Pastor bonus

The principal feature characterizing the revision of the Apostolic Constitution Regimini Ecclesiæ universæ, so that it might be adapted to the needs that arose after its promulgation, was certainly to emphasize the pastoral nature of the Roman Curia. Viewed in this way, the true character of the functions fulfilled in the midst, as it were, of the Apostolic See shines bright and clear, so that they provide the Supreme Pontiff with suitable instruments to carry out the mission entrusted to him by Christ Our Lord. Through that unique ministry which he offers to the Church, the Supreme Pontiff strengthens his brothers in the faith (Lk 22:32) — the pastors, namely, and the Christian faithful of the universal Church — looking only to nourish and guard that Church communion in which "there are also particular Churches that retain their own traditions, without prejudice to the Chair of Peter which presides over the whole assembly of charity (cf. S. Ignatius M., Ad Rom., pref., Funk, I, p. 252), and protects their legitimate variety and at the same time keeps watch to ensure that individual differences, so far from being harmful to unity, actually serve its cause."

By constant toil, this Petrine ministry reaches out to the whole world and claims the help of persons and other means throughout the Church. Help it does receive in a direct and privileged manner from all those who are called to perform various functions in the Roman Curia and in the various institutions which compose the structure of the Holy See, be they in holy orders as bishops and priests, or men and women consecrated to God in the religious families and secular institutes, or Christian lay men and women. Out of this diversity emerge certain quite remarkable contours and the considerable importance of these duties, which have absolutely no equivalent at any other level of civil society, with which by its very nature indeed the Roman Curia cannot be compared. On this foundation stands that leading idea of the work community constituted by all those who, being well nourished with the one and the same faith and charity and "united, heart and soul" (Acts 4:32), make up those structures of collaboration just mentioned. Therefore those who under whatever title and in any manner help in the universal mission of the Supreme Pontiff to foster the Church community, have a further call to set up a communion of purpose, of undertakings, and of rules of behaviour, that deserves the name of community more than does any other form of grouping.

The letter of Pope John Paul II of 20 November 1982 on the meaning of work performed for the Apostolic See, took pains to elaborate on the characteristics of this work community. The letter outlined its nature, unique and yet endowed with a variety of functions. All those who share in the "single, incessant activity of the Apostolic See," become in some way brothers. From this consideration the letter went on to conclude that those who shared in this work should be aware "of that specific character of their positions. In any case, such a consciousness has ever been the tradition and pride of those who have chosen to dedicate themselves to that noble service." The letter adds: "This consideration applies to clerics and religious and to laity as well; both to those who occupy posts of high responsibility and to office and manual workers to whom auxiliary functions are assigned." The same letter points out the special nature of the Apostolic See, which, to preserve the exercise of spiritual freedom and its true and visible immunity, constitutes a sovereign State in its own right and yet "does not possess all ordinary characteristics of a political community," different from all others. The practical results of this condition are seen in the operation of its affairs, especially as regards its economic organization. In the Apostolic See there is a total absence of a taxation system that other states have by right, and it has no economic activity producing goods and income. The "prime basis of sustenance of the Apostolic See is the spontaneous offerings" by reason of a certain universal interdependence emanating from the Catholic family and elsewhere, which to a marvellous degree expresses that communion of charity over which the Apostolic See presides in the world and by which it lives. From this basic condition flow certain consequences on the practical level and in the behaviour among the staff of the Holy See — "the spirit of thrift," "a readiness always to take account of the real but limited financial possibilities of the Holy See and their source," "a profound trust in Providence." And, over and beyond all these qualities, "those who work for the Holy See must therefore have the profound conviction that their work above all entails an ecclesial responsibility to live in a spirit of authentic faith, and that the juridical-administrative aspects of their relationship with the Apostolic See stand in a particular light."

The remuneration owed to the clerical and lay staff at the Holy See, according to their personal conditions of life, is regulated by the major principles of the social teachings of the Church, which have been made quite clear by the magisterium of the Popes from the time of the publication of Leo XIII’s Encyclical Letter Rerum novarum up to John Paul II’s Encyclicals Laborem exercens and Sollicitudo rei socialis. While labouring under a grave lack of economic means, the Holy See makes every effort to measure up to the heavy obligations to which it is held with regard to its workers — even granting them certain benefit packages — but subject to that basic situation which is peculiar to the Apostolic See and has been explained in the Pope’s Letter, the fact, namely, that the Holy See cannot be compared to any other form of State, since it is deprived of the ordinary means of generating income, except the income that comes from universal charity. However the Holy See is conscious of the fact — and the same Apostolic Letter makes this clear — that the active cooperation of everybody, and especially of the lay members of the staff, is necessary so that regulations and interrelations may be protected, as well as those rights and duties that arise out of "social justice" when it is correctly applied to the relations between worker and employer. On this subject, the Apostolic Letter has pointed out the help that workers associations can give in this respect, like the "Associazione Dipendenti Laici Vaticani," recently founded through productive talks among the various administrative levels to promote the spirit of solicitude and justice. The Apostolic Letter however has cautioned us to beware lest this kind of group distort the leading ideal that must govern the work community of the See of Peter. The letter says: "However, a lapse of this type of organization into the field of extremist conflict and class struggle does not correspond to the Church’s social teaching. Nor should such associations have a political character or openly or covertly serve partisan interests or other interests with quite different goals."

At the same time the Supreme Pontiff declared his firm conviction that associations of this kind — like the one mentioned above — "set forward work problems and develop continuous and constructive dialogue with the competent organisms [and] will not fail to take account in every case of the particular character of the Apostolic See." Now since the lay staff of Vatican City had very much at heart that there be an ever more suitable fine-tuning of working conditions and of everything touching the labour question, the Supreme Pontiff provided that "suitable executive documents" be prepared "for forthering a work community according to the principles set forth by means of suitable norms and structures." The outcome of the Pope’s concern is now "The Labour Office of the Apostolic See" (L.A.A.S.), which is established by an Apostolic Letter given motu proprio together with the document specifying in detail the membership of the Labour Office, its authority, its functions, its regulatory and advisory organs as well as its proper norms to facilitate a fair, rapid, and efficient process; furthermore, as it has been just newly set up, this Office needs a reasonable period of time to operate ad experimentum so that its regulations and procedures may be confirmed and its true and objective importance reviewed. This motu proprio and the regulations of the new Labour Office are being published at the same time, together with the promulgation of the Apostolic Constitution on the renewal of the Roman Curia.

The chief purpose of the Labour Office — apart from the practical ends for which it was brought into existence — is to promote and preserve a work community among the various levels of staff of the Apostolic See, especially the laypeople. The spirit of this community should be characteristic of all who have been called to the privilege and responsibility of serving the Petrine ministry. Again and again it is to be explained that these workers are in duty bound to foster and cultivate within themselves a special awareness of the Church, an awareness making them ever more fitted to fulfill the functions entrusted to them, no matter what these may be. These functions are not mere give and take arrangements — a certain labour given and a certain wage received —, as may happen in institutions in civil society; they constitute rather a service offered to Christ himself "who came not to be served but to serve" (Mt 20:28). Therefore all the workers of the Holy See, clergy and laity, out of a sense of honour and sincerely conscious of their own duty before God and themselves, must resolve that their lives as priests and lay faithful shall be lived at an exemplary level, as is proposed by God’s commandments, by the laws of the Church and by the pronouncements of the Second Vatican Council, especially in Lumen gentium, Presbyterorum ordinis, and Apostolicam actuositatem. However, this is a free decision, by which with full awareness certain responsibilities are taken on, the force of which is felt not only on the individuals but also on their families and even on the actual work community composed of all the collaborators of the Holy See. Well may we be asked "of whose spirit we are" (cf. Lk 9:55 Vulg.): thus the Pope writes at the end of the Apostolic Letter. So each and all, in searching their own sincerity as human beings and as Christians, are bound to be faithful to those promises, and to keep those bonds that they freely accepted when they were chosen to labour at the Holy See.

To keep in view the principles and norms indicated by the Pope in the afore-mentioned Apostolic Letter to the cardinal secretary of state, the full text is printed below. In fact, this document must be considered as the foundation and sign of the whole pattern of interdependence in order to maintain full cooperation and understanding within the work community at the service of the Apostolic See.