List of points

We would like to begin this interview with a subject on which opinions are highly divided: the question of aggiornamento. In your opinion, what is the real meaning of this word in the life of the Church?

Faithfulness. Aggiornamento, as I see it, means above all faithfulness. A husband, a soldier, an administrator, who faithfully fulfils at each moment, in each new circumstance of his life, the duties of love and justice which he once took on, will always be just that much better a husband, soldier or administrator. It is difficult to keep this keen sense of loyalty constantly active, as it is always difficult to apply a principle to the changing realities of the contingent world. But it is the best defence against ageing of the spirit, hardening of the heart and stiffening of the mind.

The same thing applies to the lives of institutions, and in a very special way to the life of the Church which does not follow a precarious human plan but a God-given design. The world's redemption and salvation are the fruits of Jesus Christ's loving filial faithfulness to the will of the heavenly Father Who sent Him, and of our faithfulness to Him. Therefore aggiornamento in the Church, today as in any other period, is fundamentally a joyful reaffirmation of the People of God's faithfulness to the mission received, to the Gospel.

This faithfulness should be alive and active in every circumstance of men's lives. It therefore requires opportune doctrinal developments in the exposition of the riches of the depositum fidei, as can clearly be seen in the two thousand years of the Church's history and recently in the Second Vatican Council. It may also require suitable changes and reforms to improve, in their human and perfectible element, the organisational structures and the missionary and apostolic methods of the Church. But it would be, to say the least, superficial to think that aggiornamento consists primarily in change, or that all change produces aggiornamento. One need only consider that there are people who seek changes which go outside and against the Church's doctrine and would put the progressive movement of the People of God back several centuries in history. back at least to feudal times.

The mission of the laity is carried out, according to the Council, in the Church and in the world. Often this is misunderstood because people concentrate on one aspect or the other. How would you explain the laity's task in the Church and in the world?

I think by no means they should be considered as being two different tasks. The layman's specific role in the mission of the Church is precisely that of sanctifying secular reality, the temporal order, the world, ab intra, in an immediate and direct way.

In addition to his secular task, a layman (like a cleric or a religious) has certain fundamental rights, duties and powers within ecclesiastical society related to his juridical status as a member of the faithful: active participation in the liturgy, the possibility of cooperating directly in the hierarchy's apostolate, and of offering advice to the hierarchy in its pastoral task. if invited to do so, etc.

The specific task which belongs to the layman as layman, and his generic or common one as a member of the faithful are not opposed but rather superimposed. They are not contradictory but complementary. To concentrate solely on the specific secular mission of the layman and to forget his membership of the Church would be as absurd as to imagine a green branch in full bloom which did not belong to any tree. But to forget what is specific and proper to the layman, or to misunderstand the characteristics of his apostolic tasks and their value to the Church, would be to reduce the flourishing tree of the Church to the monstrous condition of a barren trunk.

Some readers of 'The Way' are surprised by the statement in point 28: 'Marriage is for the soldiers and not for the General Staff of Christ's army'. Can that be taken as a disparaging appraisal of marriage, which would go against the Work's desire to be inserted in the living realities of the modern world?

I advise you to read the previous point of 'The Way', which states that marriage is a divine vocation — it was not at all frequent to hear that sort of affirmation around 1925.

The conclusions you spoke of could only spring from a failure to understand my words. With that metaphor I wanted to recall what the Church has always taught about the excellence and supernatural value of apostolic celibacy. At the same time I wanted to remind all Christians that they must consider themselves milites Christi (soldiers of Christ), in St Paul's words, members of the People of God who are on earth engaged in a divine warfare of understanding, holiness and peace. All over the world there are many thousands of married couples who belong to Opus Dei, or who live according to its spirit. And they are well aware that a soldier may be decorated for bravery in the same battle from which the general shamefully fled.