This is Part 2 of 3
45. Proclamation, because it is made in union with the entire ecclesial community, is never a merely personal act. The missionary is present and carries out his work by virtue of a mandate he has received; even if he finds himself alone, he remains joined by invisible but profound bonds to the evangelizing activity of the whole Church.[76] Sooner or later, his hearers come to recognize in him the community which sent him and which supports him.
Proclamation is inspired by faith, which gives rise to enthusiasm and fervor in the missionary. As already mentioned, the Acts of the Apostles uses the word parrhesia to describe this attitude, a word which means to speak frankly and with courage. This term is found also in St. Paul: "We had courage in our God to declare to you the Gospel of God in the face of great opposition" (1 Th 2:2); "Pray...also for me, that utterance may be given me in opening my mouth boldly to proclaim the mystery of the Gospel for which I am an ambassador in chains; that I may declare it boldly, as I ought to speak" (Eph 6:18-20).
In proclaiming Christ to non-Christians, the missionary is convinced that, through the working of the Spirit, there already exists in individuals and peoples an expectation, even if an unconscious one, of knowing the truth about God, about man, and about how we are to be set free from sin and death. The missionary's enthusiasm in proclaiming Christ comes from the conviction that he is responding to that expectation, and so he does not become discouraged or cease his witness even when he is called to manifest his faith in an environment that is hostile or indifferent. He knows that the Spirit of the Father is speaking through him (cf. Mt 10:17-20; Lk 12:1112) and he can say with the apostles: "We are witnesses to these things, and so is the Holy Spirit" (Acts 5:32). He knows that he is not proclaiming a human truth, but the "word of God," which has an intrinsic and mysterious power of its own (cf. Rom 1:16).
The supreme test is the giving of one's life, to the point of accepting death in order to bear witness to one's faith in Jesus Christ. Throughout Christian history, martyrs, that is, "witnesses," have always been numerous and indispensable to the spread of the Gospel. In our own age, there are many: bishops, priests, men and women religious, lay people--often unknown heroes who give their lives to bear witness to the faith. They are par excellence the heralds and witnesses of the faith.
46. The proclamation of the Word of God has Christian conversion as its aim: a complete and sincere adherence to Christ and his Gospel through faith. Conversion is a gift of God, a work of the Blessed Trinity. It is the Spirit who opens people's hearts so that they can believe in Christ and "confess him" (cf. 1 Cor 12:3); of those who draw near to him through faith Jesus says: "No one can come to me unless the Father who sent me draws him" (Jn 6:44).
From the outset, conversion is expressed in faith which is total and radical, and which neither limits nor hinders God's gift. At the same time, it gives rise to a dynamic and lifelong process which demands a continual turning away from "life according to the flesh" to "life according to the Spirit" (cf. Rom 8:3-13). Conversion means accepting, by a personal decision, the saving sovereignty of Christ and becoming his disciple.
The Church calls all people to this conversion, following the example of John the Baptist, who prepared the way for Christ by "preaching a baptism of repentance for the forgiveness of sins" (Mk 1:4), as well as the example of Christ himself, who "after John was arrested,...came into Galilee preaching the Gospel of God and saying: 'The time is fulfilled, and the kingdom of God is at hand; repent and believe in the Gospel'" (Mk 1:14-15).
Nowadays the call to conversion which missionaries address to non-Christians is put into question or passed over in silence. It is seen as an act of "proselytizing"; it is claimed that it is enough to help people to become more human or more faithful to their own religion, that it is enough to build communities capable of working for justice, freedom, peace and solidarity. What is overlooked is that every person has the right to hear the "Good News" of the God who reveals and gives himself in Christ, so that each one can live out in its fullness his or her proper calling. This lofty reality is expressed in the words of Jesus to the Samaritan woman: "If you knew the gift of God," and in the unconscious but ardent desire of the woman: "Sir, give me this water, that I may not thirst" (Jn 4:10, 15).
47. The apostles, prompted by the Spirit, invited all to change their lives, to be converted and to be baptized. Immediately after the event of Pentecost, Peter spoke convincingly to the crowd: "When they heard this, they were cut to the heart, and said to Peter and the rest of the Apostles, 'Brethren, what shall we do?' And Peter said to them, 'Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit'" (Acts 2:37-38). That very day some three thousand persons were baptized. And again, after the healing of the lame man, Peter spoke to the crowd and repeated: "Repent therefore, and turn again, that your sins may be blotted out! " (Acts 3 :19)
Conversion to Christ is joined to Baptism not only because of the Church's practice, but also by the will of Christ himself, who sent the apostles to make disciples of all nations and to baptize them (cf. Mt 28:19). Conversion is also joined to Baptism because of the intrinsic need to receive the fullness of new life in Christ. As Jesus says to Nicodemus: "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" (Jn 3:5). In Baptism, in fact, we are born anew to the life of God's children, united to Jesus Christ and anointed in the Holy Spirit. Baptism is not simply a seal of conversion, and a kind of external sign indicating conversion and attesting to it. Rather, it is the sacrament which signifies and effects rebirth from the Spirit, establishes real and unbreakable bonds with the Blessed Trinity, and makes us members of the Body of Christ, which is the Church.
All this needs to be said, since not a few people, precisely in those areas involved in the mission ad gentes, tend to separate conversion to Christ from Baptism, regarding Baptism as unnecessary. It is true that in some places sociological considerations associated with Baptism obscure its genuine meaning as an act of faith. This is due to a variety of historical and cultural factors which must be removed where they still exist, so that the sacrament of spiritual rebirth can be seen for what it truly is. Local ecclesial communities must devote themselves to this task. It is also true that many profess an interior commitment to Christ and his message yet do not wish to be committed sacramentally, since, owing to prejudice or because of the failings of Christians, they find it difficult to grasp the true nature of the Church as a mystery of faith and love.[77] I wish to encourage such people to be fully open to Christ, and to remind them that, if they feel drawn to Christ, it was he himself who desired that the Church should be the "place" where they would in fact find him. At the same time, I invite the Christian faithful, both individually and as communities, to bear authentic witness to Christ through the new life they have received.
Certainly, every convert is a gift to the Church and represents a serious responsibility for her, not only because converts have to be prepared for Baptism through the catechumenate and then be guided by religious instruction, but also because--especially in the case of adults--such converts bring with them a kind of new energy, an enthusiasm for the faith, and a desire to see the Gospel lived out in the Church. They would be greatly disappointed if, having entered the ecclesial community, they were to find a life lacking fervor and without signs of renewal! We cannot preach conversion unless we ourselves are converted anew every day.
48. Conversion and Baptism give entry into a Church already in existence or require the establishment of new communities which confess Jesus as Savior and Lord. This is part of God's plan, for it pleases him "to call human beings to share in his own life not merely as individuals, without any unifying bond between them, but rather to make them into a people in which his children, who had been widely scattered, might be gathered together in unity."[78]
The mission ad gentes has this objective: to found Christian communities and develop churches to their full maturity. This is a central and determining goal of missionary activity, so much so that the mission is not completed until it succeeds in building a new particular church which functions normally in its local setting. The Decree Ad Gentes deals with this subject at length,[79] and since the Council, a line of theological reflection has developed which emphasizes that the whole mystery of the Church is contained in each particular church, provided it does not isolate itself but remains in communion with the universal Church and becomes missionary in its own turn. Here we are speaking of a great and lengthy process, in which it is hard to identify the precise stage at which missionary activity properly so-called comes to an end and is replaced by pastoral activity. Even so, certain points must remain clear.
49. It is necessary first and foremost to strive to establish Christian communities everywhere, communities which are "a sign of the presence of God in the world"[80] and which grow until they become churches. Notwithstanding the high number of dioceses, there are still very large areas where there are no local churches or where their number is insufficient in relation to the vastness of the territory and the density of the population. There is still much to be done in implanting and developing the Church. This phase of ecclesial history, called the plantatio Ecclesiae, has not reached its end; indeed, for much of the human race it has yet to begin.
Responsibility for this task belongs to the universal Church and to the particular churches, to the whole people of God and to all its missionary forces. Every church, even one made up of recent converts, is missionary by its very nature, and is both evangelized and evangelizing. Faith must always be presented as a gift of God to be lived out in community (families, parishes, associations), and to be extended to others through witness in word and deed. The evangelizing activity of the Christian community, first in its own locality, and then elsewhere as part of the Church's universal mission, is the clearest sign of a mature faith. A radical conversion in thinking is required in order to become missionary, and this holds true both for individuals and entire communities. The Lord is always calling us to come out of ourselves and to share with others the goods we possess, starting with the most precious gift of all--our faith. The effectiveness of the Church's organizations, movements, parishes and apostolic works must be measured in the light of this missionary imperative. Only by becoming missionary will the Christian community be able to overcome its internal divisions and tensions, and rediscover its unity and its strength of faith.
Missionary personnel coming from other churches and countries must work in communion with their local counterparts for the development of the Christian community. In particular, it falls to missionary personnel--in accordance with the directives of the bishops and in cooperation with those responsible at the local level--to foster the spread of the faith and the expansion of the Church in non-Christian environments and among non-Christian groups, and to encourage a missionary sense within the particular churches, so that pastoral concern will always be combined with concern for the mission ad gentes. In this way, every church will make its own the solicitude of Christ the Good Shepherd, who fully devotes himself to his flock, but at the same time is mindful of the "other sheep, that are not of this fold" (Jn 10:16).
50. This solicitude will serve as a motivation and stimulus for a renewed commitment to ecumenism. The relationship between ecumenical activity and missionary activity makes it necessary to consider two closely associated factors. On the one hand, we must recognize that "the division among Christians damages the holy work of preaching the Gospel to every creature and is a barrier for many in their approach to the faith."[81] The fact that the Good News of reconciliation is preached by Christians who are divided among themselves weakens their witness. It is thus urgent to work for the unity of Christians, so that missionary activity can be more effective. At the same time we must not forget that efforts toward unity are themselves a sign of the work of reconciliation which God is bringing about in our midst.
On the other hand, it is true that some kind of communion, though imperfect, exists among all those who have received Baptism in Christ. On this basis the Council established the principle that "while all appearance of indifferentism and confusion is ruled out, as well as any appearance of unhealthy rivalry, Catholics should collaborate in a spirit of fellowship with their separated brothers and sisters in accordance with the norms of the Decree on Ecumenism: by a common profession of faith in God and in Jesus Christ before the nations--to the extent that this is possible--and by their cooperation in social and technical as well as in cultural and religious matters."[82]
Ecumenical activity and harmonious witness to Jesus Christ by Christians who belong to different churches and ecclesial communities has already borne abundant fruit. But it is ever more urgent that they work and bear witness together at this time when Christian and para-Christian sects are sowing confusion by their activity. The expansion of these sects represents a threat for the Catholic Church and for all the ecclesial communities with which she is engaged in dialogue. Wherever possible, and in the light of local circumstances, the response of Christians can itself be an ecumenical one.
51. A rapidly growing phenomenon in the young churches--one sometimes fostered by the bishops and their Conferences as a pastoral priority--is that of "ecclesial basic communities" (also known by other names) which are proving to be good centers for Christian formation and missionary outreach. These are groups of Christians who, at the level of the family or in a similarly restricted setting, come together for prayer, Scripture reading, catechesis, and discussion on human and ecclesial problems with a view to a common commitment. These communities are a sign of vitality within the Church, an instrument of formation and evangelization, and a solid starting point for a new society based on a "civilization of love."
These communities decentralize and organize the parish community, to which they always remain united. They take root in less privileged and rural areas, and become a leaven of Christian life, of care for the poor and neglected, and of commitment to the transformation of society. within them, the individual Christian experiences community and therefore senses that he or she is playing an active role and is encouraged to share in the common task. Thus, these communities become a means of evangelization and of the initial proclamation of the Gospel, and a source of new ministries. At the same time, by being imbued with Christ's love, they also show how divisions, tribalism and racism can be overcome.
Every community, if it is to be Christian, must be founded on Christ and live in him, as it listens to the word of God, focuses its prayer on the Eucharist, lives in a communion marked by oneness of heart and soul, and shares according to the needs of its members (cf. Acts 2:42-47). As Pope Paul VI recalled, every community must live in union with the particular and the universal Church, in heartfelt communion with the Church's pastors and the Magisterium, with a commitment to missionary outreach and without yielding to isolationism or ideological exploitation.[83] And the Synod of Bishops stated: "Because the Church is communion, the new 'basic communities,' if they truly live in unity with the Church, are a true expression of communion and a means for the construction of a more profound communion. They are thus cause for great hope for the life of the Church."[84]
52. As she carries out missionary activity among the nations, the Church encounters different cultures and becomes involved in the process of inculturation. The need for such involvement has marked the Church's pilgrimage throughout her history, but today it is particularly urgent.
The process of the Church's insertion into peoples' cultures is a lengthy one. It is not a matter of purely external adaptation, for inculturation "means the intimate transformation of authentic cultural values through their integration in Christianity and the insertion of Christianity in the various human cultures."[85] The process is thus a profound and all-embracing one, which involves the Christian message and also the Church's reflection and practice. But at the same time it is a difficult process, for it must in no way compromise the distinctiveness and integrity of the Christian faith.
Through inculturation the Church makes the Gospel incarnate in different cultures and at the same time introduces peoples, together with their cultures, into her own community.[86] She transmits to them her own values, at the same time taking the good elements that already exist in them and renewing them from within.[87] Through inculturation the Church, for her part, becomes a more intelligible sign of what she is, and a more effective instrument of mission.
Thanks to this action within the local churches, the universal Church herself is enriched with forms of expression and values in the various sectors of Christian life, such as evangelization, worship, theology and charitable works. She comes
to know and to express better the mystery of Christ, all the while being motivated to continual renewal. During my pastoral visits to the young churches I have repeatedly dealt with these themes, which are present in the Council and the subsequent Magisterium.[88]
Inculturation is a slow journey which accompanies the whole of missionary life. It involves those working in the Church's mission ad gentes, the Christian communities as they develop, and the bishops, who have the task of providing discernment and encouragement for its implementation.[89]
53. Missionaries, who come from other churches and countries, must immerse themselves in the cultural milieu of those to whom they are sent, moving beyond their own cultural limitations. Hence they must learn the language of the place in which they work, become familiar with the most important expressions of the local culture, and discover its values through direct experience. Only if they have this kind of awareness will they be able to bring to people the knowledge of the hidden mystery (cf. Rom 16:25-27; Eph 3:5) in a credible and fruitful way. It is not of course a matter of missionaries renouncing their own cultural identity, but of understanding, appreciating, fostering and evangelizing the culture of the environment in which they are working, and therefore of equipping themselves to communicate effectively with it, adopting a manner of living which is a sign of gospel witness and of solidarity with the people.
Developing ecclesial communities, inspired by the Gospel, will gradually be able to express their Christian experience in original ways and forms that are consonant with their own cultural traditions, provided that those traditions are in harmony with the objective requirements of the faith itself. To this end, especially in the more delicate areas of inculturation, particular churches of the same region should work in communion with each other[90] and with the whole Church, convinced that only through attention both to the universal Church and to the particular churches will they be capable of translating the treasure of faith into a legitimate variety of expressions.[91] Groups which have been evangelized will thus provide the elements for a "translation" of the gospel message,[92] keeping in mind the positive elements acquired down the centuries from Christianity's contact with different cultures and not forgetting the dangers of alterations which have sometimes occurred.[93]
54. In this regard, certain guidelines remain basic. Properly applied, inculturation must be guided by two principles: "compatibility with the Gospel and communion with the universal Church."[94] Bishops, as guardians of the "deposit of faith," will take care to ensure fidelity and, in particular, to provide discernment,[95] for which a deeply balanced approach is required. In fact there is a risk of passing uncritically from a form of alienation from culture to an overestimation of culture. Since culture is a human creation and is therefore marked by sin, it too needs to be "healed, ennobled and perfected."[96]
This kind of process needs to take place gradually, in such a way that it really is an expression of the community's Christian experience. As Pope Paul VI said in Kampala: "It will require an incubation of the Christian 'mystery' in the genius of your people in order that its native voice, more clearly and frankly, may then be raised harmoniously in the chorus of other voices in the universal Church."[97] In effect, inculturation must involve the whole people of God, and not just a few experts, since the people reflect the authentic sensus fidei which must never be lost sight of. Inculturation needs to be guided and encouraged, but not forced, lest it give rise to negative reactions among Christians. It must be an expression of the community's life, one which must mature within the community itself, and not be exclusively the result of erudite research. The safeguarding of traditional values is the work of a mature faith.
55. Inter-religious dialogue is a part of the Church's evangelizing mission. Understood as a method and means of mutual knowledge and enrichment, dialogue is not in opposition to the mission ad gentes; indeed, it has special links with that mission and is one of its expressions. This mission, in fact, is addressed to those who do not know Christ and his Gospel, and who belong for the most part to other religions. In Christ, God calls all peoples to himself and he wishes to share with them the fullness of his revelation and love. He does not fail to make himself present in many ways, not only to individuals but also to entire peoples through their spiritual riches, of which their religions are the main and essential expression, even when they contain "gaps, insufficiencies and errors."[98] All of this has been given ample emphasis by the Council and the subsequent Magisterium, without detracting in any way from the fact that salvation comes from Christ and that dialogue does not dispense from evangelization.[99]
In the light of the economy of salvation, the Church sees no conflict between proclaiming Christ and engaging in inter religious dialogue. Instead, she feels the need to link the two in the context of her mission ad gentes. These two elements must maintain both their intimate connection and their distinctiveness; therefore they should not be confused, manipulated or regarded as identical, as though they were interchangeable.
I recently wrote to the bishops of Asia: "Although the Church gladly acknowledges whatever is true and holy in the religious traditions of Buddhism, Hinduism and Islam as a reflection of that truth which enlightens all people, this does not lessen her duty and resolve to proclaim without fail Jesus Christ who is 'the way, and the truth and the life.'...The fact that the followers of other religions can receive God's grace and be saved by Christ apart from the ordinary means which he has established does not thereby cancel the call to faith and baptism which God wills for all people."[100] Indeed Christ himself "while expressly insisting on the need for faith and baptism, at the same time confirmed the need for the Church, into which people enter through Baptism as through a door."[101] Dialogue should be conducted and implemented with the conviction that the Church is the ordinary means of salvation and that she alone possesses the fullness of the means of salvation.[102]
56. Dialogue does not originate from tactical concerns or self-interest, but is an activity with its own guiding principles, requirements and dignity. It is demanded by deep respect for everything that has been brought about in human beings by the Spirit who blows where he wills.[103] Through dialogue, the Church seeks to uncover the "seeds of the Word,"[104] a "ray of that truth which enlightens all people";[105] these are found in individuals and in the religious traditions of humanity. Dialogue is based on hope and love, and will bear fruit in the Spirit. Other religions constitute a positive challenge for the Church: they stimulate her both to discover and acknowledge the signs of Christ's presence and of the working of the Spirit, as well as to examine more deeply her own identity and to bear witness to the fullness of Revelation which she has received for the good of all.
This gives rise to the spirit which must enliven dialogue in the context of mission. Those engaged in this dialogue must be consistent with their own religious traditions and convictions, and be open to understanding those of the other party without pretense or close-mindedness, but with truth, humility and frankness, knowing that dialogue can enrich each side. There must be no abandonment of principles nor false irenicism, but instead a witness given and received for mutual advancement on the road of religious inquiry and experience, and at the same time for the elimination of prejudice, intolerance and misunderstandings. Dialogue leads to inner purification and conversion which, if pursued with docility to the Holy Spirit, will be spiritually fruitful.
57. A vast field lies open to dialogue, which can assume many forms and expressions: from exchanges between experts in religious traditions or official representatives of those traditions to cooperation for integral development and the safeguarding of religious values; and from a sharing of their respective spiritual experiences to the so-called "dialogue of life," through which believers of different religions bear witness before each other in daily life to their own human and spiritual values, and help each other to live according to those values in order to build a more just and fraternal society.
Each member of the faithful and all Christian communities are called to practice dialogue, although not always to the r same degree or in the same way. The contribution of the laity is indispensable in this area, for they "can favor the relations which ought to be established with the followers of various religions through their example in the situations in which they live and in their activities."[106] Some of them also will be able to make a contribution through research and study.[107]
I am well aware that many missionaries and Christian communities find in the difficult and often misunderstood path of dialogue their only way of bearing sincere witness to Christ and offering generous service to others. I wish to encourage them to persevere with faith and love, even in places where their efforts are not well received. Dialogue is a path toward the kingdom and will certainly bear fruit, even if the times and seasons are known only to the Father (cf. Acts 1:7).
58. The mission ad gentes is still being carried out today, for the most part in the southern regions of the world, where action on behalf of integral development and liberation from all forms of oppression is most urgently needed. The Church has always been able to generate among the peoples she evangelizes a drive toward progress. Today, more than in the past, missionaries are being recognized as promoters of development by governments and international experts who are impressed at the remarkable results achieved with scanty means.
In the Encyclical Sollicitudo Rei Socialis, I stated that "the Church does not have technical solutions to offer for the problem of underdevelopment as such, "but" offers her first contribution to the solution of the urgent problem of development when she proclaims the truth about Christ, about herself and about man, applying this truth to a concrete situation."[108] The Conference of Latin American Bishops at Puebla stated that "the best service we can offer to our brother is evangelization, which helps him to live and act as a son of God, sets him free from injustices and assists his overall development."[109] It is not the Church's mission to work directly on the economic, technical or political levels, or to contribute materially to development. Rather, her mission consists essentially in offering people an opportunity not to "have more" but to "be more," by awakening their consciences through the Gospel. "Authentic human development must be rooted in an ever deeper evangelization."[110]
The Church and her missionaries also promote development through schools, hospitals, printing presses, universities and experimental farms. But a people's development does not derive primarily from money, material assistance or technological means, but from the formation of consciences and the gradual maturing of ways of thinking and patterns of behavior. The human being is the principal agent of development, not money or technology. The Church forms consciences by revealing to peoples the God whom they seek and do not yet know, the grandeur of the human being created in God's image and loved by him, the equality of all men and women as God's sons and daughters, the mastery of man over nature created by God and placed at man's service, and the obligation to work for the development of the whole person and of all humankind.
59. Through the gospel message, the Church offers a force for liberation which promotes development precisely because it leads to conversion of heart and of ways of thinking, fosters the recognition of each person's dignity, encourages solidarity, commitment and service of one's neighbor. and gives everyone a place in God's plan, which is the building of his kingdom of peace and justice, beginning already in this life. This is the biblical perspective of the "new heavens and a new earth" (cf. Is 65:17; 2 Pt 3:13; Rv 21:1), which has been the stimulus and goal for humankind's advancement in history. Man's development derives from God, and from the model of Jesus--God and man--and must lead back to God.[111] That is why there is a close connection between the proclamation of the Gospel and human promotion.
The contribution of the Church and of evangelization to the development of peoples concerns not only the struggle against material poverty and underdevelopment in the South of the world, but also concerns the North, which is prone to a moral and spiritual poverty caused by "overdevelopment."[112] A certain way of thinking, uninfluenced by a religious outlook and widespread in some parts of today's world, is based on the idea that increasing wealth and the promotion of economic and technical growth is enough for people to develop on the human level. But a soulless development cannot suffice for human beings, and an excess of affluence is as harmful as excessive poverty. This is a "development model" which the North has constructed and is now spreading to the South, where a sense of religion as well as human values are in danger of being overwhelmed by a wave of consumerism.
"Fight hunger by changing your lifestyle" is a motto which has appeared in Church circles and which shows the people of the rich nations how to become brothers and sisters of the poor. We need to turn to a more austere way of life which will favor a new model of development that gives attention to ethical and religious values. To the poor, missionary activity brings light and an impulse toward true development, while a new evangelization ought to create among the wealthy a realization that the time has arrived for them to become true brothers and sisters of the poor through the conversion of all to an "integral development" open to the Absolute.[113]
60. As I said during my pastoral visit to Brazil: "The Church all over the world wishes to be the Church of the poor...she wishes to draw out all the truth contained in the Beatitudes of Christ, and especially in the first one: 'Blessed are the poor in spirit.' ...She wishes to teach this truth and she wishes to put it into practice, just as Jesus came to do and to teach."[114]
The young churches, which for the most part are to be found among peoples suffering from widespread poverty, often give voice to this concern as an integral part of their mission. The Conference of Latin American Bishops at Puebla, after recalling the example of Jesus, wrote that "the poor deserve preferential attention, whatever their moral or personal situation. They have been made in the image and likeness of God to be his children, but this image has been obscured and even violated. For this reason, God has become their defender and loves them. It follows that the poor are those to whom the mission is first addressed, and their evangelization is par excellence the sign and proof of the mission of Jesus."[115]
In fidelity to the spirit of the Beatitudes, the Church is called to be on the side of those who are poor and oppressed in any way. I therefore exhort the disciples of Christ and all Christian communities--from families to dioceses, from parishes to religious institutes--to carry out a sincere review of their lives regarding their solidarity with the poor. At the same time, I express gratitude to the missionaries who, by their loving presence and humble service to people, are working for the integral development of individuals and of society through schools, health-care centers, leprosaria, homes for the handicapped and the elderly, projects for the promotion of women, and other similar apostolates. I thank the priests, religious brothers and sisters, and members of the laity for their dedication, and I also encourage the volunteers from non-governmental organizations who in ever increasing numbers are devoting themselves to works of charity and human promotion.
It is in fact these "works of charity" that reveal the soul of all missionary activity: love, which has been and remains the driving force of mission, and is also "the sole criterion for judging what is to be done or not done, changed or not changed. It is the principle which must direct every action, and the end to which that action must be directed. When we act with a view to charity, or are inspired by charity, nothing is unseemly and everything is good."[116]
61. Without witnesses there can be no witness, just as without missionaries there can be no missionary activity. Jesus chooses and sends people forth to be his witnesses and apostles, so that they may share in his mission and continue in his saving work: "You shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth" (Acts 1:8).
The Twelve are the first to work in the Church's universal mission. They constitute a "collegial subject" of that mission, having been chosen by Jesus to be with him and to be sent forth "to the lost sheep of the house of Israel" (Mt 10:6). This collegiality does not prevent certain figures from assuming prominence within the group, such as James, John and above all Peter, who is so prominent as to justify the expression: "Peter and the other Apostles" (Acts 2:14, 37). It was thanks to Peter that the horizons of the Church's universal mission were expanded, and the way was prepared for the outstanding missionary work of Paul, who by God's will was called and sent forth to the nations (cf. Gal 1:15-16).
In the early Church's missionary expansion, we find alongside the apostles, other lesser figures who should not be overlooked. These include individuals, groups and communities. A typical example is the local church at Antioch which, after being evangelized, becomes an evangelizing community which sends missionaries to others (cf. Acts 13:2-3). The early Church experiences her mission as a community task, while acknowledging in her midst certain "special envoys" or "missionaries devoted to the Gentiles," such as Paul and Barnabas.
62. What was done at the beginning of Christianity to further its universal mission remains valid and urgent today. The Church is missionary by her very nature, for Christ's mandate is not something contingent or external, but reaches the very heart of the Church. It follows that the universal Church and each individual church is sent forth to the nations. Precisely "so that this missionary zeal may flourish among the people of their own country," it is highly appropriate that young churches should "share as soon as possible in the universal missionary work of the Church. They should themselves send missionaries to proclaim the Gospel all over the world, even though they are suffering from a shortage of clergy."[117] Many are already doing so, and I strongly encourage them to continue.
In this essential bond between the universal Church and the particular churches the authentic and full missionary nature of the Church finds practical expression: "In a world where the lessening of distance makes the world increasingly smaller, the Church's communities ought to be connected with each other, exchange vital energies and resources, and commit themselves as a group to the one and common mission of proclaiming and living the Gospel.... So-called younger churches have need of the strength of the older churches and the older ones need the witness and the impulse of the younger, so that each church can draw on the riches of the other churches."[118]
63. Just as the risen Lord gave the universal missionary mandate to the College of the Apostles with Peter as its head, so this same responsibility now rests primarily with the College of Bishops, headed by the successor of Peter.[119] Conscious of this responsibility, I feel the duty to give expression to it in my meetings with the bishops, both with regard to new evangelization and the universal mission. I have traveled all over the world in order "to proclaim the Gospel, to 'strengthen the brothers' in the faith, to console the Church, to meet people. They are journeys of faith...they are likewise opportunities for traveling catechesis, for evangelical proclamation in spreading the Gospel and the apostolic Magisterium to the full extent of the world."[120]
My brother bishops are directly responsible, together with me, for the evangelization of the world, both as members of the College of Bishops and as pastors of the particular churches. In this regard the Council states: "The charge of announcing the Gospel throughout the world belongs to the body of shepherds, to all of whom in common Christ gave the command.[121] It also stated that the bishops "have been consecrated not only for a particular diocese but for the salvation of the entire world."[122] This collegial responsibility has certain practical consequences. Thus, "the Synod of Bishops ...should, among the concerns of general importance, pay special attention to missionary activity, the greatest and holiest duty of the Church."[123] The same responsibility is reflected to varying degrees in Episcopal Conferences and their organisms at a continental level, which must make their own contribution to the missionary task.[124]
Each bishop too, as the pastor of a particular church, has a wide-ranging missionary duty. It falls to him "as the ruler and center of unity in the diocesan apostolate, to promote missionary activity, to direct and coordinate it.... Let him also see to it that apostolic activity is not limited only to those who are already converted, but that a fair share both of personnel and finds be devoted to the evangelization of non-Christians."[125]
64. Each particular church must be generous and open to the needs of the other churches. Cooperation between the churches, in an authentic reciprocity that prepares them both to give and to receive, is a source of enrichment for all of them and touches the various spheres of ecclesial life. In this respect, the declaration of the bishops at Puebla is exemplary: "The hour has finally come for Latin America...to be projected beyond her frontiers, ad gentes. Certainly we have need of missionaries ourselves, nevertheless we must give from our own poverty."[126]
In the same spirit, I exhort bishops and Episcopal Conferences to act generously in implementing the provisions of the norms which the Congregation for the Clergy issued regarding cooperation between particular churches and especially regarding the better distribution of clergy in the world.[127]
The Church's mission is wider than the "communion among the churches"; it ought to be directed not only to aiding re-evangelization but also and primarily to missionary activity as such. I appeal to all the churches, young and old alike, to share in this concern of mine by seeking to overcome the various obstacles and increase missionary vocations.
65. Now, as in the past, among those involved in the missionary apostolate a place of fundamental importance is held by the persons and institutions to whom the Decree Ad Gentes devotes the special chapter entitled "Missionaries. "l[28] This requires careful reflection, especially on the part of missionaries themselves, who may be led, as a result of changes occurring within the missionary field, no longer to understand the meaning of their vocation and no longer to know exactly what the Church expects of them today.
The following words of the Council are a point of reference: "Although the task of spreading the faith, to the best of one's ability, falls to each disciple of Christ, the Lord always calls from the number of his disciples those whom he wishes, so that they may be with him and that he may send them to preach to the nations. Accordingly, through the Holy Spirit, who distributes his gifts as he wishes for the good of all, Christ stirs up a missionary vocation in the hearts of individuals, and at the same time raises up in the Church those institutes which undertake the duty of evangelization, which is the responsibility of the whole Church, as their special task."[129]
What is involved, therefore, is a "special vocation," patterned on that of the apostles. It is manifested in a total commitment to evangelization, a commitment which involves the missionary's whole person and life, and demands a self giving without limits of energy or time. Those who have received this vocation, "sent by legitimate authority, go out, in faith and obedience, to those who are far from Christ, set aside for the work to which they have been called as ministers of the Gospel."[130] Missionaries must always meditate on the response demanded by the gift they have received, and continually keep their doctrinal and apostolic formation up to date.
66. Missionary institutes, drawing from their experience and creativity while remaining faithful to their founding charism. must employ all means necessary to ensure the adequate preparation of candidates and the renewal of their members' spiritual, moral and physical energies.[131] They should sense that they are a vital part of the ecclesial community and should carry out their work in communion with it. Indeed, "every institute exists for the Church and must enrich her with its distinctive characteristics, according to a particular spirit and a specific mission"; the guardians of this fidelity to the founding charism are the bishops themselves.[132]
In general, missionary institutes came into being in churches located in traditionally Christian countries, and historically they have been the means employed by the Congregation of Propaganda Fide for the spread of the faith and the founding of new churches. Today, these institutes are receiving more and more candidates from the young churches which they founded, while new missionary institutes have arisen in countries which previously only received missionaries, but are now also sending them. This is a praiseworthy trend which demonstrates the continuing validity and relevance of the specific missionary vocation of these institutes. They remain "absolutely necessary,"[133] not only for missionary activity ad gentes, in keeping with their tradition, but also for stirring up missionary fervor both in the churches of traditionally Christian countries and in the younger churches.
The special vocation of missionaries "for life" retains all its validity: it is the model of the Church's missionary commitment, which always stands in need of radical and total self-giving, of new and bold endeavors. Therefore the men and women missionaries who have devoted their whole lives to bearing witness to the risen Lord among the nations must not allow themselves to be daunted by doubts, misunderstanding, rejection or persecution. They should revive the grace of their specific charism and courageously press on, preferring--in a spirit of faith, obedience and communion with their pastors-- to seek the lowliest and most demanding places.
67. As co-workers of the bishops, priests are called by virtue of the sacrament of Orders to share in concern for the Church's mission: "The spiritual gift that priests have received in ordination prepares them, not for any narrow and limited mission, but for the most universal and all embracing mission of salvation 'to the end of the earth.' For every priestly ministry shares in the universal scope of the mission that Christ entrusted to his apostles."[134] For this reason, the formation of candidates to the priesthood must aim at giving them "the true Catholic spirit, whereby they will learn to transcend the bounds of their own diocese, country or rite, and come to the aid of the whole Church, in readiness to preach the Gospel anywhere." l[35] All priests must have the mind and the heart of missionaries--open to the needs of the Church and the world, with concern for those farthest away, and especially for the non-Christian groups in their own area. They should have at heart, in their prayers and particularly at the Eucharistic Sacrifice, the concern of the whole Church for all of humanity.
Especially in those areas where Christians are a minority, priests must be filled with special missionary zeal and commitment. The Lord entrusts to them not only the pastoral care of the Christian community, but also and above all the evangelization of those of their fellow-citizens who do not belong to Christ's flock. Priests will "not fail to make themselves readily available to the Holy Spirit and the bishop, to be sent to preach the Gospel beyond the borders of their country. This will demand of them not only maturity in their vocation, but also an uncommon readiness to detach themselves from their own homeland, culture and family, and a special ability to adapt to other cultures, with understanding and respect for them."[136]
68. In his Encyclical Fidei Donum, Pope Pius XII, with prophetic insight, encouraged bishops to offer some of their priests for temporary service in the churches of Africa, and gave his approval to projects already existing for that purpose. Twenty-five years later, I pointed out the striking newness of that encyclical, which "surmounted the territorial dimension of priestly service in order to direct it toward the entire Church."[137] Today it is clear how effective and fruitful this experience has been. Indeed, Fidei Donum priests are a unique sign of the bond of communion existing among the churches. They make a valuable contribution to the growth of needy ecclesial communities, while drawing from them freshness and liveliness of faith. Of course, the missionary service of the diocesan priest must conform to certain criteria and conditions. The priests to be sent should be selected from among the most suitable candidates, and should be duly prepared for the particular work that awaits them.[138] With an open and fraternal attitude, they should become part of the new setting of the Church which welcomes them, and form one presbyterate with the local priests, under the authority of the bishop.[139] I hope that a spirit of service will increase among the priests of the long-established churches, and that it will be fostered among priests of the churches of more recent origin.
69. From the inexhaustible and manifold richness of the Spirit come the vocations of the Institutes of Consecrated Life, whose members, "because of the dedication to the service of the Church deriving from their very consecration, have an obligation to play a special part in missionary activity, in a manner appropriate to their Institute."[140] History witnesses to the outstanding service rendered by religious families in the spread of the faith and the formation of new churches: from the ancient monastic institutions, to the medieval Orders, up to the more recent congregations.
(a) Echoing the Council, I invite institutes of contemplative life to establish communities in the young churches, so as to "bear glorious witness among non-Christians to the majesty and love of God, as well as to unity in Christ."[141] This presence is beneficial throughout the non-Christian world, especially in those areas where religious traditions hold the contemplative life in great esteem for its asceticism and its search for the Absolute.
(b) To institutes of active life, I would recommend the immense opportunities for works of charity, for the proclamation of the Gospel, for Christian education, cultural endeavors and solidarity with the poor and those suffering from discrimination, abandonment and oppression. Whether they pursue a strictly missionary goal or not, such institutes should ask themselves how willing and able they are to broaden their action in order to extend God's kingdom. In recent times many institutes have responded to this request, which I hope will be given even greater consideration and implementation for a more authentic service. The Church needs to make known the great gospel values of which she is the bearer. No one witnesses more effectively to these values than those who profess the consecrated life in chastity, poverty and obedience, in a total gift of self to God and in complete readiness to serve humanity and society after the example of Christ.[142]
70. I extend a special word of appreciation to the missionary religious sisters, in whom virginity for the sake of the kingdom is transformed into a motherhood in the spirit that is rich and fruitful. It is precisely the mission ad gentes that offers them vast scope for "the gift of self with love in a total and undivided manner."[143] The example and activity of women who through virginity are consecrated to love of God and neighbor. especially the very poor, are an indispensable evangelical sign among those peoples and cultures where women still have far to go on the way toward human promotion and liberation. It is my hope that many young Christian women will be attracted to giving themselves generously to Christ, and will draw strength and joy from their consecration in order to bear witness to him among the peoples who do not know him.
71. Recent popes have stressed the importance of the role of the laity in missionary activity.[144] In the Exhortation Christifideles Laici, I spoke explicitly of the Church's "permanent mission of bringing the Gospel to the multitudes--the millions and millions of men and women--who as yet do not know Christ the Redeemer of humanity."[145] and of the responsibility of the lay faithful in this regard. The mission ad gentes is incumbent upon the entire People of God. Whereas the foundation of a new church requires the Eucharist and hence the priestly ministry, missionary activity, which is carried out in a wide variety of ways, is the task of all the Christian faithful.
It is clear that from the very origins of Christianity, the laity--as individuals, families, and entire communities-- shared in spreading the faith. Pope Pius XII recalled this fact in his first encyclical on the missions,[146] in which he pointed out some instances of lay missions. In modern times, this active participation of lay men and women missionaries has not been lacking. How can we forget the important role played by women: their work in the family, in schools, in political, social and cultural life, and especially their teaching of Christian doctrine? Indeed, it is necessary to recognize--and it is a title of honor--that some churches owe their origins to the activity of lay men and women missionaries.
The Second Vatican Council confirmed this tradition in its description of the missionary character of the entire People of God and of the apostolate of the laity in particular,[147] emphasizing the specific contribution to missionary activity which they are called to make.[148] The need for all the faithful to share in this responsibility is not merely a matter of making the apostolate more effective; it is a right and duty based on their baptismal dignity, whereby "the faithful participate, for their part, in the threefold mission of Christ as Priest, Prophet and King."[149] Therefore, "they are bound by the general obligation and they have the right, whether as individuals or in associations, to strive so that the divine message of salvation may be known and accepted by all people throughout the world. This obligation is all the more insistent in circumstances in which only through them are people able to hear the Gospel and to know Christ."[150] Furthermore, because of their secular character, they especially are called "to seek the kingdom of God by engaging in temporal affairs and ordering these in accordance with the will of God."[151]
72. The sphere in which lay people are present and active as missionaries is very extensive. "Their own field...is the vast and complicated world of politics, society and economics..."[152] on the local, national and international levels. Within the Church, there are various types of services, functions, ministries and ways of promoting the Christian life. I call to mind, as a new development occurring in many churches in recent times, the rapid growth of "ecclesial movements" filled with missionary dynamism. When these movements humbly seek to become part of the life of local churches and are welcomed by bishops and priests within diocesan and parish structures, they represent a true gift of God both for new evangelization and for missionary activity properly so-called. I therefore recommend that they be spread, and that they be used to give fresh energy, especially among young people, to the Christian life and to evangelization, within a pluralistic view of the ways in which Christians can associate and express themselves.
Within missionary activity, the different forms of the lay apostolate should be held in esteem, with respect for their nature and aims. Lay missionary associations, international Christian volunteer organizations, ecclesial movements, groups and solidarities of different kinds--all these should be involved in the mission ad gentes as cooperators with the local churches. In this way the growth of a mature and responsible laity will be fostered, a laity whom the younger churches are recognizing as "an essential and undeniable element in the plantatio Ecclesiae."[153]
73. Among the laity who become evangelizers, catechists have a place of honor. The Decree on the Missionary Activity of the Church speaks of them as "that army of catechists, both men and women, worthy of praise, to whom missionary work among the nations owes so much. Imbued with the apostolic spirit, they make a singular and absolutely necessary contribution to the spread of the faith and of the Church by their strenuous efforts."[154] It is with good reason that the older and established churches, committed to a new evangelization, have increased the numbers of their catechists and intensified catechetical activity. But "the term 'catechists' belongs, above all to the catechists in mission lands.... Churches that are flourishing today would not have been built up without them."[155]
Even with the extension of the services rendered by lay people both within and outside the Church, there is always need for the ministry of catechists, a ministry with its own characteristics. Catechists are specialists, direct witnesses and irreplaceable evangelizers who, as I have often stated and experienced during my missionary journeys, represent the basic strength of Christian communities, especially in the young churches. The new Code of Canon Law acknowledges the tasks, qualities and qualifications of catechists.[156]
However, it must not be forgotten that the work of catechists is becoming more and more difficult and demanding as a result of ecclesial and cultural changes. What the Council suggested is still valid today: a more careful doctrinal and pedagogical training, continuing spiritual and apostolic renewal, and the need to provide "a decent standard of living and social security."[157] It is also important to make efforts to establish and support schools for catechists, which are to be approved by the Episcopal Conferences and confer diplomas officially recognized by the latter.[158]
74. Besides catechists, mention must also be made of other ways of serving the Church and her mission; namely, other Church personnel: leaders of prayer, song and liturgy; leaders of basic ecclesial communities and Bible study groups; those in charge of charitable works; administrators of Church resources; leaders in the various forms of the apostolate; religion teachers in schools. All the members of the laity ought to devote a part of their time to the Church, living their faith authentically.
The Congregation for the Evangelization of Peoples and Other Structures for Missionary Activity
75. Leaders and agents of missionary pastoral activity should sense their unity within the communion which characterizes the Mystical Body. Christ prayed for this at the Last Supper when he said: "Even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me" (Jn 17:21). The fruitfulness of missionary activity is to be found in this communion.
But since the Church is also a communion which is visible and organic, her mission requires an external and ordered union between the various responsibilities and functions involved, in such a way that all the members "may in harmony spend their energies for the building up of the Church."[159]
To the congregation responsible for missionary activity it falls "to direct and coordinate throughout the world the work of evangelizing peoples and of missionary cooperation, with due regard for the competence of the Congregation for the Oriental Churches."[160] Hence, its task is to "recruit missionaries and distribute them in accordance with the more urgent needs of various regions...draw up an ordered plan of action, issue norms and directives, as well as principles which are appropriate for the work of evangelization, and assist in the initial stages of their work."[161] I can only confirm these wise directives. In order to re-launch the mission ad gentes, a center of outreach, direction and coordination is needed, namely, the Congregation for the Evangelization of Peoples. I invite the Episcopal Conferences and their various bodies, the major superiors of orders, congregations and institutes, as well as lay organizations involved in missionary activity, to cooperate faithfully with this Dicastery, which has the authority necessary to plan and direct missionary activity and cooperation worldwide.
The same congregation, which has behind it a long and illustrious history, is called to play a role of primary importance with regard to reflection and programs of action which the Church needs in order to be more decisively oriented toward the mission in its various forms. To this end, the congregation should maintain close relations with the other Dicasteries of the Holy See, with the local churches and the various missionary forces. In an ecclesiology of communion in which the entire Church is missionary, but in which specific vocations and institutions for missionary work ad gentes remains indispensable, the guiding and coordinating role of the Congregation for the Evangelization of Peoples remains very important in order to ensure a united effort in confronting great questions of common concern, with due regard for the competence proper to each authority and structure.
76. Episcopal Conferences and their various groupings have great importance in directing and coordinating missionary activity on the national and regional levels. The Council asks them to "confer together in dealing with more important questions and urgent problems, without, however, overlooking local differences,"[162] and to consider the complex issue of inculturation. In fact, large-scale and regular activity is already taking place in this area, with visible results. It is an activity which must be intensified and better coordinated with that of other bodies of the same Conferences, so that missionary concern will not be left to the care of only one sector or body, but will be shared by all.
The bodies and institutions involved in missionary activity should join forces and initiatives as opportunity suggests. Conferences of Major Superiors should have this same concern in their own sphere, maintaining contact with Episcopal Conferences in accordance with established directives and norms,[163] and also having recourse to mixed commissions.[164] Also desirable are meetings and other forms of cooperation between the various missionary institutions, both in formation and study,[165] as well as in the actual apostolate.
77. Since they are members of the Church by virtue of their Baptism, all Christians share responsibility for missionary activity. "Missionary cooperation" is the expression used to describe the sharing by communities and individual Christians in this right and duty.
Missionary cooperation is rooted and lived, above all, in personal union with Christ. Only if we are united to him as the branches to the vine (cf. Jn 15:5) can we produce good fruit. Through holiness of life every Christian can become a fruitful part of the Church's mission. The Second Vatican Council invited all "to a profound interior renewal, so that having a lively awareness of their personal responsibility for the spreading of the Gospel, they may play their part in missionary work among the nations."[166]
Sharing in the universal mission therefore is not limited to certain specific activities, but is the sign of maturity in faith and of a Christian life that bears fruit. In this way, individual believers extend the reach of their charity and show concern for those both far and near. They pray for the missions and missionary vocations. They help missionaries and follow their work with interest. And when missionaries return, they welcome them with the same joy with which the first Christian communities heard from the apostles the marvelous things which God had wrought through their preaching (cf. Acts 14:27).
78. Among the forms of sharing, first place goes to spiritual cooperation through prayer, sacrifice and the witness of Christian life. Prayer should accompany the journey of missionaries so that the proclamation of the word will be effective through God's grace. In his Letters, St. Paul often asks the faithful to pray for him so that he might proclaim the Gospel with confidence and conviction. Prayer needs to be accompanied by sacrifice. The redemptive value of suffering, accepted and offered to God with love, derives from the sacrifice of Christ himself, who calls the members of his Mystical Body to share in his sufferings, to complete them in their own flesh (cf. Col 1:24). The sacrifice of missionaries should be shared and accompanied by the sacrifices of all the faithful. I therefore urge those engaged in the pastoral care of the sick to teach them about the efficacy of suffering, and to encourage them to offer their sufferings to God for missionaries. By making such an offering, the sick themselves become missionaries, as emphasized by a number of movements which have sprung up among them and for them. The solemnity of Pentecost--the beginning of the Church's mission--is celebrated in some communities as a "Day of Suffering for the Missions."
79. Cooperation is expressed above all by promoting missionary vocations. While acknowledging the validity of various ways of being involved in missionary activity, it is necessary at the same time to reaffirm that a full and lifelong commitment to the work of the missions holds pride of place, especially in missionary institutes and congregations. Promoting such vocations is at the heart of missionary cooperation. Preaching the Gospel requires preachers; the harvest needs laborers. The mission is carried out above all by men and women who are consecrated for life to the work of the Gospel and are prepared to go forth into the whole world to bring salvation.
I wish to call to mind and to recommend this concern for missionary vocations. Conscious of the overall responsibility of Christians to contribute to missionary activity and to the development of poorer peoples, we must ask ourselves how it is that in some countries, while monetary contributions are on the increase, missionary vocations, which are the real measure of self-giving to one's brothers and sisters, are in danger of disappearing. Vocations to the priesthood and the consecrated life are a sure sign of the vitality of a church.
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