The Spirituality of the a Lay Missionary

A Catholic Perspective
Jesus Youth Movement
14 October 2012
by
Rev. Fr. Wojciech Giertych OP
Let me begin by stating the obvious. You have come here to Rome as
representatives of the Jesus Youth Movement from Inia! ce"ebrating the 2#
th
anniversary of the founing of your movement. $e""! you began as a youth
movement! but you are no "onger young. You are au"ts. %n &or'ing among the
youth! you are trying to form them so that they sha"" not be youth! permanent
teenagers! but so that they sha"" be responsib"e au"ts! mature in their "ife of faith an
responsibi"ity in the (hurch. )o I sha"" not try to spea' toay about the spiritua"ity of
(atho"ic youth! but I sha"" try to spea' to you as (atho"ic au"ts! "ay men an &omen!
&ho perceive that you are in the (hurch an you &ish to "ive out to the fu"" your
vocation.
My secon obvious point is that I sha"" not spea' about concrete cha""enges
that you are facing in Inia or in other parts of the &or". $hat is the socia"!
economic! po"itica"! "oca""y ecc"esia" conte*t in your countries+ $hat are the pastora"
nees of your "oca" (hurches+ $hat are the resistances coming from your cu"tures
that peop"e encounter in the "ife of faith+ ,hese are issues that I cannot aress. You
have to iniviuate these cha""enges yourse"ves an you have to try to interpret them
in the "ight of the $or of -o an the princip"es of (atho"ic spiritua"ity. You have to
suggest to your peop"e &hat e*act"y cou" be one in your "oca" (hurch by you! as
conscious! responsib"e (atho"ic "aity. ,he resistances against the faith an ifficu"ties
in gro&ing in the "ife of grace are socia""y an cu"tura""y conitione! an so they are
ifferent in Inia! ifferent in %frican countries! ifferent in countries of a (atho"ic
traition an ifferent in the post./n"ightenment cu"tura" conte*t of $estern /urope.
)o I "eave a"" this as an issue that you yourse"ves have to poner upon! in your o&n
countries. You have to iscern ho& to unb"oc' &hatever is b"oc'ing the faith among
your peop"e! an you have to e"ve into the great (atho"ic traition so as to fin
inte""ectua" too"s that &i"" he"p you to unerstan your cha""enges an he"p you to ea"
&ith them.
You have as'e me to spea' about the spiritua"ity of "ay missionaries! but
since the accent is p"ace on the 0"ay1 your tas' has to be primari"y outsie of the
strict"y ecc"esia" conte*t. ,he ro"e of the "aity oes not primari"y consist in
supp"anting an rep"acing the c"ergy. ,here may be situations &here the assistance of
the "aity is neee in animating the "iturgy! in he"ping out as sacristans! in the running
of parochia" choirs! in being engage in catechesis an in the preparation for the
sacraments. It is goo that "ay peop"e he"p out in these fie"s. 2articu"ar"y in the
preparation of au"ts for 3aptism! in the preparing of engage coup"es to receive the
sacrament of Matrimony! an sometimes in the catechesis of chi"ren an preparing
them for 4irst 5o"y (ommunion an (onfirmation conscious "aymen an &omen can
be of enormous he"p. 3ut this is not the prime tas' of the "aity in the (hurch. Just as
the priests an re"igious shou" not try to be secu"ari6e! so the "aity shou" not try to
be c"erica"i6e. ,he prime tas' of "aypeop"e is in the &or". It is &ithin the &or"!
&ithin the marrie "ife! &ithin the various professions! &ithin the socia"! po"itica" an
economic "ife that "aypeop"e have to "ive out their (hristian vocation. ,hat is a
vocation to the marrie "ife an a vocation in professiona" responsibi"ities. %n in
these fie"s you have to be competent as "aymen. %n I cannot te"" you &hat you are
to o as (atho"ic octors! "a&yers! po"iticians! teachers! socia" &or'ers! coo's or car
par' managers7 You have to be proficient in your fie"s. My ref"ections can on"y be of
a genera" nature that &i"" be app"icab"e in a"" professions an vocations! an the
practica" etai"s you &i"" have to &or' out for yourse"ves.
)o I begin! by stressing a funamenta" truth about (hristian "iving! &hich I
ra& from the &ritings of a 8ominican saint! )t. ,homas %9uinas. In his great
theo"ogica" synthesis! as he ponere on the (hristian "ife! he arrive at the moment
&hen he ref"ecte upon the mora" "a&. 5e sa& in the mora" "a& severa" factors. 4irst
of a"" the mora" "a& is a &ise guiance given by -o so as to he"p the iniviua" in his
persona" an socia" "ife. ,he mora" "a& is aresse to the human min that is to
receive it rationa""y! an then that min is to "oo' into human cha""enges in the "ight of
the &ise "ight that has been given by the mora" "a&. ,he mora" "a& oes not eprive us
of the right an ob"igation to thin' an unerstan. It oes not e*pect uni9ue"y a b"in
obeience! or an emotiona" sense of ob"igation or fear. ,he mora" "a& is &ise!
aresse to peop"e &ho are to be &ise! an it he"ps in the focusing of the human
reason to&ars the common goo. It sho&s ho& to come out of human egoism an
see a &ier picture ta'ing into account the nees an rights of others.
4urthermore! %9uinas note that in the history of sa"vation -o has e*presse
5imse"f in various &ays! estab"ishing a particu"ar re"ationship &ith peop"e an giving
them a &ise mora" guiance that &as aapte to each stage.
,he mora" "a& is an e*pression of ivine &isom an so primari"y it is "ocate
&ithin the ivine inte""ect. 3ut then in creating human nature! -o eno&e it &ith a
rationa" orer an fina"ity. )o as &e ref"ect upon human nature &e can perceive a
consistent orer &ithin it. ,herefore apart from the eterna" "a& of -o that is in the
min of -o! an so in itse"f! it is inaccessib"e to us! there is a"so the natura" "a&!
&hich is an imprint of the eterna" ivine "a& &ithin create rea"ity. :ie&ing the
create &or"! an ref"ecting upon its inherent "ogic an sense! &e can perceive &ithin
it an echo of that eterna" ivine "a&. ,he perception of this is not easy! but it is
possib"e. ,he &iser mins! more attune to as'ing 9uestions an searching for
ans&ers can perceive a ivine "ogic &ithin the create &or". ,hroughout the history
of sa"vation there have been count"ess societies that have ha on"y this echo of the
ivine &isom perceive in rea"ity to guie them! an so they e*presse their
response to -o &ithin a pure"y natura" re"igiosity. ,here have a"so been those &ho
fai"e to notice the fact that the &or" is create an eno&e &ith an orer that can
be perceive. If it is he" that the &or" is not create by -o an given a consistency
that can be 'no&n! but it is he" that the &or" is -o! an this &or" that suppose"y
is -o is emanating ne& e*pressions of ivinity! this means that there is no stab"e
orer that can be rationa""y perceive! no natura" "a&7 %n even &orse! if it is he"
that some socia" groups are a "ater emanation! an therefore they are &orse! it is
impossib"e to perceive the -o given ignity of a"" humans.

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,he pure"y rationa" perception of a ivine orer &ithin rea"ity is ifficu"t an it
is prone to error! an so! on"y inte""ectua""y an spiritua""y perceptive peop"e can
recogni6e that orer. -o therefore! in 5is gooness has engage in a ia"ogue &ith
humanity. Initia""y -o chose one nation &ith &hich 5e estab"ishe a covenant!
giving to it 5is "a&! a "a& that has been apt"y synthesi6e in the ,en (ommanments.
3ut this is not the en of ivine guiance.
4ina""y! -o has given us 5is o&n eterna" $or that became f"esh. -o gave
us 5is on"y )on! &ho &as born of the :irgin Mary! an &ho too' upon 5imse"f our
&ea'nesses an sins an reeeme us from them by 5is supreme gift of se"f! given to
the very en! to the "imit of 5is eath on the cross! a eath that &as con9uere in the
resurrection! an to the "imit of the sacraments of the (hurch. Jesus of ;a6areth has
not on"y free us from sin an eath! opening the gates to sa"vation! an granting us
5is grace! but 5e has a"so given us a sub"ime teaching that has been recore in the
-ospe"s.

$e can therefore perceive &ithin the history of sa"vation various &ays by
&hich -o has engage &ith us! an various &ays of our responing to 5im. ,here
&ere! an in some countries! sti"" are! those &ho have receive on"y human nature!
an they have either unerstoo or misunerstoo that nature! an &ithin a natura"
re"igiosity they try to engage in some re"ationship &ith -o. ,here are the Je&s &ho
&ere chosen so that they &ou" enter into an a""iance &ith -o! prepare the &ay for
the Incarnation! an &ho receive the o" "a&. %n there are the (hristians! &ho have
receive the fu""ness of the ne& "a& of the -ospe". In some countries &here you "ive!
there are peop"e &ho "ive accoring to a"" of these moes of re"ationship &ith -o!
en<oying in this a "esser or greater c"arity.
;o& the most important an highest access to -o is through the supreme gift
that -o has given us in (hrist. $hat is it that is specific an nove" about the
(hristian &ay+ $hat is it that is centra" in the mora" guiance that &e have receive
from -o+ ,his is the 9uestion. %n as he trie to grasp that &hich is specific! that
&hich is centra" in the ne& "a& of the -ospe"! )t. ,homas %9uinas conc"ue that the
ne& "a& has t&o e"ements= a first! funamenta" e"ement! an a secon! but not
seconary! meaning insignificant e"ement. ,he first! funamenta" e"ement of the ne&
"a& of the -ospe" is the grace of the 5o"y )pirit that is given to those &ho be"ieve in
(hrist. %n the secon e"ement is the teaching that is given in the (hurch! both ora""y
an in &riting through the &ritten te*t of the -ospe"s an in particu"ar in the )ermon
on the Mount. ,his &ritten an ora" teaching is transmitte in the (hurch by the
popes! ecumenica" counci"s! bishops! priests! teachers! an parents. It is a sacre
teaching that is transmitte &ithin a "ive"y faith centere upon (hrist! open to first
funamenta" e"ement that is the grace of the 5o"y )pirit! an it has a oub"e function.
It isposes us to&ars the reception of the grace of the 5o"y )pirit an it sho&s us
ho& to "ive out that grace in practice.
,his is an important conc"usion. It means that in the centre of the (hristian "ife
there is not on"y a specific mora" teaching that &ou" someho& improve upon the
ethica" perception of the phi"osophers or that &ou" e*pan the mora" teaching of the
O" ,estament an its ,en (ommanments. In the centre of the (hristian "ife! there is
an event of the goo ne&s of sa"vation that e*tene from the Incarnation of the )on
of -o! 5is "ife an teaching to 5is reemptive eath! resurrection an the sening of
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the 5o"y )pirit. ,he (hristian toay! therefore is one &ho is animate from &ithin by
the grace of the 5o"y )pirit. $e receive an en"iven that grace &hen &e meet Jesus in
faith! &hen &e reach out in our faith to&ars 5im! an through that faith &e touch
5im. ,hat grace of the 5o"y )pirit! hien in the epths of the sou" of the (hristian
transforms the human "ife from &ithin. ,he (hristian &ho reaches out to (hrist &ith
faith an "ove becomes a carrier of the 5o"y )pirit! &ho in&e""s in his sou". ,his
means that a"" human action can be nourishe from &ithin by the 5o"y )pirit. ,hat
interior sanctifying action of the 5o"y )pirit! that is rea" an "ife.giving! that is the
source of human virtues! of the gift of se"f of persona" generosity is not a rea"ity that is
so f"imsy! so ineffab"e! so sub<ective that &e cannot say anything about it. ,he interior
movement of the 5o"y )pirit is rea" but it nees to be interprete an vie&e in the
"ight of the secon e"ement of the ne& "a&! in the "ight of the sacre teaching that is
transmitte in the (hurch by a"" be"ievers! &ho have receive that teaching! an in
particu"ar by the pastors of the (hurch! &ho transmit unchange the teaching that has
been passe on from the times of the apost"es. ,his ho"y teaching that interp"ays &ith
the interior movement of the 5o"y )pirit isposes to&ars the reception an
perception of the grace of the 5o"y )pirit! an it sho&s ho& to use the ynamism of
that grace &ithin human mora" action in a"" its iniviua" an socia" richness. ,he
mora" teaching in the (hurch is not therefore <ust a co""ection of orers an
prescriptions! of 0o?s an on?ts1. ;or is it <ust a rationa" conc"usion of phi"osophica"
ref"ection about mora" cha""enges. It is a ho"y teaching that instructs ho& to use the
grace of the 5o"y )pirit &ithin responsib"e an generous human activity. It is
therefore more an annunciation of the po&er of grace than a mere mora"i6ation.
Referring therefore to your vocation as "aymen an &omen in the &or"! it is
important to remember this funamenta" intuition of %9uinas. ,he (hristian is not <ust
a person &ho has been informe better about ho& to attain eterna" happiness in
heaven. 5e is not <ust a person &ho 'no&s more than the pagan &ith his natura"
re"igiosity an his ha6y perception of the natura" "a&. ;or is he <ust someboy &ho
'no&s more than the Je& &ho has his ,en (ommanments an his commentaries of
the La&. ,he (hristian is the one &ho has been gifte &ith the interior ynamism of
the 5o"y )pirit 5imse"f! &ho inhabits the sou" of the (hristian! &ho moves him from
&ithin! &ho irects him! &ho invites him to generous service! to a greater persona"
"ove of -o an "ove of neighbor. ,he (hristian has receive the )pirit of -o an as
such the (hristian has become the brother or sister of Jesus 5imse"f! an together
&ith Jesus the (hristian reaches out to&ars the common 4ather! in fu"" trust an
confience @/p >! 12A. %n so as not to get "ost on the &ay an so as not to fa"" into a
sub<ective imputing of one?s o&n ieas an ieo"ogies upon -o! the (hristian has
receive a ho"y teaching that is transmitte in the (hurch from the time of the
apost"es! a teaching that guies an isposes to&ars (hrist an to&ars the fu""ness
of the grace of the 5o"y )pirit an &hich sho&s ho& to "ive out that grace in the
various &a"'s of "ife. ,his teaching is not <ust an e*terna" instruction! to be receive at
&him an assesse &hether it seems re"evant or not accoring to our o&n criteria. It is
a ho"y teaching that is to be receive in faith! as an initiation into the fu""ness of the
"ife of -o. ,hose that open up to this rea"ity an a""o& themse"ves to be "e by the
)pirit of -o! they are immerse in the interior "ife of the ,rinity. %s )t. 2au" teaches
us= 0/veryone move by the )pirit of -o is a son of -o1 @Rm B! 14A. /veryone in
the (hurch! both the oraine priest an the "ay person can "ive out this rea"ity. ,he
ne& "a& of the -ospe" refers not to a fragment of the teaching of the -ospe"s! to an
evange"ica" mora" "a& that &ou" supp"ement the teaching of the natura" "a& an of
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the ,en (ommanments. ,he ne& "a& of the -ospe" refers to the -oo ;e&s! the
event that &as the Incarnation of the )on of -o! the Reemption unerta'en by 5im
in the 2ascha" Mystery an 5is sening of the 5o"y )pirit. ,he ne& "a& of the -ospe"
is therefore the most funamenta" source of orientation for the (hristian. It is a "a& of
ivine charity! a "a& of perfect "iberty! a "a& that not on"y teaches but transforms the
(hristian from &ithin. ,he ne& "a& of the -ospe" contains a teaching that points to
the sacraments that hea" an support on the &ay an a practica" mora" teaching given
primari"y in the )ermon on the Mount. 3ut that teaching oes not abso"ve from
persona" responsibi"ity! from a persona" perception of the &ays an means for "iving
out ivine charity &ithin the cha""enges of the &or".
,he rea"ity of the in&e""ing of the human sou" by the 5o"y )pirit has been
given to us at the moment of baptism! or even before baptism! &hen &ere move by a
hien grace of faith an "ove to as' for baptism. ,he "ife of -o &ithin us is rea"! but
because it is so sub"ime! it is mysterious an hien. -o is as if timi! an 5e oes
not remin us of 5imse"f! if &e ten to ignore 5im. 5e oes not &ant to put us in a
stupi situation! in &hich &e have been touche by 5im! an yet &e re<ecte 5im.
%n so 5e patient"y &aits &ithin us! &aiting for the moment &hen &e aress 5im in
faith an &hen &e generous"y gro& in our responsiveness to 5is instigations. ,he "ife
of -o &ithin us may be hien! but it is a "ife! simi"ar to the "ife of our boy! to the
emotiona" "ife! to the inte""ectua" "ife. It can therefore gro& &ithin us! an it can a"so
fai" to gro& an &ither. It can a"so be stunte! poisone &ithin us! an re<ecte. 3ut
once &e have been bapti6e that "ife of -o can be revita"i6e! even if &e have sinne
an re<ecte 5im! because &e have access to the fruits of the 2ascha" Mystery that are
accessib"e in the sacraments an in a "ive"y faith. $henever &e ma'e an act of faith!
aresse to -o! in "ove! that faith has the capacity to a&a'en &ithin us the
supernatura" "ife of -o. $e nee to be"ieve in the po&er of faith. $e nee to be"ieve
that faith is a supernatura" gift! infuse in our sou"s! that enab"es us to touch -o. $e
nee to be"ieve that &henever &e ma'e an act of faith! e*tening our min to&ars
the mystery of the "iving -o! a spar' is a"ighte! an the supernatura" "ife of -o
&ithin us is ynamica""y move. You remember that sic' &oman in the -ospe"s! &ho
came up to Jesus &ithin the cro& an &ho touche the ege of Jesus? c"oa' &ith her
finger+ $ith her finger she touche Jesus? c"othing! but &ith her faith she touche the
heart of Jesus. %n immeiate"y Jesus recogni6e that 5e ha been touche! because
ivine po&er ha gone out from 5im @M' #! >0A. 5er act of faith spar'e the effusion
of ivine po&er7
$hen )t. ,homas %9uinas ref"ecte upon the virtue of faith! he stresse that
faith begins the supernatura" "ife &ithin us an it a"so aapts the min to accept that
&hich is not evient. Cnfortunate"y! in the moern centuries in /urope! &ith the
cu"tura" an scientific 9uestions that came to the fore! the first part of this observation
&as forgotten. In ref"ection upon faith the prime issue that &as note &as the fact that
faith accepts as true that &hich is not immeiate"y evient. %n so the 9uestion &as
raise ho& oes faith fit in among other &ays of cognition! such as oubt! persuasion!
scientific en9uiry! empirica" 'no&"ege! conviction etc.+ ,hese are va"i 9uestions
an the tying of the mysteries of faith &ith moern scientific cu"ture is an issue that
nees to be ref"ecte upon. 3ut the prime moment in faith is not to be forgotten. 4aith
is a ivine"y given too" that enab"es us to touch -o! an once -o is touche by
faith! there is an immeiate effusion of the po&er of the 5o"y )pirit. ,hat effusion is
not fe"t emotiona""y! not recogni6e empirica""y! but it is rea" an "ife.transforming. It
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is an opening of our humb"e se"f to a po&er that is much greater than &e ourse"ves!
the po&er of the "iving -o.
It is therefore imperative that (hristians have faith in the supernatura"
character of faith! that they have confience an trust in the po&er of the faith that
they have receive. ,his is e*treme"y important &hen &e recogni6e our o&n poverty!
in particu"ar the mora"! emotiona"! inte""ectua" an spiritua" poverty. $hen &e are
tempte to&ars evi"! &hen &e remember about our "imitations! &hen &e face peop"e
&ho re<ect us! &hen &e have to convey a ifficu"t! emaning teaching! in a"" these
situations &e can irect"y perceive that our o&n forces are &ea' an insufficient. If in
these moments! precise"y in these moments! &e ma'e an act of faith! irecte to the
"iving -o! to&ars Jesus (hrist! our hearts are then fi""e ane& &ith the grace of the
5o"y )pirit. $e &i"" then o &hat &e have to o. $e sha"" say &hat our reason
suggests to us as appropriate. $e &i"" base ourse"ves on the 'no&"ege that &e have
ac9uire in "ife. 3ut &hatever &e &i"" o an say! &i"" be nourishe from &ithin by
the po&er of the 5o"y )pirit.
Is it no& important! that &herever &e are! in our p"aces of &or'! in the pub"ic
transport! in the cities &here &e "ive! in the mu"tip"e encounters that &e have &ith
peop"e! that &e &i"" ca"" the grace of the 5o"y )pirit! through a "ive"y faith that trusts
that -o is there! that 5is po&er is at the reach of our han7 It is precise"y in these
p"aces &here &e are that a "iving encounter &ith the "iving -o is neee. -o is! as
if! begging for our mins an hearts! for our generous response so that precise"y
&here &e are! something of the "ove of -o &i"" manifest itse"f! through our hans!
through our creative an responsive mins! choices an hearts. %s I sai at the
beginning! it is not so much in the ecc"esia"! parochia" "ocations that you "aypeop"e are
to be engage. It is in the &or"! in the various p"aces of &or'! rest! entertainment! in
the p"aces of cu"ture! eucation an socia" engagement that there is a nee of peop"e!
&ho in a hien &ay &i"" e*press the "iving faith that touches -o an as a spar'
a"ights the po&er of the grace of the 5o"y )pirit. If "aypeop"e are to be missionaries! it
is to be through the 9ua"ity of their spiritua" "ife that brings the "iving -o to &herever
they are. ,he riches of (hristian spiritua"ity are not to be "oc'e in enc"ose monastic
communities. ,hey are to be "ive through the faith an charity of (hristian "aymen
an &omen! &ho carry the po&er of the 5o"y )pirit to the streets! schoo"s! &or'
p"aces! to the socia"! economic an po"itica" "ife an to the homes.
$hen &e ref"ect about our mora" "ife an our responsibi"ities! &e nee to p"ace
in the centre of our ref"ection our vivi faith in the po&er of the 5o"y )pirit! &ho is
present an avai"ab"e &henever &e p"ace our faith in (hrist. ,here are peop"e &ho
thin' that the essence of mora"s consist in the ana"ysis of the mora" 9ua"ification of
iniviua" acts. 2eop"e as' 9uestions &hether it is a sin to commit such an such an
act an (atho"ic mora" ref"ection has &or'e out a practica" mora" teaching that tries
to assess iniviua" acts. 2eop"e as' such 9uestions about acts in the rea"m of private
mora"ity! referring to se*ua" ethics! referring to marita" responsibi"ities! referring to
truthfu"ness an integrity in concrete human situations. %n peop"e as' 9uestions
about comp"icate acts in the rea"m of pub"ic mora"ity! referring to bioethics! to the
ethica" groun of po"itica" choices an professiona" responsibi"ities. )imi"ar"y!
a"though this is one "ess often! 9uestions can be raise about economic ethics! the
ethics of ban'ing an business! an the ethics of &ar an peace. ,he arriva" at a
correct conc"usion about the mora" 9ua"ification of a given act! either before it is one
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or after it has been one! is important in the eve"opment of mora" responsibi"ity. ,he
human conscience has to be forme to see c"ear"y the truth of the matter! an the
mora" teaching of the (hurch is an ai in this.
(hristian mora"ity ho&ever cannot be reuce uni9ue"y to the ana"ysis of
iniviua" mora" cases. ,here is more in (hristian "ife than <ust the assessment of the
mora" 9ua"ification an therefore permissib"e or forbien character of imaginab"e
future acts. Others therefore c"aim that in the centre of mora" ref"ection "ies the
formu"ation of mora" "a&s an ob"igatory proceures. ,his approach to ethics is not
specifica""y (hristian. It is more a'in to Je&ish an Is"amic ethics! centere upon an
un9uestionab"e &ritten coe! the ,a"mu or the Eoran! rather than upon the -ospe". In
this frame of min! mora"ity consists in the eucing of ru"es from un9uestionab"e
re"igious te*ts that are then to be strict"y app"ie in various &a"'s of "ife. ,here are
therefore those &ho &or' out the ru"es of proceure in the practice of meicine! in
ban'ing! in technica" eneavors! in bureaucratic ecision ma'ing! in the protection
against abuses of every possib"e sort. Most often these ru"es of proceure are &or'e
out by bureaucrats! &ho are contro""e by higher ran'ing bureaucrats! &ho are to
fo""o& proceures &or'e out by even higher ran'ing bureaucrats. ,he hien
assumption is that if you fo""o& the ru"es of proceure! you are covere. ,his means
that if you can fin a &ay of bypassing the ru"es of proceures in a &ay that is
ishonest! but &hich maintains the "etter of the ru"e! you are impeccab"e. In this
perspective the persona" conscience oes not count. It is treate as something misty!
unc"ear an tota""y sub<ective! an therefore irre"evant. Mora" responsibi"ity is sai to
consist uni9ue"y in the faithfu" fo""o&ing of impose proceures.
In the (atho"ic perspective that has been &or'e out most c"ear"y by )t.
,homas %9uinas! it is not iniviua" mora" acts! nor ru"es of proceure that are in the
centre of mora"ity! but in the centre "ies the grace of the 5o"y )pirit &hich generates
then a coherent interna" structure of persona" virtues. ,he theo"ogica" virtues of faith!
hope an charity estab"ish a contact &ith the "iving -o. ,he resu"ting infuse mora"
virtues centere aroun the carina" virtues of pruence! <ustice! temperance an
fortitue form the character of the iniviua". ,he mora" virtues are infuse in the sou"
by ivine grace! but they then nee to be cu"tivate conscious"y by the iniviua"! so
as to enab"e an easy! speey! p"easurab"e an creative reaction to facing cha""enges.
,he virtuous person a"&ays surprises others by the richness of a persona" response. It
is not the minimum of iniviua" concrete acts an the 9uestion of their mora"
propriety! that is! &hether they are permissib"e or not that interests the virtuous
person. ;or is it the 9uestion of ho& ru"es of proceure are to be e*terna""y fo""o&e
that is the prime issue. ,he virtuous person has character an is capab"e of reacting
creative"y in an unpreicte situation about &hich the ru"es an proceures have sai
nothing. )uch a person is move not by mere obeience to e*terna" ru"es nor by the
fear of e*ecuting a forbien act! but by the po&er of ivine charity! stimu"ate in the
sou" by the grace of the 5o"y )pirit. ,hat charity goes beyon the mora" ru"es given in
the ,en (ommanments! &ithout enying them! inviting to&ars the ma*imum of
charity! the best that can be given in the particu"ar situation.
$hen! in accor &ith the (atho"ic spirit! the grace of the 5o"y )pirit that
generates virtues is in the centre of mora" perception! the character of iniviua"s is
forme. %s "aymen an &omen you are engage in many fie"s of professiona"
responsibi"ity. $or'ing as teachers! octors! nurses! socia" &or'ers! businessmen!
F
"a&yers! factory &or'ers! farmers! coo's! &aiters! hairressers! state emp"oyees in
various fie"s or po"iticians! you nee to cu"tivate professiona" virtues. In a hea"thy
society peop"e "earn these virtues! as if! automatica""y! because they are transmitte
from generation to generation. Meica" techni9ues are constant"y being eve"ope an
refine! but the ethos that is e*pecte of the octor is the same. $hi"e ne& so"utions
an possibi"ities become avai"ab"e! the creative persona" generosity of the octor
focuse on the true goo of his patient can be maintaine an cu"tivate. If a octor
vie&s his &or' uni9ue"y as a 9uic' &ay of earning money or if he uni9ue"y fo""o&s
impose proceures &ith no persona" responsibi"ity! he is not a goo octor. )uch a
octor cannot be concerne that the "ove of -o &i"" manifest itse"f through his ai"y
&or' an "ife. )imi"ar"y! the sub<ect matter of teaching is e*pane in schoo"s as ne&
technica" possibi"ities an ne& sciences are eve"ope. %n unfortunate"y the
bureaucratic ru"es! proceures an contro"s of teachers are increasing in schoo"s. 3ut
the ethos of the eucator that vie&s the stuent as a "iving person that nees to be "e
to the fu""ness of "ife an that has the capacity to react appropriate"y! peagogica""y in
unpreicte situations is a funamenta" asset in the teacher. In every profession! true
professiona" an fu""y persona" virtues nee to be cu"tivate! ensuring that rea"
persona" responsibi"ity an fie"ity to the voice of the conscience &i"" gro& in every
iniviua".
,he "ayperson! "iving out an openness in faith to the interior! hien but rea"
grace of the 5o"y )pirit an fo""o&ing this up &ith true! creative mora" virtues ma'es
the ynamic force of -o present in a ne& &ay &ithin the gray everyay "ife. )uch a
person is a "ay missionary! &ho through a eep spiritua"ity invites -o! into various
human situations! "oo'ing a"&ays for best so"utions that are conucive to&ars the
true goo of the other. %n bystaners seeing such grace.animate iniviua"s are
inc"ine in &oner to praise not them! but the 4ather &ho is heaven @Mt #! 1DA.
B