At
a press conference in the Vatican on Tuesday for the presentation of
Pope Francis’ new Apostolic Exhortation, the presidents of the
Pontifical Councils for evangelisation and communications, plus the
secretary general of the Synod of Bishops, spoke about the themes
contained in the 224 page document.
Please find below the English
translations of the presentations, firstly by Archbishop Rino
Fisichella, president of the Pontifical Council for New Evangelisation,
secondly, by Archbishop Claudio Celli, president of the Pontifical
Council for Social Communications and thirdly, by Archbishop Lorenzo
Baldisseri, secretary general of the Synod of Bishops:
1. Archbishop Rino Fisichella, president of the Pontifical Council for New Evangelisation
If
we were to sum up Pope Francis’s Evangelii Gaudium in a few words, we
could say that it is an Apostolic Exhortation written around the theme
of Christian joy in order that the Church may rediscover the original
source of evangelization in the contemporary world. Pope Francis offers
this document to the Church as a map and guide to her pastoral mission
in the near future. It is an invitation to recover a prophetic and
positive vision of reality without ignoring the current challenges. Pope
Francis instills courage and urges us to look ahead despite the present
crisis, making the cross and the resurrection of Christ once again our
“the victory banner” (85).
The several references in Evangelii
Gaudium to the Propositions of the October, 2012 Synod on the New
Evangelization for the Transmission of the Christian Faith are a
testimony to the extent to which the last Synod has influenced the
drafting of this Exhortation. This text, however, goes beyond the
experience of the Synod. The Pope commits to paper not only his previous
pastoral experience, but above all his call to seize the moment of
grace in which the Church is living in order to embrace with faith,
conviction and enthusiasm a new phase in the journey of evangelization.
Extending the teaching of the Apostolic Exhortation Evangelii nuntiandi
of Paul VI (1975), he emphasizes the centrality of the person of Jesus
Christ, the first evangelizer, who today calls each and every one of us
to participate with him in the work of salvation (12). “The Church’s
missionary action is the paradigm for all of her endeavors” (15),
affirms the Holy Father, so that it is necessary to seize this favorable
moment in order to catch sight of and live out this “new stage” of
evangelization (17). This missionary action is articulated in two themes
which mark the basic outline of the Exhortation. On the one hand, Pope
Francis addresses the particular Churches because, living in the
first-person the challenges and opportunities characteristic of their
cultural context, they are able to highlight aspects of the new
evangeliza¬tion which are peculiar to their countries. On the other
hand, the Pope sets out a common denominator in order that the whole
Church, and each individual evangelizer, may discover a common
methodology born of the conviction that evangelization is always
participatory, shared and never isolated.
The following seven points,
gathered together in the five chapters of the Exhortation, constitute
the fundamental pillars of Pope Francis’ vision of the new
evangelization: the reform of the Church in a missionary key, the
temptations of pastoral agents, the Church understood as the totality of
the People of God which evangelizes, the homily and its preparation,
the social inclusion of the poor, peace and social dialogue, and the
spiritual motivations for the Church’s missionary action. The cement
which binds these themes together is concentrated in the merciful love
of God which goes forth to meet every person in order to manifest the
heart of his revelation: the life of every person acquires meaning in
the encounter with Jesus Christ and in the joy of sharing this
experience of love with others (8).
The first chapter, therefore,
proceeds in the light of the reform of the Church in a missionary key,
called as she is to “go out” of herself in order to meet others. It is
“the dynamic of exodus and the gift of going out of oneself, walking and
sowing ever a new, always further and beyond” (21), that the Pope
explains in these pages. The Church must make “this intimacy of Jesus,
which is an itinerant intimacy”, its own intimacy (23). The Pope, as we
are already accustomed to, makes use of effective expressions and
creates neologisms to grasp the nature of the Church’s evangelizing
action. First among these is the concept of “primerear”, namely God
preceding us in love and indicating to the Church the path to follow.
The Church does not find herself in a dead-end, but is following in the
very footsteps of Christ (cfr. 1 Peter 2,21). Thus the Church is
certain of the path she must follow. She does not tread this path in
fear since she knows that she is called “to go out in search of those
who are far from her and arrive at the crossroads in order to invite
those who are excluded. She is filled with an unlimited desire to offer
mercy.” (24). In order for this to occur, Pope Francis again stresses
the need for “pastoral conversion” (25). This involves passing from a
bureaucratic, static and administrative vision of pastoral ministry to a
perspective which is not only missionary but is in a permanent state of
evangeliza¬tion (25). In fact, alongside the structures which
facilitate and sustain the Church’s missionary activity there are,
unfortunately, “ecclesial structures which can jeopardize the dynamism
of evangelization” (26). The existence of stagnant and stale pastoral
practices obliges us, therefore, to be boldly creative in order to
rethink evangelization. In this sense, the Pope affirms that: “an
identification of the goals without adequate research on the part of the
community as to how to achieve them is doomed to end in mere fantasy”
(33).
It is necessary, therefore, “to concentrate on what is
essential” (35) and to know that only a systematic approach, i.e. one
that is unitary, progressive and proportional to the faith, can be of
true assistance. This implies for the Church the capacity to bring out
“the hierarchy of truths” and its proper reference to the heart of the
Gospel (37-39), thereby avoiding the danger of presenting the faith only
in the light of some moral questions as if these could stand apart from
the centrality of love. If we lose sight of this perspective, “the
moral edifice of the Church runs the risk of becoming a house of cards,
and this is our biggest danger” (39). So there is a strong appeal from
the Pope to find a healthy balance between the content of the faith and
the language in which it is expressed. It may happen at times that the
rigidity of linguistic precision can be to the detriment of content,
thus compromising the genuine vision of the faith (41).
One of
the central passages in this chapter is certainly paragraph 32 in which
Pope Francis illustrates the urgency of bringing to fruition some of the
perspectives of the Second Vatican Council, in particular the exercise
of the Primacy of the Successor of Peter and of the role of Episcopal
Conferences. John Paul II in Ut unum sint, had already requested
assistance in order to better understand the obligations of the Pope in
ecumenical dialogue. Now, Pope Francis continues in this request and
sees that a more coherent form of assistance could be derived from the
further development of the theoretical foundations of Episcopal
Conferences. Another passage of particular intensity for its pastoral
implications are paragraphs 38-45. The heart of the Gospel “is
incarnate within the limits of the human language”. As a consequence,
doctrine is inserted into “the cage of language”—to use Wittgenstein’s
expression—which implies the necessity of a real discernment between the
poverty and the limits of language, on the one hand, and the often yet
to be discovered richness of the content of faith, on the other. The
danger that the Church may at times fail to consider this dynamic is a
real one, giving rise to an unjustified fortress mentality in relation
to certain questions which risks rendering the Gospel message inflexible
while at the same time losing sight of the dynamic proper to its
development.
The second chapter is dedicated to recognizing the
challenges of the contemporary world and to overcoming the easy
temptations which undermine the New Evangelization. In the first place,
the Pope affirms, we must recover our identity without those inferiority
complexes which lead to “concealing our identity and convictions and
end up suffocating the joy of our mission as we become obsessed over
becoming like everyone else possessing the things which they possess”
(79). This makes Christians fall into “a kind of relativism which is
more dangerous than the doctrinal one” (80), because it impinges
directly on the lifestyle of believers. So it happens that many
expressions of our pastoral activity suffer from a kind of weariness
which derives from placing the accent on the initiatives themselves and
not on the person. The Pope believes that the temptation of a
“de-personalization of the person” in order to become better organized
is both real and common. By the same token, the challenges in
evangelization should be accepted more as a chance to grow and as not as
a reason for falling into depression. There should be no talk, then,
of a “sense of defeat” (85). It is essential that we recover
interpersonal relationships to which we must accord a priority over the
technology which seeks to govern relationships as with a remote control,
deciding where, when and for how long to meet others on the basis of
one’s own preferences (88). As well as the more usual and more diffuse
challenges, however, we must be alive to those which impinge more
directly on our lives: the sense of “daily uncertainty, with evil
consequences”, the various forms of “social disparity”, the “fetishism
of money and the dictatorship of a faceless economy”, the “exasperation
of consumption” and “unbridled consumerism”.... In short, we find
ourselves in the presence of a “globalization of indifference” and a
“sneering contempt” towards ethics, accompanied by a constant attempt to
marginalize every critical warning over the supremacy of the market
which, with its “trickle down” creates the illusion of helping the poor
(cfr nn. 52-64). If the Church today appears still highly credible in
many countries of the world, even where it is a minority, its is because
of her works of charity and solidarity (65).
In the
evangelization of our time, therefore, and most especially in the face
of the challenges of the great “urban cultures” (71), Christians are
invited to flee from two phenomena which undermine its very nature and
which Pope Francis defines as “worldliness” (93). First, the “charm of
Gnosticism” which implies a faith closed in on itself, not least in its
own doctrinal certainties, and which erects its own experience as the
criterion of truth by which to judge others. Second, a
“self-referential and Promethean Neo-Pelagianism” of those who maintain
that the grace is only an accessory while progress is obtained only
through personal commitment and force. All of this stands in
contradiction to evangelization. It creates a type of “narcissistic
elitism” which must be avoided (94). Who do we want to be, asks the
Pope, “Generals of defeated troops” or “foot soldiers of a platoon which
continues to fight”? The risk of a “worldly Church in spiritual or
pastoral trappings” (96), is not hidden but real. It is vital, then,
not to succumb to these temptations but to offer the testimony of
communion (99). This testimony is reinforced by complementarity.
Starting from this consideration, Pope Francis explains the necessity of
the promotion of lay people and women, and the need to foster vocations
and the priestly life. To look upon the Church in the light of the
progress of these last decades demands that we subtract ourselves from a
mentality of power and embrace a logic of service for the united
construction of the Church (102-108).
Evangelization is the task
of the entire People of God, without exception. It is not, nor could
it be, reserved or delegated to any particular group. All baptized
people are directly involved. Pope Francis explains, in the third
chapter of the Exhortation, how evangelization may develop and the
various stages which may indicate its progress. First, he is keen to
underline the “the primacy of grace” which works tirelessly in the life
of every evangelizer (112). Then the Pope develops the theme of the
great role played by various cultures in the process of the
inculturation of the Gospel, and which prevents a particular culture
from falling into a “vainglorious sacralization of itself” (117). He
then indicates the fundamental direction of the new evangelization in
the interpersonal relationships (127-129) and in the testimony of life
(121). He insists, furthermore, on rediscovering the value of popular
piety as an expression of the genuine faith of many people who thereby
give true testimony of their simple encounter with the love of God
(122-126). Finally, the Pope invites theologians to study the mediations
necessary in order to arrive at an appreciation of the various forms of
evangelization (133), reflecting more at length on the homily as a
privileged from of evangelization which requires an authentic passion
and love for the Word of God and for the people to whom it is entrusted
(135-158).
The fourth chapter is given over to a reflection on
the social dimension of evangelization. This is a theme which is dear
to Pope Francis since, as he states, “If this dimension is not explained
in the correct way, we run the risk of disfiguring the authentic and
full meaning of the mission of evangelization” (176). This is the great
theme of the link between the preaching of the Gospel and the promotion
of human life in all of its expressions. This promotion of every human
being must be holistic and capable of avoiding the relegation of
religion to the private sphere, with no incidence in social and public
life. A “faith which is authentic always implies a profound desire to
change the world” (183). Two great themes emerge in this section of the
Exhortation: the “social inclusion of the poor” and “peace and social
dialogue”. The particular evangelical passion with which the Pope
speaks about them is indicative of his conviction that they will decide
the future of humanity.
As far as concerns the “social inclusion
of the poor”, with the New Evangelization the Church feels it is her
mission “to contribute to the resolution of the instrumental causes of
poverty and to promote the integral development of the poor”, as well as
undertaking “simple and daily gestures of solidarity in the face of the
many concrete situations of need” which are constantly before our eyes
(188). What emerges from these closely written pages is an invitation
to recognise the “salvific force” which the poor possess and which must
be brought to the center of the life of the Church with the New
Evangelization (198). This implies that first of all, before any
concrete experience, there be a rediscovery of the attention due to this
theme together with its urgency and the need to promote its awareness.
Moreover, the fundamental option for the poor which asks to be put into
practice is, in the mind of Pope Francis, primarily a “religous and
spiritual attention” which must take priority over all else (200). On
these questions Pope Francis speaks with extreme frankness and clarity.
The “Shepherd of a Church without borders” (210) cannot allow himself
to look away. This is why the Pope demands that we consider the
problems of migration and is equally strong in his denunciation of the
new forms of slavery. “Where is the person that you are killing every
day in his secret little factory, in networks of prostitution, in
children used for professional begging, in those who must work in secret
because they are irregular? Let us not pretend. All of us have some
share of responsability in these situations” (211). Also, the Pope is
equally forceful in his defence of human life in its beginning and of
the dignity of every human person (213). Concerning this latter aspect,
the Pope enounces four principles which serve as a common denominator
for the promotion of peace and its concrete social application.
Recalling, perhaps, his studies into Romano Guardini, Pope Francis seems
to create a new polar opposition. He reminds us that “time is superior
to space”, “unity prevails over conflict”, “reality is more important
than ideas”, and that “the whole is greater than its parts”. These
principles open up to the dimension of dialogue as the first
contribution towards peace, a dimension which is extended in the
Exhortation to the areas of science, ecumenism and non-Christian
religions.
The final chapter seeks to express the “spirit of the
New Evangelization” (260). This is developed under the primacy of the
action of the Holy Spirit which always and anew infuses the missionary
impluse in the Church beginning with the life of prayer whose center is
contempla¬tion (264). In conclusion, the Virgin Mary, “Star of the New
Evangelization” is presented as the icon of every authentic preaching
and transmission of the Gospel which the Church is called to undertake
in the coming decades with a strong enthusiasm and an unchanging love
for the Lord Jesus.
“Let us not allow ourselves to be robbed of
the joy of evangelization” (83). The language of this Apostolic
Exhortation is clear, immediate, free from rhetoric and insinuations.
Pope Francis goes to the heart of the problems which touch the lives of
men and women of today and which demand of the Church more than a simple
presence. The Church is asked to actively program a renewed pastoral
practice which reflects her engagement in the New Evangelization. The
Gospel must reach everyone, without exception. Some, however, are more
privileged than others. Pope Francis leaves us in no doubt as to his
position: “Not so much friends and rich neighbours, but above all the
poor, the sick, those who are often ignored and forgotten there must
be no doubts or explanations which weaken the clarity of this message”
(48).
As in other crucial moments of her history, it is with a
sense of urgency that the Church prepares to engage in the New
Evangelization in a spirit of adoration so as to behold once again, with
a “contemplative gaze”, the signs of the presence of God. The signs of
the times are not only encouraging, but are serve as a criterion for
effective witness (71). Pope Francis reminds us, first of all, of the
central mystery of our faith: “Let us not run away from the resurrection
of Jesus, let us not surrender, come what may” (3). He shows us a
Church which is the companion of those who are our contemporaries in the
seeking after God and in the desire to see him.
2. Archbishop Claudio Celli, president of the Pontifical Council for Social Communications
The
Holy Father’s document Evangelii Gaudium (EG) is the outcome of the
13th Ordinary General Assembly of the Synod of Bishops on “New
Evangelization for the Transmission of Christian Faith” (2012), a
proclamation of joy to Christian disciples and missionaries, and to all
humanity. The Holy Father received and reviewed the Synod Fathers’
Propositiones, and made them his own, re-elaborating them in a personal
way, and has written a programmatic, exhortative document in the form of
an “Apostolic Exhortation”, central to which is mission in its fullest
sense. A striking aspect, from the very first pages onwards, is the
joyful presentation of the Gospel – thus, Evangelii Gaudium – which is
expressed also in the repetition, 59 times throughout the text, of the
word “joy”.
The Pope has taken the Propositiones into account,
citing them 27 times). On this basis, emerging from the reflections of
the Synod Fathers, he develops the Exhortation within a solid doctrinal
framework, founded on biblical and magisterial references, with a
thematic presentation of the various aspects of faith, in which he
affirms the principles and the doctrines incarnate in life. This
development is enriched by references to the Fathers of the Church,
including St. Irenaeus, St. Ambrose and St. Augustine, to mention just a
few, and is further supported by the work of Medieval masters such as
Blessed Isaac de l’Etoile, St. Thomas Aquinas and Thomas à Kempis,
modern theologians including Blessed John Henry Newman, Henri De Lubac
and Romano Guardini, and other writers such as Georges Bernanos.
In
particular, there are frequent textual references to Apostolic
Exhortations such as Paul VI’s Evangelii nuntiandi (13 references), and
other post-Synodal texts such as Christifideles laici; Familiaris
consortio; Pastores dabo vobis; Ecclesia in Africa, in Asia, in Oceania,
in America, in Medio Oriente, in Europa and Verbum Domini. Furthermore,
significant attention is paid to the pronouncements of the Latin
American episcopates, as well as the Puebla and Aparecida documents,
those of the Catholic Patriarchs of the Middle East in their 16th
Assembly, and those of the Episcopal Conferences of India, the United
States, France, Brazil, the Philippines, and Congo.
The theme of
synodality is introduced in the first part of the document, which deals
with “The Church’s missionary transformation”. From the perspective of a
Church who “goes forth” (20), “from ourselves to our brothers and
sisters” (179), the Holy Father proposes a complete “pastoral of
conversion”, starting from the parish (cf. 28), from grass-roots
communities, movements and other forms of association (cf. 29), from the
particular Churches (cf. 30), even to “a conversion of the papacy”
(32). It is clear that he intends to include in this “pastoral of
conversion” special attention to the exercise of the primacy; he
therefore affirms that “the papacy and the central structures of the
universal Church also need to hear the call to pastoral conversion”
(32).
With reference to the Vatican Council II, along with the
ancient patriarchal Churches, the Holy Father expresses his hope that
the Episcopal Conferences may be able “to contribute in many and
fruitful ways to the concrete realization of the collegial spirit” (LG
22, EG 32). This expression of synodality would bring specific
attributions, in relation to doctrinal authority and governance (cf.
32). With regard to ecumenism – and thanks also to the presence at the
Synod of the Patriarch of Constantinople and the Archbishop of
Canterbury (cf. 245), synodality is expressed in a particular way since,
through “dialogue with our Orthodox brothers and sisters, we Catholics
have the opportunity to learn more about the meaning of episcopal
collegiality and their experience of synodality” (246).
In this
respect, a further significant element is represented by the acceptance,
in the Apostolic Exhortation – which is a document of a universal
nature – of pastoral stimuli from the various local Churches throughout
the world. This means demonstrating the implementation of collegiality
in process. In this regard, the prominence given by the Holy Father to
the Church’s missionary reach to existential peripheries, through
pastoral conversion, comes from his personal experience as Archbishop of
Buenos Aires and, as a result, his direct involvement in the
preparation of the Aparecida document (25). This pastoral experience
also underlies the ample consideration given to popular piety, which the
Latin America and the Caribbean bishops also refer to as “popular
spirituality” or “the people’s mysticism”. It is “truly a spirituality
incarnated in the culture of the lowly” (124).
Echoing a
celebrated definition by St. Thomas, according to which “grace
presupposes nature”, the Holy Father, drawing upon the Puebla document,
coins a beautiful expression: “grace supposes culture, and God’s gift
becomes flesh in the culture of those who receive it” (115). This open
appreciation of the different cultures who are disposed to welcoming the
Gospel, and inform it with their own richness, leads the Holy Father to
redress claims of the absolute nature of any culture, so that “it is
not essential to impose a specific cultural form, no matter how
beautiful or ancient it may be, together with the Gospel” (117). In this
regard, “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’” (118).
Other themes are
considered with precise references, from various regions in the world.
Interreligious dialogue, viewed in terms of openness in truth and in
love, is presented in the Pope’s text “a matter of ‘being open to them,
sharing their joys and sorrows’” (250). With regard to Islam, “suitable
training is essential for all involved, not only so that they can be
solidly and joyfully grounded in their own identity, but so that they
can also acknowledge the values of others, appreciate the concerns
underlying their demands and shed light on shared beliefs. Faced with
disconcerting episodes of violent fundamentalism, our respect for true
followers of Islam should lead us to avoid hateful generalisations, for
as the Catholic Patriarchs of the Middle East have taught us, authentic
Islam and the proper reading of the Koran are opposed to every form of
violence” (253).
Particularly dear to the Holy Father, on
account of the worldwide urgency of the issue, is “The social dimension
of evangelization”, to which he dedicates a substantial part of the
document. The Latin American and Caribbean experience of a Church
profoundly immersed in the life of the people has given rise to close
attention to the poor, the marginalised and the oppressed, and has also
provoked significant theological reflection, the repercussions of which
have crossed borders, assuming specific contextual forms in the
different areas of the world which experience the same social condition
(cf. 176 et seq.). In his presentation of the theme, the Pope speaks
about the social inclusion of the poor, which appears as a call for
justice and dignity that must be heard by the Church (cf. 186 et seq.).
The structural causes of poverty are also in play. This is not a matter
merely of a simplistic solidarity but rather of structural
transformations. “Changing structures without generating new convictions
and attitudes will only ensure that those same structures will become,
sooner or later, corrupt, oppressive and ineffectual” (189). He does not
even exclude the call of entire populations who claim their rights as
nations, who need to be permitted “to become the artisans of their
destiny” (PP 15, EG 190).
Finally, considering the relationship
between the common good and social peace, the Pope affirms that “The
message of peace is not about a negotiated settlement but rather the
conviction that the unity brought by the Spirit can harmonize every
diversity” (230), since the Holy Spirit ipse armonia est.
3. Archbishop Lorenzo Baldisseri, secretary general of the Synod of Bishops
I
have been invited to present this papal Exhortation with a focus on its
communicative dimension and a consideration of how communications is
central to the theme of the new evangelization. My reflection is shaped
by two fundamental considerations.
1. The Style of the Document
The
document is an Apostolic Exhortation and, as such, has its own style
and language. I would like to point out that it has an almost
conversational feel to it which reflects a unique and profound pastoral
sensitivity. As Pope Francis writes, “I wish to encourage the Christian
faithful to embark upon a new chapter of evangelization”. Reading the
text, you have the sense of a pastor who is conducting a meditative
conversation with the faithful.
The character of the document is
determined by the language which the Pope uses. It is the simple,
familiar and direct language which has been the hallmark of the style
that has emerged in the months of his pontificate.
2. How does
the role of communication emerge in this new phase of evangelization,
given that the Pope wants to point out “new paths for the Church’s
journey in years to come”?
It is immediately clear that the Pope
is aware of what is happening in today’s world, especially in the fields
of health, education, and communications. He is aware of the progress
made in these three areas (n. 52) and he makes reference to
technological innovation, saying, “We are in an age of knowledge and
information, which has led to new and often anonymous kinds of power.”
(n.52).
There is no doubt that there has been progress and
achievement in these fields, but the Pope is also aware that the current
information society bombards us indiscriminately with data, all treated
as of equal importance, which can lead to great superficiality in the
area of moral discernment. For this reason the Pope emphasizes the need
for a true education which teaches how to think critically and
encourages the development of mature moral values (n. 64).
The
document also recognizes that the current, enhanced possibilities for
communication can open wider avenues of encounter among people. Hence
the need to discover and share the mystery of living together, of
mingling and encounter (n. 87).
What also emerges is the awareness
that, “New cultures are constantly being born in these vast new expanses
where Christians are no longer the customary interpreters or generators
of meaning. Instead, they themselves take from these cultures new
languages, symbols, messages and paradigms which propose new approaches
to life, approaches often in contrast with the Gospel of Jesus.” The
Pope underscores even that “A completely new culture has come to life
and continues to grow in the cities” (n. 73).
There is an
awareness of the attitude of media culture towards the Church’s message.
In n. 79, the Pope underscores that “At times our media culture and
some intellectual circles convey a marked scepticism with regard to the
Church’s message, along with a certain cynicism.”
As to be expected,
a great deal of attention is focused on analysing how the message is
communicated. It is worth attending to some of the observations. The
Pope is aware of the speed of communication today and how at times the
media have a selective interest in various types of content. This is why
there is a risk that the message can appear to be distorted or reduced
to secondary considerations. The risk is that some questions regarding
the Church’s moral teachings might be taken out of the context which
gives them meaning or, at times, that the message seems to focus on
secondary questions which do not reveal the authentic heart of the
message of Jesus Christ.
In confronting these risks, the Pope
maintains that we must be realistic, we should not “assume that our
audience understands the full background to what we are saying, or is
capable of relating what we say to the very heart of the Gospel which
gives them meaning, beauty and attractiveness” (n. 34). For this reason
the Pope emphasises that “Pastoral ministry in a missionary style is not
obsessed with the disjointed transmission of a multitude of doctrines
to be insistently imposed.” (n. 35)
In our proclamation of the
message we must concentrate on the essence, on what is truly beautiful,
most significant, most attractive and at the same time truly necessary.
We must keep the message simple without losing anything of its depth and
truth so that it remains convincing and powerful. (n. 35)
Much
attention is given to reflection on a theme, which is of particular
interest to me, that of language. The Pope makes reference to the
increasingly rapid and radical change of culture and reminds us that we
must “constantly seek ways of expressing unchanging truths in a language
which brings out their abiding newness.” (n. 41)
In this regard, the
Pope recalls that “There are times when the faithful, in listening to
completely orthodox language, take away something alien to the authentic
Gospel of Jesus Christ, because that language is alien to their own way
of speaking to and understanding one another.” In particular, the Pope
insists that, “With the holy intent of communicating the truth about God
and humanity, we sometimes give them a false god or a human ideal which
is not really Christian. In this way, we hold fast to a formulation
while failing to convey its substance.” (n. 41)
The theme of language
is certainly a great challenge for the Church today. It is a challenge
which must be faced with awareness and decision, and with “boldness and
wisdom”, as Pope Paul VI recalled in Evangelii Nuntiandi.
Pope
Francis notes at the same time that, “We will never be able to make the
Church’s teachings easily understood or readily appreciated by everyone.
Faith always remains something of a cross; it retains a certain
obscurity which does not detract from the firmness of its assent.” (n.
42) And he reminds us all that “Some things are understood and
appreciated only from the standpoint of this assent, which is a sister
to love, beyond the range of clear reasons and arguments.” (n. 42)
In
the light of what emerges here, the mission of evangelization “operates
within the limits of language and of circumstances” (n. 45). We must
consistently strive “to communicate more effectively the truth of the
Gospel in a specific context, without renouncing the truth, the goodness
and the light which it can bring whenever perfection is not possible.”
(n. 45)
Pope Francis continues: a missionary heart “never closes
itself off, never retreats into its own security, never opts for
rigidity and defensiveness.” (n. 45) It knows it must grow in
understand¬ing the Gospel, in discerning the ways of the Spirit, doing
the best it can “even if in the process, its shoes get soiled by the mud
of the street.” (n. 45)
It is no surprise then that in this context
the Pope attaches special importance to the homily. In light of these
previous considerations, he recognizes that the problem is not only
knowing what has to be said, but that of attending to the “how”, the
actual steps to developing a homily (n. 157).
For all of us who are
familiar with the communicative style of Pope Francis, it comes as no
surprise that in this context he insists that one of the most necessary
skills is to learn how to use images in preaching, “how to appeal to
imagery” (n.157). Here in this Exhortation itself we discover that one
of the origins of his communicative style came from something he learned
from one of his professors when he was younger, that a good homily
should have “an idea, a sentiment, an image”.
Continuing with the
theme of language, the Pope reminds us that simplicity also involves the
vocabulary used. It must be a language people understand to avoid the
risk of speaking into a vacuum.
The Pope, with great pastoral
insight, points out that “The greatest risk for a preacher is that he
becomes so accustomed to his own language that he thinks that everyone
else naturally understands and uses it” (n. 158).
Therefore, we could
say that the suggested approach is one marked by simplicity, clarity
and positivity. He says, “Positive preaching always offers hope, points
to the future, does not leave us trapped in negativity” (n. 159).
In
conclusion, I would like to highlight the theme of the way of beauty -
via pulchritudinis (propositio 20, n. 167): “Proclaiming Christ means
showing that to believe in and to follow him is not only something right
and true, but also something beautiful, capable of filling life with
new splendour and profound joy” (n. 167).
The Pope says all
expressions of authentic beauty can be recognized as a path which helps
us to encounter the Lord Jesus. He reminds all of us that the
appreciation of beauty is necessary to be able to touch the human heart
and enable the truth and goodness of the Risen Christ to radiate within
it. He recalls the use of art in the Church’s evangelizing efforts and
the Pope does not hesitate to speak of a new “language of parables”.
I
conclude with another quote from Pope Francis which gives meaning to
the Church’s communications efforts: “We must be bold enough to discover
new signs and new symbols, new flesh to embody and communicate the
word, and different forms of beauty which are valued in different
cultural settings.”
This is the challenge which Pope Francis poses
for all of us, and one to which the Pontifical Council for Social
Communications is committed to respond fully and positively.