Question III. The Duties of Particular Classes of Men

The theological and moral virtues treated in the previous Question are obligatory upon all states and conditions, for all men have the same supernatural destiny, and all alike are bound to govern their acts and their passions by the rule of reason. But not all have the same calling or office, or consequently the same particular ends to be striven for or the same special means to be used; wherefore, there are moral duties proper to particular classes and particular ways of life. Those special obligations, however, do not constitute new virtues, but are applications of the seven general virtues to the states of man diversified in reference to the acts and habits of the soul. The diversities now spoken of may be reduced to the three mentioned by St. Paul (I Cor., xii. 4 sqq.), namely, diversities of graces (i.e., some are gifted to edify the Church in marvellous ways by knowledge, speech or miracles), diversities of operations (i.e., some are called to the life of contemplation, others to active life), and diversities of ministries (i.e., there are various stations, ranks, occupations, both in ecclesiastical and non-ecclesiastical life). The higher graces and ways of the spiritual life of man are treated in works of ascetical and mystical theology, and we shall confine ourselves here to two subjects: (a) the duties of men as members of the Church, that is, the general duties of the faithful and the special duties of clerics and religious; (b) the duties of men as members of domestic and civil society.

Before proceeding any further, a word is in order regarding the role of the laity in the Church.

“We desire that all who claim the Church as their mother should seriously consider that not only the sacred ministers and those who have consecrated themselves to God in religious life, but the other members as well of the Mystical Body of Jesus Christ, have the obligation of working hard and constantly for the upbuilding and increase of this Body” (Pius XII, Mystici Corporis).

The Catholic layman, long a silent partner in the Church’s apostolate, has assumed a more active part in recent years. His role, his apostolate, his milieu, his special claims to divine graces, his spiritual prerogatives—all have been made subjects of theological investigation particularly by European writers. Controversy, uncertainty, at times even error have characterized their efforts as they grope their way in a new area of theology. Their efforts ultimately will lead to the elaboration of a developed theology of the laity, an extremely important and equally necessary body of knowledge, for “the laity are in the front line of the Church’s life; through them the Church is the vital principle of human society. Accordingly they especially must have an ever clearer consciousness not only of belonging to the Church, but of being the Church....” (Pius XII, Allocution to the Sacred College, AAS, 38-149).[1]

[1] To detail the advances made in this new area of theology would demand a volume for itself. We shall have to be content with indicating a select bibliography of the outstanding works available.

Francis M. Keating, S.J., “Theology of the Laity,” Proceedings of the Catholic Theological Society of America, 1956, pp. 196 ff.; Ives M. J. Congar, O.P., Jalons pour une theologie du laicat, (Paris, Cerf, 1953); translated as Lay People in the Church, (The Newman Press, Westminster, Md., 1957); G. Philips, _Le role du laicat dans l’Eglise, (Casterman, Tournai-Paris, 1954); translated as The Role of the Laity in the Church. (Mercier, Cork, 1955); Karl Rahner, “The Apostolate of Laymen,” Theology Digest, (Spring 1957), pp. 73 ff.; Jacques Leclercq, “Can a Layman be a Saint?” Theology Digest, (Winter 1956), pp. 3 ff. (This same issue contains a select bibliography on spirituality of the laity, p. 8.); Paul Dabin, S.J., Le sacerdoce royal des fideles dans les livres saints, (Blond et Gay, 1941); Le sacerdoce royal des fideles dans la tradition ancienne et moderne, (Les Editions Universelles, Brussels, 1950): Gustave Weigel, S.J., “The Body of Christ and the City of God,” Social Order, (Vol. 5, 1955, p. 275 ff.).