Introduction
On this historic occasion of the 400th Anniversary of the Foundation of the Sacred Congregation ‘de Propaganda Fide’, I am pleased to deliver this Keynote Address organised by SEDOS which is an Institution that focusses on documentation, study and research on global mission.
On behalf of the Dicastery for Evangelisation, I would like to express our deep sentiments of gratitude to Fr. John Paul Herman, SVD, the new Director of SEDOS for giving us this opportunity to address you and wish Fr. John Paul Herman in his new responsibility as Director of SEDOS. Cardinal Luis Antonio Tagle and all the Superiors of the Dicastery for Evangelisation convey their warmest wishes to Fr. John Paul Herman and all the participants in this Autumn Seminar.
I. The Foundation of the Sacred Congregation ‘de Propaganda Fide’ in 1622
From a historical perspective
From the point of view of the history of the Church, and especially from that of the missions, the founding of the Sacred Congregation for the Propagation of the Faith, better known as ‘de Propaganda Fide’ or as simply ‘Propaganda’, was an event of major importance. As a central office in the Roman Curia since 1622, the missionary Congregation has been entrusted with the responsibility of directing missionary activities throughout the world.
Following the Council of Trent (1545-1563), a new Roman Congregation was needed to be an instrument in the hands of the Pope for furthering the interior reform of the Church in European countries, some of which had fallen into Protestantism, and for regaining the lost areas wherever possible. The new Congregation would, moreover, contribute to furthering close relations with the Orthodox Church. In addition to all these, it would be responsible for the spread of the Catholic faith in America, Asia and Africa.
Besides, there were other factors which necessitated a missionary Congregation in the Roman Curia. The ecclesiastical and political situations at the beginning of the 17th century, also contributed to the founding of a central office. In particular, the administration of the missions under the terms of the Patronage System demanded urgent attention. Such a procedure had to be removed and to be replaced by another system that could better ensure the promotion of missionary activities and enable the missionaries in winning over the hearts and minds of the local populace.
Reform was also urgently needed to bring about a more united and concerted missionary action. The increasing number of missionaries coming from various religious institutes and the secular priests involved in the propagation of the faith required such a unified approach.
The founding of Propaganda Fide
Pope Gregory XV’s short reign (1621-1623) was of great significance for the Catholic revival. The first Jesuit-trained pope, Gregory XV strove not only to continue the inner renewal of the Church but to regain the ground it had lost.
Pope Gregory XV founded the Sacred Congregation for the Propagation of the Faith in 1622 with the aim of providing the Church with a supreme central authority covering the whole mission field. The office’s guiding idea was that, as universal shepherd of souls, the Pope had an overriding responsibility for propagating the faith. The newly established department was to coordinate and spearhead the missionary activity of the Church hitherto supervised by Catholic Sovereigns of Spain and Portugal. The erection of Propaganda was, by itself, an act that would assure the pontificate of Gregory XV of a lasting place in history. The foundation of this Congregation introduced a new epoch of mission history in the modern period.
Gregory XV called the new Congregation into existence on January 6, 1622. The choice of the Solemnity of the Feast of Epiphany, the ancient Memorial Day of the call of the heathen to the Kingdom of Christ and his teachings is indicative of what was believed to be the principal task of the Congregation. At the same time, it also refers to Christ’s missionary mandate (Mt 28:18-20) and the pastoral responsibility of the Pope toward all peoples.
The apostolic constitution ‘Inscrutabili Divinae’ of June 22, 1622, in the first place, claimed for the Pope, in the fullest degree, the duty and right to spread the faith as the chief task of the papal role of shepherd of souls .
The accent on the pastoral element is striking. Repeated reference is made to the Pope’s pastoral duties, one of which is that of leading those who stand outside to enter the fold of Christ. Numbered among those who stand outside are Christians separated by schism or heresy as well as infidels. Just as Christ had done everything for the salvation of humanity so must the Pope do all he can to lead humankind to the Church.
Hence the entire mission system was to be subordinated to the Roman central authority. All missionaries were to depend on it in the most direct manner possible and be sent out by it. Missionary methods were to be regulated, and mission fields to be assigned by it.
The second part of the constitution refers to the solemn canonical erection of the new Congregation. The order of business of the Congregation is then given in broad outline. The Pope erected the Congregation composed of 13 cardinals and two prelates and a secretary to whom he committed and recommended the affairs of the propagation of the faith.
Pope Gregory XV exercised great care in placing this new Congregation upon a solid foundation by endowing more favours and privileges. Under the new Dicastery mission work received a new impetus. The new Congregation’s competence was very broad, embracing all matters related to missionary activity.
The centralisation of the Church’s missionary activity under a single Dicastery had many advantages, especially in ensuring a better coordination for the mission work. The spiritual and material assistance could be accomplished in a more harmonious manner, taking into due account the global situation of the needs of the mission territories.
Gregory’s successor, Pope Urban VIII (1623-1644), gave strong support to the progress of the missions by setting up a Polyglot Printing Press (1626). In addition, he founded the Urban College in Rome (1627) for training missionaries and sending them especially to the Far East.
Mons. Francis Ingoli (1578-1649), first Secretary of Propaganda and the early years of its functioning
Mons. Francis Ingoli (1578-1649), from Ravenna, was appointed as the first Secretary of the new Congregation and was entrusted with the huge task of laying the foundation for its effective functioning.
With great zeal, Ingoli worked for 27 years in guiding the activities of this young Congregation through various initiatives. He had before him this new responsibility with universal dimension, demanding his greatest commitment.
For the new Secretary, the most important task was to define a form to the new Congregation and to ensure the necessary support for its effective functioning. Mons. Ingoli became well aware that this new Congregation had to start from zero as a Central Mission Office in Rome.
As a first step, he wrote to the Papal Nuncios and Superiors General of the various Religious Institutes to inform them of this new missionary Congregation. Moreover, he asked them to send him detailed information regarding the missionary situation in their territories along with their suggestions. Such a vast collection of information was essential to have a clear insight into the situation before defining the course of action on the part of the Congregation. In this manner, the new Congregation became the Office in the Roman Curia best informed about the missionary situation of the Church in the world. Moreover, Ingoli considered this collection of information as a basis for the Archives of Propaganda of which he was the first Archivist .
The immensity of work done by Ingoli as Secretary was due to the zeal that he had shown for the propagation of the faith. For him there is no other work acceptable to God other than the missionary activity. Such a work is carried out for the glory of God, for the salvation of souls and for the honour of the Religious Institute.
Mons. Ingoli was convinced that the new Congregation should elaborate on its proper missionary procedure. It should present new methods so that its programme of action would be implemented without obstacles. In this regard, he was always keen to ask the Religious Superiors, Nuncios and others to propose new methods to promote the vitality of the mission work.
As Secretary of the new missionary Congregation, Mons. Ingoli was convinced of the need for the careful formation of indigenous clergy as the basis for the appointment of bishops. He proposed the founding of a mission college for the formation of priests. Pope Urban VIII, with the Bull Immortalis Dei Filius dated Aug. 1, 1627, gave the College of Propaganda Fide the basic outlines of its nature, as well as its end and purpose. The College and assumed the name of Pope Urban.
This College was the first, and for more than three centuries also the only one, for the exclusive formation of a secular missionary clergy. In 1927 Pius XI transferred the “Urban College” to the imposing new premises on the Gianicolo Hill.
For Ingoli, Propaganda Fide was to protect the missionaries and bishops from the functionaries of the temporal Powers. He made efforts to abolish royal vicariates under the Patronage System, especially for reasons of the abuses stemming from this practice. Such failures were adversely affecting the mission progress in the territories.
In particular, he was most interested in the formation of native priests and the appointment of indigenous bishops as a missionary norm. He considered this approach as a great advantage in mission work.
In order to ensure growth in the mission territories, Ingoli considered it of supreme importance to cultivate or maintain close contacts with the Religious Institutes. He made use of occasions such as the General Chapters of the Religious Institutes to present to the superiors’ matters concerning the missions and asking their opinions and suggestions.
As regards the nature of its competence Propaganda had a territorial and universal dimension, namely, competence over the mission territories throughout the world. The ‘mission territories’ are those where local hierarchies do not exist or if they exist, they are not sufficiently strengthened.
The limitations of its competence concerned the areas of faith, sacraments, rites, etc. With successive reforms of the curia more and more areas would be transferred to the competence of other Congregations and tribunals.
An important development in the limitations of the competence of Propaganda was the separation of the Section for the Oriental Rites and its institution as an independent Congregation on May 1, 1917.
During the period leading up to the Second Vatican Council, Propaganda among other matters, paid particular attention to the area of missionary animation and cooperation, which is one of its principal tasks.
Some key assertions and characteristics with regard to the competence of Propaganda Fide
The apostolic constitution Inscrutabili Divinae of 1622 made a clear assertion of the pastoral nature of the competence of Propaganda Fide. The work of the propagation of the faith is presented as the principal work of the Pope as Successor of Peter.
The apostolic constitution Sapienti consilio of 1908 classifies the competence of the missionary Congregation under three categories: territory, business/matters, and persons. Moreover, a notable precision is given to the administrative or executive nature of tis competence.
The 1917 Code of Canon Law, while confirming the executive nature of the competence of the missionary Congregation, gives a juridical precision to its extensive competence in can.252.
The ecclesiology of the Second Vatican Council explained in detail the missionary mandate of the Church. This missiological dimension of the Church is to be considered a great contribution for the work of missionary cooperation which is the duty of the entire People of God. Moreover, Ad Gentes confirmed the Congregation as the only Dicastery responsible for directing and coordinating the work of evangelisation in the entire world.
The apostolic constitution Regimini Ecclesiae Universae of 1967 gave a new name to the missionary Dicastery: Evangelisation of Peoples which is the goal of the missionary activity of the Church.
The new Code of Canon Law (1983) deals with the missions from the perspective of the conciliar teachings and presents a complete theological-juridical treatment on the missionary activity of the Church (cann.781-792).
The apostolic constitution Pastor Bonus of 1988, as a special law concerning the Roman Curia, confirms the Dicastery’s vast competence in terms of territory, business/matters and persons with a greater specification on the implementation of the work of evangelisation. Furthermore, a special emphasis is given to the Congregation’s responsibility for the spiritual formation and participation of the People of God in the Church’s missionary activity.
The Pontifical Mission Societies (1922-2022) as the Principal Means of Missionary Cooperation under the Direction of Propaganda Fide
Pope Pius XI has rightly been called the Pope of the Missions. The 300th Anniversary of the founding of Propaganda Fide (1622-1922) took place during his pontificate with great significance for the missionary Congregation. On that occasion the Pope issued the Motu proprio ‘Romanorum Pontificum’ of considerable missionary importance which, besides conferring the title ‘pontifical’, outlined the structures, tasks and duties of the three Pontifical Mission Societies (PMS): Propagation of the Faith, St. Peter the Apostle and Holy Childhood . This year, therefore, the Pontifical Mission Societies celebrate the 100th Anniversary of their foundation.
The Pontifical Mission Societies (PMS) constitute the principal means for missionary animation and cooperation in the Universal Church.
There are four Pontifical Mission Societies: The Society for the Propagation of the Faith, the Society of St. Peter the Apostle, the Society of the Holy Childhood and the Missionary Union. Although autonomous and independent of each other, these Societies depend directly on the missionary Dicastery.
The Pontifical Mission Societies had originated from individuals, some of whom were lay faithful; imbued with profound missionary zeal, these individuals came together to cooperate in the missionary activity of the Church. Now these Mission Societies are the official organs of the Universal Church in the area of missionary cooperation and sustain the various needs arising from the missions.
The Association for the Propagation of the Faith was declared a Pontifical Society by Pope Pius XI on May 3, 1922 with a view to ensuring its greater effectiveness and universal character. Later its headquarters were transferred to the headquarters of Propaganda in Rome where it became an organic part of the missionary Congregation and thus, the official organisation of universal missionary cooperation.
Pope Pius XI considered this Society as a principal work of all other missionary undertakings because it provided the much-needed material support to the multiple necessities of present and future missions. The Pontifical Mission Society for the Propagation of the Faith has the specific purpose of collecting funds throughout the world and of promoting prayers for the missions . World Mission Sunday (better known simply as ‘Mission Sunday’), in this regard, was instituted on April 14, 1926.
The Pontifical Society of the Holy Childhood, instead, focusses on the Christian education of children in the entire mission world. The purpose of the Society was to encourage children to offer their prayers, their offerings and the fruits of their sacrifices as a means of helping missionaries to protect and give a Christian education to children in mission territories.
The Pontifical Mission Society of St. Peter the Apostle for Native Clergy has the special purpose of helping in the formation of native clergy in mission territories. The principal purpose of the Society was to provide spiritual and material assistance for the formation of local clergy in the mission countries, especially for the building and maintenance of seminaries.
The purpose of the Pontifical Missionary Union is to coordinate the efforts of the clergy and religious in arousing the interest of the faithful in the missions and to promote works of missionary cooperation. It strives to inculcate in the faithful a universal missionary spirit and so, is described as the soul of all the other Mission Societies. Pope Pius XII conferred the title ‘Pontifical’ on October 28, 1956.
The Pontifical Missionary Union differs from the other three Societies in the sense that it does not collect funds or involve itself in giving material assistance.
The ‘solidarity fund’ promoted by these Societies forms part of their missionary cooperation and helps materially for the progressive autonomy of the churches in the mission territories. The solidarity fund promoted by the Societies again underscores their main objective, namely, the support of evangelisation.
As ecclesial institutions, these Societies are entrusted to the direction of the missionary Dicastery, which has the competence to oversee their coordination for their greater effectiveness and true universality as the official organization for missionary cooperation.
The four Societies form one institution with four branches who share the same primary objective; namely, to promote the missionary spirit among the People of God by arousing and deepening their missionary awareness.
The Second Vatican Council established that these Societies should occupy a central place in missionary cooperation: «It is right that these works should be given first place, because they are a means by which Catholics are imbued from infancy with a truly universal and missionary outlook and also a means for promoting an effective collection of funds for all the missions, according to the needs of each .
II. The present-day Dicastery for Evangelization – Section for First Evangelisation and New Particular Churches
The Sacred Congregation ‘de Propaganda Fide’ founded in 1622 was changed into Sacred Congregation for the Evangelisation of Peoples seu de Propaganda Fide by the apostolic constitution Regimini Ecclesiae Universae of 1967 and later, simply as Congregation for the Evangelisation of Peoples by the apostolic constitution Pastor Bonus of 1988. With the reform introduced by the apostolic constitution Praedicate Evangelium (PE) of 2022 it is called as Dicastery for Evangelisation – Section for First Evangelisation and New Particular Churches.
Following the reform of the curia effected by the apostolic constitution Praedicate Evangelium (PE) that came into force on 5 June 2022, the Dicastery for Evangelisation has two sections.
The Section for Fundamental Questions of Evangelization in the World deals with evangelization in general, and takes on various tasks that were entrusted to the Pontifical Council for the New Evangelization.
From the beginning, when the Sacred Congregation of Propaganda Fide was founded (1622), until today, the Pontiffs have kept unchanged the initial intuition of having “a centre of propulsion, direction and coordination” (Redemptoris missio, 75) for missionary action, in which the Missio ad Gentes was the unifying criterion of competence. This vision has been maintained, albeit with some modifications, even in the various reforms of the Roman Curia.
The new Dicastery, through the Section for First Evangelization, is at the service of the new particular Churches. It has as its specific purpose the proclamation of the Gospel and the establishment of Churches within the newly evangelized peoples. Thus from the seed of the Word of God, indigenous particular Churches are born and developed, called to come to maturity: “This Section supports the proclamation of the Gospel and the deepening of the life of faith in territories of the first evangelization and is responsible for all that concerns the erection or modification of ecclesiastical circumscriptions, their provision and carries out other tasks, analogous to those carried out by the Dicastery for Bishops in the area of its own competence.” (Art. 61). If first there is the beginning, or foundation, then there is development, or growth.
There is a significant element of the new Constitution that brings an evolution in the relationship between the particular Churches and the Roman Curia. There has been in recent times the growth of new particular Churches and the emergence of a new ecclesial and missionary consciousness. The Churches in question have become capable of assuming their own responsibility on the pastoral and governance level. Therefore, the role of the Dicastery is to accompany, to support, to cooperate with them, while respecting their proper autonomy: “The Section, in accordance with the principle of just autonomy, supports new particular Churches in the work of initial evangelization and in their growth, in cooperation with the particular Churches, Episcopal Conferences, Institutes of Consecrated Life and Societies of Apostolic Life, Associations, Ecclesial movements, new Communities and Ecclesial Welfare Agencies” (Art. 62). But even when these phases are over, the missionary action of the Church does not cease: rather, it is up to the particular Churches already organized to
The new Dicastery, through the Section for First Evangelization, is at the service of the new particular Churches. It has as its specific purpose the proclamation of the Gospel and the establishment of Churches within the newly evangelized peoples. Thus from the seed of the Word of God, indigenous particular Churches are born and developed, called to come to maturity: “This Section supports the proclamation of the Gospel and the deepening of the life of faith in territories of the first evangelization and is responsible for all that concerns the erection or modification of ecclesiastical circumscriptions, their provision and carries out other tasks, analogous to those carried out by the Dicastery for Bishops in the area of its own competence.” (Art. 61). If first there is the beginning, or foundation, then there is development, or growth.
There is a significant element of the new Constitution that brings an evolution in the relationship between the particular Churches and the Roman Curia. There has been in recent times the growth of new particular Churches and the emergence of a new ecclesial and missionary consciousness. The Churches in question have become capable of assuming their own responsibility on the pastoral and governance level. Therefore, the role of the Dicastery is to accompany, to support, to cooperate with them, while respecting their proper autonomy: “The Section, in accordance with the principle of just autonomy, supports new particular Churches in the work of initial evangelization and in their growth, in cooperation with the particular Churches, Episcopal Conferences, Institutes of Consecrated Life and Societies of Apostolic Life, Associations, Ecclesial movements, new Communities and Ecclesial Welfare Agencies” (Art. 62). But even when these phases are over, the missionary action of the Church does not cease: rather, it is up to the particular Churches already organized to continue it. Those primarily responsible for their territory are the bishops and local Episcopal Conferences.
The Dicastery also collaborates with the pastors of the particular Churches in matters concerning the pastoral care of vocations, the formation of diocesan clergy, the ministry of priests, religious and consecrated life, the apostolate of catechists and the life of the lay faithful.
In carrying out its mission, the Dicastery makes use of the PMS “as instruments for promoting responsibility for the missions on the part of all the baptized and for the support of new particular Churches” (Art. 67§ 1).
The territorial structures of the Church (Archdioceses, Dioceses, Military Ordinariates, Apostolic Vicariates, Apostolic Prefectures, Apostolic Administrations, Missions “sui iuris”, etc.) have as their purpose to respond to the needs and requirements for the effective operation of the provision of pastoral services. And it is the responsibility of the Dicastery for Evangelization, for the dependent territories, to provide for this task, in implementing the plans for the creation of Ecclesiastical Circumscriptions.
It is noted that numerous are still those who do not know Christ. Catholics represent 17.7 percent of the world’s population. According to the Holy See’s latest statistics reported as of December 31, 2019, the world population was 7,577,777,000, an increase of 81,383,000 from the previous year. The global increase, affects all continents, including Europe. The largest increases are in Asia (+40,434,000) and Africa (+33,360,000), followed by America (+6,973,000), Europe (+157,000) and Oceania (+459,000).
The number of Catholics is growing. Baptized Catholics worldwide will increase from 1,344 million in 2019 to 1,360 million in 2020, an absolute increase of 16 million, or about +1.2 percent. The increase in Catholics affects all continents except Europe (-292,000) and is most pronounced in Africa (+8,302,000) and America (+5,373,000), followed by Asia (+1,909,000) and Oceania (+118,000). Responsible for This reading shows that the increase in the Catholic population is in the missionary world, especially in Africa.
The number of Ecclesiastical Circumscriptions dependent on the Dicastery for Evangelization totals 1,117: in Africa (517), Asia (483), America (71) and Oceania (46) (see Fides News Agency 21/10/2021).
Also, to be counted as areas of the Dicastery’s service to the bishops are the ad limina Visits to Rome and the Visits in loco in the particular Churches:“The Section handles everything having to do with the quinquennial reports and the visits ad limina Apostolorum of the particular Churches entrusted to its care” (Art. 66).
The formation of diocesan clergy
The Dicastery for Evangelization, within the limits of its competence, contributes to the common effort of the universal Church in the formation of future priests. It procures to promote clerical, religious, and lay missionary vocations (Art. 63). It provides for the adequate distribution of missionaries. In the territories entrusted to it, the Dicastery likewise cares for the formation of secular clergy and catechists. It promotes the establishment of seminaries and monitors their operation. It collaborates with Episcopal Conferences for the erection of Interdiocesan, Regional and National Seminaries, after confirming their Statutes, Formation Program and Internal Regulations. It is also its responsibility to study and confirm the Ratio Nationalis elaborated by the individual Episcopal Conferences of dependent territories, as prescribed by Pope Francis with the Motu Proprio ‘Competensias Quasdam Decernere’ of February 11, 2022 (Art. 1-2).
The Dicastery has 771 seminaries in its territories today. There are 220 Major Seminaries, with a total of 23,071 Major Seminarians of Philosophy and Theology (17,308 in Africa, 214 in America, 5,440 in Asia and 109 in Oceania); 120 Propedeutic Seminaries, with 5,596 Propedeutic Seminarians (3,946 in Africa, 10 in America, 743 in Asia and 37 in Oceania); 431 Minor Seminaries, with a total of 45,815 Minor Seminarians. In total there are 74,482 Seminarians, accompanied by about 2,160 Formators (see POSPA Annual Report, 2022). The Dicastery is committed to ensuring, including through a substantial financial commitment, the functioning of these Seminaries, particularly through the Pontifical Society of St. Peter the Apostle.
In addition to the Seminaries, the Dicastery has Pontifical Colleges in Rome for the formation of Clergy suitable for its mission in the world.
From the second half of the 20th century, with the expansion of the missionary world, besides the Urban College for seminarians, two other Pontifical Colleges were founded by Propaganda Fide for the formation of priests from mission countries: The Pontifical College of St. Peter the Apostle (1947) and the Pontifical College of St. Paul the Apostle (1964). The Mater Ecclesiae College, in Castel Gandolfo, for the preparation of catechists, and the Foyer Paul VI on the campus of the Urban University, for Women Religious, were founded in the 1970s. Today, the Foyer has been transferred to Castel Gandolfo, at Mater Ecclesiae College. In addition, St. Joseph’s College, within the Urban University campus, is destined to host priests (Rectors, Formators and Seminary Professors) who participate in the semester-long programs of Formators’ training or Refresher Course at the Pontifical Urban University.
The purpose of the Scholarship granted to priests is to prepare them adequately to meet the pastoral demands of the new particular churches. With this in mind, the Colleges of the Dicastery offer ongoing priestly formation in addition to academic training. Each College is committed to forming a “Priestly Community,” where priestly fraternity is lived.
Religious and Consecrated life
Consecrated life is the object of great attention and consideration by this Dicastery, also because it offers so many aids to the pastoral activity of the missionary Church. Hitherto it has competence over Institutes of Consecrated Life erected in the new particular Churches, or operating there, as well as over Societies of Apostolic Life erected for the benefit of the missions. This competence extends to everything that pertains to them as missionaries, taken both individually and communally.
Through the Pontifical Society of St. Peter, the Apostle, the Dicastery also participates in the formation of male and female novices, committing itself financially as well. In 2020-2021, there were 978 male and female novitiates, with a total of 6,891 novices, including 2,391 men and 4,500 women.
In addition, at the structural level, the Dicastery collaborates with Institutes of Consecrated Life through a Council called the “Council of 18,” composed of 9 male and 9 female Superiors General of Institutes committed to the Mission.
The apostolate of Catechists and the life of the lay faithful
The Dicastery endeavors to ensure that the People of God are imbued with a missionary spirit and become aware of their responsibility so that they can collaborate effectively in mission work through prayer, witness of life and activity in the various Lay Movements and Associations. Therefore, it takes care of the formation of catechists in addition to that of the clergy, and promotes the apostolate of the laity and, in general, that which concerns the Christian life of the laity as such (Art. 63). Through the PMS the Dicastery annually grants the dioceses an ordinary subsidy in favour of catechists.
Distribution of responsibilities in the Dicastery
a) The Secretariat
According to the Constitution Praedicate Evangelium the Dicastery for Evangelization is chaired directly by the Roman Pontiff. Each of the two Sections is governed in his name and by his authority by a Pro-Prefect (Art. 54), who is assisted by the Secretary, with the cooperation of the Under-Secretary. There is a Delegate for Administration, an Office Head for the Secretariat and Administration respectively, as well as two heads of the Historical Archives and Current Archives.
On a daily basis, the Dicastery receives various reports from the Apostolic Nuncios, Episcopal Conferences, Dioceses, and various entities. They describe situations on Church-State Relations, Evangeli-zation, Pastoral Care, Inculturation, Formation, Administration, Profile of Churches, Appointment of Bishops, etc. All issues are studied with notes by the Officials. Some are dealt with, depending on their nature or urgency, by the daily Meeting of Superiors, the bi-weekly Juridical Commission, collatis consiliis with the Secretariat of State (when necessary), the weekly Congress, the bi-weekly Ordinary, periodic Plenary meetings, and, finally, in the Audience (bi-weekly) of the Pro-Prefect with the Holy Father.
b) The Administrative Section
The Dicastery derives the financial backing to achieve its institutional purposes from the management of its movable and immovable patrimony. Its administrative autonomy originated with the founding of the Congregation in 1622.
Assets and contributions offered to the Missions must serve exclusively the purpose set by the will of the donor, and the autonomous administration ensures that the funds allocated to the Missions are used exclusively for that purpose. Of such management, the Department reports to the Dicastery for the Economy. In this regard, the new Constitution stipulates that “the patrimony set aside for the missions is administered through its own special office, headed by the Adjunct Secretary of the Section, without prejudice to the obligation to render due account to the Secretariat for the Economy” (Art. 68).
The movable and immovable patrimony, for which taxes are regularly paid in Italy, is destined primarily for the maintenance of the Dicastery, the Pontifical Urban University, the Pontifical Urban College, missionary institutions and the new particular Churches in the territories under its jurisdiction.
c) Section of the Archives
The Historical Archives, consisting of about 11 million documents in 14,000 volumes, includes authentic treasures, covering the years 1622 to 1965. It is staffed by 9 people. From 2009 to 2015, the Archives was frequented by more than 1,600 people from different countries for a total attendance of nearly 13,000.
d) Consultants and Commissions
In addition, the Dicastery is assisted by various Consultors and Study Commissions, collaborates with Institutes of Consecrated Life through the aforementioned Council called the “Council of 18.” In addition, there are several Commissions:
a Juridical Commission to deal with marriage cases and disciplinary cases,
one to prepare the manual for the bishops of the territories under its jurisdiction,
one for the distribution of scholarships,
one to accompany the training courses for Rectors and refresher courses for Professors (St. Joseph’s College).
Organisms dependent on the Dicastery at the service of the Missions:
a) The Pontifical Urban University
Has 4 Faculties: Philosophy, Theology, Canon Law and Missiology. Linked to the Faculty of Missiology is the Higher Institute of Missionary Spirituality and Catechesis, as well as the Specialized Institute of the History of Evangelization. The following degrees can be obtained there: Baccalaureate, conferred at the end of the 1st Cycle of Studies; Licentiate (or Degree), conferred at the end of the 2nd Cycle of Studies; Doctorate, conferred at the end of the 3rd Cycle of Studies; 1st Level Master’s Degree, conferred after having passed the tests required for the year of study in Social Communications. The Urban University has launched the “Affiliated Net” project, which allows various Institutes, especially Major Seminaries from different countries, to affiliate (with the possibility of obtaining the academic degrees of the same), to be aggregated, sponsored and connected with each other by telematic network. Today, 106 Institutes (in Philosophy, Theology, Canon Law and Missiology) from more than 40 countries are affiliated. The number of students is about 12,000. A Center for Chinese Studies also functions at the University and is dedicated to academic research on historical, socio-cultural and religious aspects of China.
b) CIAM
Finally, it is worth mentioning the International Center for Missionary Animation “Blessed P. P. Manna” [CIAM], located on the Janiculum Hill, which promotes various training courses. Renovated in 2010, it ensures training activities for the Missio ad Gentes.
Conclusion
From a doctrinal point of view, the desire for missionary cooperation stems from the fact that the Church on earth is, by its very nature, missionary . The mission of the Church consists in the proclamation of the Good News of Salvation. Moreover, as members of the Church, the mission belongs to each and every member, in virtue of their baptismal dignity .
Likewise, the new Code of Canon Law in Can. 781 echoes the teaching of the Council: “Because the whole Church is of its nature missionary and the work of evangelisation is to be considered a fundamental duty of the people of God, all Christ’s faithful must be conscious of the responsibility to play their part in missionary activity”.
The Holy Father Pope Francis in his apostolic exhortation Evangelii Gaudium reminds us that all the baptised are ‘missionary disciples’ and ‘agents of evangelisation’ (n.120).
The Dicastery for Evangelisation greatly appreciates the generous contributions made by the various religious institutions for the work of evangelisation in the mission territories.
The 400th Anniversary of the founding of Propaganda Fide becomes a fitting moment to recall the missionary mandate given by the risen Lord to the Apostles: “Go therefore and make disciples of all the nations” (Mt 28:19).
Asia, in particular, with nearly two-thirds of world population, is the missionary continent par excellence. The mission is only beginning in Asia!
In our missionary endeavours we are not alone. Jesus, the greatest evangeliser, is with us and guiding us through the Holy Spirt, the principal agent of mission. He reminds us: “Behold I am with you always,…”(Mt 28:20).
