SACRA CONGREGATIO PRO GENTIUM EVANGELIZATIONE On the occasion of the 40th Anniversary of the Decree AD GENTES on the missionary activity of the Church and celebrating the 15th Anniversary of the Encyclical Letter REDEMPTORIS MISSIO by the Supreme Pontiff John Paul II regarding the permanent validity of the missionary mandate, I am pleased to present the STATUTE of the PONTIFICAL MISSION SOCIETIES After the final approval of the STATUTES of the Pontifical Mission Societies (PMS) by His Holiness John Paul II on 26th June 1980, the updating which was required “every five years” lasted for over twenty five years. During this period, following the instructions of the Supreme Pontiff, a number of studies were carried out by experts of the Congregation for the Evangelisation of Peoples (CEP) and work was conducted by several commissions of missiologists as well as National Directors of the PMS. Various factors contributed to the extension of this period of updating: the new Code of Canon Law (25th January 1983); the Encyclical Letter Redemptoris Missio (7th December 1990); publication of the Instruction of the CEP Cooperatio Missionalis (1st October 1998), which introduced new operational structures; and rapid changes in the socio-political and religious circumstances in mission territories as well as the direct engagement of Churches and laity in the missionary field. In this new context which is in continuous renewal, the PMS have seen a reconfirmation of their position within the Church, following the instructions of the Second Vatican Council: “These Societies should be given the first place...” (AG 38). They remain faithful to their charism of missionary animation and cooperation at every ecclesial level and in every ecclesial state: “This must be our motto: All the Churches united for the conversion of the whole world”. (RM 84) “Because they are under the auspices of the Pope and of the College of Bishops, ... in the exercise of their activities these Societies depend at the worldwide level on the Congregation for the Evangelisation of Peoples; at the local level they depend on the Episcopal Conferences and the bishops of individual Churches, in collaboration with existing promotional centres. The Societies bring to the Catholic world that spirit of universality and of service to the Church’s mission, without which authentic cooperation does not exist” (RM 84). It was therefore a primary obligation to draw up this STATUTE. This task took three years and required committed work of National Directors during two Annual Assemblies (2003, 2004), as well as the collaboration of Bishops and National Directors, representing five continents, in two Special Assemblies. The final draft of the document has been divided into two parts: I. History and Doctrine; II Norms.
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SACRA CONGREGATIO
PRO GENTIUM EVANGELIZATIONE
On the occasion of the 40th Anniversary of the Decree AD GENTES on the missionary activity of
the Church and celebrating the 15th Anniversary of the Encyclical Letter REDEMPTORIS MISSIO
by the Supreme Pontiff John Paul II regarding the permanent validity of the missionary mandate, I
am pleased to present the
STATUTE
of the
PONTIFICAL MISSION SOCIETIES
After the final approval of the STATUTES of the Pontifical Mission Societies (PMS) by His
Holiness John Paul II on 26th June 1980, the updating which was required “every five years” lasted
for over twenty five years. During this period, following the instructions of the Supreme Pontiff, a
number of studies were carried out by experts of the Congregation for the Evangelisation of Peoples
(CEP) and work was conducted by several commissions of missiologists as well as National
Directors of the PMS.
Various factors contributed to the extension of this period of updating: the new Code of Canon Law
(25th January 1983); the Encyclical Letter Redemptoris Missio (7th December 1990); publication of
the Instruction of the CEP Cooperatio Missionalis (1st October 1998), which introduced new
operational structures; and rapid changes in the socio-political and religious circumstances in
mission territories as well as the direct engagement of Churches and laity in the missionary field.
In this new context which is in continuous renewal, the PMS have seen a reconfirmation of their
position within the Church, following the instructions of the Second Vatican Council: “These
Societies should be given the first place...” (AG 38). They remain faithful to their charism of
missionary animation and cooperation at every ecclesial level and in every ecclesial state: “This
must be our motto: All the Churches united for the conversion of the whole world”. (RM 84)
“Because they are under the auspices of the Pope and of the College of Bishops, ... in the exercise
of their activities these Societies depend at the worldwide level on the Congregation for the
Evangelisation of Peoples; at the local level they depend on the Episcopal Conferences and the
bishops of individual Churches, in collaboration with existing promotional centres. The Societies
bring to the Catholic world that spirit of universality and of service to the Church’s mission, without
which authentic cooperation does not exist” (RM 84).
It was therefore a primary obligation to draw up this STATUTE. This task took three years and
required committed work of National Directors during two Annual Assemblies (2003, 2004), as
well as the collaboration of Bishops and National Directors, representing five continents, in two
Special Assemblies.
The final draft of the document has been divided into two parts: I. History and Doctrine; II Norms.
15 August 2005 2
The text of the STATUTE, after a thorough examination and approval by a Plenary session of the
members of the CEP, in compliance with the desire of His Holiness John Paul II, was signed by
myself on the occasion of the Annual Assembly of the PMS, held exceptionally in Lyon, on the
occasion of the opening of the renovated house of Pauline Marie Jaricot, on 6th May 2005.
It is my wish that the updated norms will contribute to giving new impetus to those who, with a
special commitment, dedicate themselves to missionary animation and cooperation within the
Church.
This STATUTE will enter into force on 26th June 2005, on the 25th Anniversary of its final
approval by John Paul II.
Office of the CEP, 2nd June 2005
First year of the Pontificate of His Holiness Benedict XVI
Crescenzio Cardinal SEPE
Prefect
Henryk Hoser SAC
Adjunct Secretary
President PMS
15 August 2005 3
PONTIFICAL MISSION SOCIETIES
STATUTE
I. HISTORY AND DOCTRINE
FOUNDATION OF THE MISSION “AD GENTES”
1 “The Church on earth is by its very nature missionary since, according to the plan of God the
Father, it has its origin in the mission of the Son and the Holy Spirit.”1 As such, missionary
commitment is essential for the Christian community. Through such commitment, Christians are
educated and formed for mission; it confers on each of the baptised the spiritual dynamism to
gather in communion around Christ and participate in his mission.2 As the work of God in
human history, mission is not simply an instrument, but an event, which makes everyone
available to the Gospel and the Spirit.
2 Mission always has as its foundation, centre and summit of its dynamism the clear proclamation
that only in Jesus Christ “salvation is offered to all people, as a gift of God’s grace and mercy”.3
3 The missionary commitment of the Church is practised through witness of life; the proclamation
of the Gospel; the establishment of local Churches and their work of inculturation; through inter-
religious dialogue; the formation of conscience to put into practice the directives of Christian
social doctrine; reaching out to the marginalised; and the concrete service of love.
THE PRESENT RELEVANCE OF THE MISSION “AD GENTES”
4 Recognising the urgent character of mission, Pope John Paul II declared the present relevance of
the mission ad gentes and prophetically looked forward to its fruits: “I see the dawning of a new
missionary age, which will become a radiant day bearing an abundant harvest, if all Christians,
missionaries and young Churches in particular, respond with generosity and holiness to the calls
and challenges of our time”.4
History confirms the truthfulness of the statement that “faith is strengthened when it is given to
others”.5 “There has been an increase of local Churches with their own bishops, clergy and
workers in the apostolate. The presence of Christian communities is more evident in the life of
nations, and communion between the Churches has led to a lively exchange of spiritual benefits
and gifts. The commitment of the laity to the work of evangelisation is changing ecclesial life,
while particular Churches are more willing to meet with members of other Christian Churches
and other religions, and to enter into dialogue and cooperation with them. Above all, there is a
new awareness that missionary activity is a matter for all Christians, for all dioceses and
parishes, Church institutions and associations”.6 “The Church’s mission is wider than the
‘communion among Churches’”7 and this conviction leads the Churches to direct their
communion towards missionary activity.
1Vatican Ecumenical Council II Decree Ad Gentes 2
2 Cf Mk 314-15
3 Paul VI Encyclical Evangelii Nuntiandi 27
4 John Paul II Encyclical Redemptoris Missio 92
5 Redemptoris Missio 2
6 Redemptoris Missio 2
7 Redemptoris Missio 64
15 August 2005 4
5 These positive results are even more precious because they emerged from contexts that have seen
new difficulties added to old: from a more broadly spread secularised mentality, to that of
questions regarding the salvific value of non-Christian religions; from the difficulty of a
mistaken respect for consciences, which would negate the need for conversion, to the difficulty
raised by the idea that human promotion is considered as the final goal of human endeavour. The
intermingling of new geographical, cultural and social categories, characteristic of globalisation,
requires that attention be given to “new sectors in which the Gospel must be proclaimed”.8
These include urbanisation and massive growth of cities, increasing new phenomena of poverty
without precedence, migration, youth, culture, research, social communications and international
relations.9
FROM THE MISSION OF THE CHURCH TO THE MISSIONARY COOPERATION
OF ALL THE BAPTIZED
6 The sending ad gentes of the Church involves the collaboration of all believers: “As the Father
has sent me, so I have sent you”.10
“The participation of ecclesial communities and individual
believers in the fulfilment of this divine plan is called missionary cooperation”.11
This is why
the Church is pleased that together with the Congregations and the Institutes traditionally
devoted to the mission ad gentes, today new agents and forms of promotion of evangelisation
are springing up: diocesan priests and other clerics, laity, voluntary associations and families,
professional groupings, twinnings, and the exchange of personnel and pastoral experience.
7 All these new agents of evangelisation should be supported and none of them should be impeded
in “carrying out this inter-exchange of ecclesial charity and missionary dynamism”.12
Therefore
they shall be embedded in a context of communion and solidarity within which they operate or
are inserted and of which the Church is the guarantor. From their communion in diversity stems
not only a more effective mutual collaboration, but also a true ecclesial family, which is the
authentic and fundamental substance and basis for mission. This new sensitivity brings with it
also the initiatives aimed at providing information on missionary problems as well as those
devoted to the formation of a more consistent mentality and praxis of life on the collective and
personal level.
8 In order to encourage, support and coordinate communion among all the agents of mission,
various ecclesial bodies were established: commissions and offices promoted by Episcopal
Conferences, coordination among missionary Institutes, foundations for scientific research and
investigation, and other organizations in mission areas. In this context, the Second Vatican
Council not only recognised that the Episcopal College has responsibility for the universal
mission, but it also entrusted to the Congregation for the Evangelisation of Peoples (CEP) the
task of “directing and coordinating the missionary work and missionary cooperation throughout
the world”.13
In order to further this cooperation, the Congregation “chiefly (praesertim) uses
the Pontifical Mission Societies (PMS), namely the Society for the Propagation of the Faith, the
Society of Saint Peter the Apostle, the Society of Holy Childhood and the Pontifical Missionary
Union of the Clergy”.14
Therefore, in the work of missionary formation and cooperation the
“first place”15
and “the leading role”16
should be given to the Pontifical Mission Societies.
8 Redemptoris Missio 37 c
9 Cf Redemptoris Missio 37
10 Jn 20 21
11 Congregation for Evangelisation of Poples Instruction Cooperatio Missionalis 1st October 1998 n 2
12 Cooperatio Missionalis 2
13 Ad Gentes 29
14 John Paul II Cost Ap Pastor Bonus 91
15 Ad Gentes 38
16 Redemptoris Missio 84
15 August 2005 5
THE ORIGIN OF THE PONTIFICAL MISSION SOCIETIES
9 The grace of missionary renewal has always helped the Church to broaden the realm of faith and
charity to the ends of the earth. In the rich context of the piety of the XIX century, the ways of
proclamation found a new dynamism thanks to some individuals, who, urged on by Christ’s love
for humanity17
and supported by a strong spirituality of continuous prayer, succeeded in living
their dedication to mission to such an extent that it is now considered as God’s gift to the
Church. It is important to recall their names: Pauline Marie Jaricot (1799-1862), the foundress
of the Society for the Propagation of the Faith; Charles Auguste Marie de Forbin-Janson (1785-
1844), bishop of Nancy, founder of the Society of Holy Childhood; Jeanne Bigard (1859-1934)
who, together with her mother Stephanie, gave life to the Society of Saint Peter the Apostle; the
Blessed Father Paolo Manna (1872-1952), a missionary and the founder and animator of the
Missionary Union of Clergy.
10 The charismatic origin of the Pontifical Mission Societies has been evident since the beginning,
in the inspiration of its founders and the vision of faith of their first co-workers. In Lyon on 3rd
May 1822 the president of various missionary groups declared clearly to their representatives
gathered there: “We are Catholics and we must establish something that is Catholic, that is
universal. We should not assist this or that mission, but all the missions of the world”.18
The history of the individual Societies has subsequently confirmed their charismatic origin.
Rising spontaneously from the People of God as private apostolic initiatives of laity, they
transformed the adherence of the faithful to Christ into a lived and shared missionary
responsibility. Becoming part of various local Churches, the Societies subsequently assumed a
supra-national character and eventually were recognised as Pontifical and placed in direct
relationship with the Holy See.
THE PONTIFICAL MISSION SOCIETIES IN THE RENEWED ECCLESIAL
AND SOCIAL CONTEXTS
11 Among the changes which, after the second Vatican Council, have motivated the Pontifical
Mission Societies to re-define their own role, it is necessary to point out the new discovery of
missionary leadership of particular Churches and the emergence of new missionary agents.
These changes also helped the PMS in the drafting of richer spiritual and formative programmes
for laity and emphasising the dimension of service proper to ecclesiastical structures. The
Pontifical Mission Societies have responded to the need, perceived throughout the whole
missionary context, to propose credible forms of missionary animation and cooperation within
the new situations arising out of the collapse of old ideologies and the arrival of the phenomenon
of globalisation.19
THE NATURE AND THE IMPORTANCE OF THE
PONTIFICAL MISSION SOCIETIES
12 As a gift of the Spirit to the Church and the fruit of the missionary zeal of its founders, the
Pontifical Mission Societies have always encouraged the participation of all the faithful in the
apostolic life of the Church. As ecclesial institutions, they were entrusted to the direction of the
Congregation for the Evangelisation of Peoples, upon which they depend; this body oversees
17
Cf 2Cor 5 14 18
Christiani J Servel Marie Pauline Jaricot Editions du Chalet Lyon 1964 p 39 19
Cf Redemptoris Missio 82
15 August 2005 6
their coordination for their greater effectiveness and true universality. They should be “present
and operative in every particular Church whether of ancient or new foundation”,20
and should be
recognised as the official organ21
for missionary cooperation of all the Churches and all
Christians.
These Societies rightly have “the first place”22
in missionary cooperation, as they are a precious
instrument “by which Catholics are imbued from infancy with a truly universal and missionary
spirit and also a means for instigating an effective collection of funds for all the missions, each
according to its needs”.23
The Pontifical Mission Societies are therefore proposed to all
Christians as “privileged instruments of the Episcopal College united with the Successor of Peter
and with him responsible for the People of God who are, themselves, entirely missionary”.24
13 Each Society, in its own unique way, puts into concrete reality the common call to promote the
missionary spirit within the People of God.
The Society for the Propagation of the Faith aims at forming a Catholic conscience in the
faithful combining a complete docility to the Spirit with an apostolic commitment of outreach to
the world. It also cooperates in the formation of specific missionary animators who are working
in particular Churches, to enhance a more adequate participation of the latter in the worldwide
mission. It pays special attention to the missionary formation of youth and to the missionary
dimension of the family. One of the most beautiful fruits of this Society is World Mission Day,25
established by the Sacred Congregation of Rites on 14th April 1926 and set for the penultimate
Sunday of the month of October.
The Society of Saint Peter the Apostle has the primary objective of supporting the importance of
the apostolic element in mission and the necessity for each Church to form, within the spiritual
and local cultural contexts, its own religious personnel and in particular, its own ordained
ministers. The support promoted by this Society is not purely economic, but is rooted in prayer
and in a life inspired by faith.
The Society of Holy Childhood or Missionary Children owes its name to the desire of
entrusting the Society to the protection of the Child Jesus. Convinced that children can be a
spiritual and social force for a real transformation of the world, this Society aims at creating a
movement of Christian children committed to helping other children. The Society maintains its
original missionary character and also includes a commitment to denouncing and condemning
the causes of various forms of violence suffered by children throughout the world; it contributes
towards practical initiatives of assistance. This commitment is all the more effective if carried
out in close cooperation with local Churches and in harmony with families, parishes and schools.
The Missionary Union of Clergy, anticipating and preparing the ground for the later teaching of
the Magisterium on the universal missionary dimension of priestly life,26
sets itself out to re-
awaken apostolic zeal among its members and, through them, in all Christian people. The Union
cooperates by the increase of missionary vocations and by a better distribution of clergy; this
20
Cooperatio Missionalis 5; CIC can 791 n 2 21
Cf Pastor Bonus 91 22
Ad Gentes 38 23
Ad Gentes 38 24
Letter of Paul VI to Cardinal Alessandro Renard Archbishop of Lyon on the occasion of the International Missionary
Congress 22nd October 1972 25
Redemptoris Missio 81 26
Cf Vatican Ecumenical Council II Decree Presbyterorum Ordinis 10
15 August 2005 7
thereby highlights the value of cooperation among Churches. It animates the People of God by
making clear their missionary duty; it is a spiritual force aimed at the conversion of the world.
14 Recognising that the responsibility for worldwide mission belongs to each baptised person, the
laity from the very outset have played an important role in the activity and direction of the
Pontifical Mission Societies. The demand of mission calls for a re-launch and appreciation of
their participation in this field, at diocesan, national and international levels.
PONTIFICAL, EPISCOPAL AND AUTONOMOUS CHARACTER OF THE
PONTIFICAL MISSION SOCIETIES
15 The Mission Societies were recognised as Pontifical after they became deeply rooted and
acquired an international character. This recognition was awarded to the first three Societies –
Propagation of the Faith, Saint Peter the Apostle and Holy Childhood – on 3rd May 1922 with
the Motu Proprio Romanorum Pontificum of Pius XI. The Missionary Union of Clergy became
Pontifical with the Decree of Pius XII on 28th October 1956. This recognition is a guarantee of
the full ecclesiastical status of the Societies, promoting their spread throughout the Church and
ensuring a more coherent structure.
16 In a special way, the Pontifical Mission Societies are at the service of the Roman Pontiff, head of
the College of Bishops and the foundation and sign of the unity and universality of the Church.
By virtue of his ministry, the Supreme Pastor knows and feels more than anyone else the
pressing needs of each Church. He has the duty of reminding the other Pastors of their
worldwide missionary responsibility, and invites them to participate in a common effort with
him for the evangelisation of the world.27
The Societies are entrusted by the Holy Father to the
Congregation for the Evangelisation of Peoples,28
and following its guidelines they develop their
own planning and collaboration at various levels of responsibility, in accordance with the
Church’s ministry of worldwide evangelisation.
17 “While they belong to the Pope, they belong also to the whole Episcopate and to the whole
People of God”.29
For this reason the Pontifical Societies are and continue to be also Episcopal
Societies, rooted in the life of the particular Churches.30
Promoted by the Bishops at diocesan
and national levels, these Societies rightly depend on them, within the sphere of their
competency, whilst taking into account their pontifical character and in full respect of their
Statute.
The episcopal character of their ecclesial service gives to the Societies yet another important
reason for their service to the benefit of the mission. In fact, for each diocese these Societies
constitute a specific, privileged and principle means of education in the worldwide missionary
spirit, as well as for inter-ecclesial communion and collaboration in the service of the
proclamation of the Gospel.
18 The historical granting of pontifical and episcopal character to the Societies, born from the zeal
of laywomen and priests who were passionate about the mission, does not diminish the
autonomy of the Societies; rather it broadens, strengthens and guarantees its exercise. The
autonomy of the Societies consists in maintaining their identity and their aims.31
27
Cf Christus Dominus 6 11 28
Cf Pastor Bonus 85 91 29
Paul VI Message for the 1968 World Missions Day; Cooperatio Missionalis 4 30
Cf Redemptoris Missio 84 31
Cf Cooperatio Missionalis 6
15 August 2005 8
THE SPECIFIC OBJECTIVE OF THE PONTIFICAL MISSION SOCIETIES
19 Among many forms of service to the mission, the Pontifical Mission Societies have always had
as their main objective the support of evangelisation in the strict sense. Whilst not excluding
involvement in such areas as human promotion and development and in collaboration with
Catholic bodies and associations devoted to social and health assistance, the Societies maintain
that “the best service we can offer to our brothers and sisters is evangelisation, which helps them
to live and act as children of God, sets them free from injustices and assists their overall
development”.32
Through a fund of solidarity (cf. Art. 61), the Pontifical Mission Societies give priority to
assisting those Churches in difficult situations and with greater needs. In a respectful manner,
they assist them to tackle their basic pastoral and missionary needs in view of their gradual
autonomy, bringing them to a position of responding in turn to the needs of others.33
FUNDS OF UNIVERSAL SOLIDARITY
20 The common concern for the missionary needs of the whole Church and each particular Church,
have transformed the Pontifical Mission Societies into an expression of communion and
universal solidarity. In their work of spreading awareness they must explain to the faithful and
their pastors the priority of the universal character of missionary cooperation. They collaborate
with the Bishops so that particular initiatives do not prejudice the common commitment towards
the evangelisation of peoples.
To that end, the first three Societies – Propagation of the Faith, Saint Peter the Apostle and
Holy Childhood – each manage their own solidarity fund, capable of supporting assistance
programmes worldwide, avoiding every kind of favouritism and discrimination. The most
important of these funds is the universal solidarity fund (cf. Art. 10f), promoted and managed by
the Society for the Propagation of the Faith. This Society manages the offerings received,
especially during the World Mission Day, for the benefit of all initiatives of missionary
cooperation.
The Pontifical Mission Societies annually plan this mutual and fraternal assistance, keeping in
mind the needs of all the Churches, the emerging priorities as well as the guidelines of the
Congregation for the Evangelisation of Peoples and whatever indications are given by the
appropriate Episcopal Conferences. National Offices establish and allocate these funds in
compliance with the civil law of the countries in which they are based.
THE INSTRUMENTS AND MEANS OF MISSIONARY COOPERATION OF THE
PONTIFICAL MISSION SOCIETIES
21 Missionary cooperation, rooted in the Christian and ecclesial life, and promoted by the Pontifical
Mission Societies, concerns not only particular moments in the life of a Christian, but their
whole individual and collective life. The faithful can either join by membership of an
association that exists in a particular Society or by participation in initiatives for promotion and
support characteristic of the universal missionary cooperation. The essential basis for such
missionary cooperation lies in a profound and intense labour of animation and formation. This is
indispensable so that all the faithful can have a lively awareness of their responsibility before the
32
Redemptoris Missio 58 33
Cf Redemptoris Missio 85
15 August 2005 9
world, cultivate in themselves a truly Catholic spirit and direct their strengths for the work of
evangelisation.34
22 Moreover, missionary cooperation finds in the Pontifical Mission Societies a strong
organisational instrument which is capable of supporting individual and collective dynamism
through formation programmes. These are aimed at information, celebration and solidarity. Thus
it inspires a more solid vocational growth and orientation35
and calls for the sharing of the proper
charisms of the Church and Christians.
To reach these goals, the Pontifical Mission Societies disseminate information concerning the
life and the needs of the worldwide mission. They prompt mutual prayer between particular
Churches and strive to enhance a reciprocal exchange of personnel and material resources. To
the various initiatives, brought to life throughout their history, the Pontifical Mission Societies
continuously add other praiseworthy forms of animation, formation and cooperation, following
the inspirations of the Spirit and the needs of new missionary situations.36
34
Cf Ad Gentes 36 35
Cf Redemptoris Missio 79 36
Cf Redemptoris Missio 82
15 August 2005 10
II NORMS
TITLE I
THE PONTIFICAL MISSION SOCIETIES
“Because they are under the auspices of the Pope and of the College of Bishops, these Societies,
also within the boundaries of the particular Churches, rightly have “the first place, since they are
the means by which Catholics from their very infancy are imbued with a genuinely universal and
missionary spirit; they are also the means which ensure an effective collection of resources for the
good of all the missions, in accordance with the needs of each one (AG 38)”.37
Chapter 1
The Pontifical Mission Societies
Art 1 The Pontifical Mission Societies (PMS) are:
the Pontifical Mission Society for the Propagation of the Faith (POF);
the Pontifical Mission Society of Saint Peter the Apostle (SPA);
the Pontifical Mission Society of Holy Childhood or Missionary Children (HC);
the Pontifical Missionary Union (PMU).
Although established at different times, each through the initiative of its founder or
foundress, and having developed as distinct and autonomous entities, the four Societies now
constitute a single institution, dependent on the Congregation for the Evangelisation of
Peoples (CEP)38
. In fact although their specific and distinct natures are advantageous for the
development of each Society, it is nevertheless necessary to have one single institution for
worldwide missionary cooperation, within the context of the activities carried out by the
CEP.39
Art 2 “Each Society has a right to a certain autonomy, that is recognised by the competent
authority and indicated in the Statute.” 40
The PMS structures are central, national and
diocesan.
Art 3 From the outset, lay people have played an essential role in the activities and leadership of
the PMS. Cooperation in the universal mission of the Church is a right and the duty of all
the baptised.41
All members of the People of God, “whether as individuals or as
associations”, 42
are called to participate in this mission.43
Art 4 The four PMS share as their primary and principal aim the promotion of the spirit of
universal mission within the People of God, so that its missionary witness may be expressed
through spiritual and material cooperation in the work of evangelisation.