This is the 9th and final article on a series on Catholic Action, the Eight is on Organization.
Many may argue that it is dangerous to give the job of foremen to laymen. Rather, they argue that this job should be in the hands of priests. For, while it is not entirely necessary for the workers to understand the principles applied and how they apply in each situation, it is necessary for the foreman to understand this, along with the practical exigencies of the craft itself. Due to this, it is necessary that there be both a unique practical competence and a general theoretical competence on the part of the director. Shouldn’t this type of knowledge be reserved to a priest? The Church has answered no for a number of different reasons.
First, due to the universality of Catholic Action. Catholic Action requires competence in every single area possible depending on the nature of the apostolate, whether it be art or media or education or whatever else it may be. Now, it is not reasonable to expect that in every one of these situations and in each of these apostolates, we would be able to find a priest who is capable of these.
Second, due to the lay nature of the apostolate. It seems to be advantageous for the director of the apostolate to understand the particular state of the worker who he directs. The workers in this case are all laymen. Therefore, it is advantageous for the director to also be a layman.
Naturally, this leads us into the question of the particular relationship of the lay apostolate with the clergy. Unlike the hierarchy, the relationship of clerics to the apostolate is much more intimate. Here, it is fruitful to reflect on the ministry of our Divine Master. Our Lord did not come simply to teach and sanctify. Rather, Our Lord also came to form Apostles. In a similar way, a cleric cannot have a fruitful ministry if he himself does not form lay apostles who are sent out to sanctify the temporal order.
The clergy cooperate in this ministry in a number of different ways.
First, they cooperate by formation. In this, they form consciences that understand the necessity to engage in Catholic Action.
Second, they cooperate by spiritual sustenance. In this, the Priests offer up prayers for the success of Catholic Action.
Third, they cooperate by guidance. The priests are the ones appointed by the hierarchy in order in order to communicate their teaching to us and to correct us when we lack conformity with this teaching.
The clergy become the soul of the lay apostolate. The soul gives life and vitality to the body without itself engaging in bodily acts. In the same way, the priest gives the spiritual life and vitality to the lay apostolate without himself going out and doing the work himself. Further, we can also consider the relation of the lay apostolate with ‘politics.’ Here it is important to consider carefully this controversial subject.
When we look at the end of the political party and the end of the Catholic Action organization, we see that they have distinct ends. The end of the Catholic Action organization is to spread the kingship of Christ. The end of the political party is to provide a plan of governance called a political program over civil society.
While these ends are distinct, they are not wholly separate. The political program has two distinct aspects, the politico-moral and the politico-technical. The former concerns certain questions touching the moral life of man, which is ruled by conscience. The latter concerns certain technical aspects of governance that is ruled by the art of politics.
The Church directly judges the moral part, but only indirectly concerns itself with the technical aspects of governance. Thus, e.g., the Church does not judge whether a system of governance should be a monarchy or a democracy or whether its policy of trade should be free or protectionist. Each of these decisions concern the technical aspects of governance. But, the Church does judge on moral aspects, e.g., the protection of marriage or the legality of abortion.
Now, as mentioned above, Catholic Action is a participation in the hierarchical apostolate. Therefore, Catholic Action is going to work in the same way that the Church judges. Hence, it is perfectly reasonable for Catholic Action to take place in some sense within or in some degree of union with political parties, but it is a grave mistake to identity Catholic Action with any one party.
The role of Catholic Action in politics can be both indirect and direct. The indirect participation consists in the general formation of consciences in the principles of Catholic Social Teaching. Direct participation consists in ensuring the establishment of laws and actions from the state that is in conformity with Christian principles and favorable to the state.
In conclusion, Catholic Action is not optional – it’s a duty flowing from our baptism and confirmation, commanded by the Church, and desperately needed in our times. The Popes have given us the blueprint: organized lay action, auxiliary to the hierarchy, working to restore all things in Christ.
The question isn’t whether we should engage in Catholic Action, but how. Whether through self-dedication, contribution, or coordination, every Catholic must participate according to their state and ability. The enemies of the Church have mobilized at every level of society. The clergy alone cannot fight on every front. The state no longer protects the Church’s interests.
In this situation, as Fr. Liberatore said, “nothing remains for the Church, in the civil order, save the support of the Catholic laity.” The Popes have been calling us to this work for over a century. Vatican II dedicated an entire decree to it. Yet most Catholics have never even heard of their duty in Catholic Action. It’s time for that to change. Whether you join existing organizations or start new ones, whether you work in education, media, politics, or any other field, the call is the same: organize, coordinate, and act to establish the reign of Christ in every dimension of society.
