Presentations from press conference on new papal document
(Vatican Radio) 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.