The Joy of the Gospel - 120

120. In virtue of their baptism, all the members of the People of God have become missionary disciples (cf. Mt 28:19). All the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization, and it would be insufficient to envisage a plan of evangelization to be carried out by professionals while the rest of the faithful would simply be passive recipients. The new evangelization calls for personal involvement on the part of each of the baptized. Every Christian is challenged, here and now, to be actively engaged in evangelization; indeed, anyone who has truly experienced God’s saving love does not need much time or lengthy training to go out and proclaim that love. Every Christian is a missionary to the extent that he or she has encountered the love of God in Christ Jesus: we no longer say that we are “disciples” and “missionaries”, but rather that we are always “missionary disciples”. If we are not convinced, let us look at those first disciples, who, immediately after encountering the gaze of Jesus, went forth to proclaim him joyfully: “We have found the Messiah!” (Jn 1:41). The Samaritan woman became a missionary immediately after speaking with Jesus and many Samaritans come to believe in him “because of the woman’s testimony” (Jn 4:39). So too, Saint Paul, after his encounter with Jesus Christ, “immediately proclaimed Jesus” (Acts 9:20; cf. 22:6-21). So what are we waiting for?

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 119

We are all missionary disciples

119. In all the baptized, from first to last, the sanctifying power of the Spirit is at work, impelling us to evangelization. The people of God is holy thanks to this anointing, which makes it infallible in credendo. This means that it does not err in faith, even though it may not find words to explain that faith. The Spirit guides it in truth and leads it to salvation.[96] As part of his mysterious love for humanity, God furnishes the totality of the faithful with an instinct of faith – sensus fidei – which helps them to discern what is truly of God. The presence of the Spirit gives Christians a certain connaturality with divine realities, and a wisdom which enables them to grasp those realities intuitively, even when they lack the wherewithal to give them precise expression.

[96] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 12.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 118

118. The Bishops of Oceania asked that the Church “develop an understanding and a presentation of the truth of Christ working from the traditions and cultures of the region” and invited “all missionaries to work in harmony with indigenous Christians so as to ensure that the faith and the life of the Church be expressed in legitimate forms appropriate for each culture”.[94] We cannot demand that peoples of every continent, in expressing their Christian faith, imitate modes of expression which European nations developed at a particular moment of their history, because the faith cannot be constricted to the limits of understanding and expression of any one culture.[95] It is an indisputable fact that no single culture can exhaust the mystery of our redemption in Christ.

[94] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Oceania (22 November 2001), 17: AAS 94 (2002), 385.

[95] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (6 November 1999), 20: AAS 92 (2000), 478-482.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 117

117. When properly understood, cultural diversity is not a threat to Church unity. The Holy Spirit, sent by the Father and the Son, transforms our hearts and enables us to enter into the perfect communion of the blessed Trinity, where all things find their unity. He builds up the communion and harmony of the people of God. The same Spirit is that harmony, just as he is the bond of love between the Father and the Son.[93] It is he who brings forth a rich variety of gifts, while at the same time creating a unity which is never uniformity but a multifaceted and inviting harmony. Evangelization joyfully acknowledges these varied treasures which the Holy Spirit pours out upon the Church. We would not do justice to the logic of the incarnation if we thought of Christianity as monocultural and monotonous. While it is true that some cultures have been closely associated with the preaching of the Gospel and the development of Christian thought, the revealed message is not identified with any of them; its content is transcultural. Hence in the evangelization of new cultures, or cultures which have not received the Christian message, it is not essential to impose a specific cultural form, no matter how beautiful or ancient it may be, together with the Gospel. The message that we proclaim always has a certain cultural dress, but we in the Church can sometimes fall into a needless hallowing of our own culture, and thus show more fanaticism than true evangelizing zeal.

[93] Saint Thomas Aquinas, S. Th. I, q. 39, a. 8 cons. 2: “Without the Holy Spirit who is the bond of both, one cannot understand the connecting unity between the Father and the Son”; cf. I, q. 37, a. 1, ad 3.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 116

116. In these first two Christian millennia, countless peoples have received the grace of faith, brought it to flower in their daily lives and handed it on in the language of their own culture. Whenever a community receives the message of salvation, the Holy Spirit enriches its culture with the transforming power of the Gospel. The history of the Church shows that Christianity does not have simply one cultural expression, but rather, “remaining completely true to itself, with unswerving fidelity to the proclamation of the Gospel and the tradition of the Church, it will also reflect the different faces of the cultures and peoples in which it is received and takes root”.[88] In the diversity of peoples who experience the gift of God, each in accordance with its own culture, the Church expresses her genuine catholicity and shows forth the “beauty of her varied face”.[89] In the Christian customs of an evangelized people, the Holy Spirit adorns the Church, showing her new aspects of revelation and giving her a new face. Through inculturation, the Church “introduces peoples, together with their cultures, into her own community”,[90] for “every culture offers positive values and forms which can enrich the way the Gospel is preached, understood and lived”.[91] In this way, the Church takes up the values of different cultures and becomes sponsa ornata monilibus suis, “the bride bedecked with her jewels” (cf. Is 61:10)”.[92]

[88] John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 40: AAS 93 (2001), 295.

[89] Ibid.

[90] John Paul II, Encyclical Letter Redemptoris Missio (7 December 1990), 52: AAS 83 (1991), 300; cf. Apostolic ExhortationCatechesi Tradendae (16 October 1979) 53: AAS 71 (1979), 1321.

[91] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Oceania (22 November 2001), 16: AAS 94 (2002), 383.

[92] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Africa (14 September 1995), 61: AAS 88 (1996), 39.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 115

A people of many faces

115. The People of God is incarnate in the peoples of the earth, each of which has its own culture. The concept of culture is valuable for grasping the various expressions of the Christian life present in God’s people. It has to do with the lifestyle of a given society, the specific way in which its members relate to one another, to other creatures and to God. Understood in this way, culture embraces the totality of a people’s life.[84] Each people in the course of its history develops its culture with legitimate autonomy.[85] This is due to the fact that the human person, “by nature stands completely in need of life in society”[86] and always exists in reference to society, finding there a concrete way of relating to reality. The human person is always situated in a culture: “nature and culture are intimately linked”.[87] Grace supposes culture, and God’s gift becomes flesh in the culture of those who receive it.

[84] Cf. Third General Conference of the Latin American and Caribbean Bishops, Puebla Document, 23 March 1979, Nos. 386-387.

[85] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 36.

[86] Ibid, 25.

[87] Ibid, 53.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 114

114. Being Church means being God’s people, in accordance with the great plan of his fatherly love. This means that we are to be God’s leaven in the midst of humanity. It means proclaiming and bringing God’s salvation into our world, which often goes astray and needs to be encouraged, given hope and strengthened on the way. The Church must be a place of mercy freely given, where everyone can feel welcomed, loved, forgiven and encouraged to live the good life of the Gospel.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 113

113. The salvation which God has wrought, and the Church joyfully proclaims, is for everyone.[82] God has found a way to unite himself to every human being in every age. He has chosen to call them together as a people and not as isolated individuals.[83]No one is saved by himself or herself, individually, or by his or her own efforts. God attracts us by taking into account the complex interweaving of personal relationships entailed in the life of a human community. This people which God has chosen and called is the Church. Jesus did not tell the apostles to form an exclusive and elite group. He said: “Go and make disciples of all nations” (Mt28:19). Saint Paul tells us in the people of God, in the Church, “there is neither Jew or Greek... for you are all one in Christ Jesus” (Gal 3:28). To those who feel far from God and the Church, to all those who are fearful or indifferent, I would like to say this: the Lord, with great respect and love, is also calling you to be a part of his people!

[82] Cf. Propositio 6; Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22.

[83] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 9.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 112

A people for everyone

112. The salvation which God offers us is the work of his mercy. No human efforts, however good they may be, can enable us to merit so great a gift. God, by his sheer grace, draws us to himself and makes us one with him.[79] He sends his Spirit into our hearts to make us his children, transforming us and enabling us to respond to his love by our lives. The Church is sent by Jesus Christ as the sacrament of the salvation offered by God.[80] Through her evangelizing activity, she cooperates as an instrument of that divine grace which works unceasingly and inscrutably. Benedict XVI put it nicely at the beginning of the Synod’s reflections: “It is important always to know that the first word, the true initiative, the true activity comes from God and only by inserting ourselves into the divine initiative, only begging for this divine initiative, shall we too be able to become – with him and in him – evangelizers”.[81] This principle of the primacy of grace must be a beacon which constantly illuminates our reflections on evangelization.

[79] Cf. Propositio 4.

[80] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 1.

[81]  Meditation during the First General Congregation of the XIII Ordinary General Assembly of the Synod of Bishops (8 October 2012): AAS 104 (2012), 897.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 111

I. The entire people of God proclaims the Gospel

111. Evangelization is the task of the Church. The Church, as the agent of evangelization, is more than an organic and hierarchical institution; she is first and foremost a people advancing on its pilgrim way towards God. She is certainly a mystery rooted in the Trinity, yet she exists concretely in history as a people of pilgrims and evangelizers, transcending any institutional expression, however necessary. I would like to dwell briefly on this way of understanding the Church, whose ultimate foundation is in the free and gracious initiative of God.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 110

CHAPTER THREE

THE PROCLAMATION OF THE GOSPEL

110. After having considered some of the challenges of the present, I would now like to speak of the task which bears upon us in every age and place, for “there can be no true evangelization without the explicit proclamation of Jesus as Lord”, and without “the primacy of the proclamation of Jesus Christ in all evangelizing work”.[77] Acknowledging the concerns of the Asian bishops, John Paul II told them that if the Church “is to fulfil its providential destiny, evangelization as the joyful, patient and progressive preaching of the saving death and resurrection of Jesus Christ must be your absolute priority.”[78] These words hold true for all of us.

[77] John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (6 November 1999), 19: AAS 92 (2000), 478.

[78] Ibid, 2: AAS 92 (2000), 451.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 109

109. Challenges exist to be overcome! Let us be realists, but without losing our joy, our boldness and our hope-filled commitment. Let us not allow ourselves to be robbed of missionary vigour!

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 108

108. As I mentioned above, I have not sought to offer a complete diagnosis, but I invite communities to complete and enrich these perspectives on the basis of their awareness of the challenges facing them and their neighbours. It is my hope that, in doing so, they will realize that whenever we attempt to read the signs of the times it is helpful to listen to young people and the elderly. Both represent a source of hope for every people. The elderly bring with them memory and the wisdom of experience, which warns us not to foolishly repeat our past mistakes. Young people call us to renewed and expansive hope, for they represent new directions for humanity and open us up to the future, lest we cling to a nostalgia for structures and customs which are no longer life-giving in today’s world.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 107

107. Many places are experiencing a dearth of vocations to the priesthood and consecrated life. This is often due to a lack of contagious apostolic fervour in communities which results in a cooling of enthusiasm and attractiveness. Wherever there is life, fervour and a desire to bring Christ to others, genuine vocations will arise. Even in parishes where priests are not particularly committed or joyful, the fraternal life and fervour of the community can awaken in the young a desire to consecrate themselves completely to God and to the preaching of the Gospel. This is particularly true if such a living community prays insistently for vocations and courageously proposes to its young people the path of special consecration. On the other hand, despite the scarcity of vocations, today we are increasingly aware of the need for a better process of selecting candidates to the priesthood. Seminaries cannot accept candidates on the basis of any motivation whatsoever, especially if those motivations have to do with affective insecurity or the pursuit of power, human glory or economic well-being.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 106

106. Even if it is not always easy to approach young people, progress has been made in two 
areas: the awareness that the entire community is called to evangelize and educate the young, and the urgent need for the young to exercise greater leadership. We should recognize that despite the present crisis of commitment and communal relationships, many young people are making common cause before the problems of our world and are taking up various forms of activism and volunteer work. Some take part in the life of the Church as members of service groups and various missionary initiatives in their own dioceses and in other places. How beautiful it is to see that young people are “street preachers” (callejeros de la fe), joyfully bringing Jesus to every street, every town square and every corner of the earth!

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 105

105. Youth ministry, as traditionally organized, has also suffered the impact of social changes. Young people often fail to find responses to their concerns, needs, problems and hurts in the usual structures. As adults, we find it hard to listen patiently to them, to appreciate their concerns and demands, and to speak to them in a language they can understand. For the same reason, our efforts in the field of education do not produce the results expected. The rise and growth of associations and movements mostly made up of young people can be seen as the work of the Holy Spirit, who blazes new trails to meet their expectations and their search for a deep spirituality and a more real sense of belonging. There remains a need, however, to ensure that these associations actively participate in the Church’s overall pastoral efforts.[76]

[76] Cf. Propositio 51.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 104

104. Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded. The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion, but it can prove especially divisive if sacramental power is too closely identified with power in general. It must be remembered that when we speak of sacramental power “we are in the realm of function, not that of dignity or holiness”.[73] The ministerial priesthood is one means employed by Jesus for the service of his people, yet our great dignity derives from baptism, which is accessible to all. The configuration of the priest to Christ the head – namely, as the principal source of grace – does not imply an exaltation which would set him above others. In the Church, functions “do not favour the superiority of some vis-à-vis the others”.[74] Indeed, a woman, Mary, is more important than the bishops. Even when the function of ministerial priesthood is considered “hierarchical”, it must be remembered that “it is totally ordered to the holiness of Christ’s members”.[75] Its key and axis is not power understood as domination, but the power to administer the sacrament of the Eucharist; this is the origin of its authority, which is always a service to God’s people. This presents a great challenge for pastors and theologians, who are in a position to recognize more fully what this entails with regard to the possible role of women in decision-making in different areas of the Church’s life.

[73] John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici (30 December 1988), 51: AAS 81 (1989), 413.

[74] Congregation for the Doctrine of the Faith, Declaration Inter Insigniores on the Question of the Admission of Women to the Ministerial Priesthood (15 October 1976): AAS 68 (1977) 115, cited in John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici (30 December 1988), note 190: AAS 81 (1989), 493.

[75] John Paul II, Apostolic Letter Mulieris Dignitatem (15 August 1988), 27: AAS 80 (1988), 1718.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 103

103. The Church acknowledges the indispensable contribution which women make to society through the sensitivity, intuition and other distinctive skill sets which they, more than men, tend to possess. I think, for example, of the special concern which women show to others, which finds a particular, even if not exclusive, expression in motherhood. I readily acknowledge that many women share pastoral responsibilities with priests, helping to guide people, families and groups and offering new contributions to theological reflection. But we need to create still broader opportunities for a more incisive female presence in the Church. Because “the feminine genius is needed in all expressions in the life of society, the presence of women must also be guaranteed in the workplace”[72] and in the various other settings where important decisions are made, both in the Church and in social structures.

[72] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 295.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 102

Other ecclesial challenges

102. Lay people are, put simply, the vast majority of the people of God. The minority – ordained ministers – are at their service. There has been a growing awareness of the identity and mission of the laity in the Church. We can count on many lay persons, although still not nearly enough, who have a deeply-rooted sense of community and great fidelity to the tasks of charity, catechesis and the celebration of the faith. At the same time, a clear awareness of this responsibility of the laity, grounded in their baptism and confirmation, does not appear in the same way in all places. In some cases, it is because lay persons have not been given the formation needed to take on important responsibilities. In others, it is because in their particular Churches room has not been made for them to speak and to act, due to an excessive clericalism which keeps them away from decision-making. Even if many are now involved in the lay ministries, this involvement is not reflected in a greater penetration of Christian values in the social, political and economic sectors. It often remains tied to tasks within the Church, without a real commitment to applying the Gospel to the transformation of society. The formation of the laity and the evangelization of professional and intellectual life represent a significant pastoral challenge.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 101

101. Let us ask the Lord to help us understand the law of love. How good it is to have this law! How much good it does us to love one another, in spite of everything. Yes, in spite of everything! Saint Paul’s exhortation is directed to each of us: “Do not be overcome by evil, but overcome evil with good” (Rom 12:21). And again: “Let us not grow weary in doing what is right” (Gal 6:9). We all have our likes and dislikes, and perhaps at this very moment we are angry with someone. At least let us say to the Lord: “Lord, I am angry with this person, with that person. I pray to you for him and for her”. To pray for a person with whom I am irritated is a beautiful step forward in love, and an act of evangelization. Let us do it today! Let us not allow ourselves to be robbed of the ideal of fraternal love!

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 100

100. Those wounded by historical divisions find it difficult to accept our invitation to forgiveness and reconciliation, since they think that we are ignoring their pain or are asking them to give up their memory and ideals. But if they see the witness of authentically fraternal and reconciled communities, they will find that witness luminous and attractive. It always pains me greatly to discover how some Christian communities, and even consecrated persons, can tolerate different forms of enmity, division, calumny, defamation, vendetta, jealousy and the desire to impose certain ideas at all costs, even to persecutions which appear as veritable witch hunts. Whom are we going to evangelize if this is the way we act?

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 99

99. Our world is being torn apart by wars and violence, and wounded by a widespread individualism which divides human beings, setting them against one another as they pursue their own well-being. In various countries, conflicts and old divisions from the past are re-emerging. I especially ask Christians in communities throughout the world to offer a radiant and attractive witness of fraternal communion. Let everyone admire how you care for one another, and how you encourage and accompany one another: “By this everyone will know that you are my disciples, if you have love for one another” (Jn 13:35). This was Jesus’ heartfelt prayer to the Father: “That they may all be one... in us... so that the world may believe” (Jn 17:21). Beware of the temptation of jealousy! We are all in the same boat and headed to the same port! Let us ask for the grace to rejoice in the gifts of each, which belong to all.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 98

No to warring among ourselves

98. How many wars take place within the people of God and in our different communities! In our neighbourhoods and in the workplace, how many wars are caused by envy and jealousy, even among Christians! Spiritual worldliness leads some Christians to war with other Christians who stand in the way of their quest for power, prestige, pleasure and economic security. Some are even no longer content to live as part of the greater Church community but stoke a spirit of exclusivity, creating an “inner circle”. Instead of belonging to the whole Church in all its rich variety, they belong to this or that group which thinks itself different or special.

© LIBRERIA EDITRICE VATICANA.

Click here for full text

The Joy of the Gospel - 97

97. Those who have fallen into this worldliness look on from above and afar, they reject the prophecy of their brothers and sisters, they discredit those who raise questions, they constantly point out the mistakes of others and they are obsessed by appearances. Their hearts are open only to the limited horizon of their own immanence and interests, and as a consequence they neither learn from their sins nor are they genuinely open to forgiveness. This is a tremendous corruption disguised as a good. We need to avoid it by making the Church constantly go out from herself, keeping her mission focused on Jesus Christ, and her commitment to the poor. God save us from a worldly Church with superficial spiritual and pastoral trappings! This stifling worldliness can only be healed by breathing in the pure air of the Holy Spirit who frees us from self-centredness cloaked in an outward religiosity bereft of God. Let us not allow ourselves to be robbed of the Gospel!

© LIBRERIA EDITRICE VATICANA.

Click here for full text