Entry 17: Pastoral evangelization.

               

   Pope Francis’ pectoral cross: The Good shepherd

It doesn’t happen everyday that my prayerful study of this document corresponds to my daily life, but last week, that’s exactly  what happened. I went to an evening of prayer for young people, and a priest gave a 40 minutes talk, on the new evangelization.  Of course, he spoke of this exhortation, and more specifically, point 34 –which I’m praying with today-. He spoke of  Pope Francis’ invitation that we stop trying to intellectualize evangelization, and instead go to the center/heart of it.

 This is a far less complex sentiment than it sounds: All Francis is encouraging is that that we bring a missionary element into every aspect of our life, that we bring a ”missionary key’  to absolutely  everything we do(EG 34). It may sound a little far fetched, but this it’s in fact, very Ignatian: As Jesuits, we learn early on to seek God in all things we see, and in all tasks that we do. It’s an especially important challenge for us when we have to do house jobs that are particularly unpleasant as novices and scholastics! It’s also a wonderful tool with which we can approach the rest of our lives: It teaches us to see the beauty, and therefore the divine in the people we encounter in our world, but it also helps us seek for that divine presence when it’s lacking either from people or situations. Through this spiritual approach to life,we can look at a particular troubled situation, and discern what needs to be done in order to restore or emphasize beauty and divine presence in it.

  This ability to emphasize divine presence in anything is more or less what Francis is addressing in this section.  He recognizes that one of the challenges we have in bringing the message of Christ into the world, is that we live in a time when messages that aren’t instant can be poorly received by people, or badly reported by the media. (EG 34) We see this regularly in our own age, in the way secular society often ‘ (mis)interprets’ Church teachings, and based on that misinterpretation, often openly attacks the Church. However, rather than complaining about this fact, we’re called to take it upon ourselves to explain to any modern audience the full context of these teachings, to help them see the relevance of Christ’s teachings –the heart of the Gospel- for our own world.

  This is a challenge for some in our Church. They believe  missionary work involves arguing with others about Church Dogma, and trying to convince everyone they meet that these teachings are the most sacred expression of the divine will for all humans. This is a noble endeavor, and perhaps it works with a certain segment of the population, but as I’ve told some of my friends over the years, this approach lacks  pastoral care. It’s not a message Francis has mentioned too often in his papacy so far, but he doesn’t shy away it here: He reminds us that a good pastoral mission would ‘reach everyone without exception or exclusion.’ (EG 35) It doesn’t focus on throwing Dogma or rules at people, but on caring for them, on shepherding them (!) and through our own caring, emphasizing Christ’s love for them. He does admit that in order that the message be spread, we will have to be simplify it at some point. But this simplifying is meant to have a positive impact on the Church because it basically captures the essence of the truth and beauty of this message, so that it can convey the heart of the Gospel more forcefully and convincingly in our age (EG 35) while still remaining a loving, pastoral presence to those in need. This is why the idea of the Good shepherd is so important to him…it’s why it should be more important to us. Our missionary journey is not just about bringing souls into the light, it’s about loving all generously, and with the same amount of passion. Not an easy challenge, but one if answered, could  the impact of the Church tremendously. Let us keep praying that Francis continues to inspire us into a love that acts justly towards all!!

 III. FROM THE HEART OF THE GOSPEL

34. If we attempt to put all things in a missionary key, this will also affect the way we communicate the message. In today’s world of instant communication and occasionally biased media coverage, the message we preach runs a greater risk of being distorted or reduced to some of its secondary aspects. In this way certain issues which are part of the Church’s moral teaching are taken out of the context which gives them their meaning. The biggest problem is when the message we preach then seems identified with those secondary aspects which, important as they are, do not in and of themselves convey the heart of Christ’s message. We need to be realistic and 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 it meaning, beauty and attractiveness.

35. Pastoral ministry in a missionary style is not obsessed with the disjointed transmission of a multitude of doctrines to be insistently imposed. When we adopt a pastoral goal and a missionary style which would actually reach everyone without exception or exclusion, the message has to concentrate on the essentials, on what is most beautiful, most grand, most appealing and at the same time most necessary. The message is simplified, while losing none of its depth and truth, and thus becomes all the more forceful and convincing.

Praying with Evangelii Gaudium, Day 16: Change that begins at home

                             

                             Grafitti of Pope Francis in Rome (Source: Daily Mail)

  It’s pretty hard for anyone out there to fail to notice how much attention Pope Francis has been getting from all kinds of media, and how even in the society at large, many are ready to give him the status of 'super hero'!  In response to this enthusiasm around Franciss, there are cynics who assume that this interest in him simply comes from false expectations: They assume that most of the media’s love affair with Francis will end when it (the media)  realizes that the changes Francis is speaking of is not the ones ‘Western society’ wants. These changes he’s proposing are however, exactly what the world needs. This is one reason why I believe this pope is so beloved after almost a year in office:  His active simplicity, his embracing of all people, his closeness to the poor etc…these things and many more have really touched the hearts of many Catholics and non-Catholics alike.

   There is another very attractive aspect of Francis’s personality that is emphasized at the end of this second section of chapter one: his ability to walk the walk, and talk the talk:  In a rather dramatic way, in point 32, Francis turns the tables on himself. Throughout the entire exhortation, he had been working hard at motivating a

nd inspiring the faithful, encouraging them to live their conversion and deepen their experience of a renewed faith.  So in this section, he states it quite simply: “Since I am called to put into practice what I ask of others, I too must think about a conversion of the papacy” (EG 32) It goes without saying that the reform of the Papacy is what he wants. What may come to a surprise to some, is what he says next: in order to align his ministry more perfectly with what Jesus intended for it, he’ll need to be open to the ideas of others. (EG 32) It makes sense: The contribution of others is essential to the conversion that even the papacy must undergo. And it also seems obvious that Francis would consult with those around him.  No pope ever works alone: There are committees and councils and advisors that inform their decisions. That much is clear. And yet, Francis also recognizes there is still much work to do in this department. Part of the reason for this is that there are still many Catholics (both lay and religious) who assume that the idea of the ‘ primacy of the Church’ implies that the Holy See  ought to lead, and the people ought to follow. There is some logic to that approach  (how else can we expect the Pope to watch over his flock of over a billion people than with the help of a centralized government of the Church). Nonetheless, when collegiality or collaboration is not cultivated, when centralization  becomes excessive, Francis sees this as a ‘complication to the Church and her life and missionary outreach.’ (EG 32)

 Ensuring a conversion within the papacy will be key to Francis’ ministry. However, the most important task at hand for him, is to constantly remind us that it’s also up to us to be creative, and bold with our ministries, and to remember that the change we seek in the Church should begin in our parishes, and with ourselves. In other words, it will be crucial for us to not fall into that trap of comfort that dictates ‘because we’ve always done things a certain way, that’s how we’ll continue doing them, whether it ‘works’ or not.’ (EG 33) I feel this is not the first time I discuss this idea of how complacency sometimes settles in to the lives of the faithful, and can lead to a stifling of creativity in the Church. It’s certainly the only time he mentions it in the exhortation, but I feel it’s something he’s addressed in one of his many interviews.

  But this is not something he’s addressing only to traditionalists or conservatives, many of could be accused of clinging to tradition and resisting a spirit of renewal in the Church. No, this is a message to all of us.  Francis is telling us that ideas are good, but if they just come from one person working alone, they may never flourish. It’s not just the Pope who must turn to others for assistance and advice, but all who carry the mission of the Church in the heart and in their lives. Good ideas and projects are shared with a community. This is how they grow, and become mission. That is indeed one interpretation of Francis’ words, but he also brings it back to working in collaboration with the leadership. As he says “The important thing is to not walk alone, but to rely on each other as brothers and sisters, and especially under the leadership of the bishops, in a wise and realistic pastoral discernment.” (EG 33) In other words, yes, get on fire with ideas, but don’t assume that your ideas represent what the Church needs. Talk to those who are in leadership if possible. Let them gently guide you along the way with their network and resources. 

This feels a little counterintuitive in an age where people are such individualists and feel they can move the mountain on their own. Some of it is foreign even for Catholics who are not necessarily in touch with their Church leaders, and wouldn’t think of going to them when ‘good ideas’ pop into their head. Without recognizing this challenge, Francis accepts that there will be resistance in most of his homilies… but he keeps coming back with the same messages every week, in the hope that some of what he’s saying will become our guidelines as we move forward as a community.

32. Since I am called to put into practice what I ask of others, I too must think about a conversion of the papacy. It is my duty, as the Bishop of Rome, to be open to suggestions which can help make the exercise of my ministry more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization. Pope John Paul II asked for help in finding “a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation”.[35] We have made little progress in this regard. The papacy and the central structures of the universal Church also need to hear the call to pastoral conversion. The Second Vatican Council stated that, like the ancient patriarchal Churches, episcopal conferences are in a position “to contribute in many and fruitful ways to the concrete realization of the collegial spirit”.[36] Yet this desire has not been fully realized, since a juridical status of episcopal conferences which would see them as subjects of specific attributions, including genuine doctrinal authority, has not yet been sufficiently elaborated.[37] Excessive centralization, rather than proving helpful, complicates the Church’s life and her missionary outreach.

33. Pastoral ministry in a missionary key seeks to abandon the complacent attitude that says: “We have always done it this way”. I invite everyone to be bold and creative in this task of rethinking the goals, structures, style and methods of evangelization in their respective communities. A proposal of goals without an adequate communal search for the means of achieving them will inevitably prove illusory. I encourage everyone to apply the guidelines found in this document generously and courageously, without inhibitions or fear. The important thing is to not walk alone, but to rely on each other as brothers and sisters, and especially under the leadership of the bishops, in a wise and realistic pastoral discernment.

Praying with Evangelii Gaudium, Day 15: Deepening our call

 This is the  15th entry in which I explore this  papal exhortation! I feel blessed that I have the opportunity to read and pray with it, and yet there are still many things that Pope Francis talks about that I feel I could understand better. This is why, in this entry, I'd like to  explore a little more deeply what Francis is calling us (the Universal Church, but also, all people of good will) to. I've thrown around the word ‘conversion', and 'renewal’ a lot from entry to entry. That’s because Francis does too. Renewal is mentioned 7 times in points 26-27 alone!  And conversion is the main theme of this section entitled “ Pastoral activity and conversion” (EG 25-33). It should be self explanatory that what we’re being renewed and converted to is Jesus: The deeper we go  into our intimacy  and knowledge of  him, the better we can understand our faith, and the more our lives are transformed. Nevertheless, perhaps more details are needed.

      In EG 30, Francis does help widen our understanding of this process, by reminding us that we can’t speak of evangelization without conversion. He goes even further than that, by speaking of conversion as a “ concrete manifestation of the Church”. Now, I realize that when he’s speaking about ‘missionary conversion’ as being the greatest expression of the Church as a present and operating body, he is referring to something very specific:  Christians going out into the world, and sharing their passion for Jesus with the world in such a way that will touch others and open them to the idea of conversion. This is in fact, how we can be Church incarnate to the world. But we need to be careful how we live that incarnation.  It’s not  just about bringing people to the faith. I've said that before in this blog,  we should not be too concerned about filling the pews, getting more bodies in our Churches. That’s not the point of evangelization.

 The point, the focus of evangelization, is ‘joy in communicating Jesus’. It’s bringing the light of that joy where it’s needed in our world. (EG 30) This is, in a way how I try to live my faith. I don’t whip out a bible and talk to strangers about Jesus. I don't even think that people who don't believe are condemned. Yes, I sometimes feel that their lives would be better with Jesus, but I don’t make the assumption that it’s me that will convince them of that. If God wants  them to  know that Joy, He/ She will make that happen. My job is to live that joy fully as a Jesuit, and to ensure all people see  what the source of that joy is for me. My call,  is also to continue going to those places where there is little hope, and to bring that hope that infuses my faith to all I encounter, to ensure that my experience of hope remains vibrant by sharing it with others.

   

   As lovely as that may sound, I think Pope Francis would challenge me. He may say, 'this attitude of yours  is valuable, but perhaps on its own, not sufficient. You have that missionary impulse in you. Don't leave it unattended. Make sure it remains focused, and generous. This is how it will become life giving both to yourself, and to others.' But he may also tell me ‘there’s no way you should be doing this alone. Stop treating this as ‘your ministry’, and start working with others to purify, and deepen your individual, and collective experience of faith. Let yourself be guided and inspired by your leaders, Bishops and lay people who are always trying to foster that budding missionary impulse contained in our experience of faith’. (a speech inspired by EG 31! )

Fr Tom Rosica meets with Pope Francis

  I had quite a wonderful experience with one such leader recently. This was not a Bishop, but a fantastic homilist and a great spiritual presence every where he goes, Fr Tom Rosica. He was recently visiting Newman Montreal, and there, celebrated a quiet Saturday night Mass. The way he retold the story of the presentation at the temple, the way he appropriated the story of Simeon and Anna for us, and the way he brought that together with Pope Francis’ quiet ‘revolution of tenderness’ was awe inspiring, and I must say, was even a moment of conversion for me. There was nothing new  in what he said, but just a reminder that, all this light, all this hope, all this tenderness and love is a force in our world.  We can’t let that force sit idly within our soul and not respond to it, not let it guide our every thoughts and actions.  In teaching us that, all Fr Rosica was doing was ‘pointing the way and keeping my hope vibrant’ (EG 31).  Part of me envies his ability to do this. Again, Pope Francis swoops into my inner dialog and says ‘ buddy…you also have your role to play, in being around people, with your own brand of ‘unassuming, and merciful presence’ (EG 31).  It seems the Pope is doing two things with me today. Challenging me to look beyond my habitual way of proceeding, but at the same time, embracing the gifts I do have to offer, and ensuring these gifts are shared with others. I have my own role to play in helping develop this missionary impulse. It’s strange I would get all this from his words about the ministry of Bishops, but I guess, that’s the power of Pope Francis: There’s wisdom to be cultivated in almost everything he says. We just have to be patient enough to(through the work of the Spirit, and through God's love for us) harvest that wisdom, and eventually it, share it, and the light it produces with all people.

30. Each particular Church, as a portion of the Catholic Church under the leadership of its bishop, is likewise called to missionary conversion. It is the primary subject of evangelization,[30] since it is the concrete manifestation of the one Church in one specific place, and in it “the one, holy, catholic, and apostolic Church of Christ is truly present and operative”.[31] It is the Church incarnate in a certain place, equipped with all the means of salvation bestowed by Christ, but with local features. Its joy in communicating Jesus Christ is expressed both by a concern to preach him to areas in greater need and in constantly going forth to the outskirts of its own territory or towards new sociocultural settings.[32] Wherever the need for the light and the life of the Risen Christ is greatest, it will want to be there.[33] To make this missionary impulse ever more focused, generous and fruitful, I encourage each particular Church to undertake a resolute process of discernment, purification and reform.

31. The bishop must always foster this missionary communion in his diocesan Church, following the ideal of the first Christian communities, in which the believers were of one heart and one soul (cf. Acts 4:32). To do so, he will sometimes go before his people, pointing the way and keeping their hope vibrant. At other times, he will simply be in their midst with his unassuming and merciful presence. At yet other times, he will have to walk after them, helping those who lag behind and – above all – allowing the flock to strike out on new paths. In his mission of fostering a dynamic, open and missionary communion, he will have to encourage and develop the means of participation proposed in the Code of Canon Law,[34] and other forms of pastoral dialogue, out of a desire to listen to everyone and not simply to those who would tell him what he would like to hear. Yet the principal aim of these participatory processes should not be ecclesiastical organization but rather the missionary aspiration of reaching everyone.