remove the prominence of the laity and center the action on the priest. This
the type of pastoral practice reveals the resistance to the option for the poor, who are
excluded do process unique yes sacramentalization e devotional.
We have to consider that such reality is also a consequence of the lack of a serious
training of lay leadership. The training that exists usually takes place through
amateurish form, generating conflicts and submission of laypeople to the clergy or to some
enlightened laypeople.

3 - FACES OF SECULARISM

The laypeople who work in our communities are Christian couples who grow in
family holiness. All children, the fruits of these couples, whether participating or not
from catechesis, they also work in the Missionary Childhood and in the service of the Altar Servers.
They are germ of um layman ripe.
Women contribute indispensably to society and to responsibilities.
pastoral. However, the Church recognizes that it is still necessary to expand the spaces for
a more incisive female presence in the Church. Once again, we reaffirm the option
preferential treatment for the youth and the elderly who have deserved the attention of Pope Francis and
two recent Synods yes Family.
A significant number of lay Christians live as singles. Being single can be
also an option for life and a sign that happiness is not only in marriage
your religious and priestly vocation. To the widowers and widows, we remind you that since the Old
Will God of put hello your side (1Tm 5.16
We happily remember the lay Christians who are coordination ministers or
parish articulation and leaders in dioceses and movements. Leading is an act of love
at the Church. Finally, among many others, there are those who work in the pastoral care and movements
social organizations, NGOs, political parties, unions, Public Policy Councils, such as
men and women of the Church in the heart of the world.

SPECIFIC FIELD OF ACTION: THE WORLD

We want to remind and insist that the first field and scope of the Christian mission is the
world. The specific vocation of laypeople is to be in the midst of the world, at the forefront of tasks
varied in temporal order. Lay Christians bring the Gospel into the
structures of the world, where men and women live, acting everywhere
they sanctify and consecrate the world to God.

THE GLOBALIZED WORLD

Despite so many advancements of the current globalized society (technologies, system

legal and financial, social control system, and others) there are glaring deficiencies in
in relation to the common rights of people and nations, as well as regarding what
It allows everyone to live true happiness. That is why it is called "globalization."
yes indifference.
Living in this world, the Christian who is not aware of being subject runs the risk
from alienation, from complacency, and from indifference. We need to overcome indifference with
the works of mercy to achieve peace. Cain showed indifference to
brother. The good Samaritan, on the contrary, allowed himself to be moved, approached, and took care
to the next. Overcame indifference through mercy. The globalization of indifference,
unfortunately, us became insensitive.
In this globalized world, the soul of the market enters the human soul creating a
vicious circle that perversely included the most different living conditions
collective and individual. This is the pinnacle of the process of economic globalization: the
consumption becomes the common way of life increasingly universalized.
This individualistic logic is characterized by: 1-personal satisfaction and indifference towards
1- supremacy of desire over needs; 2- predominance of
appearance in relation to reality; 4- perverse inclusion: only those who are included
people who can consume; 5- false satisfaction promoted by the market of
consumption that proposes ephemeral happiness through products that months or days after
acquisitions become obsolete.

Contradictions of the Globalized World

The great human problems are present, on a global and local level, and expose
for yes same as contradictions do system globalized
1-development of poverty (unemployment, lack of housing, hunger, and violence
are today global facts); 2-confidence in the market and constant crises (The State
defends the financial and productive markets by investing billions in these environments,
to the detriment of the multiple forms of exclusion that persist, such as lack of housing,
schools and other basic items for a dignified life); 3- enrichment of some and the
environmental degradation; 4- the well-being of some and the exclusion of the majority: humanity
remains divided between a few who have a lot and many who have the bare minimum
for subsistence; 5- pursuit of wealth and trafficking: both drug trafficking and
people, the human being is nothing more than a commodity that empties its dignity; 6-
segregation of privileged social groups and segregation in pockets of poverty
misery: violence is the great scourge that also arises from this segregation and affects
all citizens; 7- virtual social networks e real indifference
We need to say no to all of this

NECESSARY DISCERNMENTS

The Church lives within this globalized world, challenged to a permanent

discernment. The challenge for Christians will always be to live in the world without being of the world.
(John 17:15-16). To discern means to learn to separate positive things from negative ones.
what they do part do even mode yes life current.
Living in the Church means continuously learning to follow the way and the truth.
of the Gospel within the concrete conditions of the world. To live out its mission in
in today's world, the Church as a whole and lay Christians are challenged to
learning permanent of distinguish
1-a plurality that respects differences, different from relativism that is based on
indifference to values to eothers.
2-the secularity that values human achievements and religious freedom, different
of secularism that considers God as an intruder or unnecessary.
3 benefits of technology present in various dimensions of life, different from
dependence of devices electronics.
the use of social networks as an expression of human relationships, different from
virtual communication that dispenses personal a relationship.
5-the consumption of goods necessary for subsistence, different from the disordered pursuit of
satisfaction.
6-the use of money for the fair acquisition of goods, different from the idolatry of money
as value absolute that everything directs.
7 - autonomy, freedom, and personal responsibility, different from individualism
what denies to ostop common life. a
the 8 values and traditional institutions, unlike traditionalism that refuses to
dialogue with world. o
the community experience, which enables the fair relationship of the 'I' with the other,
different from the sectarian communitarianism that isolates the group from the world.

TEMPTATIONS OF THE MISSION

The world influences the Church, offers it temptations, inspires deviations, imposes models.
of life, to the point of making it worldly. Hence the continuous need for renewal and
conversion. Ice some temptations yes Church:
1- ideological interpretation of the evangelical message. It means interpreting the Gospel outside of
Bible e of Church to defend personal interests.
2- socializing reductionism. It consists of reducing the Word of God from a perspective
purely social.
3- psychological ideologization. It sees the encounter with Jesus Christ as a
psychological dynamics of self-knowledge.
4- Gnostic proposal. It usually occurs when groups of "enlightened Catholics"
they believe to have a higher à
spirituality of the others.
5 - Pelagian proposal. Seeks the solution to problems without counting on or resorting to
grace of God.
6- functionalism. It consists of betting on the function and prosperity of the plan
pastoral. The sacraments and evangelization transform into a bureaucratic function,
sem conversion. A Church é like this transformed in a NGO.
7- clericalism. The priest centralizes everything in his person and personal power and clericalizes the
“Enlightened” laypeople who dominate others.
8- individualism. Religious individualisms isolate people and communities, and
do not a
seek inclusion or communion. a
9- sectarian communitarianism. It is the attitude of those who see their true faith in relation to others.
false. Members of sectarian communitarianism see themselves as saved before the
others, what no they do/make
part do group condemned.
10- secularism. It is the denial of religiosity as a dimension of the human being.
Pope Francis also points out other temptations that may affect the agents
de pastorais: 1- pessimismo estéril; 2- acomodação; 3- isolamento; 4- falta de
valorização dos leigos; 5- falta de valorização da mulher; 6- falta de valorização dos
young people and elderly.

The Necessary Change of Mentality and Structure

The Church is not an island of the perfect, but a missionary community and of
learning in its way of being, organizing, and acting as a follower of Jesus Christ.
Living and acting in this globalized world implies a change in mindset and
structures.
The insertion into the reality of the world requires the Church as a whole to be:
1- Comunidade de discípulos de Jesus Cristo; 2- Escola de vivência cristã; 3-
Community organization made up of a diversity of subjects endowed with gifts and functions
different; 4- Community inserted in the world as a witness and servant of the Kingdom
of God who seeks to insert the Good News into all social environments; 5- People of God
that also seeks the signs of the Kingdom in the world; 6- Community that opens up
permanently for the world's emergencies; 7- Community that shows the
brotherhood of mutual aid and service, with special attention to the most vulnerable people
in need; 8- Church on the move, with open doors, that goes towards others
to reach the human peripheries and accompany those who have fallen by the wayside
path.
The Church directed and guided by the Kingdom of God moves forward, within the
history, with clarity and hope, with patience and mercy, with courage and
humility. The Church, with these characteristics, including among them the attitudes of
listen and dialogue, enters the world as one who learns and teaches, knows how to say yes to
what is positive and not what harms human dignity. Thus the Church is inserted into
world with the attitude of service illuminated by the loving and helpful posture present
at the Last Supper.
CHAPTER 2

ECCLESIAL SUBJECT: missionary disciples and citizens of the world

Jesus teaches us to be subjects of our own lives. In addition to being a teacher, Jesus is the model.
for every Christian who is called to be a free and responsible subject, capable of choices, of
decisions and a conditional love. In the following of Jesus, as his disciples,
we are all subjects of our life and our mission, aware of our
dignity.
In this chapter, we revisit theology in light of the ecclesiology of Vatican II of the Church.
as a communion of diversity. Through the sacraments of Christian initiation, especially
Through Baptism, we all become living members of the people of God.

CHURCH, COMMUNION IN DIVERSITY

The people of God, the Church, and its unity is realized in the diversity of faces, charisms,
functions and ministries. In the interest of the common good, the community organizes itself in
commitment of each member and seeks ways to make the various ones more operational
donations received do Spirit.
The models of ecclesiastical organization may change throughout history; it remains,
however, the most fundamental rule: the primacy of love (1 Cor 13), from which it comes
the possibility of organically integrating the diversity and the service of all those who
they perform some function within the community.

CHURCH, PEOPLE OF GOD PILGRIM AND EVANGELIZER

The people of God, summoned by Christ, who establishes a new covenant, comes from among
Jews and Gentiles and grows in the unity of the Spirit (1 Peter 2:10). This people has the
Christ as the head. His condition is the dignity and freedom of the children of God. His
It is the new commandment to love as Christ loved (John 13:34).
The notion of the Church as the people of God reminds us that salvation, although personal, does not
considers people in an individualistic manner, but as interrelated and
interdependent. The interrelation and interdependence lead to valuing the
diversity of faces, of groups, of members, of charisms and functions of this people.
The subject of evangelization is the whole people of God, the Church. It cannot lose sight of
view of the service to life and hope, through a bold evangelizing work and
missionary.

THE CHURCH, BODY OF CHRIST IN HISTORY

Christians are called to be the eyes, the ears, the hands, the mouth, the heart of
Christ in the Church and in the world. This reality of the presence of Christ is made explicit in
image proposed by Paul, that the Church is the Body of Christ (1 Corinthians 12:12-
30; Romans 12:4-5). Christ lives and acts in the Church, which is his sacrament, sign and
instrument
The Apostle Paul makes it clear that Christ is the head of this body (Ephesians 1:22).
The primacy of Christ the Head reminds the Church that He is the center of everything.
THE INITIATION TO CHRISTIAN LIFE.

The Second Vatican Council emphasized the sacramental foundation of the Church.
especially through the sacraments of Christian initiation. These sacraments establish the
equal dignity of all members of Christ. Baptism incorporates us into Christ,
for we were baptized in one Spirit to form one body (1 Corinthians 12:13;
Ephesians 4:5). Confirmation anoints us with the oil of the same Spirit of Christ to be
defenders and spreaders of the faith. The Eucharist unites everyone in the same fraction of the bread (1
Corinthians 10,17).
The awareness of this lay responsibility, which arises from Baptism and the
Confirmation does not manifest in the same way everywhere; in some cases, because
they were not trained to assume important responsibilities, in others for not
find space in your parish churches to be able to express themselves and act for
due to excessive clericalism that keeps them marginal to decision-making. In that
In this sense, we must accept the decision that we, the bishops of Brazil, have made to do with
that catechesis in our country transforms into a process of catechumenal inspiration.

IDENTITY AND DIGNITY OF THE LAY VOCATION

108- The distinction that the Lord established between the sacred ministers and the rest of the
God's people contribute to unity since the pastors and the other faithful are connected.
to one another by a common bond: the pastors of the Church, imitating the example
of the Lord, serve one another and the faithful: and let these give gladly their
collaboration to pastors e doctors.
Therefore, it is not evangelical to think that clergymen - ordained ministers - are more
more important and more dignified, be more Church than the laypeople. This mindset
erroneous, in its principle, forgets that dignity does not come from services and
the ministries that each one exercises, but from the divine initiative itself, always free, of the
incorporation into Christ through Baptism.

THE COMMON PRIESTHOOD

Lay Christians are bearers of baptismal grace, participants in the priesthood

common, founded on the unique priesthood of Christ. The baptismal priesthood grants
rights in the Church. Among others, we mention a few: to associate in movements of
spirituality and apostolate, knowing the faith, participating in the sacraments,
to express oneself and be heard on matters of faith, to cooperate in the building up of the people of
God, to educate children in the Christian faith. In addition to rights, there are duties: to participate in
prophetic, priestly, and royal ministry, to collaborate with the pastors in the evangelizing action,
to bear witness to the Gospel in all environments. For the exercises of these
rights and duties, they should never lack the help of ordained ministers.
the renewal of the Church in Latin America will not be possible without the presence of the laity,
Therefore, it largely falls upon them the responsibility for the future of the Church.

THE MARIAN PROFILE OF THE CHURCH

In order to understand, in all its greatness and dignity, the nature and mission of
lay Christians, we can turn our gaze to Mary. In her we find the
the maximum fulfillment of Christian existence. By his faith and obedience to the will of God and
by her constant meditation and practice of the Word, she is the most perfect disciple of
Lord. Free, strong woman and disciple of Jesus, Mary was the true subject in
community Christian.
Persevering with the apostles while waiting for the Spirit, Mary cooperated with the
birth of the missionary Church, imprinting on it a Marian and maternal seal, which
deeply identifies the Church of Christ. Mary is the figure of the Church. She precedes
All paths to holiness. In his person, the Church has already achieved perfection.
In Mary, a laywoman, saint, Mother of God, the lay faithful find reasons
theological for the understanding of her identity and dignity in the people of God. Mary
He is a supereminent and wholly unique member of the Church, as its type and model.
excellent in faith and charity.

UNIVERSAL CALL TO HOLINESS

Lay Christians, men and women, are called above all to holiness. The
the holiness of life makes the Church attractive and convincing, for the saints move and
fool the world. If not everyone is called to the same path, ministries and
jobs, all, no meanwhile, they arecalls à holiness.
Lay Christians sanctify themselves in a unique way through their insertion into realities.
temporal, in their participation in earthly activities. They are sanctified in the routine,
in family, professional and social life. The saints move the world. The horizon for
What every pastoral path should aim for is holiness.

FREEDOM, AUTONOMY AND RELATIONALITY

It is for freedom that Christ has set us free (Galatians 5:1). The lay Christian is true
subject to the extent that he grows in the awareness of his dignity as a baptized person. The
lay Christian also grows in their consciousness of being a subject when they discover that their
freedom, autonomy, and relationality are not just characteristics of each being
mature human, but when he experiences these characteristics as a gift from Christ
crucified e resurrected.
Therefore, the Church is the communion of freed individuals for a new life, for service, in
harmony and respect. True Christian communion generates autonomy, freedom and
co-responsibility, in turn, these are necessary for authentic communion
(Galatians 2:1-2, 9-11). It is in the Church and as Church that the lay Christian experiences freedom,
autonomy and relationality.

THE MATURITY OF LAY CHRISTIANS

Lay Christians are ambassadors of Christ and participate fully in the mission.
of the Church and has an irreplaceable place in the announcement and service of the Gospel.
130- For an adequate formation of true mature subjects and
those responsible for the mission, it is necessary that freedom and autonomy are
develop not in closure or indifference, but in solidarity openness to
others e to yours realities.
Community living fosters Christian maturity, which occurs in a
dynamic that requires balance between the self and the other, without isolation in the gifts and
individual functions and without annihilation of individuality in function of
community

Obstacles to the Christian's experience as a subject in the church and in the world

The Christian encounters some obstacles to living out their faith fully and
integrated. Some oppositions are so ingrained in the mentality and practice of
communities and believers that may prevent some lay Christians from seeing each other
as true subjects in the Church and in the world. It is impoverishing for the Christian faith,
to oppose and exclude realities that should be related and articulated. Here are some
delete:
1-Opposition between faith and life - according to this mindset and practice, the world of faith is
superior and even opposite to the world of life. In the Gospels, on the other hand, Jesus
shows us how faith in God expresses itself in the dimensions of life: personal
(Mateus 6,21); familiar (Mateus 19,14; Lucas 15,11); comunitária (Mateus 18,21);
professional (Luke 19:8); sociopolitical (Matthew 6:24). Therefore, we cannot separate the
faith in life, but by faith to live and carry out consequential actions for revelation and expansion
do Kingdom of God no history.
2-Opposition between sacred and profane - This happens when we oppose objects, people,
situations, times, and places that would be profane of people, situations, times, and
places or objects that would be sacred. Jesus did not only attend the synagogues
(sacred space), but also acted in the boats, on the shores of the lakes, in the houses,
in the cities, on the paths. Jesus did not live in isolation, but related to all kinds
of people. He even said that tax collectors and prostitutes would precede the
elders and the chief priests in the Kingdom of God (Matthew 21:31).
3-Opposition between the Church and the world – For many, the Church is seen as a refuge, an ark.
of salvation, a place for meeting God, while the world is a place of sin,
from perdition and wickedness. That is why it is necessary to flee the world and find refuge in
sacristies, convents, monasteries, Churches, temples. The wonderful novelty of the
Incarnation leads us to value this unique world and this unique story, where we live.
and it is our duty to transform into unity with the whole of humankind. The Church
is committed to this world as a sacrament and sign of salvation
merciful of God and, in this mission, pilgrim until the Kingdom of God is
manifesto fully in new sky e nova earth.
4-Opposition between ecclesial identity and ecumenism - There are those who are concerned that the
the Church's option for ecumenism may lead to a loss of Catholic identity. Therefore,
they close themselves off in their communities and cannot see the evangelical expressions
present in other Christian churches. We must remember that ecumenical dialogue is a
inherent posture to the nature and mission of the Church and not simply a strategy of
evangelization. Therefore, the more Catholic, the more dialogical the Church will be. Such an attitude
collaborate for Jess's wish to come true: "that all may be one" (John 17:21).
The valorization of tasks within the Church at the expense of commitments with
the insertion into reality leads lay Christians to religious schizophrenia: the
lay Christian runs the risk of complacency, indifference, intolerance and
incoherence in your life as an ecclesial subject and citizen of the world.
AREAS OF ECLESIAL COMMUNION AND THE ROLE OF THE LAITY AS SUBJECT

We have insisted that the presence and action of lay Christians occurs in the Church and
in the world. Within the Church, there are many spaces in which lay Christians
they exercise their being and their Christian actions. We mention some of them:

The FAMILY, which is the sphere not only of generation but also of welcoming life
that comes as a gift from God. It is the beauty of being loved first: the children are
beloved before arriving. In the sacramental celebration of marriage, lay Christians
they exercise their baptismal priesthood. They are the ministers of the celebration. They exercise their
priesthood, not only in the celebration, but also in the consummation of the sacrament, in
generation and education of children. They are sanctified in the daily life of the family, Church
domestic.
THE PARISH AND THE CHURCH COMMUNITIES: are a space for living
unity in diversity in which lay Christians act as subjects and have
full citizenship. The small communities, where biblical reflections are celebrated and
the novenas or gatherings during the strong times, the rosary groups, the pastoral ministries are
concrete forms of communion and participation in which the lay Christian acts as
subject ecclesial.
THE PASTORAL COUNSELS AND THE COUNSELS ON ECONOMIC MATTERS:
consequence of the spirit of the Church lived in communion, grounded in
Most Holy Trinity. The absence of Pastoral Councils is a reflection of centralization.
of the Church in the figure of the priest. Create Pastoral Councils at all levels:
community, parish, diocesan, regional, and national. We recognize that we are
very delayed on this. The Councils must be supported, monitored and
respected, overcoming any temptation for manipulation or undue submission. The
Economic Affairs Councils are decisive for all people.
legal bodies of the Church and have the task of collaborating in the administration, maintenance and
financial planning of communities, parishes, and dioceses. The agreement
between the Economic Council and the Pastoral Council contributes to prevent it from happening.
the misuse of money and the practice of corruption in the Church, but transparency in
service of accounts a who a sustains e to State.
THE ASSEMBLIES AND PASTORAL MEETINGS: In the assemblies and pastoral meetings
One learns to be Church. They need to be well prepared, with a good reception,
methodology, prayer, and spirituality. There should be prior study of
some tremors or reflections triggered by questions that will be part of the agenda on the day
of the assembly. In the assemblies, we have the opportunity to be the Church community, Church
family, Church communion. Jealousy, gossip, manipulations, in addition to bringing divisions,
aggressions, fights cause failure pastoral.
THE BASE ECCLESIAL COMMUNITIES AND THE SMALL COMMUNITIES: are
a way of communal living of faith, of insertion in society, of exercising the
prophecy and commitment to the transformation of reality in the light of
Gospel. The small communities, as mentioned in the Aparecida Document in
number 308, are conducive environments to listen to the Word of God, to live the
fraternity, to encourage in prayer, to deepen processes of formation in faith and
to strengthen the demanding commitment to be an apostle in today's society.
CRITERIA OF ECCLESIALITY

To preserve the unity of the Church, Pope Francis, as well as Saint John Paul
II, remember that Christian communities must follow the following criteria:
1-primazia à vocação de cada cristão; 2- responsabilidade em professar a fé católica
in the integral content; 3- the testimony of a solid communion with the Pope, with the
Bishop, with the Pastor in the mutual esteem of all forms of apostolate in the Church;
4- Compliance and participation in the apostolic purpose of the Church, which is the
evangelization and sanctification of people; 5- The effort of a presence in
society at the service of the integral dignity of the human person through participation
and solidarity to build fairer and more brotherly conditions.

CHARISMS, SERVICES AND MINISTRIES IN THE CHURCH

Just as God is one in the diversity of the three persons, so the Church is unity.
in diversity. The same divine Spirit that guarantees communion in the same faith and in
the same love, in one Lord and one Baptism (Ephesians 4:5), also brings about the
diversity of gifts, charisms, services, and ministries within the Church. The
the diversity of gifts inspired by the Spirit enables creative responses to challenges
of each historical moment (1 Corinthians 12: 4-10; Romans 12: 6-8; 1 Peter 4: 10-11).
Through charisms, services, and ministries, the Holy Spirit empowers everyone in
Church for the common good, the evangelizing mission. And social transformation, in
view of the Kingdom of God. Charisms, according to Saint John Paul II, are gifts and impulses.
specials that can take on various forms, as an expression of freedom
absolute of the Spirit and as a response to the needs of the Church; they have a utility
ecclesial want be extraordinary or simple.
It is important to highlight that every ministry is a charisma, as it is a gift from God.
but not all charisma is a ministry, as ministry takes the form of service,
well determined, involving a broader set of functions that respond to
permanent demands of the community and the mission, behave truly
responsibility and be harvested and recognized by the ecclesial community.
The effort for everyone's participation in the community's destinies implies
to recognize the diversity of charisms and ministries of the laity. Therefore, it is no longer
It is possible to think of a Church that does not encourage participation and co-responsibility.
of Christians, laypeople, in the mission.

CHRISTIAN SERVICE TO THE WORLD

The Christian participation of laypeople in social and political matters should not be considered a ministry,
more Christian service to the world from the perspective of the Kingdom. Thus, participation
aware and decisive of Christians in social movements, class entities
(unions), political parties, public policy councils and others, always in light
the Social Doctrine of the Church is an invaluable service to humanity and is
an integral part of the mission of all the people of God. Therefore, to be a Christian, subject
Church and being a citizen cannot be seen separately.
Remaining in the Church, as a branch in the vine (John 15:5), the lay Christian moves in the
ecclesial environment (Church) to the civil world, to be, like salt, light (Matthew 5:13-14) and
yeast (Matthew 13:33; Luke 20:21), to add to all citizens of good will,
in the construction of full citizenship for all. It is not necessary to leave the Church to go to
the world as it is not necessary to leave the world to enter and live in the Church.

CHAPTER III
THE TRANSFORMATIVE ACTION IN THE CHURCH AND IN THE WORLD

Before leaving this world, Jesus Christ sent his disciples on a mission: 'Go forth into the world.'
Go into all the world and proclaim the Good News to all creation” (Mark 16:15). Jesus sends
your disciples as yeast, salt, and light to the world. The yeast, when mixed with
mass, disappears. However, the mass is no longer the same. The action of Christians
Lay men and women in the Church's journey is a living, suffering, and fruitful history.

MISSIONARY COMMUNITY CHURCH

The Church in 'mission mode' means being at the service of the kingdom, in dialogue with the
world, enculturated in historical reality, inserted in society, embodied in life
of the people. A Church that goes out enters the night of the people, is capable of coming close and
companion, mother with an open heart, to heal wounds and warm the heart.
The Church is communion in love, a follower of Christ, and a servant of humanity.
this is the essence of the Church is the mission, the Church is all missionary. Church is the
community of missionaries that acts on earth according to the model of the three persons
divine, who do everything with the view of the Kingdom, of love, justice, and peace.
Pope Francis wants a Church with open doors, stronger in the kerygma than
no legalism. A Church of mercy rather than severity.
Pope Francis says that we cannot remain calm in the temple, nor say that it was
always like this. Life is a mission. Lay Christians, motivated by the For
Francisco, they will not be afraid of getting dirty with the mud of the road. Instead, they will be afraid of
stay closed in the structures we create. Each Christian is a missionary to the extent that
what himself found com o love of God in Christ Jesus.
Pope Francis states that every Christian, aware of their baptism, should say: 'I
I am a mission on this earth and for this I am in the world." When all Christians,
laypeople, as well as the ordained ministers, had this awareness, we will do the
the shift from mere conservation pastoral to a decidedly pastoral
missionary.
The missionary disciple Christian will face as a prophet, the realities that
they contradict the Kingdom of God and will insist on saying: No to an economy of exclusion.
No to the culture of disposability. No to the globalization of indifference. No to speculation.
financial. No to money that dominates instead of serving. No to social inequality
that generates violence. No to the escape from commitments. No to pessimism. No to war
Staying in the pastoral of mere conservation is not having the courage to face.
these situations. Although not worn out by this confrontation, the communities
Christians who prioritize only conservation will certainly lose their enthusiasm, and the
joy that springs from the true mission. Let us not allow our enthusiasm to be stolen.
missionary. Let us not allow them to steal the joy of evangelization from us. Let us not allow
let them not rob us of hope. Let us not allow them to rob us of community. No
let them steal the Gospel from us. Let us not allow them to steal our ideal of
brotherly love. This is what it means to be a missionary in the globalized, consumerist world.
and secularized.

POOR CHURCH, FOR THE POOR, WITH THE POOR

Jesus became poor to save everyone. Therefore, it must be stated without beating around the bush that there exists
an indissoluble bond between our faith and the poor, Pope Francis affirms that the
the worst discrimination that the poor suffer is the lack of spiritual care.
The Document of Aparecida states that it is these poor people who need care.
spiritual: people who live and dwell on the streets, migrants, the sick, the
dependents of drugs the detained nas prisons.
What moves us to the mission? When we look at the faces of those who suffer, of the worker
unemployed, of the mother who lost her son to drug trafficking, of the exploited child,
when we remember these faces and names, our insides tremble before
so much suffering and we are moved. This touches us and makes us cry and drives us to
mission, said Pope Francis at the II World Meeting of Popular Movements.

THE CHURCH OF SERVICE, LISTENING, DIALOGUE

The Church aims to work on building a culture of encounter. This implies

not closing oneself off in one's own community, in the group of friends, in one's own religion, in oneself
same. In the culture of encounter, everyone contributes and receives. It is about a
open and available attitude that requires a social humility that
consider, for example, the importance of cultures and religions and the respect for
the authentic rights of each one. This is a challenge for the entire Church, to move from
closed attitudes towards the formation of a new culture that builds citizenship through dialogue
and is not afraid to embrace what the other, the different, has to offer. This is the
open space for lay Christians, in this society torn apart by disrespect to
different, due to intolerance and fear of the other.

AN INCARNATE SPIRITUALITY

An embodied spirituality is characterized by following Jesus, by life in

Spirit, through fraternal communion and through insertion in the world. We cannot desire a
Christ without flesh and without cross.. Christian spirituality will always have its foundation in
mysteries of the incarnation and redemption of Jesus Christ. This approach should permeate the
formation lay since o process yes initiation Christian.
From Jesus Christ, lay Christians infuse an inspiration of faith and love in the
environments and reality in which they live and work. In the midst of the mission, like salt, light and
ferment, laymen and laywomen, in the environments they live in the world, witness their
Christian identity, like branches on the vine, in community, in faith, prayer, and sharing.
For this attitude to be strengthened, prayer and contemplation are fundamental.
It is necessary to cultivate an inner space energized by a contemplative spirit that
allow a meaningful encounter with the God revealed by Jesus Christ, who us
it allows us to discover that we are custodians of a good that humanizes, that helps us to
to live a new life, therefore, in search of this new life for all.
The true worker of the vineyard never stops being a disciple. The experience of
a personal encounter with Jesus Christ always renewed is the only one capable of sustaining
mission. Therefore, the missionary disciple must dedicate time to sincere prayer, which
lever a savor a friendship e a message of Jesus.
By virtue of Baptism, which is at the origin of the common priesthood of the faithful, the
lay Christians are called to live and transmit communion with the Trinity, source
of our community life and the overflowing love that we must witness.
The Apostle Paul highlights the trinitarian foundation of community life, made up of
diversities and unity. God, one and triune, is the source and model of all life
community. There are a variety of gifts, but the Spirit is the same. There is a diversity of
there are different ministries, but the Lord is the same. There are different activities, but it is the same God
what make everything in all (1 Corinthians 12,4-6).
A challenge for lay Christians is to overcome divisions (Acts 2:42-45; 4:32-35) and
to advance in following Christ, learning and practicing the beatitudes of
Kingdom, the lifestyle of Master Jesus: his obedience to the Father, compassion in the face of
human love, servanthood love even to the gift of his life on the cross: 'If anyone wants to come after
Ma'am, renounce yourself, take up your cross and follow me" (Mark 8:34).

SPIRITUALITY OF COMMUNION AND MISSION

In their insertion into the world, lay Christians are invited to live spirituality.
of communion and mission. Missionary community, the Church is focused on the same
time in and out. For this movement to be effective, it is necessary to
spirituality of communion that generates openness to the different. The other is not just
someone, but a brother, gift of God, continuation of the Incarnation of the Lord. The other
is different from me. And this difference distinguishes us, but does not separate us.
Spirituality of communion and mission means mutual respect, dialogue,
proximity sharing benevolence e charity.
The spirituality of communion and mission is proven in the effort and practice of
mercy, forgiveness of reconciliation and brotherhood, even love for enemies.
Without the spirituality of communion and mission, we fall into the 'masks of communion' and
we give space to the terrorism of gossip, to suspicions, jealousy, and envies that are
destructive feelings and attitudes.

MYTHS THAT DO NOT WORK

There is a certain Christianity made up of devotions - typical of an individual experience and

sentimental faith - which does not correspond to authentic piety in reality
popular. Some promote these devotions without worrying about social promotion and
the formation of believers, sometimes for the purpose of obtaining economic benefits or
some power about os others.
Pope Francis warns that the mission needs the lungs of prayer, of mysticism, of
spirituality, of inner life. Nevertheless, the pope continues, 'They do not serve us, for the
mission, mystical without a vigorous social and missionary commitment, nor
the speeches and pastoral actions without a spirituality that transforms the heart.

POPULAR SPIRITUALITY
The people evangelize themselves illuminated by the Holy Spirit. Religion
popular is the fruit of inculturated gospel, it is a theological place to which we must
to lend attention because they very for us to teach.
Let us think of the unwavering faith of mothers praying at the bedside of their sick children, in
immense load of hope contained in a lit candle, in the gaze that turns towards the
crucifix, to heaven, to Mary and the saints. Popular spirituality, which also
needs to be evangelized, reveals faith and love for God in this environment of
secularization and religious indifference in which we live. Popular spirituality is
a confession of faith that evangelizes children, neighbors, relatives, friends, and all
society.

SPIRITUAL MUNDANISM

A form of spiritual mundanism, according to Pope Francis, consists of only

trust in one's own strengths and feel superior to others for being faithful to a certain style
catholic, typical of the past. Spiritual worldliness affects both the liturgy and
social activism: 1- there is an intention to dominate the space of the Church with care
exhibitionist of the liturgy; 2- on the other hand, spiritual worldliness hides behind
of the fascination of being able to show social and political achievements.

THE PRESENCE AND ORGANIZATION OF LAY CHRISTIANS IN BRAZIL

During the first half of the 20th century, we observed the presence of the brotherhoods and
associations that were generally led by the clergy. In 1935, in Brazil, it was
the General Catholic Action was made official and, later, the Specialized Catholic Action, which
I welcomed the Catholic Agrarian Youth, Catholic Student Youth, Youth
Catholic Worker, Catholic University Youth, and Catholic Worker Action.
Articulated on a national level, the Catholic Action had a significant presence in
the reality of the Church and society of that period. In the years leading up to the Council
Vatican II, the members of the Catholic Action discovered that their action stemmed from the
baptism received and not from a mandate of the bishop. This new awareness generated the
commitment to the transformative action of society, seeking to imbue it with the
evangelical values. During this period, the outlines of theology were also being defined.
of the laity and consequently the proper statute of the layperson in the Church as it would appear
but afternoon.
The Basic Ecclesial Communities (CEBs), established in Brazil since 1960,
they assume as the center the Word always in a missionary dimension that leads to
engagement in the struggles for societal transformation from the perspective of the Kingdom of
God.
Another privileged space for participation of lay Christians is the Social Pastoral.
They signify the solicitude and care of the entire missionary Church in the face of
real situations of marginalization, exclusion, and injustice. Your action must be
prophetic-transformative, indo beyond do welfarism.
We highlight the participation of the lay Christian youth in the Church and in the world through
various youth ministries: Student Youth, University, Rural, etc.
We highlight the countless lay Christians who work in universities, schools,
hospitals, asylums, daycares, media, wherever it may be, evangelizing
by testimony and contributing to the expansion of the Kingdom of God.
The participation and presence of lay Christians also occur in the internal dynamics.
the communities in economic councils, pastoral care, in liturgical life, in various
pastoral activities, in catechesis. There are young people, adults, elderly, and even children who engage in
service of the church's dynamics in the internal environment of evangelization.

THE NATIONAL COUNCIL OF THE LAITY OF BRAZIL

In the 1970s, in Brazil, as a result of the Second Vatican Council, the then Council was created.
National Lay Council, now National Lay Council of Brazil. From 1964,
with the military coup and also conflicts with the hierarchy and other lay segments,
resulted in the extinction of the Catholic University Youth and the Student Youth
Catholic. In 1970, at the 11th General Assembly of the CNBB, it was approved, with the
lay participation, the National Secretariat of Lay Apostolate which, in 1975
created o Advice National two Laypeople.
All this effort to organize lay action in the Church and in the world has its
foundations. In the evangelization of today's world, there are questions that only Christians
officially organized laypeople can provide answers like a Church immersed in the world.
The Aparecida Document, in its number 215, highlights: 'We recognize the value and the'
effectiveness of parish councils, diocesan councils, and national councils of lay faithful,
because they encourage communion and participation in the Church and its active presence in
world.
The theme of the laity returned at the CNBB Assembly in 1998, which led to
Document 62 on the Mission and Ministries of the Laity. This document, in number
191 says: "It is desirable that in their mission, lay Christians, overcoming any possible
divisions and prejudices, seek to value their diverse forms of organization, in
special os Advice of Laypeople in everyone os levels
In 2004, the CNBB approved the statute of the National Council of Laity of Brazil.
In addition to being a communion body, the CNLB aims to create and
support training and capacitation mechanisms that help the laity to discover their
identity, vocation, spirituality, and mission, aimed at building a
just and fraternal society, sign of the Kingdom of God.

Diverse Forms of Secular Expression

We highlight the very active presence of the lay associations that were born from the
charismas of religious orders and congregations, which contribute to many
lay Christians live deep spirituality and take a presence alongside those most in need.
poor, from a perspective of assistance, human promotion, and commitment
sociotransformer.
The Church now has a diverse range of associations of believers that include laypeople,
others that include laypeople and clergy and also those that contemplate laypeople
consecrated. There are also the new communities, which have emerged significantly.
strength, centered on community ties, that asks each member for a commitment
stable, visible, and institutionalized. Many of them configure a mixed living space.
lease, religious e clerical.
All forms of association exist for the building of the Church and to contribute.
with your mission in the world. In this sense, the guidelines are very current
given by the Apostle Paul to the community of Corinth: the gifts exist for the
building of the Church and cannot serve as a pursuit of religious power within the
community (1 Corinthians 12:28—13:14)

THE FORMATION OF THE LAICATE

Each lay organization must prioritize the formation of its members as paramount,
what requires the commitment of everyone. Without ongoing, continuous training and
consistent, the lay Christian runs the risk of stagnating in their ecclesial journey.
the formation of the ecclesial subject, to be integral, must consider the dimensions
human and spiritual, theological and pastoral, theoretical and practical.

THE FORMATION OF ECCLESIASTICAL SUBJECTS

The Church, particularly the bishops and the presbyters, has the mission of forming Christians.
lay missionaries, aware and active, so that each one can contribute
with the education of others in a mutual learning action by all means
that be necessary.
The continuous formation of lay Christians implies continuous maturation of
mission so that the Church is always on the move, facing the numerous
challenges of the 21st century.

FUNDAMENTALS OF EDUCATION

Education is a requirement of our human condition, as we coexist with

limitations. This requires the entire People of God, and each one in particular, the pursuit
permanent understanding and living of our faith. For this reason, it is necessary
find, in each context, the most appropriate means of understanding and
communication of the Gospel, resorting to theology and various sciences.
The rapid and profound changes that society and the Church itself are going through
require special care so that proper training allows the message to be
make it understandable and promote the desire to follow the project of Jesus Christ.

PRINCIPLES OF THE FORMATION OF THE LAITY

Formation, understood as the ongoing education of faith, has an aspect

spontaneous that occurs in the practical experience of one's own faith. The formation has
also a systematic and formal aspect as an activity planned and executed by and
in the ecclesial community. This refers to all the types of training offered.
in regular courses: basic training offered to all individuals in their
respective communities, as well as specific training related to each function and
a each group ecclesial.
The training should help lay Christians live out the following of Jesus.
Christ should respond to what it means to be a Christian today, in Brazil and in the world.
situating them as Christians in the place and time in which they live. To think about formation,
we must do it based on the signs of the times, of our continent, marked by
culture Christian e by poverty.
The Social Doctrine of the Church offers criteria and values, responses and directions for
needs, the questions and inquiries of the social order, in view of the good
common. Unfortunately, this Doctrine is still very unknown in various
sectors yes Church.
Based on the Word of God and the documents of the Church's Magisterium, the
the formation of the Catholic laity will have the following characteristics:
1- Mistagogical - related to catechesis, liturgy, and life to promote the
personal conversion pastoral. e
2- Integral- to respond to the aspects of faith, reason, emotion and
spirituality.
3- Missionary and Inculturated- so that Christians, aware of their vocation and
mission go to I find two besides in your reality.
4- Articulated - in a way that overcomes the separations between faith and life, church and world, clergy
e layman.
5- Practice- so that lay Christians can insert themselves into the reality of society
as agents of transformation.
6- Dialoguing, that destroys the walls that separate the pastoral care and the communities,
overcoming isolation ecclesiastical
e authoritarianisms social. e
7- Specific- in such a way that it meets the needs of each pastoral action in the Church and
in Society.
8- Permanent and updated - able to keep up and respond promptly to
challenges arising from the global and local reality, always taking into account the guidelines
yes Doctrine Social yes Church.
Planned - pedagogically organized based on technically informed projects
prepared with guaranteed resources able to respond to what is proposed in the items
previous.

DIOCESAN FORMATION PROJECT

The Document of Aparecida, in number 281, highlights the need for each
the diocese has a project for the formation of the laity. The General Guidelines of Action
Evangelizer in the Church of Brazil 2015-2019 emphasizes a diocesan project of
formation for the laypeople what contemplate
1-goals, guidelines, priorities, and means articulated with the pastoral plan
2-basic training for all members of the community; training
specific, according to the fields of the mission, especially for those who act in society
and of the trainers. 3- biblical-theological enhancement of lay Christians 4-
presence of lay Christians in the coordination and execution of the project. 5- dialogue with the
different organizational forms of lay Christians. 6- union between faith, life, and liturgy
for the authenticity of community life and evangelical testimony in transformation
of society.

THE TRANSFORMATIVE ACTION OF THE LAY CHRISTIAN IN THE WORLD

The Kingdom of God is gift and mission. As a gift, it must be welcomed and as a mission it must
to be sought, witnessed and announced. For this mission, the Church contributes in
communion with all men and women who seek to build a society
just e brotherly.
The Church exists for the Kingdom of God. It is nourished by this conviction and moves in that direction.
organizes in its structures. By the power of the Spirit, the action of the Church is directed
outside of herself as a servant of humanity, seeking the transformation of the
society through the graces of the Kingdom of God.

TRANSFORMATIVE MODES OF ACTION

The transformative action of lay Christians in the world can take different forms.
of realization, between os which we highlight:
The testimony as a presence that announces Jesus Christ in every place and situation.
where it is found, starting with the family; 2- ethics and competence in the environment
professional; 3- the enigmatic announcement in personal meetings, during visits
domestic and workplace; 4-The services, pastoral activities, and ministries by
what lay Christians mark their presence in the world; 5-the insertion into social life
through social ministries; 6- the means of organization and action in cultural life and
politics with a view to o just, sustainable world e fraternal.
Saint John Paul II reminds us that: 'By discovering and living one's own vocation and mission, the
lay faithful must be trained for that unity which is marked by their
the own situation of members of the Church and of citizens of human society.

GENERAL CRITERIA OF THE TRANSFORMATIVE ACTION

Pope Francis suggests some general criteria for transformative action

Christians laypeople no world
The evangelizing action always includes the Church, society, and each person.
individually. 2- The action requires discernment of concrete realities. The world
it is a reality to be constantly discerned. This discernment must be
illuminated by the values of the Kingdom of God, always from the faith that illuminates the
realities of the world. 3- We are all invited to step out of our own comfort zone and
to reach the peripheries that need the light of the Gospel. 4-The evangelizing action
it includes the preferential option for the poor, solidarity, the defense of human life,
especially where it is denied or attacked. 5- The action of dialoguing with the world
social, cultural, religious and ecumenical should promote the culture of encounter and the
inclusion of the other in the experience of fraternity. 6- The action must consider primacy
of the human before anything else, at the risk of falling into idolatry.

PRINCIPLES FOR TRANSFORMATIVE ACTION

Pope Francis explicitly lists four specific principles aimed at

to contribute to the building of a people in peace, justice, and fraternity.
Time is superior to space: It is necessary to plan and wait for the results of the action.
in a broader horizon, within which patience awaits the fruits
maturing, hope overcomes all discouragements and faith transcends the
immediacies of action. 2- Unity prevails over conflicts: Action encounters
always with conflicting situations. The conviction that unity is a principle
the superior that guides the action allows one to face the conflict head-on and seek paths of
overcoming. 3- Reality is more important than ideas: The transformative action
occurs from an ideal transformer. However, this ideal cannot do without the
reality, place of the incarnation of the Word of God. 4- The whole is greater than the part: It is
it is necessary to always have the person of Jesus Christ and his Kingdom as the greater horizon.
In this way, all forms of local isolations and relativisms will be avoided.
individualists.

THE ACTION OF LAY CHRISTIANS IN MODERN AREOPAGUSES

The Apostle Paul, after preaching in numerous places, arrives in Athens and goes
to the Areopagus, where he announces the Gospel, using an adapted language and
understandable to that environment (Acts 17:22-31). The Areopagus that represented the
The center of Athenian people's culture is taken as a symbol of the new environments.
where o Gospel must to be proclaimed.
Lay Christians are the first members of the Church to feel challenged in the
mission alongside the areopaguses – these great cultural areas or worlds or phenomena
social or, indeed, signs of the times. The emeritus Pope Benedict XVI offered us insights and
encouragement for the prophecy of laypeople in the mission alongside these areopaguses. It says
Father: "The sacrament of the Eucharist has a social character. The union with Christ is to
at the same time union with all the others to whom he surrenders. I cannot have
Christ just for me. It is necessary to clarify the relationship between the Eucharistic mystery and the
commitment to justice, the will to also transform the structures
unjust. The Church must not remain on the sidelines of the fight for justice.
From the Eucharist, prophetic courage is born. We cannot remain insensitive.
in the face of globalization processes that increase the gap between the rich and the poor.
It is impossible to remain silent in the face of the large fields of displaced persons or refugees,
piled up in precarious conditions. It is enough to say that less than half of the sums
Globally allocated to armaments could steadily lift one out of poverty.
unlimited army of the poor. This challenges our conscience.

THE FAMILY: PRIMORDIAL AREOPAGUS

The family, community of life and love, school of values and domestic church, is the
great benefactor of humanity. In it, the basic directions of life are learned:
the affection, the coexistence, the education for love, justice, and the experience of faith. The
the world becomes a big family where lay Christians are protagonists of
evangelization, which must always prioritize the appreciation of the family, that the young
generations also wish constitute.
We reaffirm and defend the dignity, the inviolability, and the rights of the embryo
human. Abortion is a violation of the right to life, a cruelty and a serious injustice
against the innocent and defenseless. We recommend to the laypeople that they take on with joy
and dedication to the care of the family and the transmission of faith to the children in harmony with the
God's plan and the teachings of the Church's Magisterium.

THE WORLD OF POLITICS

Let us be touched by what Pope Francis teaches us about the laity and politics:
I ask God to increase the number of politicians capable of entering an authentic
dialogue that effectively aims to address the deep-rooted evils of our world.
Politics, so disparaged, is a sublime vocation, it is one of the most precious forms of
charity, because it seeks the common good. We must convince ourselves that charity is the
principle not only of microrelationships, but also of macrorelationships as
social, economic, political relationships. I pray to the Lord to grant us
but politicians who truly care about society, the people, and life of
poor.
A great impetus was given by the emeritus Pope Benedict XVI regarding political action of the
laypeople: "The Christian layperson is called to directly assume their responsibility
politics and social. I therefore make an appeal to all the faithful to truly become
workers yes peace e yes justice
É urgent what as dioceses search:
1- encourage the participation of lay Christians in politics. There is a need to break the
prejudice that politics is a dirty thing. On the contrary, it is essential for the
transformation of society. 2- to encourage lay Christians to participate in
mechanisms of social control and participatory management (municipal councils). 3-
Encouraging and preparing lay Christians to participate in political parties and be
candidates for the executive and legislative, contributing to social transformation,
4- Show the members of our communities that there are various ways to take
part in politics: in the parity councils of public policies, social movements,
school councils, collecting signatures for popular initiative bills. 5-
Encourage and motivate the establishment of courses or schools of Faith and Politics or Faith and
Citizenship. 6- Support the Christians who are in office (executive or
legislative), in the judiciary and in the public prosecutor's office so that they also live there the
prophetic mission, promoting meetings, gatherings, moments of prayer, reflection and
withdrawals.

THE WORLD OF PUBLIC POLICIES

The General Guidelines for the Evangelizing Action of the Church in Brazil 2015-2019
we suggest to Christian laypeople to collaborate with popular movements and entities
from civil society in favor of the implementation and execution of public policies
aimed at the defense and promotion of life and the common good.
In the Rights Councils, there is a great space for lay Christians to
they should strive for public policies in favor of health and education, employment and
of security, urban mobility, and leisure. These Rights Councils are a
privileged place of participation of lay Christians in political life.

THE WORLD OF WORK

267- As Dioceses himself effort for:

1- Create and strengthen the pastoral work for urban and rural labor. 2- Create and
motivate sharing and reflection groups for different professionals and
businessmen, encouraging them to be missionary disciples in their work
professional. 3-Promote training for an authentic spirituality of the world
of work, in the realization of earthly progress and in the development of the Kingdom of
God. 4-To animate and manifest our solidarity with workers in the conquest and
preservation of their rights. 5- Encourage lay Christians to participate in the
unions and other organizations to coordinate with a view to progress in policies
public initiatives for the common good. 6- welcome workers in our
communities. 7- support and participate in initiatives to combat slavery.

O WORLD YES CULTURE E YES EDUCATION

As Dioceses e Parishes be we strive for:
1-create circles of sharing and reflection among the various fields of knowledge and science,
encouraging them to be missionary disciples there. 2- Implement the Pastoral of
Culture and promote the importance of the "Atron of the Gentiles" which is the space of encounter.
between believers and non-believers around the theme God. 3- Encourage the communicators and the
opinion leaders expressing the values of the Kingdom through the means of
communication. 4-Encourage and support lay Christians so that, in the different fields
the arts and popular culture point to the meaning of life and its
transcendence for a work evangelizer.
It is urgent that the Education Pastoral and the University Pastoral come alive.
expression in parishes and dioceses.

PASTORAL OF COMMUNICATION

We all in the Church need to be made aware of the need,

priority and urgency of communication at all its levels. What is not
announcement, it is not known. The Good Works should be communicated for the glory of
Father, the good of society, the dissemination of the Gospel, and for good example, encouragement
and joy of all. Hence the need for Parishes and Dioceses to implement the
Pastoral of Communication.

CARE FOR OUR COMMON HOME

Through our corporeal reality, God has united us so closely to the world that we
surrounds, that soil desertification is like a disease for each one, and we can
to lament the extinction of a species as if it were a mutilation. That is why Christians
laypeople must boldly pursue a communion with creation, the
defense of water, climate, forests, and seas as public goods serving
all creatures.

INDICATORS AND GUIDELINES FOR PASTORAL ACTIONS

In this topic, we want to revisit indicators and propose guidelines for the
Dioceses, Parishes e others organisms yes Church
1-Awake the lay Christians to their spirituality and mission that arise
of baptism; 2- to summon lay Christians for parish and diocesan assemblies
the regional and national ones of the CNBB. Encourage them and implement them in the Pastoral Councils.
economic, missionary and others; 3- Disseminate the effort of the CNBB in the realization of the
assemblies of the Churches and meetings of ecclesiastical organizations; 4- Recognize the
the dignity of women and their indispensable contribution to the Church and society,
expanding their presence in ecclesiastical councils; 5- encouraging lay Christians in
social and political participation; 6-deepening the issue of lay ministries,
stimulating the creation of new ones; 7 support or implement the Family Pastoral so that
be attentive to vulnerable and fragile families, as well as to new forms of
family coexistence; 8- Create or strengthen the Social Pastoral, in spirit
missionary and fight for public policies and social inclusion; 9-encourage the
youth to participate in the decision-making bodies of the Church and society; 10 - to take care
so that elderly people are pastorally attended to and have space and
conditions for participating in the activities of the Church; 11-encouraging Christians, lay people, well
as ordained ministers, to which, inserted in a pluralistic society of
cultural and religious view, experience and build paths of ecumenical dialogue and
inter-religious, of cooperation with the different and with new cultures.

COMMITMENTS

Before concluding this document, we want to encourage our communities to

we will assume these commitments:
Involve all Christians in the reflection and application of this document.
Lay Christian Day in the solemnity of Christ the King, every year. 3- Encourage that in
Throughout the month of November, there will be a broad discussion about the vocation of the laity.
Christians in the Church and in Society 4 - Celebrate May 1st - Saint Joseph the Worker -
as the valorization of work and a denunciation of everything that contradicts dignity of
worker. 5- Recover and promote the lay Christian martyrs and those who
they lived their baptismal commitment in the daily life and became or are
references. 6- Create or strengthen the Regional and Diocesan Councils of Laity. 7-
Strengthen and broaden the dialogue and work with the different forms of expression of
Laity. 8- To carry out the Year of the Laity, which will have as its central focus the presence and the
the role of lay Christians as branches, salt, light, and leaven in the Church and in Society.

CONCLUSION

We encourage lay brothers to believe in their own vocation, as subjects of

a specific mission. We recognize the right and autonomy of different forms
of the organization and articulation of the laity expressed in the documents of Vatican II.
We especially call upon the religious brothers and sisters and all
consecrated men and women, who seek to live their vows of chastity in allergy,
poverty and obedience, keeping alive, also in lay brothers and sisters, the awareness
of the value of things that pass, without neglecting the goods that do not pass. We ask
to the permanent deacon brothers who, for the most part, live the reality of
marriage and work, dedicated to all lay Christians and laywomen and to
families, motivated by the grace of having received the sacraments of Matrimony and of
Order. We encourage and motivate the presbyter brothers, essential
collaborators of the bishops, to become increasingly friends with lay brothers and sisters.
As bishops, we propose to welcome everyone more and more with a fraternal heart.
lay Christians, valuing their role in the Church and in the world, listening to them
opinions e suggestions, entrusting them with responsibilities e ministries.
We ask Mary, Mother of the Church, full of faith and grace, totally dedicated to
Lord, an example of a caring and hardworking woman, may she accompany all the laypeople and
readers, your sons and daughters, in each day of life. Under your maternal protection may they resonate in
Our hearts to your words: 'Do whatever he tells you' (John 2:5).