As all the members of the human body, though they are many, form one body, so also are the faithful in Christ. Also, in the building up of Christ's Body various members and functions have their part to play. There is only one Spirit who, according to the Spirit's own richness and the needs of the ministries, gives different gifts for the welfare of the Church. (Vatican II, Dogmatic Constitution on the Church, 7; emphasis added)

It is not only through the sacraments and the ministries of the Church that the Holy Spirit sanctifies and leads the People of God and enriches it with virtues, but, "allotting gifts to everyone according as the Spirit wills," the Spirit distributes special graces among the faithful of every rank. By these gifts the Spirit makes them fit and ready to undertake the various tasks and offices which contribute toward the renewal and building up of the Church . . . , These charisms, whether they be the more outstanding or the more simple and widely diffused, are to be received with thanksgiving and consolation for they are perfectly suited to and useful for the needs of the Church. . . (Vatican II, Dogmatic Constitution on the Church, 12; emphasis added)

From the acceptance of these charisms, including those which are more elementary, there arise for each believer the right and duty to use them in the Church and in the world for the good of people and the building up of the Church, in the freedom of the Holy Spirit . . . (Vatican II, Decree on the Apostolate of the Laity, 3; emphasis added)

A: Because "communion" is the heart of Vatican II's vision of the Church.

It has not pleased God to make people holy and save them merely as individuals, without bond or link between one another, but, rather, to bring persons together as one people . . . This was to be the new People of God. (Vatican II, Dogmatic Constitution on the Church, 9; emphasis added; see also 13)

The Church . . . is already present in this world, and is composed of people, that is, of members of the earthly city who have a call to form the family of God's children during the present history of the human race, and to keep increasing it until the Lord returns. United on behalf of heavenly values and enriched by them, this family has been "constituted and structured as a society in this world" by Christ, and is equipped "by appropriate means for visible and social union." Thus the Church, at once "a visible association and a spiritual community," goes forward together with humanity and experiences the same earthly lot which the world does. (Vatican II, Pastoral Constitution on the Church in the Modern World, 40; see also 42; emphasis added)

The ecclesiology of communion is the central and fundamental idea of the Council's documents. . . . Thus, much was done by the Second Vatican Council so that the Church as communion might be more clearly understood and concretely incorporated into life. What does the complex word "communion" mean? Fundamentally it is a matter of communion with God through Jesus Christ, in the Holy Spirit. This communion is had in the Word of God and in the sacraments. Baptism is the door and the foundation of communion in the Church. The Eucharist is the source and the culmination of the whole Christian life. The communion of the eucharistic Body of Christ signifies and produces, that is, builds up, the intimate communion of all the faithful in the Body of Christ which is the Church (1 Cor. 10:16). (Final Report of the 1985 Extraordinary Synod; emphasis added)

A: Because authentic conversation actualizes the participation that belongs to real communion.

The laity have the right . . . to receive in abundance from their spiritual shepherds the spiritual goods of the Church, especially the assistance of the word of God and of the sacraments. They should openly reveal to them their needs and desires with that freedom and confidence which is fitting for children of God and sisters and brothers in Christ. They are, by reason of the knowledge, competence or outstanding ability which they may enjoy, permitted and sometimes even obliged to express their opinion on those things which concern the good of the Church. When occasions arise, let this be done through the organs erected by the Church for this purpose. Let it always be done in truth, in courage and in prudence, with reverence and charity toward those who by reason of their sacred office represent the person of Christ. (Vatican II, Dogmatic Constitution on the Church, 37; emphasis added)

Let the spiritual shepherds recognize and promote the dignity as well as the responsibility of the laity in the Church. Let them willingly employ their prudent advice. Let them confidently assign duties to them in the service of the Church, allowing them freedom and room for action. Further, let them encourage lay people so that they may undertake tasks on their own initiative. Attentively in Christ, let them consider with fatherly love the projects, suggestions and desires proposed by the laity. However, let the shepherds respectfully acknowledge that just freedom which belongs to everyone in this earthly city. (Vatican II, Dogmatic Constitution on the Church, 37; emphasis added)

A great many wonderful things are to be hoped for from this familiar dialogue between the laity and their spiritual leaders: in the laity a strengthened sense of personal responsibility; a renewed enthusiasm; a more ready application of their talents to the projects of their spiritual leaders. The latter, on the other hand, aided by the experience of the laity, can more clearly and more incisively come to decisions regarding both spiritual and temporal matters. In this way, the whole Church, strengthened by each one of its members, may more effectively fulfill is mission for the life of the world. . (Vatican II, Dogmatic Constitution on the Church, 37; emphasis added)

A: Because effective mission requires conversation.

As sharers in the role of Christ as priest, prophet, and king, the laity have their work cut out for them in the life and activity of the Church. Their activity is so necessary within the Church communities that without it the apostolate of the pastors is often unable to achieve its full effectiveness. . . the laity with the right apostolic attitude supply what is lacking to their brethren and refresh the spirit of pastors and of the rest of the faithful (cf. 1 Cor. 16:17-18). . . and offer their special skills to make the care of souls and the administration of the temporalities of the Church more efficient and effective. (Vatican II, Decree on the Apostolate of the Laity, 10; emphasis added)

The laity should accustom themselves to working in the parish in union with their priests, bringing to the Church community their own and the world's problems as well as questions concerning human salvation, all of which they should examine and resolve by deliberating in common. As far as possible the laity ought to provide helpful collaboration for every apostolic and missionary undertaking sponsored by their local parish. (Vatican II, Decree on the Apostolate of the Laity, 10; emphasis added)

With the help of the Holy Spirit, it is the task of the entire People of God, especially pastors and theologians, to hear, distinguish and interpret the many voices of our age, and to judge them in the light of the divine word, so that revealed truth can always be more deeply penetrated, better understood and set forth to greater advantage. (Vatican II, Pastoral Constitution on the Church in the Modern World, 44; emphasis added).

Let the laity not imagine that their pastors are always such experts, that to every problem which arises, however complicated, they can readily give a concrete solution, or even that such is their mission. Rather, enlightened by Christian wisdom and giving close attention to the teaching authority of the Church, let them take on their own distinctive role. . . Often enough the Christian view of things will itself suggest some specific solution in certain circumstances. Yet it happens rather frequently, and legitimately so, that with equal sincerity some of the faithful will disagree with others on a given matter. . . They should always try to enlighten one another through honest discussion, preserving mutual charity and caring above all for the common good. (Vatican II, Pastoral Constitution on the Church in the Modern World, 43; emphasis added).


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