Pope issues first Apostolic Exhortation: Evangelii Gaudium
(Vatican Radio) Pope Francis has issued his first Apostolic Exhortation on Tuesday,
Evangelii Gaudium, translated into English as The Joy of the Gospel. The 224-page
document outlines the Pope’s vision for a missionary Church, whose “doors should always
be open”. The Pope speaks on numerous themes, including evangelization, peace, homiletics,
social justice, the family, respect for creation, faith and politics, ecumenism, interreligious
dialogue, and the role of women and of the laity in the Church.
Philippa
Hitchen reports:
The Joy of
the Gospel is the title Pope Francis has chosen for this first major document of his
pontificate, putting down in print the joyous spirit of encounter with Christ that
characterizes every public appearance he has made so far. The man who has constantly
kept the media’s attention with his desire to embrace and share his faith with everyone
he meets, now urges us to do exactly the same. To “recover the original freshness
of the Gospel”, as he puts it, through a thorough renewal of the Church’s structures
and vision. Including what he calls “a conversion of the papacy” to make it better
able to serve the mission of evangelization in the modern world. The Church, he says,
should not be afraid to re-examine “customs not directly connected to the heart of
the Gospel” even if they may have deep historical roots. In strikingly direct and
personal language, the Pope appeals to all Christians to bring about a “revolution
of tenderness” by opening their hearts each day to God’s unfailing love and forgiveness.
The great danger in today’s consumer society, he says, is “the desolation and anguish”
that comes from a “covetous heart, the feverish pursuit of frivolous pleasures, and
a blunted conscience.” Whenever our interior life becomes caught up in its own interests
, he warns, “there is no longer room for others, no place for the poor.” As we
open our hearts, the Pope goes on, so the doors of our churches must always be open
and the sacraments available to all. The Eucharist, he says pointedly, “is not a prize
for the perfect, but a powerful medicine and nourishment for the weak” And he repeats
his ideal of a Church that is “bruised, hurting and dirty because it has been out
on the streets” rather than a Church that is caught up in a slavish preoccupation
with liturgy and doctrine, procedure and prestige. “God save us,” he exclaims, “from
a worldly Church with superficial spiritual and pastoral trappings!” Urging a greater
role for the laity, the Pope warns of “excessive clericalism” and calls for “a more
incisive female presence in the Church”, especially “where important decisions are
made.” Looking beyond the Church, Pope Francis denounces the current economic
system as “unjust at its root”, based on a tyranny of the marketplace, in which financial
speculation, widespread corruption and tax evasion reign supreme. He also denounces
attacks on religious freedom and new persecutions directed against Christians. Noting
that secularization has eroded ethical values, producing a sense of disorientation
and superficiality, the Pope highlights the importance of marriage and stable family
relationships. Returning to his vision of a Church that is poor and for the poor,
the Pope urges us to pay particular attention to those on the margins of society,
including the homeless, the addicted, refugees, indigenous peoples, the elderly, migrants,
victims of trafficking and unborn children. While it is not “progressive” to try to
resolve problems by eliminating a human life, he says, it’s also true that “we have
done little to adequately accompany women in very difficult situations, where abortion
appears as a quick solution to their profound anguish.” Finally the new papal document
also focuses on the themes of promoting peace, justice and fraternity, through patient
and respectful dialogue with all people of all faiths and none. Better relations with
other Christians, with Jews and with Muslims are all seen as indispensable ways of
promoting peace and combatting fundamentalism. While urging Christians to “avoid hateful
generalisations” about Islam, the Pope also calls “humbly” on Islamic countries to
guarantee full religious freedom to Christians”
The full text of the
new Apostolic Exhortation can be found on the Vatican website, while the main points
are outlined in the synopsis below:
“The joy of the Gospel fills the hearts
and lives of all who encounter Jesus.” Thus begins the Apostolic Exhortation Evangelii
Gaudium, by which Pope Francis develops the theme of the proclamation of the Gospel
in the contemporary world, drawn from, among other sources, the contribution of the
work of the Synod held in the Vatican, from 7 to 28 October 2012, on the theme “The
new evangelization for the transmission of the faith”. “I wish to encourage the Christian
faithful to embark upon a new chapter of evangelization marked by this joy, while
pointing out new paths for the Church’s journey in years to come” (1). It is a heartfelt
appeal to all baptized persons to bring Christ’s love to others, “permanently in a
state of mission” (25), conquering “the great danger in today’s world”, that of an
individualist “desolation and anguish” (2).
The Pope invites the reader
to “recover the original freshness of the Gospel”, finding “new avenues” and “new
paths of creativity”, without enclosing Jesus in “dull categories” (11). There is
a need for a “pastoral and missionary conversion, which cannot leave things as they
presently are” (25) and a “renewal” of ecclesiastical structures to enable them to
become “more mission-oriented” (27). The Pontiff also considers “a conversion of the
papacy” to help make this ministry “more faithful to the meaning which Jesus Christ
wished to give it and to the present needs of evangelization”. The hope that the Episcopal
Conferences might contribute to “the concrete realization of the collegial spirit”,
he states, “has not been fully realized” (32). A “sound decentralization” is necessary
(16). In this renewal, the Church should not be afraid to re-examine “certain customs
not directly connected to the heart of the Gospel, even some of which have deep historical
roots” (43).
A sign of God’s openness is “that our church doors should
always be open” so that those who seek God “will not find a closed door”; “nor should
the doors of the sacraments be closed for simply any reason”. The Eucharist “is not
a prize for the perfect but a powerful medicine and nourishment for the weak”. These
convictions have pastoral consequences that we are called to consider with prudence
and boldness” (47). He repeats that he prefers “a Church which is bruised, hurting
and dirty because it has been out on the streets, rather than a Church … concerned
with being at the centre and then ends by being caught up in a web of obsessions and
procedures. If something should rightly disturb us … it is the fact that many of our
brothers and sisters are living without … the friendship of Jesus Christ” (49).
The
Pope indicates the “temptations which affect pastoral workers” (77): “individualism,
a crisis of identity and a cooling of fervour” (78). The greatest threat of all is
“the grey pragmatism of the daily life of the Church, in which all appears to proceed
normally, which in reality faith is wearing down” (83). He warns against “defeatism”
(84), urging Christians to be signs of hope (86), bringing about a “revolution of
tenderness” (88). It is necessary to seek refuge from the “spirituality of well-being
… detached from responsibility for our brothers and sisters” (90) and to vanquish
the “spiritual worldliness” that consists of “seeking not the Lord’s glory but human
glory and well-being” (93). The Pope speaks of the many who “feel superior to others”
because “they remain intransigently faithful to a particular Catholic style from the
past” whereby “instead of evangelizing, one analyses and classifies others” (94).
And those who have “an ostentatious preoccupation for the liturgy, for doctrine and
for the Church’s prestige, but without any concern that the Gospel have a real impact”
on the needs of the people (95). This is “a tremendous corruption disguised as a good
… God save us from a worldly Church with superficial spiritual and pastoral trappings!”
(97).
He appeals to ecclesial communities not to fall prey to envy and
jealousy: “How many wars take place within the people of God and in our different
communities!” (98). “Whom are we going to evangelize if this is the way we act?” (100).
He highlights the need to promote the growth of the responsibility of the laity, often
kept “away from decision-making” by “an excessive clericalism” (102). He adds that
there is a need for “still broader opportunities for a more incisive female presence
in the Church”, in particular “in the various settings where important decisions are
made” (103). “Demands that the legitimate rights of women be respected … cannot be
lightly evaded” (104). The young should “exercise greater leadership” (106). With
regard to the scarcity of vocations in many places, he emphasizes that “seminaries
cannot accept candidates on the basis of any motivation whatsoever” (107).
With
regard to the theme of inculturation, he remarks that “Christianity does not have
simply one cultural expression” and that the face of the Church is “varied” (116).
“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” (118). The Pope reiterates that “underlying popular piety … is an
active evangelizing power” (126) and encourages the research of theologians, reminding
them however that “the Church and theology exist to evangelize” and urges them not
to be “content with a desk-bound theology” (133).
He focuses “somewhat
meticulously, on the homily”, since “many concerns have been expressed about this
important ministry and we cannot simply ignore them” (135). The homily “should be
brief and avoid taking on the semblance of a speech or a lecture” (138); it should
be a “heart-to-heart communication” and avoid “purely moralistic or doctrinaire” preaching
(142). He highlights the importance of preparation: “a preacher who does not prepare
is not ‘spiritual’; he is dishonest and irresponsible” (145). Preaching should always
be positive in order always to “offer hope” and “does not leave us trapped in negativity”
(159). The approach to the proclamation of the Gospel should have positive characteristics:
“approachability, readiness for dialogue, patience, a warmth and welcome, which is
non-judgmental” (165).
In relation to the challenges of the contemporary
world, the Pope denounces the current economic system as “unjust at its root” (59).
“Such an economy kills” because the law of “the survival of the fittest” prevails.
The current culture of the “disposable” has created “something new”: “the excluded
are not the ‘exploited’ but the outcast, the ‘leftovers’” (53). “A new tyranny is
thus born, invisible and often virtual”, of an “autonomy of the market” in which “financial
speculation” and “widespread corruption” and “self-serving tax-evasion reign” (56).
He also denounces “attacks on religious freedom” and the “new persecutions directed
against Christians. … In many places the problem is more that of widespread indifference
and relativism” (61). The family, the Pope continues, “is experiencing a profound
cultural crisis”. Reiterating the indispensable contribution of marriage to society”
(66), he underlines that “the individualism of our postmodern and globalized era favours
a lifestyle which … distorts family bonds” (67).
He re-emphasizes “the
profound connection between evangelization and human advancement” (178) and the right
of pastors “to offer opinions on all that affects people’s lives” (182). “No one can
demand that religion should be relegated to the inner sanctum of personal life, without
a right to offer an opinion on events affecting society”. He quotes John Paul II,
who said that the Church “cannot and must not remain on the sidelines in the fight
for justice” (183). “For the Church, the option for the poor is primarily a theological
category” rather than a sociological one. “This is why I want a Church that is poor
and for the poor. They have much to teach us” (198). “As long as the problems of the
poor are not radically resolved … no solution will be found for this world’s problems”
(202). “Politics, although often denigrated”, he affirms, “remains a lofty vocation
and one of the highest forms of charity”. I beg the Lord to grant us more politicians
who are genuinely disturbed by … the lives of the poor!” (205). He adds an admonition:
“Any Church community”, if it believes it can forget about the poor, runs the risk
of “breaking down”.
The Pope urges care for the weakest members of society:
“the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly
isolated and abandoned” and migrants, for whom the Pope exhorts “a generous openness”
(210). He speaks about the victims of trafficking and new forms of slavery: “This
infamous network of crime is now well established in our cities, and many people have
blood on their hands as a result of their comfortable and silent complicity” (211).
“Doubly poor are those women who endure situations of exclusion, mistreatment and
violence” (212). “Among the vulnerable for whom the Church wishes to care with particular
love and concern are unborn children, the most defenceless and innocent among us.
Nowadays efforts are made to deny them their human dignity” (213). “The Church cannot
be expected to change her position on this question … it is not ‘progressive’ to try
to resolve problems by eliminating a human life” (214). The Pope makes an appeal for
respect for all creation: we “are called to watch over and protect the fragile world
in which we live” (216).
With regard to the theme of peace, the Pope affirms
that “a prophetic voice must be raised” against attempts at false reconciliation
to “silence or appease” the poor, while others “refuse to renounce their privileges”
(218). For the construction of a society “in peace, justice and fraternity” he indicates
four principles (221): “Time is greater than space” (222) means working “slowly but
surely, without being obsessed with immediate results” (223). “Unity prevails over
conflict” (226) means “a diversified and life-giving unity” (228). “Realities are
more important than ideas” (231) means avoiding “reducing politics or faith to rhetoric”
(232). “The whole is greater than the part” means bringing together “globalization
and localization” (234).
“Evangelization also involves the path of dialogue,”
the Pope continues, which opens the Church to collaboration with all political, social,
religious and cultural spheres (238). Ecumenism is “an indispensable path to evangelization”.
Mutual enrichment is important: “we can learn so much from one another!” For example
“in the 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); “dialogue and friendship with the children of Israel are part of
the life of Jesus’ disciples” (248); “interreligious dialogue”, which must be conducted
“clear and joyful in one’s own identity”, is “a necessary condition for peace in the
world” and does not obscure evangelization (250-251); in our times, “our relationship
with the followers of Islam has taken on great importance” (252). The Pope “humbly”
entreats those countries of Islamic tradition to guarantee religious freedom to Christians,
also “in light of the freedom which followers of Islam enjoy in Western countries!”
“Faced with disconcerting episodes of violent fundamentalism” he urges us to “avoid
hateful generalisations, for authentic Islam and the proper reading of the Koran are
opposed to every form of violence” (253). And against the attempt to private religions
in some contexts, he affirms that “the respect due to the agnostic or non-believing
minority should not be arbitrarily imposed in a way that silences the convictions
of the believing majority or ignores the wealth of religious traditions” (255). He
then repeats the importance of dialogue and alliance between believers and non-believers
(257).
The final chapter is dedicated to “spirit-filled evangelizers”,
who are those who are “fearlessly open to the working of the Holy Spirit” and who
have “the courage to proclaim the newness of the Gospel with boldness (parrhesía)
in every time and place, even when it meets with opposition” (259). These are “evangelizers
who pray and work” (262), in the knowledge that “mission is at once a passion for
Jesus and a passion for his people” (268): “Jesus wants us to touch human misery,
to touch the suffering flesh of others” (270). He explains: “In our dealings with
the world, we are told to give reasons for our hope, but not as an enemy who critiques
and condemns” (271). “Only the person who feels happiness in seeking the good of others,
in desiring their happiness, can be a missionary” (272); “if I can help at least one
person to have a better life, that already justifies the offering of my life” (274).
The Pope urges us not to be discouraged before failure or scarce results, since “fruitfulness
is often invisible, elusive and unquantifiable”; we must know “only that our commitment
is necessary” (279). The exhortation concludes with a prayer to Mary, “Mother of Evangelization”.
“There is a Marian ‘style’ to the Church’s work of evangelization. Whenever we look
to Mary, we come to believe once again in the revolutionary nature of love and tenderness”
(288).