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The Lay Apostolate

(899) The initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative is a normal element of the life of the Church: "Lay believers are in the front line of Church life; for them the Church is the animating principle of human society. Therefore, they in particular ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, that is to say, the community of the faithful on earth, under the leadership of the Pope, the common Head, and of the bishops in communion with him. They are the Church." (Pope Pius XII)

(900) Since, like all the faithful, lay Christians are entrusted by God with the apostolate by virtue of their Baptism and Confirmation, they have the right and duty, individually or grouped in associations, to work so that the divine message of salvation may be known and accepted by all men throughout the earth. This duty is the more pressing when it is only through them that men can hear the Gospel and know Christ. Their activity in ecclesial communities is so necessary that, for the most part, the apostolate of the pastors cannot be fully effective without it. (Catechism of the Catholic Church, 1997, #899-900)

"It Takes A Reformed Criminal To Reform Criminals"

Apostolate

Of the wealth of material used to define the social thought of the Church, we rely on that identified by Pope Benedict XVI in (and including) his 2005 Encyclical Deus Caritas Est:

" 27. It must be admitted that the Church's leadership was slow to realize that the issue of the just structuring of society needed to be approached in a new way. There were some pioneers, such as Bishop Kettler of Mainz (died 1877), and concrete needs were met by a growing number of groups, associations, leagues, federations and, in particular, by the new religious orders founded in the nineteenth century to combat poverty, disease and the need for better education. In 1891, the papal magisterium intervened with the Encyclical Rerum Novarum of Leo XIII. This was followed in 1931 by Pius XI's Encyclical Quadragesimo Anno. In 1961 Blessed John XXIII published the Encyclical Mater et Magistra, while Paul VI, in the Encyclical Populorum Progressio (1967) and in the Apostolic Letter Octogesima Adveniens (1971), insistently addressed the social problem, which had meanwhile become especially acute in Latin America. My great predecessor John Paul II left us a trilogy of social Encyclicals: Laborem Exercens (1981), Sollicitudo Rei Socialis (1987) and finally Centesimus Annus (1991). Faced with new situations and issues, Catholic social teaching thus gradually developed, and has now found a comprehensive presentation in the Compendium of the Social Doctrine of the Church published in 2004 by the Pontifical Council Iustitia et Pax. Marxism had seen world revolution and its preliminaries as the panacea for the social problem: revolution and the subsequent collectivization of the means of production, so it was claimed, would immediately change things for the better. This illusion has vanished. In today's complex situation, not least because of the growth of a globalized economy, the Church's social doctrine has become a set of fundamental guidelines offering approaches that are valid even beyond the confines of the Church: in the face of ongoing development these guidelines need to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live."

Dom Jean-Baptiste Chautard, O.C.S.O. (1946) on what is necessary to hold and grow the soul of the apostolate:

"SEVENTH TRUTH. I must seriously fear that I do not have the degree of interior life that Jesus demands of me:

"1. If I cease to increase my thirst to live in Jesus, that thirst which gives me both the desire to please God in all things, and the fear of displeasing Him in any way whatsoever. But I necessarily cease to increase this thirst if I no longer make use of the means for doing so: morning mental-prayer, Mass, Sacraments, and Office, general and particular examinations of conscience, and spiritual reading; or if, while not altogether abandoning them, I draw no profit from them, through my own fault.

"2. If I do not have that minimum of recollection which will allow me, during my work, to watch over my heart and keep it pure and generous enough not to silence the voice of Our Lord when He warns me of the elements of death, as soon as they show themselves, and urges me to fight them. Now I cannot possibly retain this minimum if I make no use of the means that will secure it: liturgical life, aspirations, especially in the form of supplication, spiritual communion, practice of the presence of God, and so on.

"Without this, my life will soon be crawling with venial sins, perhaps without my being aware of it, self-delusion will throw up the smoke screen of a seeming piety that is more speculative than practical, or of my ambition for good works, to hide this state from me, or even to conceal a condition more appalling still! And yet my blindness will be imputed to me as sin since, by failing to foster the recollection indispensible to it, I shall have fomented and encouraged its very cause." (The Soul of the Apostolate, Tan Books, pp. 16-17)

As an additional work of the apostolate, LampStand maintains a daily weblog commenting on the public square from a Catholic perspective, A Catholic Eye, http://catholiceye.blogspot.com