Transforming the Temporal Order

Many of today's apostolic efforts rightfully focus on the evangelization and formation of individual souls. However, ministry experiences within the parish setting reveal that while guiding individuals is necessary and of great value, there seems to be a critical, yet often overlooked, need to simultaneously evangelize the institutions surrounding the individuals as well. The decree on the apostolate of the laity, as outlined in Vatican II, encompasses both “the evangelization and sanctification of men and the penetrating and perfecting of the temporal order” (Apostolicam Actuositatem, 2). The decree goes on to say that “all those things which make up the temporal order, namely, the good things of life and the prosperity of the family, culture, economic matters, the arts and professions, the laws of the political community, international relations, and other matters of this kind, as well as their development and progress, not only aid in the attainment of man's ultimate goal but also possess their own intrinsic value” (AA, 6).

In our society, the five most influential institutions making up the temporal order could be named as the church, state, workplace, education, and family. It is within these institutions that individuals find themselves being formed and their decisions being directed, whether through conscious participation or not. This article explores what evangelization of the temporal order looks like while presupposing the ongoing evangelization and formation of individuals.

Historically, as Christopher Dawson notes, Western Christendom was not built through the method of individual conversions but rather through collective or communal acceptance of Christianity. “The great missionary expansion of the nineteenth century was everywhere based on the principle of individual conversion… There is a fundamental contrast between this approach and the collective or communal form of expression which had dominated the Christian world for upwards of a thousand years. Western Christendom was not built up by the method of individual conversions. It was a way of life which the people accepted as a whole, often by the decision of their rulers, and which, when accepted, affected the whole life of society by the change of their institutions and laws”. Dawson contrasts this with the individual focus of modern missionary expansion, highlighting that “the missionary Churches of the Dark Ages produced a richer harvest even in the sphere of culture than anything that the modern missionary movement can show.”

The Church's mission, or apostolate, can be summarized as spreading “the Kingdom of Christ for the glory of God and to enable all people to share in His saving redemption” (AA, 1). Therefore, the apostolate involves all activities of the Mystical Body directed towards this end. The laity are called to engage in this apostolate by working towards Christ's redemptive work, which “while essentially concerned with the salvation of men, includes also the renewal of the whole temporal order.” Hence, the mission of the Church is not only to bring the message and grace of Christ to men but also to penetrate and perfect the temporal order with the spirit of the Gospel. In fulfilling this mission of the Church, the Christian laity exercise their apostolate both in the Church and in the world, in both the spiritual and temporal orders (AA, 5).

The Church, in fact, stresses that the laity have a unique responsibility to sanctify the temporal order, stating, “The laity must take up the renewal of the temporal order as their own special obligation" (AA, 7). The decree further emphasizes that “a member who fails to make his proper contribution to the development of the Church must be said to be useful neither to the Church nor to himself” (AA, 2). This highlights the high calling of the apostolate of the laity and stresses that neglecting this duty weakens the Church’s mission and leads to a loss of purpose for the individual.

Ultimately, holy and virtuous societies can only be built by holy and virtuous individuals, as “the defining characteristic of human societies is their fundamental orientation towards or away from God.” Within this social context (the church, state, workplace, education, and family), lay missionary activity is crucial for societal transformation. True societal flourishing relies not only on individual conversion but also on communal conversion, where entire communities embrace the Gospel, leading to a profound impact on the institutions that shape society.

Church

“The Church is herself the consummate society– perfect and complete”. This is “not to say that every member of the hierarchy or every Vatican decree is perfect; that would be mad. Rather, it means that the Church uniquely has the natural and supernatural resources to perfect us”. It is only through Christ’s mystical body that we are to be made holy– that we are to be saved. The church is fundamental to society– not merely a secondary participant or one choice among others, “but as the most indispensable institution in society”. On a local level, we can focus on the institution of the Church within the parish. “The local parishes are and must be more than one-hour-per-week worship sites. The parish should, as far as possible, be the center of all life for the faithful. In so doing, it becomes a living rebuke to a hostile culture while serving parishioners and the wider community the fruits of heaven and of earth”. Whether one believes in the power and authority of the Church or not, we need her, because we need grace– participation in the life of God. 

The Church's mission to be a light to the nations and to bring the Gospel to all peoples is fundamental to her purpose. "The Church is missionary" (Evangelii Nuntiandi, 14), and she emphasizes that "every baptized person is called to be a missionary" (Redemptoris Missio, 72).The parish plays a crucial role in this endeavor, serving as the primary setting where the laity can embody their vocation to holiness and mission. It acts as a base for evangelization and community engagement, where every member is involved in both spreading the Gospel and addressing the needs of the community (Christifideles Laici, 26). The church describes the role of the parish as being "a center of missionary activity" (Redemptoris Missio, 49). This means aside from ministering to those attending Church events, the parish community is called to be going outside of the four walls of the church and reaching out to the lost and broken of the world, especially those who live within the boundaries of the parish or live within the proximate communities.

The Church is undeniably facing opposition, and we find ourselves navigating the challenges of a post-Christian era. Reflecting on the first Christians, we recognize that they “gained converts not because their arguments were better than those of the pagans but because people saw in them and their communities something good and beautiful—and they wanted it”. A holy and virtuous society is impossible without holy and virtuous people, and as Augustine writes, “no one can possibly have true virtue without true godliness—that is, without worship of the true God”. True peace will only return through the unity brought by the Holy Eucharist. Therefore, all our efforts must begin with a sacramental and interior life. “Personal sanctity is a prerequisite for the success of all the social and political concepts. No grand theories or perfect procedures can make up for a people who have abandoned virtue”. Only with and through Mother Church can our families, education, workplace, and state be sanctified.

Pathway Forward: The interior life is the sine qua non of Catholic stability. Cultivating a profound interior life in those being accompanied is essential, helping them to truly fall in love with Jesus Christ. The Sacred Liturgy can be seen as a spiral that draws the faithful deeper into the heart of the Holy Trinity, where Mother Church disciples through the liturgy itself. Fasting and feasting in accordance with the Church's traditions, generously tithing to support the needs of the parish and local community, leading Bible studies, creating events that welcome the whole family, helping fill time slots for perpetual adoration, enhancing the beauty of the liturgy and church environment, empowering families to celebrate the lives of the saints at home, fostering communities centered around the Eucharist, and guiding individuals in establishing authentic prayer lives are all ways to deepen one's relationship with Christ and build up the local church. Serving the poor and creating opportunities for the Church to engage in real relationships with those in need allows parishioners to encounter Christ in the poor, underscoring the unity of the Gospel’s social and faith messages. When the poor are in need, our churches should already be present and involved in their lives so that they turn to the Church for support before considering government assistance. Evangelization efforts can focus on pursuing the lost and broken, especially within the parish bounds, reaching out to those who are farthest from Christ and His Church. Walking with others toward deeper maturation in Christ, assisting them in discerning their apostolates, and empowering them to live out their callings are vital for building a holy society. A holy society requires “holy and virtuous individuals who form holy and virtuous families, which in turn create holy and virtuous communities. Ultimately, individuals striving to become saints is the only way to cultivate a society worthy of saints, which can only be achieved through the sacramental graces of the Church”.

State

The state plays a significant role in shaping our worldview, as its duty is to guide her people toward what is right and steering them away from what is wrong. It influences individuals’ values, families, and overall perception of the world. The ultimate purpose of the state is to promote the common good and foster the development of individuals and families toward virtue, as "the end of society is to make men better; the chief good that society can possess is virtue" (Rerum Novarum, 229).

Even the state, in her sometimes seemingly unlimited powers, is subordinate to God, as humans discover truth rather than invent it (Immortale Dei, 6). The state's role is to observe the moral law by, "directing, watching, urging, restraining, as occasion requires and necessity demands" (Quadragesimo Anno, 80), while adhering to the principle of subsidiarity—ensuring that decisions and responsibilities are handled at the most local level possible. The formation of societies primarily aims at our collective moral improvement, with a state becoming truly effective when it is ordered toward the good and the perfection of man, guiding individuals toward true freedom—not merely “freedom of choice”, but freedom as a means to achieve perfection. This understanding aligns with the Catechism's teaching that “human freedom is a force for growth and maturity in truth and goodness, attaining its perfection when directed toward God, our beatitude” (CCC 1731).

Pope Leo XIII asserts that "a State chiefly prospers and thrives through moral rule, well-regulated family life [family life governed by moral law], respect for religion and justice, the moderation and fair allocation of public taxes, the progress of the arts and trade, and the abundant yield of the land—through everything, in fact, which makes the citizens better and happier" (Rerum Novarum, 228). The Church also teaches that "civil society must acknowledge God as its Founder and Parent, and must obey and reverence His power and authority. Justice, therefore, forbids, and reason itself forbids, the State to be godless; or to adopt a line of action that would end in godlessness" (Libertas Praestantissimum, 21). Hans Urs von Balthasar observed that “alienation from God leads to alienation from truth and love”. When God is taken out of public life and ignored in civil matters, we inevitably arrive at the ever increasing anti-Christian society we now face.

Every law inherently carries a moral dimension and should be oriented toward fostering virtue. "Every law, regulation, and policy, whether regarding barbershop quartets or abortion, includes a moral judgment or assumption about what is good for society. There is no way to craft a law that doesn’t impose morality in some way or another". Even in cases where a state chooses not to criminalize certain behaviors, such as sexual sin, it does so not because there is value in the sin or in the freedom to commit it—there is never a right to sin—but because enforcing such laws might lead to greater evils. “The common good demands not that every bad thing be forbidden, but that the law facilitates virtue". Erasing God from public life eliminates the very foundation of the political community, which is the common good. “While the state cannot bring about our salvation, it can create conditions that are favorable for the salvation of souls”, thus shaping a society where it is easier to live virtuously.

Pathway Forward: A focus on encouraging active participation in civic matters and providing formation and resources for Catholics to carry out their political duties is crucial. Advocacy should center on promoting laws that uphold human dignity and advance the common good. As noted, “We need a Catholic vision for society that places the common good—not liberty, security, prosperity, equality, or any other insufficient concept—at the very center”.

Efforts might also encompass supporting organizations such as Strong Towns, actively participating in neighborhood associations, and fostering strong relationships with local neighbors. The physical design and structure of our cities should be oriented to best support family life. For example, the creation of walkable neighborhoods with safe sidewalks, parks, and playgrounds that are easily accessible to families. These neighborhoods could include a mix of residential areas, schools, places of worship, local businesses, and community centers, all within walking or biking distance, allowing children a safe place to explore while simultaneously fostering genuine community amongst families. Additionally, advocating for and supporting local businesses, agriculture, and industries over large, distant corporations helps retain wealth within the community and promotes sustainability. Communities can encourage that decisions be made at the most local level possible, celebrate local customs and traditions like saint’s feast days and town festivals, and strive to conserve all that is true, good, and beautiful from their culture as essential steps for building a resilient and vibrant community. Ultimately, as Cardinal Burke states, “Only a society that is radically obedient to the reign of Our Lord, Christ the King, through cooperation with sacramental grace, can truly flourish.”

Workplace

Work is integral to our salvation. Through our work, we engage in fundamental activities that cultivate virtue. “What is work for? It’s for the same thing that everything else is for. It is for family and neighbors; it is for rest and celebration; it is for play; it is for prayer; it is for God.” Work is a vital aspect of human life that contributes to both personal and communal flourishing. Our work either builds up the City of God or the City of Man; it is an apostolate.

The goal of labor is for individuals to participate in God’s creation and to fulfill their vocation. "The laws should favor ownership, and policy should induce as many as possible of the humbler class to become owners… [For] men always work harder and more readily when they work on what belongs to them; nay, they learn to love the very soil that yields, in response to the labor of their hands, not only food to eat but an abundance of good things for themselves and for those who are dear to them" (Rerum Novarum, 237-8). People struggle to achieve holiness either because they have no work or because their work is dehumanizing. Creating a society that favors the widespread ownership of productive property gives man freedom, autonomy, and dignity. 

When orienting an industry or business toward the common good, Catholics should ask the following questions: Am I offering a salary that adequately supports both the worker and their family—a fair wage? Do I allow time for my workers to fulfill their religious duties? What is the quality of the goods or services we provide? Are these goods or services truly beneficial to society and do they serve the common good? Are the prices and fees we set fair? Is our advertising honest and truthful? Is there any harm to the environment during the production process or in the use of the product? The overall purpose of economic activity is to “facilitate man’s spiritual, intellectual, family, and social life by making available the material goods and services we need. Any arrangement of economic activity is good only to the extent that it contributes to that purpose.” Furthermore, business owners should view the apostolate of their business as an extension of their paternity, fostering a sense of responsibility and care towards their employees. Every aspect of a man's life, including his work, should be ordered toward the Summum Bonum, the highest good.

Finally, we cannot discuss work without addressing money. The pursuit of material wealth often leads to spiritual poverty, as it distracts us from our true purpose and end. Many economic ills in our society stem not from flawed policies or systems but from a lack of virtue. Our policies, institutions, and systems reflect the state of our souls. If we truly desire God and are seeking union with Him as our ultimate end, then the institutions we create should be shaped by that love. We do not seek money; we seek happiness and ultimately, God. Every financial decision is a moral choice (Centesimus Annus, 36) and the Church prescribes specific virtues for the use of money. Almsgiving involves giving to those in need out of love, compassion, and justice (with the understanding that our excess wealth rightfully belongs to others). Liberality concerns the appropriate use of wealth and resources, seeing money as a means to real goods, not an end in itself. Money is merely a placeholder and should always be saved with a clear purpose in mind, rather than saved aimlessly for an uncertain future. Beneficence calls us to do good with our money, not just avoid evil, and to build up the kingdom of God with our finances. 

The Church warns that "abundance of earthly riches are no guarantee of eternal bliss; rather, they are obstacles. The rich should tremble at the threatening words of Jesus Christ—so uncharacteristic of the Lord—and remember that a most strict account must be given to the supreme Judge for all we possess" (Rerum Novarum, 221). The Church teaches that the poor “represent the person of Christ Himself” (Quod Apostolici Muneris, 30) and “lays a strict command on the rich to give of their surplus to the poor, impressing upon them the fear of divine judgment, which will exact the penalty of eternal punishment unless they relieve the needs of the poor” (Quod Apostolici Muneris, 31). Possessing money does not imply a full moral right to use it as one wishes; rather, it should be used to serve the common good, beginning with oneself and one’s family but not ending there. The gospel calls us to solidarity with the poor, to share our goods with those in need, and to find joy in giving rather than accumulating. 

Pathway Forward: Businesses can no longer be seen as merely profit-driven entities but as instruments for advancing the common good and empowering individuals to engage in dignified labor. Business owners can benefit from rediscovering their roles as employers through a Christ-centered lens and integrating the Church’s social teachings into their business practices. Prioritizing local production and service to the common good should be promoted as an essential value. Rejecting the prevailing culture of workaholism, where individuals are often treated as mere commodities for consumption, is crucial. Instead, fostering a healthy work-life balance that nurtures family flourishing and a vibrant interior life should be emphasized.

Addressing burdensome debt and offering no-interest loan programs for those in need within local communities can also provide much-needed support. For those seeking to switch careers to better serve the Kingdom, offering guidance and support through their transitions can be invaluable. Additionally, helping others discern how to build God’s Kingdom through their work and guiding them to discover and live out their unique apostolate can have a lasting impact.

On a very practical level, individuals can commit to shopping and spending their money locally, supporting small businesses and credit unions in their area that promote the common good. Furthermore, championing models such as employee-owned companies or businesses that engage in profit-sharing can help ensure that workers share in the fruits of their labor, creating a more just economic system. These approaches not only foster a sense of ownership and responsibility among employees but also emphasize the dignity of work and the value of human labor.

Education

John Paul II proclaimed that, “Catholic education aims not only to communicate facts, but also to transmit a coherent comprehensive vision of life, in the conviction that the truths contained in that vision liberate students in the most profound meaning of human freedom” (Address of the Holy Father to the Bishops of USA, 3). George Weigel, Pope John Paul II’s biographer, emphasized that “the task of education is to lift us out of the slough of skepticism and relativism and into the bright uplands of the truth. Educators best fulfill this task by being attentive to both the life of the mind and the life of the soul”. Unfortunately, modern education, both within public and private schools, often falls short of this ideal.

Contemporary education is often described as preparing students to thrive in the workforce, ensuring they can provide a stable life for themselves and their families, and becoming responsible, tax-paying citizens. While this model may succeed in filling students' minds with facts, it approaches education with no higher aim than success in worldly endeavors. Every education model presupposes an anthropology, and “there can only be two ways of viewing the human person: through Christ, or through rejecting God and looking to ourselves to define our humanity. These two anthropologies—the Christian and the secular—summarize the human story and provide the narrative arcs for a robust and integrated classical Catholic curriculum”. As G.K. Chesterton observed, the threat of education with an improper anthropology is that “If children see that their teachers despise what their parents desire, there is and must be a conflict of authorities. And there is, and must be, in the modern State, a monstrous discovery; that it is the more new and unnatural authority that has the power.”

“Education that is not informed by the faith and directed to the same goal as our life of grace fails in every way to form a student in truth”. As John Paul II asserts, “once truth is denied to human beings, it is pure illusion to try and set them free. Truth and freedom either go together hand in hand or together they perish in misery” (Veritatis Splendor, 87). It is Jesus Christ who sets us free, and our schools must provide spaces for students to encounter the love of God. This doesn’t mean continuing on with the modern educational system and adding a theology class, Mass, and retreats. “Christ needs to be fully incarnate in the classroom—not just in theology but in every class. He needs to be revealed in the books that are chosen and the way they are taught. His love needs to be present in the pedagogy and discipline of the school. Everything needs to point to Christ”.

If we approach education through this lens, schools would prioritize helping students “develop a metaphysical view of the world, to see the truth, the goodness, and the beauty of themselves and the created space around them. Students need to understand that evil, ugliness, and sin are not part of God’s creation but the absence of the creative power and beauty that He intended, and distortions of reality, sometimes of our own making”. This approach, grounded in philosophy and faith, is designed to equip students to become saints, enabling them to cultivate a well-ordered, joyful society and ultimately find eternal happiness with God.

To ensure that education truly forms students in truth and virtue, it must be deeply rooted in the values of the faith and supported by the family. Recognizing the irreplaceable role of parents in this process, Pope Leo XIII wisely cautioned, "Fathers must never entrust their children to sources of corruption in schools. They must come together with other fathers to see to it that their children are raised with firm morals, knowledge of religion, and piety toward God" (Letter to the Bishops of Bavaria, Officio Sanctissimo). The Catechism echoes this, affirming that “the role of parents in education is of such importance that it is almost impossible to provide an adequate substitute. The right and duty of parents to educate their children are primordial and inalienable” (CCC 2221). This doesn’t mean that parents must always avoid sending their children to school, but rather that school systems should complement and reinforce the education and formation that primarily occurs within the home. While families should not feel compelled to avoid sending their children to school out of fear of corruption, there should be honor in the noble choice of families who choose to homeschool out of love and for the best interest of the child. “The beauty of home education is that it gives a family more time together–time to solidify relationships, to communicate values, and to focus on each child’s individual needs in a consistent and unhurried atmosphere.” The freedom for families to undertake the task of educating their children demands a society that is supportive of the homeschooling family from things such as fair wages promoting the opportunity for a single- income home to the communal support of co-ops and opportunities for children to display and develop their talents such as participation in theater and sporting events. 

Pathway Forward: Addressing the challenges in education begins with promoting and equipping parents to understand the true purpose of education and the potential of their children. Helping parents make informed decisions about the true nature of education can guide them to choose schools that best serve both their family's needs and the student's well-being. For those who choose to homeschool, facilitating connections among families and assisting in the selection of appropriate curricula—especially those rooted in the liberal arts—can be particularly beneficial. Making available resources such as gyms for sports and opportunities to participate in organized social events whether through a school system or a public institution can be great practical steps to show support for homeschoolers. Additionally, organizing book studies or group discussions on education can provide valuable opportunities for families to explore and identify schools that best serve their children’s needs as well as their ongoing intellectual formation. Empowering individuals who feel called to the apostolate of education by offering support in starting or reforming schools or tutoring programs that align with these principles can also make a significant impact. Encouraging parents to not neglect the first years of their children's lives and helping them find ways to foster the early needs of their children within their homes can be transformational for the future development of the child and their education. Finally, offering guidance to parents as they navigate their children's extracurricular activities, mainly sports, ensures that every facet of a child's development is in harmony with these educational goals.

Family

The family is "the starting point of every city and every state" (Quod Apostolici Muneris, 28) and the “original cell of society” (CCC 2207). Civil life should therefore be oriented toward the flourishing of families. “While the fundamental unit of humanity might be the individual, the fundamental unit of society is the family”. Indeed, "if a particular economic structure is making family life difficult, then it is not family life that must adapt, but rather the economic structure must be changed". As Scott Hann insightfully notes, "A society that gets marriage wrong will not remain free for long: the family is the training ground for the virtues that make free societies possible".

Mother Church refers to the family as the Domestic Church (CCC 2204). “The family is not like a church; it is a church, over which parents have authority delegated to them by the Church. Similar to the way a parish priest has the souls of the faithful in his church entrusted to him, parents have the souls of their children entrusted to them”. Parents are the first and primary evangelists of the Gospel message to their children, both in witness and word. “If Catholics would simply live the Sacrament of Marriage for one generation, we would witness a transformation of society and have a Christian culture… [For] matrimony is a gospel in itself, a good news for the world today, especially the dechristianized world".

The family is the primary school of love and virtue, where children are shaped further into the likeness of Christ. Given the deep vulnerability of its members and the significant amount of time spent within its confines, the family stands as the most influential institution in society. Thus, the devil relentlessly targets the family, striving to disrupt this earthly image of the Trinity as his foremost strategy for hindering souls from participating in the victory of Christ. A brief scan of mainstream media reveals that these attacks are indeed having a dramatic effect. Many families are overwhelmed by the immense pressure of raising children amidst a host of competing demands. The task of forming children in the faith, a crucial aspect of their moral and spiritual development, often feels overshadowed by the logistical challenges of balancing work commitments with family life. The pervasive influence of technology further complicates this balance, as screens and digital distractions can encroach upon quality family time and hinder the development of children. Additionally, the demands of school and extracurricular activities create a hectic schedule that leaves little room for intentional, faith-centered parenting. As families strive to juggle these various aspects of our very segmented lifestyles, it is increasingly difficult to maintain a cohesive, supportive environment that nurtures both the physical and spiritual well-being of each family member. The rising divorce rate can be seen as a consequence of these stressors but also further exacerbates these difficulties, with children often suffering the most. Ultimately, families will only find the solution through finding unity and restoration in Christ as communities offer increased familial support, fathers are equipped and empowered to be the spiritual leaders of their homes, and healthy, holy marriages become the priority of the home. 

Pathway Forward: Creating an environment where families live as part of authentic communities, relying on one another and growing closer to Christ as households, can greatly enhance the spiritual growth of the family, the proper ordering of family life, and the formation of their children. Building the domestic monastery can be encouraged by helping families establish practices such as family prayer, couple prayer, a rule of life, and personal prayer. Promoting retreats for growth and ongoing formation, always rooted in the nourishment of the sacraments, is also essential. Additionally, journeying with those who are lost or have yet to know Christ through meeting their familial needs as a community can be transformative, particularly by supporting struggling or broken families who lack the necessary support to move beyond “survival mode.” Fostering a culture where children can exemplify what it means to be “like children,” as described in Matthew 18:2, for our own salvation, requires families to significantly increase their restrictions on technology, assessing whether it enables us to "devote more of our time and energy to the spiritual, intellectual, family, and social lives". It also requires creating environments where children can encounter Christ and form holy, virtuous friendships. Practical support, such as helping families with meal trains, making retreats and church functions accessible to families and particularly mothers with young children, support in catechising their children, and offering spaces for couples to foster supportive friendships focused on healthy marriages can all further strengthen these communities. Lastly, providing families with opportunities for shared work in the home, where fathers can impart virtue and skills to their children through their labor, can be a key ingredient to cultivating an environment of virtue and love.

Conclusion

In his famous work, City of God, Saint Augustine describes a city oriented towards the love of God and eternal life encompassing transformation of both the spiritual and temporal realms. The image would fail to be called “city” if the personal conversion of individuals and their families was not also accompanied by the simultaneous transformation of businesses, laws, architecture, school systems, and cultural observances, such as feasts and holidays. To work toward building this city, a vision is needed that includes the comprehensive transformation of societal institutions which aligns with humanity's ultimate purpose, ensuring that every aspect contributes to the realization of Christ's kingdom on earth.

John Paul II stated, “Catholicism is an intrinsically social religion that permeates and transforms from within every aspect of life and culture. A faith that does not become culture would be a faith not fully received, not entirely thought out, and not faithfully lived” (Fides et Ratio, 68). This vision calls for bringing Catholic principles to life through evangelizing both individuals and institutions, aiming to transform the social order through the power of the Gospel. The Church boldly proclaims that “Christ our Lord must be reinstated as ruler of human society. All the elements of our commonwealth—legal commands and prohibitions, popular institutions, schools, marriage, home life, the workshop, and the palace—must be brought to that fountain and imbibe the life that comes from Him” (Tametsi Futura Prospicientibus, 376). 

Echoing this call for transformation in her own way, Catholic writer Flannery O’Connor urged her readers to “push back against the age as hard as it pushes against you”. Reinstating Christ as the King of both our lives and institutions will lead to the transformation of society, which places all goods in subservience to the more fundamental good—love of God and love of neighbor. As St. Augustine reminds us, “two cities have been formed by two loves: the earthly by the love of self; and the heavenly by the love of God”. Through these apostolic efforts, inspired by the overwhelming love that comes from divine intimacy, every aspect of our lives and communities can be brought into unity with God. This reflects the ongoing work of the Church, which St. Augustine summarized: “The whole of history since the ascension of Jesus into heaven is concerned with one work only: the building and perfecting of this City of God.”