Catholic Faith
Legion of Mary
Ioannes Paulus PP. II
Redemptoris missio
On the permanent validity of the Church's missionary mandate
1990.12.07
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Blessing
Venerable Brothers, Beloved Sons and Daughters,
Health and the Apostolic Blessing!
INTRODUCTION
1. The mission of Christ the Redeemer, which is entrusted to the
Church, is still very far from completion. As the second millennium
after Christ's coming draws to an end, an overall view of the human
race shows that this mission is still only beginning and that we must
commit ourselves wholeheartedly to its service. It is the Spirit who
impels us to proclaim the great works of God: "For if I preach the
Gospel, that gives me no ground for boasting. For necessity is laid
upon me. Woe to me if I do not preach the Gospel!" (1 Cor 9: 16)
In the name of the whole Church, I sense an urgent duty to repeat this
cry of St. Paul. From the beginning of my Pontificate I have chosen to
travel to the ends of the earth in order to show this missionary
concern. My direct contact with peoples who do not know Christ has
convinced me even more of the urgency of missionary activity, a subject
to which I am devoting the present encyclical.
The Second Vatican Council sought to renew the Church's life and
activity in the light of the needs of the contemporary world. The
Council emphasized the Church's "missionary nature," basing it in a
dynamic way on the Trinitarian mission itself. The missionary thrust
therefore belongs to the very nature of the Christian life, and is also
the inspiration behind ecumenism: "that they may all be one...so that
the world may believe that you have sent me" (Jn 17:21).
2. The Council has already borne much fruit in the realm of missionary
activity. There has been an increase of local churches with their own
bishops, clergy and workers in the apostolate. The presence of
Christian communities is more evident in the life of nations, and
communion between the churches has led to a lively exchange of
spiritual benefits and gifts. The commitment of the laity to the work
of evangelization is changing ecclesial life, while particular churches
are more willing to meet with the members of other Christian churches
and other religions, and to enter into dialogue and cooperation with
them. Above all, there is a new awareness that missionary activity is a
matter for all Christians, for all dioceses and parishes, Church
institutions and associations.
Nevertheless, in this "new springtime" of Christianity there is an
undeniable negative tendency, and the present document is meant to help
overcome it. Missionary activity specifically directed "to the nations"
(ad gentes) appears to be waning, and this tendency is certainly not in
line with the directives of the Council and of subsequent statements of
the Magisterium. Difficulties both internal and external have weakened
the Church's missionary thrust toward non-Christians, a fact which must
arouse concern among all who believe in Christ. For in the Church's
history, missionary drive has always been a sign of vitality, just as
its lessening is a sign of a crisis of faith.1
Twenty-five years after the conclusion of the Council and the
publication of the Decree on Missionary Activity Ad Gentes, fifteen
years after the Apostolic Exhortation Evangelii Nuntiandi issued by
Pope Paul VI, and in continuity with the magisterial teaching of my
predecessors,2 I wish to invite the Church to renew her missionary
commitment. The present document has as its goal an interior renewal of
faith and Christian life. For missionary activity renews the Church,
revitalizes faith and Christian identity, and offers fresh enthusiasm
and new incentive. Faith is strengthened when it is given to others! It
is in commitment to the Church's universal mission that the new
evangelization of Christian peoples will find inspiration and support.
But what moves me even more strongly to proclaim the urgency of
missionary evangelization is the fact that it is the primary service
which the Church can render to every individual and to all humanity in
the modern world, a world which has experienced marvelous achievements
but which seems to have lost its sense of ultimate realities and of
existence itself. "Christ the Redeemer," I wrote in my first
encyclical, "fully reveals man to himself.... The person who wishes to
understand himself thoroughly...must...draw near to Christ.... [The]
Redemption that took place through the cross has definitively restored
to man his dignity and given back meaning to his life in the world."3
I also have other reasons and aims: to respond to the many requests for
a document of this kind; to clear up doubts and ambiguities regarding
missionary activity ad gentes, and to confirm in their commitment those
exemplary brothers and sisters dedicated to missionary activity and all
those who assist them; to foster missionary vocations; to encourage
theologians to explore and expound systematically the various aspects
of missionary activity; to give a fresh impulse to missionary activity
by fostering the commitment of the particular churches - especially
those of recent origin - to send forth and receive missionaries; and to
assure non-Christians and particularly the authorities of countries to
which missionary activity is being directed that all of this has but
one purpose: to serve man by revealing to him the love of God made
manifest in Jesus Christ.
3. Peoples everywhere, open the doors to Christ! His Gospel in no way
detracts from man's freedom, from the respect that is owed to every
culture and to whatever is good in each religion. By accepting Christ,
you open yourselves to the definitive Word of God, to the One in whom
God has made himself fully known and has shown us the path to himself.
The number of those who do not know Christ and do not belong to the
Church is constantly on the increase. Indeed, since the end of the
Council it has almost doubled. When we consider this immense portion of
humanity which is loved by the Father and for whom he sent his Son, the
urgency of the Church's mission is obvious.
On the other hand, our own times offer the Church new opportunities in
this field: we have witnessed the collapse of oppressive ideologies and
political systems; the opening of frontiers and the formation of a more
united world due to an increase in communications; the affirmation
among peoples of the gospel values which Jesus made incarnate in his
own life (peace, justice, brotherhood, concern for the needy); and a
kind of soulless economic and technical development which only
stimulates the search for the truth about God, about man and about the
meaning of life itself.
God is opening before the Church the horizons of a humanity more fully
prepared for the sowing of the Gospel. I sense that the moment has come
to commit all of the Church's energies to a new evangelization and to
the mission ad gentes. No believer in Christ, no institution of the
Church can avoid this supreme duty: to proclaim Christ to all peoples.
CHAPTER I - JESUS CHRIST, THE ONLY SAVIOR
4. In my first encyclical, in which I set forth the program of my
Pontificate, I said that "the Church's fundamental function in every
age, and particularly in ours, is to direct man's gaze, to point the
awareness and experience of the whole of humanity toward the mystery of
Christ."4
The Church's universal mission is born of faith in Jesus Christ, as is
stated in our Trinitarian profession of faith: "I believe in one Lord,
Jesus Christ, the only Son of God, eternally begotten of the Father....
For us men and for our salvation he came down from heaven: by the power
of the Holy spirit he became incarnate from the Virgin Mary, and was
made man."5 The redemption event brings salvation to all, "for each one
is included in the mystery of the redemption and with each one Christ
has united himself forever through this mystery."6 It is only in faith
that the Church's mission can be understood and only in faith that it
finds its basis.
Nevertheless, also as a result of the changes which have taken place in
modern times and the spread of new theological ideas, some people
wonder: Is missionary work among non-Christians still relevant? Has it
not been replaced by inter-religious dialogue? Is not human development
an adequate goal of the Church's mission? Does not respect for
conscience and for freedom exclude all efforts at conversion? Is it not
possible to attain salvation in any religion? Why then should there be
missionary activity?
"No one comes to the Father, but by me" (Jn 14:6)
5. If we go back to the beginnings of the Church, we find a clear
affirmation that Christ is the one Savior of all, the only one able to
reveal God and lead to God. In reply to the Jewish religious
authorities who question the apostles about the healing of the lame
man, Peter says: "By the name of Jesus Christ of Nazareth whom you
crucified, whom God raised from the dead, by him this man is standing
before you well.... And there is salvation in no one else, for there is
no other name under heaven given among men by which we must be saved"
(Acts 4:10, 12). This statement, which was made to the Sanhedrin, has a
universal value, since for all people-Jews and Gentiles alike -
salvation can only come from Jesus Christ.
The universality of this salvation in Christ is asserted throughout the
New Testament. St. Paul acknowledges the risen Christ as the Lord. He
writes: "Although there may be so-called gods in heaven or on earth -
as indeed there are many 'gods' and many 'lords' - yet for us there is
one God, the Father, from whom are all things and for whom we exist,
and one Lord, Jesus Christ, through whom are all things and through
whom we exist" (1 Cor 8:5-6). One God and one Lord are asserted by way
of contrast to the multitude of "gods" and "lords" commonly accepted.
Paul reacts against the polytheism of the religious environment of his
time and emphasizes what is characteristic of the Christian faith:
belief in one God and in one Lord sent by God.
In the Gospel of St. John, this salvific universality of Christ
embraces all the aspects of his mission of grace, truth and revelation:
the Word is "the true light that enlightens every man" (Jn 1:9). And
again, "no one has ever seen God; the only Son, who is in the bosom of
the Father, he has made him known" (Jn 1:18; cf. Mt 11:27). God's
revelation becomes definitive and complete through his only-begotten
Son: "In many and various ways God spoke of old to our fathers by the
prophets; but in these last days he has spoken to us by a Son, whom he
appointed the heir of all things, through whom he also created the
world" (Heb 1:1-2; cf. Jn 14:6). In this definitive Word of his
revelation, God has made himself known in the fullest possible way. He
has revealed to mankind who he is. This definitive self-revelation of
God is the fundamental reason why the Church is missionary by her very
nature. She cannot do other than proclaim the Gospel, that is, the
fullness of the truth which God has enabled us to know about himself.
Christ is the one mediator between God and mankind: "For there is one
God, and there is one mediator between God and men, the man Christ
Jesus, who gave himself as a ransom for all, the testimony to which was
borne at the proper time. For this I was appointed a preacher and
apostle (I am telling the truth, I am not lying), a teacher of the
Gentiles in faith and truth" (1 Tm 2:5-7; cf. Heb 4:14-16). No one,
therefore, can enter into communion with God except through Christ, by
the working of the Holy Spirit. Christ's one, universal mediation, far
from being an obstacle on the journey toward God, is the way
established by God himself, a fact of which Christ is fully aware.
Although participated forms of mediation of different kinds and degrees
are not excluded, they acquire meaning and value only from Christ's own
mediation, and they cannot be understood as parallel or complementary
to his.
6. To introduce any sort of separation between the Word and Jesus
Christ is contrary to the Christian faith. St. John clearly states that
the Word, who "was in the beginning with God," is the very one who
"became flesh" (Jn 1:2, 14). Jesus is the Incarnate Word-a single and
indivisible person. One cannot separate Jesus from the Christ or speak
of a "Jesus of history" who would differ from the "Christ of faith."
The Church acknowledges and confesses Jesus as "the Christ, the Son of
the living God" (Mt 16:16): Christ is none other than Jesus of
Nazareth: he is the Word of God made man for the salvation of all. In
Christ "the whole fullness of deity dwells bodily" (Col 2:9) and "from
his fullness have we all received" (Jn 1:16). The "only Son, who is the
bosom of the Father" (Jn 1:18) is "the beloved Son, in whom we have
redemption.... For in him all the fullness of God was pleased to dwell,
and through him to reconcile to himself all things, whether on earth or
in heaven, making peace by the blood of his Cross" (Col 1:13-14,
19-20). It is precisely this uniqueness of Christ which gives him an
absolute and universal significance, whereby, while belonging to
history, he remains history's center and goal:7 "I am the Alpha and the
Omega, the first and the last, the beginning and the end" (Rv 22:13).
Thus, although it is legitimate and helpful to consider the various
aspects of the mystery of Christ, we must never lose sight of its
unity. In the process of discovering and appreciating the manifold
gifts-especially the spiritual treasures-that God has bestowed on every
people, we cannot separate those gifts from Jesus Christ, who is at the
center of God's plan of salvation. Just as "by his incarnation the Son
of God united himself in some sense with every human being," so too "we
are obliged to hold that the Holy Spirit offers everyone the
possibility of sharing in the Paschal Mystery in a manner known to
God."8 God's plan is "to unite all things in Christ, things in heaven
and things on earth" (Eph 1:10).
Faith in Christ Is Directed to Man's Freedom
7. The urgency of missionary activity derives from the radical newness
of life brought by Christ and lived by his followers. This new life is
a gift from God, and people are asked to accept and develop it, if they
wish to realize the fullness of their vocation in conformity to Christ.
The whole New Testament is a hymn to the new life of those who believe
in Christ and live in his Church. Salvation in Christ, as witnessed to
and proclaimed by the Church, is God's self-communication: "It is love
which not only creates the good, but also grants participation in the
very life of God: Father, Son and Holy Spirit. For he who loves desires
to give himself."9
God offers mankind this newness of life. "Can one reject Christ and
everything that he has brought about in the history of mankind? Of
course one can. Man is free. He can say 'no' to God. He can say 'no' to
Christ. But the fundamental question remains: Is it legitimate to do
this? And what would make it legitimate?"10
8. In the modern world there is a tendency to reduce man to his
horizontal dimension alone. But without an openness to the Absolute,
what does man become? The answer to this question is found in the
experience of every individual, but it is also written in the history
of humanity with the blood shed in the name of ideologies or by
political regimes which have sought to build a "new humanity" without
God.11
Moreover, the Second Vatican Council replies to those concerned with
safeguarding freedom of conscience: "The human person has a right to
religious freedom.... All should have such immunity from coercion by
individuals, or by groups, or by any human power, that no one should be
forced to act against his conscience in religious matters, nor
prevented from acting according to his conscience, whether in private
or in public, whether alone or in association with others, within due
limits."12
Proclaiming Christ and bearing witness to him, when done in a way that
respects consciences, does not violate freedom. Faith demands a free
adherence on the part of man, but at the same time faith must also be
offered to him, because the "multitudes have the right to know the
riches of the mystery of Christ-riches in which we believe that the
whole of humanity can find, in unsuspected fullness, everything that it
is gropingly searching for concerning God, man and his destiny, life
and death, and truth.... This is why the Church keeps her missionary
spirit alive, and even wishes to intensify it in the moment of history
in which we are living."13 But it must also be stated, again with the
Council, that "in accordance with their dignity as persons, equipped
with reason and free will and endowed with personal responsibility, all
are impelled by their own nature and are bound by a moral obligation to
seek truth, above all religious truth. They are further bound to hold
to the truth once it is known, and to regulate their whole lives by its
demands."14
The Church As Sign and Instrument of Salvation
9. The first beneficiary of salvation is the Church. Christ won the
Church for himself at the price of his own blood and made the Church
his co-worker in the salvation of the world. Indeed, Christ dwells
within the Church. She is his Bride. It is he who causes her to grow.
He carries out his mission through her.
The Council makes frequent reference to the Church's role in the
salvation of mankind. While acknowledging that God loves all people and
grants them the possibility of being saved (cf. l Tm 2:4),15 the Church
believes that God has established Christ as the one mediator and that
she herself has been established as the universal sacrament of
salvation. 16 "To this catholic unity of the people of God,
therefore,...all are called, and they belong to it or are ordered to it
in various ways, whether they be Catholic faithful or others who
believe in Christ or finally all people everywhere who by the grace of
God are called to salvation."17 It is necessary to keep these two
truths together, namely, the real possibility of salvation in Christ
for all mankind and the necessity of the Church for salvation. Both
these truths help us to understand the one mystery of salvation, so
that we can come to know God's mercy and our own responsibility.
Salvation, which always remains a gift of the Holy Spirit, requires
man's cooperation, both to save himself and to save others. This is
God's will, and this is why he established the Church and made her a
part of his plan of salvation. Referring to "this messianic people,"
the Council says; "It has been set up by Christ as a communion of life,
love and truth; by him too it is taken up as the instrument of
salvation for all, and sent on a mission to the whole world as the
light of the world and the salt of the earth."18
Salvation in Christ Is Offered to All
10. The universality of salvation means that it is granted not only to
those who explicitly believe in Christ and have entered the Church.
Since salvation is offered to all, it must be made concretely available
to all. But it is clear that today, as in the past, many people do not
have an opportunity to come to know or accept the gospel revelation or
to enter the Church. The social and cultural conditions in which they
live do not permit this, and frequently they have been brought up in
other religious traditions. For such people salvation in Christ is
accessible by virtue of a grace which, while having a mysterious
relationship to the Church, does not make them formally part of the
Church but enlightens them in a way which is accommodated to their
spiritual and material situation. This grace comes from Christ; it is
the result of his Sacrifice and is communicated by the Holy Spirit. It
enables each person to attain salvation through his or her free
cooperation.
For this reason the Council, after affirming the centrality of the
Paschal Mystery, went on to declare that "this applies not only to
Christians but to all people of good will in whose hearts grace is
secretly at work. Since Christ died for everyone, and since the
ultimate calling of each of us comes from God and is therefore a
universal one, we are obliged to hold that the Holy Spirit offers
everyone the possibility of sharing in this Paschal Mystery in a manner
known to God."19
"We cannot but speak" (Acts 4:20)
11. What then should be said of the objections already mentioned
regarding the mission ad gentes? While respecting the beliefs and
sensitivities of all, we must first clearly affirm our faith in Christ,
the one Savior of mankind, a faith we have received as a gift from on
high, not as a result of any merit of our own. We say with Paul, "I am
not ashamed of the Gospel: it is the power of God for salvation to
everyone who has faith" (Rom 1:16). Christian martyrs of all times -
including our own - have given and continue to give their lives in
order to bear witness to this faith, in the conviction that every human
being needs Jesus Christ, who has conquered sin and death and
reconciled mankind to God.
Confirming his words by miracles and by his resurrection from the dead,
Christ proclaimed himself to be the Son of God dwelling in intimate
union with the Father, and was recognized as such by his disciples. The
Church offers mankind the Gospel, that prophetic message which responds
to the needs and aspirations of the human heart and always remains
"Good News." The Church cannot fail to proclaim that Jesus came to
reveal the face of God and to merit salvation for all humanity by his
cross and resurrection.
To the question, "why mission?" we reply with the Church's faith and
experience that true liberation consists in opening oneself to the love
of Christ. In him, and only in him, are we set free from all alienation
and doubt, from slavery to the power of sin and death. Christ is truly
"our peace" (Eph 2:14); "the love of Christ impels us" (2 Cor 5:14),
giving meaning and joy to our life. Mission is an issue of faith, an
accurate indicator of our faith in Christ and his love for us.
The temptation today is to reduce Christianity to merely human wisdom,
a pseudo-science of well-being. In our heavily secularized world a
"gradual secularization of salvation" has taken place, so that people
strive for the good of man, but man who is truncated, reduced to his
merely horizontal dimension. We know, however, that Jesus came to bring
integral salvation, one which embraces the whole person and all
mankind, and opens up the wondrous prospect of divine filiation. Why
mission? Because to us, as to St. Paul, "this grace was given, to
preach to the Gentiles the unsearchable riches of Christ" (Eph 3:8).
Newness of life in him is the "Good News" for men and women of every
age: all are called to it and destined for it. Indeed, all people are
searching for it, albeit at times in a confused way, and have a right
to know the value of this gift and to approach it freely. The Church,
and every individual Christian within her, may not keep hidden or
monopolize this newness and richness which has been received from God's
bounty in order to be communicated to all mankind.
This is why the Church's mission derives not only from the Lord's
mandate but also from the profound demands of God's life within us.
Those who are incorporated in the Catholic Church ought to sense their
privilege and for that very reason their greater obligation of bearing
witness to the faith and to the Christian life as a service to their
brothers and sisters and as a fitting response to God. They should be
ever mindful that "they owe their distinguished status not to their own
merits but to Christ's special grace; and if they fail to respond to
this grace in thought, word and deed, not only will they not be saved,
they will be judged more severely."20
CHAPTER II - THE KINGDOM OF GOD
12. "It is 'God, who is rich in mercy' whom Jesus Christ has revealed
to us as Father: it is his very Son who, in himself, has manifested him
and made him known to us."21 I wrote this at the beginning of my
Encyclical Dives in Misericordia, to show that Christ is the revelation
and incarnation of the Father's mercy. Salvation consists in believing
and accepting the mystery of the Father and of his love, made manifest
and freely given in Jesus through the Spirit. In this way the kingdom
of God comes to be fulfilled: the kingdom prepared for in the Old
Testament, brought about by Christ and in Christ, and proclaimed to all
peoples by the Church, which works and prays for its perfect and
definitive realization.
The Old Testament attests that God chose and formed a people for
himself, in order to reveal and carry out his loving plan. But at the
same time God is the Creator and Father of all people; he cares and
provides for them, extending his blessing to all (cf. Gn 12:3); he has
established a covenant with all of them (cf. Gn 9:1-17). Israel
experiences a personal and saving God (cf. Dt 4:37; 7:6-8; Is 43:1-7)
and becomes his witness and interpreter among the nations. In the
course of her history, Israel comes to realize that her election has a
universal meaning (cf. for example Is 2:2-5; 25:6-8; 60:1-6; Jer 3:17;
16:19).
Christ Makes the Kingdom Present
13. Jesus of Nazareth brings God's plan to fulfillment. After receiving
the Holy Spirit at his Baptism, Jesus makes clear his messianic
calling: he goes about Galilee "preaching the Gospel of God and saying:
'The time is fulfilled, and the kingdom of God is at hand; repent and
believe in the Gospel'" (Mk 1:14-15; cf. Mt 4:17; Lk 4:43). The
proclamation and establishment of God's kingdom are the purpose of his
mission: "I was sent for this purpose" (Lk 4:43). But that is not all.
Jesus himself is the "Good News," as he declares at the very beginning
of his mission in the synagogue at Nazareth, when he applies to himself
the words of Isaiah about the Anointed One sent by the Spirit of the
Lord (cf. Lk 4;14-21). Since the "Good News" is Christ, there is an
identity between the message and the messenger, between saying, doing
and being. His power, the secret of the effectiveness of his actions,
lies in his total identification with the message he announces; he
proclaims the "Good News" not just by what he says or does, but by what
he is.
The ministry of Jesus is described in the context of his journeys
within his homeland. Before Easter, the scope of his mission was
focused on Israel. Nevertheless, Jesus offers a new element of extreme
importance. The eschatological reality is not relegated to a remote
"end of the world," but is already close and at work in our midst. The
kingdom of God is at hand (cf. Mk 1:15); its coming is to be prayed for
(cf. Mt 6:10); faith can glimpse it already at work in signs such as
miracles (cf. Mt 11:4-5) and exorcisms (cf. Mt 12:25-28), in the
choosing of the Twelve (cf. Mk 3:13-19), and in the proclamation of the
Good News to the poor (cf. Lk 4:18). Jesus' encounters with Gentiles
make it clear that entry into the kingdom comes through faith and
conversion (cf. Mk 1:15), and not merely by reason of ethnic background.
The kingdom which Jesus inaugurates is the kingdom of God. Jesus
himself reveals who this God is, the One whom he addresses by the
intimate term "Abba," Father (cf. Mk 14:36). God, as revealed above all
in the parables (cf. Lk 15:3-32; Mt 20:1-16), is sensitive to the needs
and sufferings of every human being: he is a Father filled with love
and compassion, who grants forgiveness and freely bestows the favors
asked of him.
St. John tells us that "God is love" (1 Jn 4:8, 16). Every person
therefore is invited to "repent" and to "believe" in God's merciful
love. The kingdom will grow insofar as every person learns to turn to
God in the intimacy of prayer as to a Father (cf. Lk 11:2; Mt 23:9) and
strives to do his will (cf. Mt 7:21).
Characteristics of the Kingdom and Its Demands
14. Jesus gradually reveals the characteristics and demands of the kingdom through his words, his actions and his own person.
The kingdom of God is meant for all mankind, and all people are called
to become members of it. To emphasize this fact, Jesus drew especially
near to those on the margins of society, and showed them special favor
in announcing the Good News. At the beginning of his ministry he
proclaimed that he was "anointed...to preach good news to the poor" (Lk
4:18). To all who are victims of rejection and contempt Jesus declares:
"Blessed are you poor" (Lk 6:20). What is more, he enables such
individuals to experience liberation even now, by being close to them,
going to eat in their homes (cf. Lk 5:30; 15:2), treating them as
equals and friends (cf. Lk 7:34), and making them feel loved by God,
thus revealing his tender care for the needy and for sinners (cf. Lk
15:1-32).
The liberation and salvation brought by the kingdom of God come to the
human person both in his physical and spiritual dimensions. Two
gestures are characteristic of Jesus' mission: healing and forgiving.
Jesus' many healings clearly show his great compassion in the face of
human distress, but they also signify that in the kingdom there will no
longer be sickness or suffering, and that his mission, from the very
beginning, is meant to free people from these evils. In Jesus' eyes,
healings are also a sign of spiritual salvation, namely liberation from
sin. By performing acts of healing, he invites people to faith,
conversion and the desire for forgiveness (cf. Lk 5:24). Once there is
faith, healing is an encouragement to go further: it leads to salvation
(cf. Lk 18:42-43). The acts of liberation from demonic possession-the
supreme evil and symbol of sin and rebellion against God-are signs that
indeed "the kingdom of God has come upon you" (Mt 12:28).
15. The kingdom aims at transforming human relationships; it grows
gradually as people slowly learn to love, forgive and serve one
another. Jesus sums up the whole Law, focusing it on the commandment of
love (cf. Mt 22:34-40; Lk 10:25-28). Before leaving his disciples, he
gives them a "new commandment": "Love one another; even as I have loved
you" (Jn 13:34; cf. 15:12). Jesus' love for the world finds its highest
expression in the gift of his life for mankind (cf. Jn 15:13), which
manifests the love which the Father has for the world (cf. Jn 3:16).
The kingdom's nature, therefore, is one of communion among all human
beings-with one another and with God.
The kingdom is the concern of everyone: individuals, society, and the
world. Working for the kingdom means acknowledging and promoting God's
activity, which is present in human history and transforms it. Building
the kingdom means working for liberation from evil in all its forms. In
a word, the kingdom of God is the manifestation and the realization of
God's plan of salvation in all its fullness.
In the Risen Christ God's Kingdom Is Fulfilled and Proclaimed
16. By raising Jesus from the dead, God has conquered death, and in
Jesus he has definitely inaugurated his kingdom. During his earthly
life, Jesus was the Prophet of the kingdom; after his passion,
resurrection and ascension into heaven he shares in God's power and in
his dominion over the world (cf. Mt 28:18; Acts 2:36; Eph 1:18-21). The
resurrection gives a universal scope to Christ's message, his actions
and whole mission. The disciples recognize that the kingdom is already
present in the person of Jesus and is slowly being established within
man and the world through a mysterious connection with him.
Indeed, after the resurrection, the disciples preach the kingdom by
proclaiming Jesus crucified and risen from the dead. In Samaria, Philip
"preached good news about the kingdom of God and the name of Jesus
Christ" (Acts 8:12). In Rome, we find Paul "preaching the kingdom of
God and teaching about the Lord Jesus Christ'' (Acts 28:31). The first
Christians also proclaim "the kingdom of Christ and of God" (Eph 5:5;
cf. Rev 11:15; 12:10), or "the kingdom of our Lord and Savior Jesus
Christ" (2 Pt 1:11). The preaching of the early Church was centered on
the proclamation of Jesus Christ, with whom the kingdom was identified.
Now, as then, there is a need to unite the proclamation of the kingdom
of God (the content of Jesus' own "kerygma") and the proclamation of
the Christ-event (the "kerygma" of the apostles). The two proclamations
are complementary; each throws light on the other.
The Kingdom in Relation to Christ and the Church
17. Nowadays the kingdom is much spoken of, but not always in a way
consonant with the thinking of the Church. In fact, there are ideas
about salvation and mission which can be called "anthropocentric" in
the reductive sense of the word, inasmuch as they are focused on man's
earthly needs. In this view, the kingdom tends to become something
completely human and secularized; what counts are programs and
struggles for a liberation which is socio-economic, political and even
cultural, but within a horizon that is closed to the transcendent.
Without denying that on this level too there are values to be promoted,
such a notion nevertheless remains within the confines of a kingdom of
man, deprived of its authentic and profound dimensions. Such a view
easily translates into one more ideology of purely earthly progress.
The kingdom of God, however, "is not of this world...is not from the
world" (Jn 18:36).
There are also conceptions which deliberately emphasize the kingdom and
which describe themselves as "kingdom-centered." They stress the image
of a Church which is not concerned about herself, but which is totally
concerned with bearing witness to and serving the kingdom. It is a
"Church for others" just as Christ is the "man for others." The
Church's task is described as though it had to proceed in two
directions: on the one hand promoting such "values of the kingdom" as
peace, justice, freedom, brotherhood, etc,, while on the other hand
fostering dialogue between peoples, cultures and religions, so that
through a mutual enrichment they might help the world to be renewed and
to journey ever closer toward the kingdom.
Together with positive aspects, these conceptions often reveal negative
aspects as well. First, they are silent about Christ: the kingdom of
which they speak is "theocentrically" based, since, according to them,
Christ cannot be understood by those who lack Christian faith, whereas
different peoples, cultures and religions are capable of finding common
ground in the one divine reality, by whatever name it is called. For
the same reason they put great stress on the mystery of creation, which
is reflected in the diversity of cultures and beliefs, but they keep
silent about the mystery of redemption. Furthermore, the kingdom, as
they understand it, ends up either leaving very little room for the
Church or undervaluing the Church in reaction to a presumed
"ecclesiocentrism" of the past, and because they consider the Church
herself only a sign, for that matter a sign not without ambiguity.
18. This is not the kingdom of God as we know it from Revelation. The
kingdom cannot be detached either from Christ or from the Church.
As has already been said, Christ not only proclaimed the kingdom, but
in him the kingdom itself became present and was fulfilled. This
happened not only through his words and his deeds: "Above all,...the
kingdom is made manifest in the very person of Christ, Son of God and
Son of Man, who came 'to serve and to give his life as a ransom for
many' (Mk 10:45)."22 The kingdom of God is not a concept, a doctrine,
or a program subject to free interpretation, but it is before all else
a person with the face and name of Jesus of Nazareth, the image of the
invisible God.23 If the kingdom is separated from Jesus, it is no
longer the kingdom of God which he revealed. The result is a distortion
of the meaning of the kingdom, which runs the risk of being transformed
into a purely human or ideological goal, and a distortion of the
identity of Christ, who no longer appears as the Lord to whom
everything must one day be subjected (cf. 1 Cor 15:27).
Likewise, one may not separate the kingdom from the Church. It is true
that the Church is not an end unto herself, since she is ordered toward
the kingdom of God of which she is the seed, sign and instrument. Yet,
while remaining distinct from Christ and the kingdom, the Church is
indissolubly united to both. Christ endowed the Church, his body, with
the fullness of the benefits and means of salvation. The Holy Spirit
dwells in her, enlivens her with his gifts and charisms, sanctifies,
guides and constantly renews her.24 The result is a unique and special
relationship which, while not excluding the action of Christ and the
Spirit outside the Church's visible boundaries, confers upon her a
specific and necessary role; hence the Church's special connection with
the kingdom of God and of Christ, which she has "the mission of
announcing and inaugurating among all peoples."25
19. It is within this overall perspective that the reality of the
kingdom is understood. Certainly, the kingdom demands the promotion of
human values, as well as those which can properly be called
"evangelical," since they are intimately bound up with the "Good News."
But this sort of promotion, which is at the heart of the Church, must
not be detached from or opposed to other fundamental tasks, such as
proclaiming Christ and his Gospel, and establishing and building up
communities which make present and active within mankind the living
image of the kingdom. One need not fear falling thereby into a form of
"ecclesiocentrism." Pope Paul VI, who affirmed the existence of "a
profound link between Christ, the Church and evangelization,"26 also
said that the Church "is not an end unto herself, but rather is
fervently concerned to be completely of Christ, in Christ and for
Christ, as well as completely of men, among men and for men."27
The Church at the Service of the Kingdom
20. The Church is effectively and concretely at the service of the
kingdom. This is seen especially in her preaching, which is a call to
conversion. Preaching constitutes the Church's first and fundamental
way of serving the coming of the kingdom in individuals and in human
society. Eschatological salvation begins even now in newness of life in
Christ: "To all who believed in him, who believed in his name, he gave
power to become children of God" (Jn 1:12).
The Church, then, serves the kingdom by establishing communities and
founding new particular churches, and by guiding them to mature faith
and charity in openness toward others, in service to individuals and
society, and in understanding and esteem for human institutions.
The Church serves the kingdom by spreading throughout the world the
"gospel values" which are an expression of the kingdom and which help
people to accept God's plan. It is true that the inchoate reality of
the kingdom can also be found beyond the confines of the Church among
peoples everywhere, to the extent that they live "gospel values" and
are open to the working of the Spirit who breathes when and where he
wills (cf. Jn 3:8). But it must immediately be added that this temporal
dimension of the kingdom remains incomplete unless it is related to the
kingdom of Christ present in the Church and straining towards
eschatological fullness.28
The many dimensions of the kingdom of God29 do not weaken the
foundations and purposes of missionary activity, but rather strengthen
and extend them. The Church is the sacrament of salvation for all
mankind, and her activity is not limited only to those who accept her
message. She is a dynamic force in mankind's journey toward the
eschatological kingdom, and is the sign and promoter of gospel
values.30 The Church contributes to mankind's pilgrimage of conversion
to God's plan through her witness and through such activities as
dialogue, human promotion, commitment to justice and peace, education
and the care of the sick, and aid to the poor and to children. In
carrying on these activities, however, she never loses sight of the
priority of the transcendent and spiritual realities which are premises
of eschatological salvation.
Finally, the Church serves the kingdom by her intercession, since the
kingdom by its very nature is God's gift and work, as we are reminded
by the gospel parables and by the prayer which Jesus taught us. We must
ask for the kingdom, welcome it and make it grow within us; but we must
also work together so that it will be welcomed and will grow among all
people, until the time when Christ "delivers the kingdom to God the
Father" and "God will be everything to everyone" (cf. 1 Cor 15:24, 28).
CHAPTER III - THE HOLY SPIRIT: THE PRINCIPAL AGENT OF MISSION
21. "At the climax of Jesus' messianic mission, the Holy Spirit becomes
present in the Paschal Mystery in all of his divine subjectivity: as
the one who is now to continue the salvific work rooted in the
sacrifice of the cross. Of course Jesus entrusts this work to human
beings: to the apostles, to the Church. Nevertheless, in and through
them the Holy Spirit remains the transcendent and principal agent for
the accomplishment of this work in the human spirit and in the history
of the world."31
The Holy Spirit is indeed the principal agent of the whole of the
Church's mission. His action is preeminent in the mission ad gentes, as
can clearly be seen in the early Church: in the conversion of Cornelius
(cf. Acts 10), in the decisions made about emerging problems (cf. Acts
15) and in the choice of regions and peoples to be evangelized (cf.
Acts 16:6ff). The Spirit worked through the apostles, but at the same
time he was also at work in those who heard them: "Through his action
the Good News takes shape in human minds and hearts and extends through
history. In all of this it is the Holy Spirit who gives life."32
Sent Forth "to the end of the earth" (Acts 1:8)
22. All the Evangelists, when they describe the risen Christ's meeting
with his apostles, conclude with the "missionary mandate": "All
authority in heaven and on earth has been given to me. Go therefore and
make disciples of all nations,...and lo, I am with you always, to the
close of the age" (Mt 28:18-20; cf. Mk 16:15-18; Lk 24:46-49; Jn
20:21-23).
This is a sending forth in the Spirit, as is clearly apparent in the
Gospel of John: Christ sends his own into the world, just as the Father
has sent him, and to this end he gives them the Spirit. Luke, for his
part, closely links the witness the apostles are to give to Christ with
the working of the Spirit, who will enable them to fulfill the mandate
they have received.
23. The different versions of the "missionary mandate" contain common
elements as well as characteristics proper to each. Two elements,
however, are found in all the versions. First, there is the universal
dimension of the task entrusted to the apostles, who are sent to "all
nations" (Mt 28:19); "into all the world and...to the whole creation"
(Mk 16:15); to "all nations" (Lk 24:47); "to the end of the earth"
(Acts 1:8). Secondly, there is the assurance given to the apostles by
the Lord that they will not be alone in the task, but will receive the
strength and the means necessary to carry out their mission. The
reference here is to the presence and power of the spirit and the help
of Jesus himself: "And they went forth and preached everywhere, while
the Lord worked with them" (Mk 16:20).
As for the different emphases found in each version, Mark presents
mission as proclamation or kerygma: "Preach the Gospel" (Mk 16:15). His
aim is to lead his readers to repeat Peter's profession of faith: "You
are the Christ" (Mk 8:29), and to say with the Roman centurion who
stood before the body of Jesus on the cross: "Truly this man was the
Son of God!" (Mk 15:39) In Matthew, the missionary emphasis is placed
on the foundation of the Church and on her teaching (cf. Mt 28:19-20;
16:18). According to him, the mandate shows that the proclamation of
the Gospel must be completed by a specific ecclesial and sacramental
catechesis. In Luke, mission is presented as witness (cf. Lk 24:48;
Acts 1:8), centered especially on the resurrection (cf. Acts 1:22). The
missionary is invited to believe in the transforming power of the
Gospel and to proclaim what Luke presents so well, that is, conversion
to God's love and mercy, the experience of a complete liberation which
goes to the root of all evil, namely sin.
John is the only Evangelist to speak explicitly of a "mandate," a word
equivalent to "mission." He directly links the mission which Jesus
entrusts to his disciples with the mission which he himself has
received from the Father: "As the Father has sent me, even so I send
you" (Jn 20:21). Addressing the Father, Jesus says: "As you sent me
into the world, so I have sent them into the world" (Jn 17:18). The
entire missionary sense of John's Gospel is expressed in the "priestly
prayer": "This is eternal life, that they know you the only true God,
and Jesus Christ whom you have sent" (Jn 17:3). The ultimate purpose of
mission is to enable people to share in the communion which exists
between the Father and the Son. The disciples are to live in unity with
one another, remaining in the Father and the Son, so that the world may
know and believe (cf. Jn 17:21-23). This is a very important missionary
text. It makes us understand that we are missionaries above all because
of what we are as a Church whose innermost life is unity in love, even
before we become missionaries in word or deed.
The four Gospels therefore bear witness to a certain pluralism within
the fundamental unity of the same mission, a pluralism which reflects
different experiences and situations within the first Christian
communities. It is also the result of the driving force of the Spirit
himself; it encourages us to pay heed to the variety or missionary
charisms and to the diversity of circumstances and peoples.
Nevertheless, all the Evangelists stress that the mission of the
disciples is to cooperate in the mission of Christ; "Lo, I am with you
always, to the close of the age" (Mt 28:20). Mission, then, is based
not on human abilities but on the power of the risen Lord.
The Spirit Directs the Church's Mission
24. The mission of the Church, like that of Jesus, is God's work or, as
Luke often puts it, the work of the Spirit. After the resurrection and
ascension of Jesus, the apostles have a powerful experience which
completely transforms them: the experience of Pentecost. The coming of
the Holy Spirit makes them witnesses and prophets (cf. Acts 1:8;
2:17-18). It fills them with a serene courage which impels them to pass
on to others their experience of Jesus and the hope which motivates
them. The Spirit gives them the ability to bear witness to Jesus with
"boldness."33 When the first evangelizers go down from Jerusalem, the
Spirit becomes even more of a "guide," helping them to choose both
those to whom they are to go and the places to which their missionary
journey is to take them. The working of the Spirit is manifested
particularly in the impetus given to the mission which, in accordance
with Christ's words, spreads out from Jerusalem to all of Judea and
Samaria, and to the farthest ends of the earth.
The Acts of the Apostles records six summaries of the "missionary
discourses" which were addressed to the Jews during the Church's
infancy (cf. Acts 2:22-39; 3:12-26; 4:9-12; 5:29-32; 10:34-43;
13:16-41). These model speeches, delivered by Peter and by Paul,
proclaim Jesus and invite those listening to "be converted," that is,
to accept Jesus in faith and to let themselves be transformed in him by
the Spirit.
Paul and Barnabas are impelled by the Spirit to go to the Gentiles (cf.
Acts 13:46-48), a development not without certain tensions and
problems. How are these converted Gentiles to live their faith in
Jesus? Are they bound by the traditions of Judaism and the law of
circumcision? At the first Council, which gathers the members of the
different churches together with the apostles in Jerusalem, a decision
is taken which is acknowledged as coming from the Spirit: it is not
necessary for a Gentile to submit to the Jewish Law in order to become
a Christian (cf. Acts 15:5-11, 28). From now on the Church opens her
doors and becomes the house which all may enter, and in which all can
feel at home, while keeping their own culture and traditions, provided
that these are not contrary to the Gospel.
25. The missionaries continued along this path, taking into account
people's hopes and expectations, their anguish and sufferings, as well
as their culture, in order to proclaim to them salvation in Christ. The
speeches in Lystra and Athens (cf. Acts 14:15-17; 17:22-31) are
acknowledged as models for the evangelization of the Gentiles. In these
speeches Paul enters into "dialogue" with the cultural and religious
values of different peoples. To the Lycaonians, who practiced a cosmic
religion, he speaks of religious experiences related to the cosmos.
With the Greeks he discusses philosophy and quotes their own poets (cf.
Acts 17:18, 26-28). The God whom Paul wishes to reveal is already
present in their lives; indeed, this God has created them and
mysteriously guides nations and history. But if they are to recognize
the true God, they must abandon the false gods which they themselves
have made and open themselves to the One whom God has sent to remedy
their ignorance and satisfy the longings of their hearts. These are
speeches which offer an example of the inculturation of the Gospel.
Under the impulse of the Spirit, the Christian faith is decisively
opened to the "nations." Witness to Christ spreads to the most
important centers of the eastern Mediterranean and then to Rome and the
far regions of the West. It is the Spirit who is the source of the
drive to press on, not only geographically but also beyond the
frontiers of race and religion, for a truly universal mission.
The Holy Spirit Makes the Whole Church Missionary
26. The Spirit leads the company of believers to "form a community," to
be the Church. After Peter's first proclamation on the day of Pentecost
and the conversions that followed, the first community takes shape (cf.
Acts 2:42-47; 4:32-35).
One of the central purposes of mission is to bring people together in
hearing the Gospel, in fraternal communion, in prayer and in the
Eucharist. To live in "fraternal communion" (koinonia) means to be "of
one heart and soul" (Acts 4:32), establishing fellowship from every
point of view: human, spiritual and material. Indeed, a true Christian
community is also committed to distributing earthly goods, so that no
one is in want, and all can receive such goods "as they need" (cf. Acts
2:45; 4:35). The first communities, made up of "glad and generous
hearts" (Acts 2:46), were open and missionary: they enjoyed "favor with
all the people" (Acts 2:47). Even before activity, mission means
witness and a way of life that shines out to others.34
27. The Acts of the Apostles indicates that the mission which was
directed first to Israel and then to the Gentiles develops on many
levels. First and foremost, there is the group of the Twelve which as a
single body, led by Peter, proclaims the Good News. Then there is the
community of believers, which in its way of life and its activity bears
witness to the Lord and converts the Gentiles (cf. Acts 2:46-47). Then
there are the special envoys sent out to proclaim the Gospel. Thus the
Christian community at Antioch sends its members forth on mission;
having fasted, prayed and celebrated the Eucharist, the community
recognizes that the Spirit has chosen Paul and Barnabas to be "sent
forth" (cf. Acts 13:1-4). In its origins, then, mission is seen as a
community commitment, a responsibility of the local church, which needs
"missionaries" in order to push forward toward new frontiers. Side by
side with those who had been sent forth, there were also others, who
bore spontaneous witness to the newness which had transformed their
lives, and who subsequently provided a link between the emerging
communities and the Apostolic Church.
Reading the Acts of the Apostles helps us to realize that at the
beginning of the Church the mission ad gentes, while it had
missionaries dedicated "for life" by a special vocation, was in fact
considered the normal outcome of Christian living, to which every
believer was committed through the witness of personal conduct and
through explicit proclamation whenever possible.
The Spirit Is Present and Active in Every Time and Place
28. The Spirit manifests himself in a special way in the Church and in
her members. Nevertheless, his presence and activity are universal,
limited neither by space nor time.35 The Second Vatican Council recalls
that the Spirit is at work in the heart of every person, through the
"seeds of the Word," to be found in human initiatives-including
religious ones-and in mankind's efforts to attain truth, goodness and
God himself.36
The Spirit offers the human race" the light and strength to respond to
its highest calling"; through the Spirit, "mankind attains in faith to
the contemplation and savoring of the mystery of God's design"; indeed,
"we are obliged to hold that the Holy Spirit offers everyone the
possibility of sharing in the Paschal Mystery in a manner known to
God."37 The Church "is aware that humanity is being continually stirred
by the Spirit of God and can therefore never be completely indifferent
to the problems of religion" and that "people will always...want to
know what meaning to give their life, their activity and their
death."38 The Spirit, therefore, is at the very source of man's
existential and religious questioning, a questioning which is
occasioned not only by contingent situations but by the very structure
of his being.39
The Spirit's presence and activity affect not only the individuals but
also society and history, peoples, cultures and religions. Indeed, the
Spirit is at the origin of the noble ideals and undertakings which
benefit humanity on its journey through history: "The Spirit of God
with marvelous foresight directs the course of the ages and renews the
face of the earth."40 The risen Christ "is now at work in human hearts
through the strength of his Spirit, not only instilling a desire for
the world to come but also thereby animating, purifying and reinforcing
the noble aspirations which drive the human family to make its life one
that is more human and to direct the whole earth to this end."41 Again,
it is the Spirit who sows the "seeds of the Word" present in various
customs and cultures, preparing them for full maturity in Christ.42
29. Thus the Spirit, who "blows where he wills" (cf. Jn 3:8), who "was
already at work in the world before Christ was glorified,"43 and who
"has filled the world,...holds all things together [and] knows what is
said" (Wis 1:7), leads us to broaden our vision in order to ponder his
activity in every time and place.44 I have repeatedly called this fact
to mind, and it has guided me in my meetings with a wide variety of
peoples. The Church's relationship with other religions is dictated by
a twofold respect: "Respect for man in his quest for answers to the
deepest questions of his life, and respect for the action of the Spirit
in man."45 Excluding any mistaken interpretation, the interreligious
meeting held in Assisi was meant to confirm my conviction that "every
authentic prayer is prompted by the Holy Spirit, who is mysteriously
present in every human heart."46
This is the same Spirit who was at work in the Incarnation and in the
life, death and resurrection of Jesus, and who is at work in the
Church. He is therefore not an alternative to Christ, nor does he fill
a sort of void which is sometimes suggested as existing between Christ
and the Logos. Whatever the Spirit brings about in human hearts and in
the history of peoples, in cultures and religions serves as a
preparation for the Gospel47 and can only be understood in reference to
Christ, the Word who took flesh by the power of the Spirit" so that as
perfectly human he would save all human beings and sum up all things."48
Moreover, the universal activity of the Spirit is not to be separated
from his particular activity within the body of Christ, which is the
Church. Indeed, it is always the Spirit who is at work, both when he
gives life to the Church and impels her to proclaim Christ, and when he
implants and develops his gifts in all individuals and peoples, guiding
the Church to discover these gifts, to foster them and to receive them
through dialogue. Every form of the Spirit's presence is to be welcomed
with respect and gratitude, but the discernment of this presence is the
responsibility of the Church, to which Christ gave his Spirit in order
to guide her into all the truth (cf. Jn 16:13).
Missionary Activity Is Only Beginning
30. Our own time, with humanity on the move and in continual search,
demands a resurgence of the Church's missionary activity. The horizons
and possibilities for mission are growing ever wider, and we Christians
are called to an apostolic courage based upon trust in the Spirit. He
is the principal agent of mission!
The history of humanity has known many major turning points which have
encouraged missionary outreach, and the Church, guided by the Spirit,
has always responded to them with generosity and farsightedness.
Results have not been lacking. Not long ago we celebrated the
millennium of the evangelization of Rus' and the Slav peoples, and we
are now preparing to celebrate the five hundredth anniversary of the
evangelization of the Americas. Similarly, there have been recent
commemorations of the centenaries of the first missions in various
countries of Asia, Africa and Oceania. Today the Church must face other
challenges and push forward to new frontiers, both in the initial
mission ad gentes and in the new evangelization of those peoples who
have already heard Christ proclaimed. Today all Christians, the
particular churches and the universal Church, are called to have the
same courage that inspired the missionaries of the past, and the same
readiness to listen to the voice of the Spirit.
CHAPTER IV - THE VAST HORIZONS OF THE MISSION AD GENTES
31. The Lord Jesus sent his apostles to every person, people and place
on earth. In the apostles, the Church received a universal mission-one
which knows no boundaries-which involves the communication of salvation
in its integrity according to that fullness of life which Christ came
to bring (cf. Jn 10:10). The Church was "sent by Christ to reveal and
communicate the love of God to all people and nations."49
This mission is one and undivided, having one origin and one final
purpose; but within it, there are different tasks and kinds of
activity. First, there is the missionary activity which we call mission
ad gentes, in reference to the opening words of the Council's decree on
this subject. This is one of the Church's fundamental activities: it is
essential and never-ending. The Church, in fact, "cannot withdraw from
her permanent mission of bringing the Gospel to the multitudes the
millions and millions of men and women-who as yet do not know Christ
the Redeemer of humanity. In a specific way this is the missionary work
which Jesus entrusted and still entrusts each day to his Church."50
A Complex and Ever Changing Religious Picture
32. Today we face a religious situation which is extremely varied and
changing. Peoples are on the move; social and religious realities which
were once clear and well defined are today increasingly complex. We
need only think of certain phenomena such as urbanization, mass
migration, the flood of refugees, the de-Christianization of countries
with ancient Christian traditions, the increasing influence of the
Gospel and its values in overwhelmingly non-Christian countries, and
the proliferation of messianic cults and religious sects. Religious and
social upheaval makes it difficult to apply in practice certain
ecclesial distinctions and categories to which we have become
accustomed. Even before the Council it was said that some Christian
cities and countries had become "mission territories"; the situation
has certainly not improved in the years since then.
On the other hand, missionary work has been very fruitful throughout
the world, so that there are now well-established churches, sometimes
so sound and mature that they are able to provide for the needs of
their own communities and even send personnel to evangelize in other
churches and territories. This is in contrast to some traditionally
Christian areas which are in need of re-evangelization. As a result,
some are questioning whether it is still appropriate to speak of
specific missionary activity or specifically "missionary" areas, or
whether we should speak instead of a single missionary situation, with
one single mission, the same everywhere. The difficulty of relating
this complex and changing reality to the mandate of evangelization is
apparent in the "language of mission." For example, there is a certain
hesitation to use the terms "mission" and "missionaries," which are
considered obsolete and as having negative historical connotations.
People prefer to use instead the noun "mission" in the singular and the
adjective "missionary" to describe all the Church's activities.
This uneasiness denotes a real change, one which has certain positive
aspects. The so-called return or "repatriation" of the missions into
the Church's mission, the insertion of missiology into ecclesiology,
and the integration of both areas into the Trinitarian plan of
salvation, have given a fresh impetus to missionary activity itself,
which is not considered a marginal task for the Church but is situated
at the center of her life, as a fundamental commitment of the whole
People of God. Nevertheless, care must be taken to avoid the risk of
putting very different situations on the same level and of reducing, or
even eliminating, the Church's mission and missionaries ad gentes. To
say that the whole Church is missionary does not preclude the
existencec of a specific mission ad gentes, just as saying that all
Catholics must be missionaries not only does not exclude, but actually
requires that there be persons who have a specific vocation to be
"life-long missionaries ad gentes."
Mission Ad Gentes Retains Its Value
33. The fact that there is a diversity of activities in the Church's
one mission is not intrinsic to that mission, but arises from the
variety of circumstances in which that mission is carried out. 51
Looking at today's world from the viewppoint of evangelization, we can
distinguish three situations.
First, there is the situation which the Church's missionary activity
addresses: peoples, groups, and socio-cultural contexts in which Christ
and his Gospel are not known, or which lack Christian communities
sufficiently mature to be able to incarnate the faith in their own
environment and proclaim it to other groups. This is mission ad gentes
in the proper sense of the term.52
Secondly, there are Christian communities with adequate and solid
ecclesial structures. They are fervent in their faith and in Christian
living. They bear witness to the Gospel in their surroundings and have
a sense of commitment to the universal mission. In these communities
the Church carries out her activity and pastoral care.
Thirdly, there is an intermediate situation, particularly in countries
with ancient Christian roots, and occasionally in the younger Churches
as well, where entire groups of the baptized have lost a living sense
of the faith, or even no longer consider themselves members of the
Church, and live a life far removed from Christ and his Gospel. In this
case what is needed is a "new evangelization" or a "re-evangelization."
34. Missionary activity proper, namely the mission ad gentes, is
directed to "peoples or groups who do not yet believe in Christ," "who
are far from Christ," in whom the Church "has not yet taken root"53 and
whose culture has not yet been influenced by the Gospel.54 It is
distinct from other ecclesial activities inasmuch as it is addressed to
groups and settings which are non-Christian because the preaching of
the Gospel and the presence of the Church are either absent or
insufficient. It can thus be characterized as the work of proclaiming
Christ and his Gospel, building up the local Church and promoting the
values of the kingdom. The specific nature of this mission ad gentes
consists in its being addressed to "non-Christians." It is therefore
necessary to ensure that this specifically "missionary work that Jesus
entrusted and still entrusts each day to his Church"55 does not become
an indistinguishable part of the overall mission of the whole People of
God and as a result become neglected or forgotten.
On the other hand, the boundaries between pastoral care of the
faithful, new evangelization and specific missionary activity are not
clearly definable, and it is unthinkable to create barriers between
them or to put them into watertight compartments. Nevertheless, there
must be no lessening of the impetus to preach the Gospel and to
establish new churches among peoples or communities where they do not
yet exist, for this is the first task of the Church, which has been
sent forth to all peoples and to the very ends of the earth. Without
the mission ad gentes, the Church's very missionary dimension would be
deprived of its essential meaning and of the very activity that
exemplifies it.
Also to be noted is the real and growing interdependence which exists
between these various saving activities of the Church. Each of them
influences, stimulates and assists the others. The missionary thrust
fosters exchanges between the churches and directs them toward the
larger world, with positive influences in every direction. The churches
in traditionally Christian countries, for example, involved as they are
in the challenging task of new evangelization, are coming to understand
more clearly that they cannot be missionaries to non-Christians in
other countries and continents unless they are seriously concerned
about the non-Christians at home. Hence missionary activity ad intra is
a credible sign and a stimulus for missionary activity ad extra, and
vice versa.
To All Peoples, In Spite of Difficulties
35. The mission ad gentes faces an enormous task, which is in no way
disappearing. Indeed, both from the numerical standpoint of demographic
increase and from the socio-cultural standpoint of the appearance of
new relationships, contacts and changing situations the mission seems
destined to have ever wider horizons. The task of proclaiming Jesus
Christ to all peoples appears to be immense and out of all proportion
to the Church's human resources.
The difficulties seem insurmountable and could easily lead to
discouragement, if it were a question of a merely human enterprise. In
certain countries missionaries are refused entry. In others, not only
is evangelization forbidden but conversion as well, and even Christian
worship. Elsewhere the obstacles are of a cultural nature: passing on
the Gospel message seems irrelevant or incomprehensible, and conversion
is seen as a rejection of one's own people and culture.
36. Nor are difficulties lacking within the People of God; indeed these
difficulties are the most painful of all. As the first of these
difficulties Pope Paul VI pointed to "the lack of fervor [which] is all
the more serious because it comes from within. It is manifested in
fatigue, disenchantment, compromise, lack of interest and above all
lack of joy and hope."56 Other great obstacles to the Church's
missionary work include past and present divisions among Christians,57
dechristianization within Christian countries, the decrease of
vocations to the apostolate, and the counterwitness of believers and
Christian communities failing to follow the model of Christ in their
lives. But one of the most serious reasons for the lack of interest in
the missionary task is a widespread indifferentism, which, sad to say,
is found also among Christians. It is based on incorrect theological
perspectives and is characterized by a religious relativism which leads
to the belief that "one religion is as good as another." We can add,
using the words of Pope Paul VI, that there are also certain "excuses
which would impede evangelization. The most insidious of these excuses
are certainly the ones which people claim to find support for in such
and such a teaching of the Council."58
In this regard, I earnestly ask theologians and professional Christian
journalists to intensify the service they render to the Church's
mission in order to discover the deep meaning of their work, along the
sure path of "thinking with the Church" (sentire cum Ecclesia).
Internal and external difficulties must not make us pessimistic or
inactive. What counts, here as in every area of Christian life, is the
confidence that comes from faith, from the certainty that it is not we
who are the principal agents of the Church's mission, but Jesus Christ
and his Spirit. We are only co-workers, and when we have done all that
we can, we must say: "We are unworthy servants; we have only done what
was our duty" (Lk 17:10).
Parameters of the Church's Mission Ad Gentes
37. By virtue of Christ's universal mandate, the mission ad gentes
knows no boundaries. Still, it is possible to determine certain
parameters within which that mission is exercised, in order to gain a
real grasp of the situation.
(a) Territorial limits.
Missionary activity has normally been defined in terms of specific
territories. The Second Vatican Council acknowledged the territorial
dimension of the mission ad gentes,59 a dimension which even today
remains important for determining responsibilities, competencies and
the geographical limits of missionary activity. Certainly, a universal
mission implies a universal perspective. Indeed, the Church refuses to
allow her missionary presence to be hindered by geographical boundaries
or political barriers. But it is also true that missionary activity ad
gentes, being different from the pastoral care of the faithful and the
new evangelization of the non-practicing, is exercised within
well-defined territories and groups of people.
The growth in the number of new churches in recent times should not
deceive us. Within the territories entrusted to these churches -
particularly in Asia, but also in Africa, Latin America and Oceania -
there remain vast regions still to be evangelized. In many nations
entire peoples and cultural areas of great importance have not yet been
reached by the proclamation of the Gospel and the presence of the local
church.60 Even in traditionally Christian countries there are regions
that are under the special structures of the mission ad gentes, with
groups and areas not yet evangelized. Thus, in these countries too
there is a need not only for a new evangelization, but also, in some
cases, for an initial evangelization.61
Situations are not, however, the same everywhere. While acknowledging
that statements about the missionary responsibility of the Church are
not credible unless they are backed up by a serious commitment to a new
evangelization in the traditionally Christian countries, it does not
seem justified to regard as identical the situation of a people which
has never known Jesus Christ and that of a people which has known him,
accepted him and then rejected him, while continuing to live in a
culture which in large part has absorbed gospel principles and values.
These are two basically different situations with regard to the faith.
Thus the criterion of geography, although somewhat imprecise and always
provisional, is still a valid indicator of the frontiers toward which
missionary activity must be directed. There are countries and
geographical and cultural areas which lack indigenous Christian
communities. In other places, these communities are so small as not to
be a clear sign of a Christian presence; or they lack the dynamism to
evangelize their societies, or belong to a minority population not
integrated into the dominant culture of the nation. Particularly in
Asia, toward which the Church's mission ad gentes ought to be chiefly
directed, Christians are a small minority, even though sometimes there
are significant numbers of converts and outstanding examples of
Christian presence.
(b) New worlds and new social phenomena.
The rapid and profound transformations which characterize today's
world, especially in the southern hemisphere, are having a powerful
effect on the overall missionary picture. Where before there were
stable human and social situations, today everything is in flux. One
thinks, for example, of urbanization and the massive growth of cities,
especially where demographic pressure is greatest. In not a few
countries, over half the population already lives in a few
"megalopolises," where human problems are often aggravated by the
feeling of anonymity experienced by masses of people.
In the modern age, missionary activity has been carried out especially
in isolated regions which are far from centers of civilization and
which are hard to penetrate because of difficulties of communication,
language or climate. Today the image of mission ad gentes is perhaps
changing: efforts should be concentrated on the big cities, where new
customs and styles of living arise together with new forms of culture
and communication, which then influence the wider population. It is
true that the "option for the neediest" means that we should not
overlook the most abandoned and isolated human groups, but it is also
true that individual or small groups cannot be evangelized if we
neglect the centers where a new humanity, so to speak, is emerging, and
where new models of development are taking shape. The future of the
younger nations is being shaped in the cities.
Speaking of the future, we cannot forget the young, who in many
countries comprise more than half the population. How do we bring the
message of Christ to non-Christian young people who represent the
future of entire continents? Clearly, the ordinary means of pastoral
work are not sufficient: what are needed are associations,
institutions, special centers and groups, and cultural and social
initiatives for young people. This is a field where modern ecclesial
movements have ample room for involvement.
Among the great changes taking place in the contemporary world,
migration has produced a new phenomenon: non-Christians are becoming
very numerous in traditionally Christian countries, creating fresh
opportunities for contacts and cultural exchanges, and calling the
Church to hospitality, dialogue, assistance and, in a word, fraternity.
Among migrants, refugees occupy a very special place and deserve the
greatest attention. Today there are many millions of refugees in the
world and their number is constantly increasing. They have fled from
conditions of political oppression and inhuman misery, from famine and
drought of catastrophic proportions. The Church must make them part of
her overall apostolic concern.
Finally, we may mention the situations of poverty - often on an
intolerable scale - which have been created in not a few countries, and
which are often the cause of mass migration. The community of believers
in Christ is challenged by these inhuman situations: the proclamation
of Christ and the kingdom of God must become the means for restoring
the human dignity of these people.
(c) Cultural sectors: the modern equivalents of the Areopagus.
After preaching in a number of places, St. Paul arrived in Athens,
where he went to the Areopagus and proclaimed the Gospel in language
appropriate to and understandable in those surroundings (cf. Acts
17:22-31). At that time the Areopagus represented the cultural center
of the learned people of Athens, and today it can be taken as a symbol
of the new sectors in which the Gospel must be proclaimed.
The first Areopagus of the modern age is the world of communications,
which is unifying humanity and turning it into what is known as a
"global village." The means of social communication have become so
important as to be for many the chief means of information and
education, of guidance and inspiration in their behavior as
individuals, families and within society at large. In particular, the
younger generation is growing up in a world conditioned by the mass
media. To some degree perhaps this Areopagus has been neglected.
Generally, preference has been given to other means of preaching the
Gospel and of Christian education, while the mass media are left to the
initiative of individuals or small groups and enter into pastoral
planning only in a secondary way. Involvement in the mass media,
however, is not meant merely to strengthen the preaching of the Gospel.
There is a deeper reality involved here: since the very evangelization
of modern culture depends to a great extent on the influence of the
media, it is not enough to use the media simply to spread the Christian
message and the Church's authentic teaching. It is also necessary to
integrate that message into the "new culture" created by modern
communications. This is a complex issue, since the "new culture"
originates not just from whatever content is eventually expressed, but
from the very fact that there exist new ways of communicating, with new
languages, new techniques and a new psychology. Pope Paul VI said that
"the split between the Gospel and culture is undoubtedly the tragedy of
our time,"62 and the field of communications fully confirms this
judgment.
There are many other forms of the "Areopagus" in the modern world
toward which the Church's missionary activity ought to be directed; for
example, commitment to peace, development and the liberation of
peoples; the rights of individuals and peoples, especially those of
minorities; the advancement of women and children; safeguarding the
created world. These too are areas which need to be illuminated with
the light of the Gospel.
We must also mention the immense "Areopagus" of culture, scientific
research, and international relations which promote dialogue and open
up new possibilities. We would do well to be attentive to these modern
areas of activity and to be involved in them. People sense that they
are, as it were, traveling together across life's sea, and that they
are called to ever greater unity and solidarity. Solutions to pressing
problems must be studied, discussed and worked out with the involvement
of all. That is why international organizations and meetings are
proving increasingly important in many sectors of human life, from
culture to politics, from the economy to research. Christians who live
and work in this international sphere must always remember their duty
to bear witness to the Gospel.
38. Our times are both momentous and fascinating. While on the one hand
people seem to be pursuing material prosperity and to be sinking ever
deeper into consumerism and materialism, on the other hand we are
witnessing a desperate search for meaning, the need for an inner life,
and a desire to learn new forms and methods of meditation and prayer.
Not only in cultures with strong religious elements, but also in
secularized societies, the spiritual dimension of life is being sought
after as an antidote to dehumanization. This phenomenon-the so-called
"religious revival"-is not without ambiguity, but it also represents an
opportunity. The Church has an immense spiritual patrimony to offer
humankind, a heritage in Christ, who called himself "the way, and the
truth, and the life" (Jn 14:6): it is the Christian path to meeting
God, to prayer, to asceticism, and to the search for life's meaning.
Here too there is an "Areopagus" to be evangelized.
Fidelity to Christ and the Promotion of Human Freedom
39. All forms of missionary activity are marked by an awareness that
one is furthering human freedom by proclaiming Jesus Christ. The Church
must be faithful to Christ, whose body she is, and whose mission she
continues. She must necessarily "go the same road that Christ
went-namely a road of poverty, obedience, service and self-sacrifice
even unto death, from which he emerged a victor through his
resurrection."63 The Church is thus obliged to do everything possible
to carry out her mission in the world and to reach all peoples. And she
has the right to do this, a right given her by God for the
accomplishment of his plan. Religious freedom, which is still at times
limited or restricted, remains the premise and guarantee of all the
freedoms that ensure the common good of individuals and peoples. It is
to be hoped that authentic religious freedom will be granted to all
people everywhere. The Church strives for this in all countries,
especially in those with a Catholic majority, where she has greater
influence. But it is not a question of the religion of the majority or
the minority, but of an inalienable right of each and every human
person.
On her part. the Church addresses people with full respect for their
freedom.64 Her mission does not restrict freedom but rather promotes
it. The Church proposes; she imposes nothing. She respects individuals
and cultures, and she honors the sanctuary of conscience. To those who
for various reasons oppose missionary activity, the Church repeats:
Open the doors to Christ!
Here I wish to address all the particular churches, both young and old.
The world is steadily growing more united, and the gospel spirit must
lead us to overcome cultural and nationalistic barriers, avoiding all
isolationism. Pope Benedict XV already cautioned the missionaries of
his time lest they "forget their proper dignity and think more of their
earthly homeland than of their heavenly one."65 This same advice is
valid today for the particular churches: Open the doors to
missionaries, for "each individual church that would voluntarily cut
itself off from the universal Church would lose its relationship to
God's plan and would be impoverished in its ecclesial mission."66
Directing Attention Toward the South and the East
40. Today missionary activity still represents the greatest challenge
for the Church. As the end of the second millennium of the redemption
draws near, it is clear that the peoples who have not yet received an
initial proclamation of Christ constitute the majority of mankind. The
results of missionary activity in modern times are certainly positive.
The Church has been established on every continent; indeed today the
majority of believers and particular churches is to be found no longer
in Europe but on the continents which missionaries have opened up to
the faith.
The fact remains however that the "ends of the earth" to which the
Gospel must be brought are growing ever more distant. Tertullian's
saying, that the Gospel has been proclaimed to all the earth and to all
peoples,67 is still very far from being a reality. The mission ad
gentes is still in its infancy. New peoples appear on the world scene,
and they too have a right to receive the proclamation of salvation.
Population growth in non-Christian countries of the South and the East
is constantly increasing the number of people who remain unaware of
Christ's redemption.
We need therefore to direct our attention toward those geographical
areas and cultural settings which still remain uninfluenced by the
Gospel. All who believe in Christ should feel, as an integral part of
their faith, an apostolic concern to pass on to others its light and
joy. This concern must become, as it were, a hunger and thirst to make
the Lord known, given the vastness of the non-Christian world.
CHAPTER V - THE PATHS OF MISSION
41. "Missionary activity is nothing other and nothing less than the
manifestation or epiphany of God's plan and its fulfillment in the
world and in history; in this history God, by means of missions,
clearly accomplishes the history of salvation."68 What paths does the
Church follow in order to achieve this goal?
Mission is a single but complex reality, and it develops in a variety
of ways. Among these ways, some have particular importance in the
present situation of the Church and the world.
The First Form of Evangelization Is Witness
42. People today put more trust in witnesses than in teachers,69 in
experience than in teaching, and in life and action than in theories.
The witness of a Christian life is the first and irreplaceable form of
mission: Christ, whose mission we continue, is the "witness" par
excellence (Rv 1:5; 3:14) and the model of all Christian witness. The
Holy Spirit accompanies the Church along her way and associates her
with the witness he gives to Christ (cf. Jn 15:26-27).
The first form of witness is the very life of the missionary, of the
Christian family, and of the ecclesial community, which reveal a new
way of living. The missionary who, despite all his or her human
limitations and defects, lives a simple life, taking Christ as the
model, is a sign of God and of transcendent realities. But everyone in
the Church, striving to imitate the Divine Master, can and must bear
this kind of witness;70 in many cases it is the only possible way of
being a missionary.
The evangelical witness which the world finds most appealing is that of
concern for people, and of charity toward the poor, the weak and those
who suffer. The complete generosity underlying this attitude and these
actions stands in marked contrast to human selfishness. It raises
precise questions which lead to God and to the Gospel. A commitment to
peace, justice, human rights and human promotion is also a witness to
the Gospel when it is a sign of concern for persons and is directed
toward integral human development.71
43. Christians and Christian communities are very much a part of the
life of their respective nations and can be a sign of the Gospel in
their fidelity to their native land, people and national culture, while
always preserving the freedom brought by Christ. Christianity is open
to universal brotherhood, for all men and women are sons and daughters
of the same Father and brothers and sisters in Christ.
The Church is called to bear witness to Christ by taking courageous and
prophetic stands in the face of the corruption of political or economic
power; by not seeking her own glory and material wealth; by using her
resources to serve the poorest of the poor and by imitating Christ's
own simplicity of life. The Church and her missionaries must also bear
the witness of humility, above all with regard to themselves-a humility
which allows them to make a personal and communal examination of
conscience in order to correct in their behavior whatever is contrary
to the Gospel and disfigures the face of Christ.
The Initial Proclamation of Christ the Savior
44. Proclamation is the permanent priority of mission. The Church
cannot elude Christ's explicit mandate, nor deprive men and women of
the "Good News" about their being loved and saved by God.
"Evangelization will always contain-as the foundation, center and at
the same time the summit of its dynamism-a clear proclamation that, in
Jesus Christ...salvation is offered to all people, as a gift of God's
grace and mercy."72 All forms of missionary activity are directed to
this proclamation, which reveals and gives access to the mystery hidden
for ages and made known in Christ (cf. Eph 3:3-9; Col 1:25-29), the
mystery which lies at the heart of the Church's mission and life, as
the hinge on which all evangelization turns.
In the complex reality of mission, initial proclamation has a central
and irreplaceable role, since it introduces man "into the mystery of
the love of God, who invites him to enter into a personal relationship
with himself in Christ"73 and opens the way to conversion. Faith is
born of preaching, and every ecclesial community draws its origin and
life from the personal response of each believer to that preaching.74
Just as the whole economy of salvation has its center in Christ, so too
all missionary activity is directed to the proclamation of his mystery.
The subject of proclamation is Christ who was crucified, died and is
risen: through him is accomplished our full and authentic liberation
from evil, sin and death; through him God bestows "new life" that is
divine and eternal. This is the "Good News" which changes man and his
history, and which all peoples have a right to hear. This proclamation
is to be made within the context of the lives of the individuals and
peoples who receive it. It is to be made with an attitude of love and
esteem toward those who hear it, in language which is practical and
adapted to the situation. In this proclamation the Spirit is at work
and establishes a communion between the missionary and his hearers, a
communion which is possible inasmuch as both enter into communion with
God the Father through Christ.75
45. Proclamation, because it is made in union with the entire ecclesial
community, is never a merely personal act. The missionary is present
and carries out his work by virtue of a mandate he has received; even
if he finds himself alone, he remains joined by invisible but profound
bonds to the evangelizing activity of the whole Church.76 Sooner or
later, his hearers come to recognize in him the community which sent
him and which supports him.
Proclamation is inspired by faith, which gives rise to enthusiasm and
fervor in the missionary. As already mentioned, the Acts of the
Apostles uses the word parrhesia to describe this attitude, a word
which means to speak frankly and with courage. This term is found also
in St. Paul: "We had courage in our God to declare to you the Gospel of
God in the face of great opposition" (1 Th 2:2); "Pray...also for me,
that utterance may be given me in opening my mouth boldly to proclaim
the mystery of the Gospel for which I am an ambassador in chains; that
I may declare it boldly, as I ought to speak" (Eph 6:18-20).
In proclaiming Christ to non-Christians, the missionary is convinced
that, through the working of the Spirit, there already exists in
individuals and peoples an expectation, even if an unconscious one, of
knowing the truth about God, about man, and about how we are to be set
free from sin and death. The missionary's enthusiasm in proclaiming
Christ comes from the conviction that he is responding to that
expectation, and so he does not become discouraged or cease his witness
even when he is called to manifest his faith in an environment that is
hostile or indifferent. He knows that the Spirit of the Father is
speaking through him (cf. Mt 10:17-20; Lk 12:11-12) and he can say with
the apostles: "We are witnesses to these things, and so is the Holy
Spirit" (Acts 5:32). He knows that he is not proclaiming a human truth,
but the "word of God," which has an intrinsic and mysterious power of
its own (cf. Rom 1:16).
The supreme test is the giving of one's life, to the point of accepting
death in order to bear witness to one's faith in Jesus Christ.
Throughout Christian history, martyrs, that is, "witnesses," have
always been numerous and indispensable to the spread of the Gospel. In
our own age, there are many: bishops, priests, men and women religious,
lay people-often unknown heroes who give their lives to bear witness to
the faith. They are par excellence the heralds and witnesses of the
faith.
Conversion and Baptism
46. The proclamation of the Word of God has Christian conversion as its
aim: a complete and sincere adherence to Christ and his Gospel through
faith. Conversion is a gift of God, a work of the Blessed Trinity. It
is the Spirit who opens people's hearts so that they can believe in
Christ and "confess him'' (cf. 1 Cor 12:3); of those who draw near to
him through faith Jesus says: "No one can come to me unless the Father
who sent me draws him" (Jn 6:44).
From the outset, conversion is expressed in faith which is total and
radical, and which neither limits nor hinders God's gift. At the same
time, it gives rise to a dynamic and lifelong process which demands a
continual turning away from "life according to the flesh" to "life
according to the Spirit" (cf. Rom 8:3-13). Conversion means accepting,
by a personal decision, the saving sovereignty of Christ and becoming
his disciple.
The Church calls all people to this conversion, following the example
of John the Baptist, who prepared the way for Christ by "preaching a
baptism of repentance for the forgiveness of sins" (Mk 1:4), as well as
the example of Christ himself, who "after John was arrested,...came
into Galilee preaching the Gospel of God and saying: 'The time is
fulfilled, and the kingdom of God is at hand; repent and believe in the
Gospel'" (Mk 1:14-15).
Nowadays the call to conversion which missionaries address to
non-Christians is put into question or passed over in silence. It is
seen as an act of "proselytizing"; it is claimed that it is enough to
help people to become more human or more faithful to their own
religion, that it is enough to build communities capable of working for
justice, freedom, peace and solidarity. What is overlooked is that
every person has the right to hear the "Good News" of the God who
reveals and gives himself in Christ, so that each one can live out in
its fullness his or her proper calling. This lofty reality is expressed
in the words of Jesus to the Samaritan woman: "If you knew the gift of
God," and in the unconscious but ardent desire of the woman: "Sir, give
me this water, that I may not thirst" (Jn 4:10, 15).
47. The apostles, prompted by the Spirit, invited all to change their
lives, to be converted and to be baptized. Immediately after the event
of Pentecost, Peter spoke convincingly to the crowd: "When they heard
this, they were cut to the heart, and said to Peter and the rest of the
Apostles, 'Brethren, what shall we do?' And Peter said to them,
'Repent, and be baptized every one of you in the name of Jesus Christ
for the forgiveness of your sins; and you shall receive the gift of the
Holy Spirit'" (Acts 2:37-38). That very day some three thousand persons
were baptized. And again, after the healing of the lame man, Peter
spoke to the crowd and repeated: "Repent therefore, and turn again,
that your sins may be blotted out!" (Acts 3:19)
Conversion to Christ is joined to Baptism not only because of the
Church's practice, but also by the will of Christ himself, who sent the
apostles to make disciples of all nations and to baptize them (cf. Mt
28:19). Conversion is also joined to Baptism because of the intrinsic
need to receive the fullness of new life in Christ. As Jesus says to
Nicodemus: "Truly, truly, I say to you, unless one is born of water and
the Spirit, he cannot enter the kingdom of God" (Jn 3:5). In Baptism,
in fact, we are born anew to the life of God's children, united to
Jesus Christ and anointed in the Holy Spirit. Baptism is not simply a
seal of conversion, and a kind of external sign indicating conversion
and attesting to it. Rather, it is the sacrament which signifies and
effects rebirth from the Spirit, establishes real and unbreakable bonds
with the Blessed Trinity, and makes us members of the Body of Christ,
which is the Church.
All this needs to be said, since not a few people, precisely in those
areas involved in the mission ad gentes, tend to separate conversion to
Christ from Baptism, regarding Baptism as unnecessary. It is true that
in some places sociological considerations associated with Baptism
obscure its genuine meaning as an act of faith. This is due to a
variety of historical and cultural factors which must be removed where
they still exist, so that the sacrament of spiritual rebirth can be
seen for what it truly is. Local ecclesial communities must devote
themselves to this task. It is also true that many profess an interior
commitment to Christ and his message yet do not wish to be committed
sacramentally, since, owing to prejudice or because of the failings of
Christians, they find it difficult to grasp the true nature of the
Church as a mystery of faith and love.77 I wish to encourage such
people to be fully open to Christ, and to remind them that, if they
feel drawn to Christ, it was he himself who desired that the Church
should be the "place" where they would in fact find him. At the same
time, I invite the Christian faithful, both individually and as
communities, to bear authentic witness to Christ through the new life
they have received.
Certainly, every convert is a gift to the Church and represents a
serious responsibility for her, not only because converts have to be
prepared for Baptism through the catechumenate and then be guided by
religious instruction, but also because - especially in the case of
adults-such converts bring with them a kind of new energy, an
enthusiasm for the faith, and a desire to see the Gospel lived out in
the Church. They would be greatly disappointed if, having entered the
ecclesial community, they were to find a life lacking fervor and
without signs of renewal! We cannot preach conversion unless we
ourselves are converted anew every day.
Forming Local Churches
48. Conversion and Baptism give entry into a Church already in
existence or require the establishment of new communities which confess
Jesus as Savior and Lord. This is part of God's plan, for it pleases
him "to call human beings to share in his own life not merely as
individuals, without any unifying bond between them, but rather to make
them into a people in which his children, who had been widely
scattered, might be gathered together in unity."78
The mission ad gentes has this objective: to found Christian
communities and develop churches to their full maturity. This is a
central and determining goal of missionary activity, so much so that
the mission is not completed until it succeeds in building a new
particular church which functions normally in its local setting The
Decree Ad Gentes deals with this subject at length,79 and since the
Council, a line of theological reflection has developed which
emphasizes that the whole mystery of the Church is contained in each
particular church, provided it does not isolate itself but remains in
communion with the universal Church and becomes missionary in its own
turn. Here we are speaking of a great and lengthy process, in which it
is hard to identify the precise stage at which missionary activity
properly so-called comes to an end and is replaced by pastoral
activity. Even so, certain points must remain clear.
49. It is necessary first and foremost to strive to establish Christian
communities everywhere, communities which are "a sign of the presence
of God in the world"80 and which grow until they become churches.
Notwithstanding the high number of dioceses, there are still very large
areas where there are no local churches or where their number is
insufficient in relation to the vastness of the territory and the
density of the population. There is still much to be done in implanting
and developing the Church. This phase of ecclesial history, called the
plantatio Ecclesiae, has not reached its end; indeed, for much of the
human race it has yet to begin.
Responsibility for this task belongs to the universal Church and to the
particular churches, to the whole people of God and to all its
missionary forces. Every church, even one made up of recent converts,
is missionary by its very nature, and is both evangelized and
evangelizing. Faith must always be presented as a gift of God to be
lived out in community (families, parishes, associations), and to be
extended to others through witness in word and deed. The evangelizing
activity of the Christian community, first in its own locality, and
then elsewhere as part of the Church's universal mission, is the
clearest sign of a mature faith. A radical conversion in thinking is
required in order to become missionary, and this holds true both for
individuals and entire communities. The Lord is always calling us to
come out of ourselves and to share with others the goods we possess,
starting with the most precious gift of all - our faith. The
effectiveness of the Church's organizations, movements, parishes and
apostolic works must be measured in the light of this missionary
imperative. Only by becoming missionary will the Christian community be
able to overcome its internal divisions and tensions, and rediscover
its unity and its strength of faith.
Missionary personnel coming from other churches and countries must work
in communion with their local counterparts for the development of the
Christian community. In particular, it falls to missionary personnel -
in accordance with the directives of the bishops and in cooperation
with those responsible at the local level - to foster the spread of the
faith and the expansion of the Church in non-Christian environments and
among non-Christian groups, and to encourage a missionary sense within
the particular churches, so that pastoral concern will always be
combined with concern for the mission ad gentes. In this way, every
church will make its own the solicitude of Christ the Good Shepherd,
who fully devotes himself to his flock, but at the same time is mindful
of the "other sheep, that are not of this fold." (Jn 10:16)
50. This solicitude will serve as a motivation and stimulus for a
renewed commitment to ecumenism. The relationship between ecumenical
activity and missionary activity makes it necessary to consider two
closely associated factors. On the one hand, we must recognize that
"the division among Christians damages the holy work of preaching the
Gospel to every creature and is a barrier for many in their approach to
the faith."81 The fact that the Good News of reconciliation is preached
by Christians who are divided among themselves weakens their witness.
It is thus urgent to work for the unity of Christians, so that
missionary activity can be more effective. At the same time we must not
forget that efforts toward unity are themselves a sign of the work of
reconciliation which God is bringing about in our midst.
On the other hand, it is true that some kind of communion, though
imperfect, exists among all those who have received Baptism in Christ.
On this basis the Council established the principle that "while all
appearance of indifferentism and confusion is ruled out, as well as any
appearance of unhealthy rivalry, Catholics should collaborate in a
spirit of fellowship with their separated brothers and sisters in
accordance with the norms of the Decree on Ecumenism: by a common
profession of faith in God and in Jesus Christ before the nations - to
the extent that this is possible - and by their cooperation in social
and technical as well as in cultural and religious matters."82
Ecumenical activity and harmonious witness to Jesus Christ by
Christians who belong to different churches and ecclesial communities
has already borne abundant fruit. But it is ever more urgent that they
work and bear witness together at this time when Christian and
para-Christian sects are sowing confusion by their activity. The
expansion of these sects represents a threat for the Catholic Church
and for all the ecclesial communities with which she is engaged in
dialogue. Wherever possible, and in the light of local circumstances,
the response of Christians can itself be an ecumenical one.
"Ecclesial Basic Communities"
As a Force for Evangelization
51. A rapidly growing phenomenon in the young churches - one sometimes
fostered by the bishops and their Conferences as a pastoral priority -
is that of "ecclesial basic communities" (also known by other names)
which are proving to be good centers for Christian formation and
missionary outreach. These are groups of Christians who, at the level
of the family or in a similarly restricted setting, come together for
prayer, Scripture reading, catechesis, and discussion on human and
ecclesial problems with a view to a common commitment. These
communities are a sign of vitality within the Church, an instrument of
formation and evangelization, and a solid starting point for a new
society based on a "civilization of love."
These communities decentralize and organize the parish community, to
which they always remain united. They take root in less privileged and
rural areas, and become a leaven of Christian life, of care for the
poor and neglected, and of commitment to the transformation of society.
Within them, the individual Christian experiences community and
therefore senses that he or she is playing an active role and is
encouraged to share in the common task. Thus, these communities become
a means of evangelization and of the initial proclamation of the
Gospel, and a source of new ministries. At the same time, by being
imbued with Christ's love, they also show how divisions, tribalism and
racism can be overcome.
Every community, if it is to be Christian, must be founded on Christ
and live in him, as it listens to the word of God, focuses its prayer
on the Eucharist, lives in a communion marked by oneness of heart and
soul, and shares according to the needs of its members (cf. Acts
2:42-47). As Pope Paul VI recalled, every community must live in union
with the particular and the universal Church, in heartfelt communion
with the Church's pastors and the Magisterium, with a commitment to
missionary outreach and without yielding to isolationism or ideological
exploitation.83 And the Synod of Bishops stated: "Because the Church is
communion, the new 'basic communities,' if they truly live in unity
with the Church, are a true expression of communion and a means for the
construction of a more profound communion. They are thus cause for
great hope for the life of the Church."84
Incarnating the Gospel in Peoples' Culture
52. As she carries out missionary activity among the nations, the
Church encounters different cultures and becomes involved in the
process of inculturation. The need for such involvement has marked the
Church's pilgrimage throughout her history, but today it is
particularly urgent.
The process of the Church's insertion into peoples' cultures is a
lengthy one. It is not a matter of purely external adaptation, for
inculturation "means the intimate transformation of authentic cultural
values through their integration in Christianity and the insertion of
Christianity in the various human cultures."85 The process is thus a
profound and all-embracing one, which involves the Christian message
and also the Church's reflection and practice. But at the same time it
is a difficult process, for it must in no way compromise the
distinctiveness and integrity of the Christian faith.
Through inculturation the Church makes the Gospel incarnate in
different cultures and at the same time introduces peoples, together
with their cultures, into her own community.86 She transmits to them
her own values, at the same time taking the good elements that already
exist in them and renewing them from within.87 Through inculturation
the Church, for her part, becomes a more intelligible sign of what she
is, and a more effective instrument of mission.
Thanks to this action within the local churches, the universal Church
herself is enriched with forms of expression and values in the various
sectors of Christian life, such as evangelization, worship, theology
and charitable works. She comes to know and to express better the
mystery of Christ, all the while being motivated to continual renewal.
During my pastoral visits to the young churches I have repeatedly dealt
with these themes, which are present in the Council and the subsequent
Magisterium.88
Inculturation is a slow journey which accompanies the whole of
missionary life. It involves those working in the Church's mission ad
gentes, the Christian communities as they develop, and the bishops, who
have the task of providing discernment and encouragement for its
implementation.89
53. Missionaries, who come from other churches and countries, must
immerse themselves in the cultural milieu of those to whom they are
sent, moving beyond their own cultural limitations. Hence they must
learn the language of the place in which they work, become familiar
with the most important expressions of the local culture, and discover
its values through direct experience. Only if they have this kind of
awareness will they be able to bring to people the knowledge of the
hidden mystery (cf. Rom 16:25-27; Eph 3:5) in a credible and fruitful
way. It is not of course a matter of missionaries renouncing their own
cultural identity, but of understanding, appreciating, fostering and
evangelizing the culture of the environment in which they are working,
and therefore of equipping themselves to communicate effectively with
it, adopting a manner of living which is a sign of gospel witness and
of solidarity with the people.
Developing ecclesial communities, inspired by the Gospel, will
gradually be able to express their Christian experience in original
ways and forms that are consonant with their own cultural traditions,
provided that those traditions are in harmony with the objective
requirements of the faith itself. To this end, especially in the more
delicate areas of inculturation, particular churches of the same region
should work in communion with each other90 and with the whole Church,
convinced that only through attention both to the universal Church and
to the particular churches will they be capable of translating the
treasure of faith into a legitimate variety of expressions.91 Groups
which have been evangelized will thus provide the elements for a
"translation" of the gospel message,92 keeping in mind the positive
elements acquired down the centuries from Christianity's contact with
different cultures and not forgetting the dangers of alterations which
have sometimes occurred.93
54. In this regard, certain guidelines remain basic. Properly applied,
inculturation must be guided by two principles: "compatibility with the
gospel and communion with the universal Church."94 Bishops, as
guardians of the "deposit of faith," will take care to ensure fidelity
and, in particular, to provide discernment,95 for which a deeply
balanced approach is required. In fact there is a risk of passing
uncritically from a form of alienation from culture to an
overestimation of culture. Since culture is a human creation and is
therefore marked by sin, it too needs to be "healed, ennobled and
perfected."96
This kind of process needs to take place gradually, in such a way that
it really is an expression of the community's Christian experience. As
Pope Paul VI said in Kampala: "It will require an incubation of the
Christian 'mystery' in the genius of your people in order that its
native voice, more clearly and frankly, may then be raised harmoniously
in the chorus of other voices in the universal Church."97 In effect,
inculturation must involve the whole people of God, and not just a few
experts, since the people reflect the authentic sensus fidei which must
never be lost sight of Inculturation needs to be guided and encouraged,
but not forced, lest it give rise to negative reactions among
Christians. It must be an expression of the community's life, one which
must mature within the community itself, and not be exclusively the
result of erudite research. The safeguarding of traditional values is
the work of a mature faith.
Dialogue with Our Brothers and Sisters of Other Religions
55. Inter-religious dialogue is a part of the Church's evangelizing
mission. Understood as a method and means of mutual knowledge and
enrichment, dialogue is not in opposition to the mission ad gentes;
indeed, it has special links with that mission and is one of its
expressions. This mission, in fact, is addressed to those who do not
know Christ and his Gospel, and who belong for the most part to other
religions. In Christ, God calls all peoples to himself and he wishes to
share with them the fullness of his revelation and love. He does not
fail to make himself present in many ways, not only to individuals but
also to entire peoples through their spiritual riches, of which their
religions are the main and essential expression, even when they contain
"gaps, insufficiencies and errors."98 All of this has been given ample
emphasis by the Council and the subsequent Magisterium, without
detracting in any way from the fact that salvation comes from Christ
and that dialogue does not dispense from evangelization.99
In the light of the economy of salvation, the Church sees no conflict
between proclaiming Christ and engaging in interreligious dialogue.
Instead, she feels the need to link the two in the context of her
mission ad gentes. These two elements must maintain both their intimate
connection and their distinctiveness; therefore they should not be
confused, manipulated or regarded as identical, as though they were
interchangeable.
I recently wrote to the bishops of Asia: "Although the Church gladly
acknowledges whatever is true and holy in the religious traditions of
Buddhism, Hinduism and Islam as a reflection of that truth which
enlightens all people, this does not lessen her duty and resolve to
proclaim without fail Jesus Christ who is 'the way, and the truth and
the life.'...The fact that the followers of other religions can receive
God's grace and be saved by Christ apart from the ordinary means which
he has established does not thereby cancel the call to faith and
baptism which God wills for all people."100 Indeed Christ himself
"while expressly insisting on the need for faith and baptism, at the
same time confirmed the need for the Church, into which people enter
through Baptism as through a door." 101 Dialogue should be conducted
and implemented with the conviction that the Church is the ordinary
means of salvation and that she alone possesses the fullness of the
means of salvation.102
56. Dialogue does not originate from tactical concerns or
self-interest, but is an activity with its own guiding principles,
requirements and dignity. It is demanded by deep respect for everything
that has been brought about in human beings by the Spirit who blows
where he wills.103 Through dialogue, the Church seeks to uncover the
"seeds of the Word,"104 a "ray of that truth which enlightens all
men'';105 these are found in individuals and in the religious
traditions of mankind. Dialogue is based on hope and love, and will
bear fruit in the Spirit. Other religions constitute a positive
challenge for the Church: they stimulate her both to discover and
acknowledge the signs of Christ's presence and of the working of the
Spirit, as well as to examine more deeply her own identity and to bear
witness to the fullness of Revelation which she has received for the
good of all.
This gives rise to the spirit which must enliven dialogue in the
context of mission. Those engaged in this dialogue must be consistent
with their own religious traditions and convictions, and be open to
understanding those of the other party without pretense or
close-mindedness, but with truth, humility and frankness, knowing that
dialogue can enrich each side. There must be no abandonment of
principles nor false irenicism, but instead a witness given and
received for mutual advancement on the road of religious inquiry and
experience, and at the same time for the elimination of prejudice,
intolerance and misunderstandings. Dialogue leads to inner purification
and conversion which, if pursued with docility to the Holy Spirit, will
be spiritually fruitful.
57. A vast field lies open to dialogue, which can assume many forms and
expressions: from exchanges between experts in religious traditions or
official representatives of those traditions to cooperation for
integral development and the safeguarding of religious values; and from
a sharing of their respective spiritual experiences to the so-called
"dialogue of life," through which believers of different religions bear
witness before each other in daily life to their own human and
spiritual values, and help each other to live according to those values
in order to build a more just and fraternal society.
Each member of the faithful and all Christian communities are called to
practice dialogue, although not always to the same degree or in the
same way. The contribution of the laity is indispensable in this area,
for they "can favor the relations which ought to be established with
the followers of various religions through their example in the
situations in which they live and in their activities." 106 Some of
them also will be able to make a contribution through research and
study. 107
I am well aware that many missionaries and Christian communities find
in the difficult and often misunderstood path of dialogue their only
way of bearing sincere witness to Christ and offering generous service
to others. I wish to encourage them to persevere with faith and love,
even in places where their efforts are not well received. Dialogue is a
path toward the kingdom and will certainly bear fruit, even if the
times and seasons are known only to the Father (cf. Acts 1:7).
Promoting Development by Forming Consciences
58. The mission ad gentes is still being carried out today, for the
most part in the southern regions of the world, where action on behalf
of integral development and liberation from all forms of oppression is
most urgently needed. The Church has always been able to generate among
the peoples she evangelizes a drive toward progress. Today, more than
in the past, missionaries are being recognized as promoters of
development by governments and international experts who are impressed
at the remarkable results achieved with scanty means.
In the Encyclical Sollicitudo Rei Socialis, I stated that "the Church
does not have technical solutions to offer for the problem of
underdevelopment as such," but "offers her first contribution to the
solution of the urgent problem of development when she proclaims the
truth about Christ, about herself and about man, applying this truth to
a concrete situation."108 The Conference of Latin American Bishops at
Puebla stated that "the best service we can offer to our brother is
evangelization, which helps him to live and act as a son of God, sets
him free from injustices and assists his overall development."109 It is
not the Church's mission to work directly on the economic. technical or
political levels, or to contribute materially to development. Rather,
her mission consists essentially in offering people an opportunity not
to "have more" but to "be more." by awakening their consciences through
the Gospel. "Authentic human development must be rooted in an ever
deeper evangelization."110
The Church and her missionaries also promote development through
schools, hospitals, printing presses, universities and experimental
farms. But a people's development does not derive primarily from money,
material assistance or technological means, but from the formation of
consciences and the gradual maturing of ways of thinking and patterns
of behavior. Man is the principal agent of development, not money or
technology. The Church forms consciences by revealing to peoples the
God whom they seek and do not yet know, the grandeur of man created in
God's image and loved by him, the equality of all men and women as
God's sons and daughters, the mastery of man over nature created by God
and placed at man's service, and the obligation to work for the
development of the whole person and of all mankind.
59. Through the gospel message, the Church offers a force for
liberation which promotes development precisely because it leads to
conversion of heart and of ways of thinking, fosters the recognition of
each person's dignity, encourages solidarity, commitment and service of
one's neighbor, and gives everyone a place in God's plan, which is the
building of his kingdom of peace and justice, beginning already in this
life. This is the biblical perspective of the "new heavens and a new
earth" (cf. Is 65:17; 2 Pt 3:13; Rv 21:1), which has been the stimulus
and goal for mankind's advancement in history. Man's development
derives from God, and from the model of Jesus - God and man - and must
lead back to God.111 That is why there is a close connection between
the proclamation of the Gospel and human promotion.
The contribution of the Church and of evangelization to the development
of peoples concerns not only the struggle against material poverty and
underdevelopment in the South of the world, but also concerns the
North, which is prone to a moral and spiritual poverty caused by
"overdevelopment."112 A certain way of thinking, uninfluenced by a
religious outlook and widespread in some parts of today's world, is
based on the idea that increasing wealth and the promotion of economic
and technical growth is enough for people to develop on the human
level. But a soulless development cannot suffice for human beings, and
an excess of affluence is as harmful as excessive poverty. This is a
"development model" which the North has constructed and is now
spreading to the South, where a sense of religion as well as human
values are in danger of being overwhelmed by a wave of consumerism.
"Fight hunger by changing your lifestyle" is a motto which has appeared
in Church circles and which shows the people of the rich nations how to
become brothers and sisters of the poor. We need to turn to a more
austere way of life which will favor a new model of development that
gives attention to ethical and religious values. To the poor,
missionary activity brings light and an impulse toward true
development, while a new evangelization ought to create among the
wealthy a realization that the time has arrived for them to become true
brothers and sisters of the poor through the conversion of all to an
"integral development" open to the Absolute.113
Charity: Source and Criterion of Mission
60. As I said during my pastoral visit to Brazil: "The Church all over
the world wishes to be the Church of the poor...she wishes to draw out
all the truth contained in the Beatitudes of Christ, and especially in
the first one: 'Blessed are the poor in spirit.' ...She wishes to teach
this truth and she wishes to put it into practice, just as Jesus came
to do and to teach."114
The young churches, which for the most part are to be found among
peoples suffering from widespread poverty, often give voice to this
concern as an integral part of their mission. The Conference of Latin
American Bishops at Puebla, after recalling the example of Jesus, wrote
that "the poor deserve preferential attention, whatever their moral or
personal situation. They have been made in the image and likeness of
God to be his children, but this image has been obscured and even
violated. For this reason, God has become their defender and loves
them. It follows that the poor are those to whom the mission is first
addressed, and their evangelization is par excellence the sign and
proof of the mission of Jesus."115
In fidelity to the spirit of the Beatitudes, the Church is called to be
on the side of those who are poor and oppressed in any way. I therefore
exhort the disciples of Christ and all Christian communities - from
families to dioceses, from parishes to religious institutes - to carry
out a sincere review of their lives regarding their solidarity with the
poor. At the same time, I express gratitude to the missionaries who, by
their loving presence and humble service to people, are working for the
integral development of individuals and of society through schools,
health-care centers, leprosaria, homes for the handicapped and the
elderly, projects for the promotion of women and other similar
apostolates. I thank the priests, religious brothers and sisters, and
members of the laity for their dedication, and I also encourage the
volunteers from non-governmental organizations who in ever increasing
numbers are devoting themselves to works of charity and human promotion.
It is in fact these "works of charity" that reveal the soul of all
missionary activity: love, which has been and remains the driving force
of mission, and is also "the sole criterion for judging what is to be
done or not done, changed or not changed. It is the principle which
must direct every action, and end to which that action must be
directed. When we act with a view to charity, or are inspired by
charity, nothing is unseemly and everything is good."116
CHAPTER VI - LEADERS AND WORKERS IN THE MISSIONARY APOSTOLATE
61. Without witnesses there can be no witness, just as without
missionaries there can be no missionary activity. Jesus chooses and
sends people forth to be his witnesses and apostles, so that they may
share in his mission and continue in his saving work: "You shall be my
witnesses in Jerusalem and in all Judea and Samaria and to the end of
the earth" (Acts 1:8).
The Twelve are the first to work in the Church's universal mission.
They constitute a "collegial subject" of that mission, having been
chosen by Jesus to be with him and to be sent forth "to the lost sheep
of the house of Israel" (Mt 10:6). This collegiality does not prevent
certain figures from assuming prominence within the group, such as
James, John and above all Peter, who is so prominent as to justify the
expression: "Peter and the other Apostles" (Acts 2:14, 37). It was
thanks to Peter that the horizons of the Church's universal mission
were expanded, and the way was prepared for the outstanding missionary
work of Paul, who by God's will was called and sent forth to the
nations (cf. Gal 1:15-16).
In the early Church's missionary expansion, we find alongside the
apostles, other lesser figures who should not be overlooked. These
include individuals, groups and communities. A typical example is the
local church at Antioch which, after being evangelized, becomes an
evangelizing community which sends missionaries to others (cf. Acts
13:2-3). The early Church experiences her mission as a community task,
while acknowledging in her midst certain "special envoys" or
"missionaries devoted to the Gentiles," such as Paul and Barnabas.
62. What was done at the beginning of Christianity to further its
universal mission remains valid and urgent today. The Church is
missionary by her very nature, for Christ's mandate is not something
contingent or external, but reaches the very heart of the Church. It
follows that the universal Church and each individual church is sent
forth to the nations. Precisely" so that this missionary zeal may
flourish among the people of their own country," it is highly
appropriate that young churches should "share as soon as possible in
the universal missionary work of the Church. They should themselves
send missionaries to proclaim the Gospel all over the world, even
though they are suffering from a shortage of clergy."117 Many are
already doing so, and I strongly encourage them to continue.
In this essential bond between the universal Church and the particular
churches the authentic and full missionary nature of the Church finds
practical expression: "In a world where the lessening of distance makes
the world increasingly smaller, the Church's communities ought to be
connected with each other, exchange vital energies and resources, and
commit themselves as a group to the one and common mission of
proclaiming and living the Gospel.... So-called younger churches have
need of the strength of the older churches and the older ones need the
witness and the impulse of the younger, so that each church can draw on
the riches of the other churches." 118
Those Primarily Responsible for Missionary Activity
63. Just as the risen Lord gave the universal missionary mandate to the
College of the Apostles with Peter as its head, so this same
responsibility now rests primarily with the College of Bishops, headed
by the successor of Peter.119 Conscious of this responsibility, I feel
the duty to give expression to it in my meetings with the bishops, both
with regard to new evangelization and the universal mission. I have
traveled all over the world in order "to proclaim the Gospel, to
'strengthen the brothers' in the faith, to console the Church, to meet
people. They are journeys of faith...they are likewise opportunities
for traveling catechesis, for evangelical proclamation in spreading the
Gospel and the apostolic Magisterium to the full extent of the
world."120
My brother bishops are directly responsible, together with me, for the
evangelization of the world, both as members of the College of Bishops
and as pastors of the particular churches. In this regard the Council
states: "The charge of announcing the Gospel throughout the world
belongs to the body of shepherds, to all of whom in common Christ gave
the command."121 It also stated that the bishops "have been consecrated
not only for a particular diocese but for the salvation of the entire
world."122 This collegial responsibility has certain practical
consequences. Thus, "the Synod of Bishops ...should, among the concerns
of general importance, pay special attention to missionary activity,
the greatest and holiest duty of the Church."123 The same
responsibility is reflected to varying degrees in Episcopal Conferences
and their organisms at a continental level, which must make their own
contribution to the missionary task.124
Each bishop too, as the pastor of a particular church, has a
wide-ranging missionary duty. It falls to him "as the ruler and center
of unity in the diocesan apostolate, to promote missionary activity, to
direct and coordinate it.... Let him also see to it that apostolic
activity is not limited only to those who are already converted, but
that a fair share both of personnel and funds be devoted to the
evangelization of non-Christians."125
64. Each particular church must be generous and open to the needs of
the other churches. Cooperation between the churches, in an authentic
reciprocity that prepares them both to give and to receive, is a source
of enrichment for all of them and touches the various spheres of
ecclesial life. In this respect, the declaration of the bishops at
Puebla is exemplary: "The hour has finally come for Latin America...to
be projected beyond her frontiers, ad gentes. Certainly we have need of
missionaries ourselves, nevertheless we must give from our own
poverty."126
In the same spirit, I exhort bishops and Episcopal Conferences to act
generously in implementing the provisions of the norms which the
Congregation for the Clergy issued regarding cooperation between
particular churches and especially regarding the better distribution of
clergy in the world. 127
The Church's mission is wider than the "communion among the churches";
it ought to be directed not only to aiding re-evangelization but also
and primarily to missionary activity as such. I appeal to all the
churches, young and old alike, to share in this concern of mine by
seeking to overcome the various obstacles and increase missionary
vocations.
Missionaries and Religious Institutes Ad Gentes
65. Now, as in the past, among those involved in the missionary
apostolate a place of fundamental importance is held by the persons and
institutions to whom the Decree Ad Gentes devotes the special chapter
entitled "Missionaries."128 This requires careful reflection,
especially on the part of missionaries themselves, who may be led, as a
result of changes occurring within the missionary field, no longer to
understand the meaning of their vocation and no longer to know exactly
what the Church expects of them today.
The following words of the Council are a point of reference: "Although
the task of spreading the faith, to the best of one's ability, falls to
each disciple of Christ, the Lord always calls from the number of his
disciples those whom he wishes, so that they may be with him and that
he may send them to preach to the nations. Accordingly, through the
Holy Spirit, who distributes his gifts as he wishes for the good of
all, Christ stirs up a missionary vocation in the hearts of
individuals, and at the same time raises up in the Church those
institutes which undertake the duty of evangelization, which is the
responsibility of the whole Church, as their special task."129
What is involved, therefore, is a "special vocation," patterned on that
of the apostles. It is manifested in a total commitment to
evangelization, a commitment which involves the missionary's whole
person and life, and demands a self giving without limits of energy or
time. Those who have received this vocation, "sent by legitimate
authority, go out, in faith and obedience, to those who are far from
Christ, set aside for the work to which they have been called as
ministers of the Gospel."130 Missionaries must always meditate on the
response demanded by the gift they have received, and continually keep
their doctrinal and apostolic formation up to date.
66. Missionary institutes, drawing from their experience and creativity
while remaining faithful to their founding charism, must employ all
means necessary to ensure the adequate preparation of candidates and
the renewal of their members' spiritual, moral and physical
energies.131 They should sense that they are a vital part of the
ecclesial community and should carry out their work in communion with
it. Indeed, "every institute exists for the Church and must enrich her
with its distinctive characteristics, according to a particular spirit
and a specific mission"; the guardians of this fidelity to the founding
charism are the bishops themselves.132
In general, missionary institutes came into being in churches located
in traditionally Christian countries, and historically they have been
the means employed by the Congregation of Propaganda Fide for the
spread of the faith and the founding of new churches. Today, these
institutes are receiving more and more candidates from the young
churches which they founded, while new missionary institutes have
arisen in countries which previously only received missionaries, but
are now also sending them. This is a praiseworthy trend which
demonstrates the continuing validity and relevance of the specific
missionary vocation of these institutes. They remain "absolutely
necessary,"133 not only for missionary activity ad gentes, in keeping
with their tradition, but also for stirring up missionary fervor both
in the churches of traditionally Christian countries and in the younger
churches.
The special vocation of missionaries "for life" retains all its
validity: it is the model of the Church's missionary commitment, which
always stands in need of radical and total self-giving, of new and bold
endeavors. Therefore the men and women missionaries who have devoted
their whole lives to bearing witness to the risen Lord among the
nations must not allow themselves to be daunted by doubts,
misunderstanding, rejection or persecution. They should revive the
grace of their specific charism and courageously press on, preferring -
in a spirit of faith, obedience and communion with their pastors - to
seek the lowliest and most demanding places.
Diocesan Priests for the Universal Mission
67. As co-workers of the bishops, priests are called by virtue of the
sacrament of Orders to share in concern for the Church's mission: "The
spiritual gift that priests have received in ordination prepares them,
not for any narrow and limited mission, but for the most universal and
all embracing mission of salvation 'to the end of the earth.' For every
priestly ministry shares in the universal scope of the mission that
Christ entrusted to his apostles." 134 For this reason, the formation
of candidates to the priesthood must aim at giving them "the true
Catholic spirit whereby they will learn to transcend the bounds of
their own diocese, country or rite, and come to the aid of the whole
Church, in readiness to preach the Gospel anywhere." 135 All priests
must have the mind and the heart of missionaries - open to the needs of
the Church and the world, with concern for those farthest away, and
especially for the non-Christian groups in their own area. They should
have at heart, in their prayers and particularly at the Eucharistic
Sacrifice, the concern of the whole Church for all of humanity.
Especially in those areas where Christians are a minority, priests must
be filled with special missionary zeal and commitment. The Lord
entrusts to them not only the pastoral care of the Christian community,
but also and above all the evangelization of those of their
fellow-citizens who do not belong to Christ's flock. Priests will "not
fail to make themselves readily available to the Holy Spirit and the
bishop, to be sent to preach the Gospel beyond the borders of their
country. This will demand of them not only maturity in their vocation,
but also an uncommon readiness to detach themselves from their own
homeland, culture and family, and a special ability to adapt to other
cultures, with understanding and respect for them." 136
68. In his Encyclical Fidei Donum, Pope Pius XII, with prophetic
insight, encouraged bishops to offer some of their priests for
temporary service in the churches of Africa, and gave his approval to
projects already existing for that purpose. Twenty-five years later, I
pointed out the striking newness of that encyclical, which "surmounted
the territorial dimension of priestly service in order to direct it
toward the entire Church."137 Today it is clear how effective and
fruitful this experience has been. Indeed, Fidei Donum priests are a
unique sign of the bond of communion existing among the churches. They
make a valuable contribution to the growth of needy ecclesial
communities, while drawing from them freshness and liveliness of faith.
Of course, the missionary service of the diocesan priest must conform
to certain criteria and conditioning. The priests to be sent should be
selected from among the most suitable candidates, and should be duly
prepared for the particular work that awaits them.138 With an open and
fraternal attitude, they should become part of the new setting of the
Church which welcomes them, and form one presbyterate with the local
priests, under the authority of the bishop.139 I hope that a spirit of
service will increase among the priests of the long-established
churches, and that it will be fostered among priests of the churches of
more recent origin.
The Missionary Fruitfulness of Consecrated Life
69. From the inexhaustible and manifold richness of the Spirit come the
vocations of the Institutes of Consecrated Life, whose members,
"because of the dedication to the service of the Church deriving from
their very consecration, have an obligation to play a special part in
missionary activity, in a manner appropriate to their Institute."140
History witnesses to the outstanding service rendered by religious
families in the spread of the faith and the formation of new churches:
from the ancient monastic institutions, to the medieval Orders, up to
the more recent congregations.
(a) Echoing the Council, I invite institutes of contemplative life to
establish communities in the young churches, so as to "bear glorious
witness among non-Christians to the majesty and love of God, as well as
to unity in Christ."141 This presence is beneficial throughout the
non-Christian world, especially in those areas where religious
traditions hold the contemplative life in great esteem for its
asceticism and its search for the Absolute.
(b) To institutes of active life, I would recommend the immense
opportunities for works of charity, for the proclamation of the Gospel,
for Christian education, cultural endeavors and solidarity with the
poor and those suffering from discrimination, abandonment and
oppression. Whether they pursue a strictly missionary goal or not, such
institutes should ask themselves how willing and able they are to
broaden their action in order to extend God's kingdom. In recent times
many institutes have responded to this request, which I hope will be
given even greater consideration and implementation for a more
authentic service. The Church needs to make known the great gospel
values of which she is the bearer. No one witnesses more effectively to
these values than those who profess the consecrated life in chastity,
poverty and obedience, in a total gift of self to God and in complete
readiness to serve humanity and society after the example of Christ.142
70. I extend a special word of appreciation to the missionary religious
sisters, in whom virginity for the sake of the kingdom is transformed
into a motherhood in the spirit that is rich and fruitful. It is
precisely the mission ad gentes that offers them vast scope for "the
gift of self with love in a total and undivided manner."143 The example
and activity of women who through virginity are consecrated to love of
God and neighbor, especially the very poor, are an indispensable
evangelical sign among those peoples and cultures where women still
have far to go on the way toward human promotion and liberation. It is
my hope that many young Christian women will be attracted to giving
themselves generously to Christ, and will draw strength and joy from
their consecration in order to bear witness to him among the peoples
who do not know him.
All the Laity Are Missionaries by baptism
71. Recent popes have stressed the importance of the role of the laity
in missionary activity.144 In the Exhortation Christifideles Laici, I
spoke explicitly of the Church's "permanent mission of bringing the
Gospel to the multitudes - the millions and millions of men and women -
who as yet do not know Christ the Redeemer of humanity," 145 and of the
responsibility of the lay faithful in this regard. The mission ad
gentes is incumbent upon the entire People of God. Whereas the
foundation of a new church requires the Eucharist and hence the
priestly ministry, missionary activity, which is carried out in a wide
variety of ways, is the task of all the Christian faithful.
It is clear that from the very origins of Christianity, the laity - as
individuals, families, and entire communities - shared in spreading the
faith. Pope Pius XII recalled this fact in his first encyclical on the
missions,146 in which he pointed out some instances of lay missions. In
modern times, this active participation of lay men and women
missionaries has not been lacking. How can we forget the important role
played by women: their work in the family, in schools, in political,
social and cultural life, and especially their teaching of Christian
doctrine? Indeed, it is necessary to recognize - and it is a title of
honor - that some churches owe their origins to the activity of lay men
and women missionaries.
The Second Vatican Council confirmed this tradition in its description
of the missionary character of the entire People of God and of the
apostolate of the laity in particular,147 emphasizing the specific
contribution to missionary activity which they are called to make.148
The need for all the faithful to share in this responsibility is not
merely a matter of making the apostolate more effective, it is a right
and duty based on their baptismal dignity, whereby "the faithful
participate, for their part, in the threefold mission of Christ as
Priest, Prophet and King."149 Therefore, "they are bound by the general
obligation and they have the right, whether as individuals or in
associations, to strive so that the divine message of salvation may be
known and accepted by all people throughout the world. This obligation
is all the more insistent in circumstances in which only through them
are people able to hear the Gospel and to know Christ." 150
Furthermore, because of their secular character, they especially are
called "to seek the kingdom of God by engaging in temporal affairs and
ordering these in accordance with the will of God."151
72. The sphere in which lay people are present and active as
missionaries is very extensive. "Their own field...is the vast and
complicated world of politics, society and economics..."152 on the
local, national and international levels. Within the Church, there are
various types of services, functions, ministries and ways of promoting
the Christian life. I call to mind, as a new development occurring in
many churches in recent times, the rapid growth of "ecclesial
movements" filled with missionary dynamism. When these movements humbly
seek to become part of the life of local churches and are welcomed by
bishops and priests within diocesan and parish structures, they
represent a true gift of God both for new evangelization and for
missionary activity properly so-called. I therefore recommend that they
be spread, and that they be used to give fresh energy, especially among
young people, to the Christian life and to evangelization, within a
pluralistic view of the ways in which Christians can associate and
express themselves.
Within missionary activity, the different forms of the lay apostolate
should be held in esteem, with respect for their nature and aims. Lay
missionary associations, international Christian volunteer
organizations, ecclesial movements, groups and solidarities of
different kinds - all these should be involved in the mission ad gentes
as cooperators with the local churches. In this way the growth of a
mature and responsible laity will be fostered, a laity whom the younger
churches are recognizing as "an essential and undeniable element in the
plantatio Ecclesiae."153
The Work of Catechists and the Variety of Ministries
73. Among the laity who become evangelizers, catechists have a place of
honor. The Decree on the Missionary Activity of the Church speaks of
them as "that army of catechists, both men and women, worthy of praise,
to whom missionary work among the nations owes so much. Imbued with the
apostolic spirit, they make a singular and absolutely necessary
contribution to the spread of the faith and of the Church by their
strenuous efforts." 154 It is with good reason that the older and
established churches, committed to a new evangelization, have increased
the numbers of their catechists and intensified catechetical activity.
But "the term 'catechists' belongs above all to the catechists in
mission lands.... Churches that are flourishing today would not have
been built up without them."155
Even with the extension of the services rendered by lay people both
within and outside the Church, there is always need for the ministry of
catechists, a ministry with its own characteristics. Catechists are
specialists, direct witnesses and irreplaceable evangelizers who, as I
have often stated and experienced during my missionary journeys,
represent the basic strength of Christian communities, especially in
the young churches. The new Code of Canon Law acknowledges the tasks,
qualities and qualifications of catechists.156
However, it must not be forgotten that the work of catechists is
becoming more and more difficult and demanding as a result of ecclesial
and cultural changes. What the Council suggested is still valid today:
a more careful doctrinal and pedagogical training, continuing spiritual
and apostolic renewal, and the need to provide "a decent standard of
living and social security."157 It is also important to make efforts to
establish and support schools for catechists, which are to be approved
by the Episcopal Conferences and confer diplomas officially recognized
by the latter.158
74. Besides catechists, mention must also be made of other ways of
serving the Church and her mission; namely, other Church personnel:
leaders of prayer, song and liturgy; leaders of basic ecclesial
communities and Bible study groups; those in charge of charitable
works; administrators of Church resources; leaders in the various forms
of the apostolate; religion teachers in schools. All the members of the
laity ought to devote a part of their time to the Church, living their
faith authentically.
The Congregation for the Evangelization of Peoples and Other Structures for Missionary Activity
75. Leaders and agents of missionary pastoral activity should sense
their unity within the communion which characterizes the Mystical Body.
Christ prayed for this at the Last Supper when he said: "Even as you,
Father, are in me, and I in you, that they also may be in us, so that
the world may believe that you have sent me" (Jn 17:21). The
fruitfulness of missionary activity is to be found in this communion.
But since the Church is also a communion which is visible and organic,
her mission requires an external and ordered union between the various
responsibilities and functions involved, in such a way that all the
members "may in harmony spend their energies for the building up of the
Church."159
To the congregation responsible for missionary activity it falls "to
direct and coordinate throughout the world the work of evangelizing
peoples and of missionary cooperation, with due regard for the
competence of the Congregation for the Oriental Churches."160 Hence,
its task is to "recruit missionaries and distribute them in accordance
with the more urgent needs of various regions...draw up an ordered plan
of action, issue norms and directives, as well as principles which are
appropriate for the work of evangelization, and assist in the initial
stages of their work." 161 I can only confirm these wise directives. In
order to re-launch the mission ad gentes, a center of outreach,
direction and coordination is needed, namely, the Congregation for the
Evangelization of Peoples. I invite the Episcopal Conferences and their
various bodies, the major superiors of orders, congregations and
institutes, as well as lay organizations involved in missionary
activity, to cooperate faithfully with this Dicastery, which has the
authority necessary to plan and direct missionary activity and
cooperation worldwide.
The same congregation, which has behind it a long and illustrious
history, is called to play a role of primary importance with regard to
reflection and programs of action which the Church needs in order to be
more decisively oriented toward the mission in its various forms. To
this end, the congregation should maintain close relations with the
other Dicasteries of the Holy See, with the local churches and the
various missionary forces. In an ecclesiology of communion in which the
entire Church is missionary, but in which specific vocations and
institutions for missionary work ad gentes remains indispensable, the
guiding and coordinating role of the Congregation for the
Evangelization of Peoples remains very important in order to ensure a
united effort in confronting great questions of common concern, with
due regard for the competence proper to each authority and structure.
76. Episcopal Conferences and their various groupings have great
importance in directing and coordinating missionary activity on the
national and regional levels. The Council asks them to "confer together
in dealing with more important questions and urgent problems, without,
however, overlooking local differences,"162 and to consider the complex
issue of inculturation. In fact, large-scale and regular activity is
already taking place in this area, with visible results. It is an
activity which must be intensified and better coordinated with that of
other bodies of the same Conferences, so that missionary concern will
not be left to the care of only one sector or body, but will be shared
by all.
The bodies and institutions involved in missionary activity should join
forces and initiatives as opportunity suggests. Conferences of Major
Superiors should have this same concern in their own sphere,
maintaining contact with Episcopal Conferences in accordance with
established directives and norms,163 and also having recourse to mixed
commissions.164 Also desirable are meetings and other forms of
cooperation between the various missionary institutions, both in
formation and study,165 as well as in the actual apostolate.
CHAPTER VII - COOPERATION IN MISSIONARY ACTIVITY
77. Since they are members of the Church by virtue of their Baptism,
all Christians share responsibility for missionary activity.
"Missionary cooperation" is the expression used to describe the sharing
by communities and individual Christians in this right and duty.
Missionary cooperation is rooted and lived, above all, in personal
union with Christ. Only if we are united to him as the branches to the
vine (cf. Jn 15:5) can we produce good fruit. Through holiness of life
every Christian can become a fruitful part of the Church's mission. The
Second Vatican Council invited all "to a profound interior renewal, so
that having a lively awareness of their personal responsibility for the
spreading of the Gospel, they may play their part in missionary work
among the nations."166
Sharing in the universal mission therefore is not limited to certain
specific activities, but is the sign of maturity in faith and of a
Christian life that bears fruit. In this way, individual believers
extend the reach of their charity and show concern for those both far
and near. They pray for the missions and missionary vocations. They
help missionaries and follow their work with interest. And when
missionaries return, they welcome them with the same joy with which the
first Christian communities heard from the apostles the marvelous
things which God had wrought through their preaching (cf. Acts 14:27).
Prayer and Sacrifice for Missionaries
78. Among the forms of sharing, first place goes to spiritual
cooperation through prayer, sacrifice and the witness of Christian
life. Prayer should accompany the journey of missionaries so that the
proclamation of the word will be effective through God's grace. In his
Letters, St. Paul often asks the faithful to pray for him so that he
might proclaim the Gospel with confidence and conviction. Prayer needs
to be accompanied by sacrifice. The redemptive value of suffering,
accepted and offered to God with love, derives from the sacrifice of
Christ himself, who calls the members of his Mystical Body to share in
his sufferings, to complete them in their own flesh (cf. Col 1:24). The
sacrifice of missionaries should be shared and accompanied by the
sacrifices of all the faithful. I therefore urge those engaged in the
pastoral care of the sick to teach them about the efficacy of
suffering, and to encourage them to offer their sufferings to God for
missionaries. By making such an offering, the sick themselves become
missionaries, as emphasized by a number of movements which have sprung
up among them and for them. The solemnity of Pentecost - the beginning
of the Church's mission - is celebrated in some communities as a "Day
of Suffering for the Missions."
"Here I am, Lord! I am ready! Send me!" (cf. Is 6:8)
79. Cooperation is expressed above all by promoting missionary
vocations. While acknowledging the validity of various ways of being
involved in missionary activity, it is necessary at the same time to
reaffirm that a full and lifelong commitment to the work of the
missions holds pride of place, especially in missionary institutes and
congregations. Promoting such vocations is at the heart of missionary
cooperation. Preaching the Gospel requires preachers; the harvest needs
laborers. The mission is carried out above all by men and women who are
consecrated for life to the work of the Gospel and are prepared to go
forth into the whole world to bring salvation.
I wish to call to mind and to recommend this concern for missionary
vocations. Conscious of the overall responsibility of Christians to
contribute to missionary activity and to the development of poorer
peoples, we must ask ourselves how it is that in some countries, while
monetary contributions are on the increase, missionary vocations, which
are the real measure of self-giving to one's brothers and sisters, are
in danger of disappearing. Vocations to the priesthood and the
consecrated life are a sure sign of the vitality of a church.
80. As I think of this serious problem, I appeal with great confidence
and affection to families and to young people. Families, especially
parents, should be conscious that they ought to "offer a special
contribution to the missionary cause of the Church by fostering
missionary vocations among their sons and daughters."167
An intense prayer life, a genuine sense of service to one's neighbor
and a generous participation in Church activities provide families with
conditions that favor vocations among young people. When parents are
ready to allow one of their children to leave for the missions, when
they have sought this grace from the Lord, he will repay them, in joy,
on the day that their son or daughter hears his call.
I ask young people themselves to listen to Christ's words as he says to
them what he once said to Simon Peter and to Andrew at the lakeside:
"Follow me, and I will make you fishers of men" (Mt 4:19). May they
have the courage to reply as Isaiah did: "Here am I, Lord! I am ready!
Send me!" (cf. Is 6:8) They will have a wonderful life ahead of them,
and they will know the genuine joy of proclaiming the "Good News" to
brothers and sisters whom they will lead on the way of salvation.
"It is more blessed to give than to receive" (Acts 20:35)
81. The material and financial needs of the missions are many: not only
to set up the Church with minimal structures (chapels, schools for
catechists and seminarians, housing), but also to support works of
charity, education and human promotion-a vast field of action
especially in poor countries. The missionary Church gives what she
receives, and distributes to the poor the material goods that her
materially richer sons and daughters generously put at her disposal.
Here I wish to thank all those who make sacrifices and contribute to
the work of the missions. Their sacrifices and sharing are
indispensable for building up the Church and for showing love.
In the matter of material help, it is important to consider the spirit
in which donations are made. For this we should reassess our own way of
living: the missions ask not only for a contribution but for a sharing
in the work of preaching and charity toward the poor. All that we have
received from God - life itself as well as material goods - does not
belong to us but is given to us for our use. Generosity in giving must
always be enlightened and inspired by faith: then we will truly be more
blessed in giving than in receiving.
World Mission Day, which seeks to heighten awareness of the missions,
as well as to collect funds for them, is an important date in the life
of the Church, because it teaches how to give: as an offering made to
God, in the Eucharistic celebration and for all the missions of the
world.
New Forms of Missionary Cooperation
82. Today, cooperation includes new forms-not only economic assistance,
but also direct participation. New situations connected with the
phenomenon of mobility demand from Christians an authentic missionary
spirit.
International tourism has now become a mass phenomenon. This is a
positive development if tourists maintain an attitude of respect and a
desire for mutual cultural enrichment, avoiding ostentation and waste,
and seeking contact with other people. But Christians are expected
above all to be aware of their obligation to bear witness always to
their faith and love of Christ. Firsthand knowledge of the missionary
life and of new Christian communities also can be an enriching
experience and can strengthen one's faith. Visiting the missions is
commendable, especially on the part of young people who go there to
serve and to gain an intense experience of the Christian life.
Reasons of work nowadays bring many Christians from young communities
to areas where Christianity is unknown and at times prohibited or
persecuted. The same is true of members of the faithful from
traditionally Christian countries who work for a time in non-Christian
countries. These circumstances are certainly an opportunity to live the
faith and to bear witness to it. In the early centuries, Christianity
spread because Christians, traveling to or settling in regions where
Christ had not yet been proclaimed, bore courageous witness to their
faith and founded the first communities there.
More numerous are the citizens of mission countries and followers of
non-Christian religions who settle in other nations for reasons of
study or work, or are forced to do so because of the political or
economic situations in their native lands. The presence of these
brothers and sisters in traditionally Christian countries is a
challenge for the ecclesial communities, and a stimulus to hospitality,
dialogue, service, sharing, witness and direct proclamation. In
Christian countries, communities and cultural groups are also forming
which call for the mission ad gentes, and the local churches, with the
help of personnel from the immigrants' own countries and of returning
missionaries, should respond generously to these situations.
Missionary cooperation can also involve leaders in politics, economics,
culture and journalism, as well as experts of the various international
bodies. In the modern world it is becoming increasingly difficult to
determine geographical or cultural boundaries. There is an increasing
interdependence between peoples, and this constitutes a stimulus for
Christian witness and evangelization.
Missionary Promotion and Formation Among the People of God
83. Missionary formation is the task of the local Church, assisted by
missionaries and their institutes, and by personnel from the young
churches. This work must be seen not as peripheral but as central to
the Christian life. Even for the "new evangelization" of Christian
countries the theme of the missions can prove very helpful: the witness
of missionaries retains its appeal even for the non-practicing and
non-believers, and it communicates Christian values. Particular
churches should therefore make the promotion of the missions a key
element in the normal pastoral activity of parishes, associations and
groups, especially youth groups.
With this end in view, it is necessary to spread information through
missionary publications and audiovisual aids. These play an important
role in making known the life of the universal Church and in voicing
the experiences of missionaries and of the local churches in which they
work. In those younger churches which are still not able to have a
press and other means of their own, it is important that missionary
institutes devote personnel and resources to these undertakings.
Such formation is entrusted to priests and their associates, to
educators and teachers, and to theologians, particularly those who
teach in seminaries and centers for the laity. Theological training
cannot and should not ignore the Church's universal mission, ecumenism,
the study of the great religions and missiology. I recommend that such
studies be undertaken especially in seminaries and in houses of
formation for men and women religious, ensuring that some priests or
other students specialize in the different fields of missiology.
Activities aimed at promoting interest in the missions must always be
geared to these specific goals; namely, informing and forming the
People of God to share in the Church's universal mission, promoting
vocations ad gentes and encouraging cooperation in the work of
evangelization. It is not right to give an incomplete picture of
missionary activity, as if it consisted principally in helping the
poor, contributing to the liberation of the oppressed, promoting
development or defending human rights. The missionary Church is
certainly involved on these fronts but her primary task lies elsewhere:
the poor are hungry for God, not just for bread and freedom. Missionary
activity must first of all bear witness to and proclaim salvation in
Christ, and establish local churches which then become means of
liberation in every sense.
The Primary Responsibility of the Pontifical Mission Societies
84. The leading role in this work of promotion belongs to the
Pontifical Mission Societies, as I have often pointed out in my
Messages for World Mission Day. The four Societies - Propagation of the
Faith, St. Peter the Apostle, Holy Childhood and the Missionary Union -
have the common purpose of fostering a universal missionary spirit
among the People of God. The Missionary Union has as its immediate and
specific purpose the promotion of missionary consciousness and
formation among priests and men and women religious, who in turn will
provide this consciousness and formation within the Christian
communities. In addition, the Missionary Union seeks to promote the
other Societies, of which it is the "soul,"168 "This must be our motto:
All the churches united for the conversion of the whole world."169
Because they are under the auspices of the Pope and of the College of
Bishops, these Societies, also within the boundaries of the particular
churches, rightly have "the first place. . . since they are the means
by which Catholics from their very infancy are imbued with a genuinely
universal and missionary spirit; they are also the means which ensure
an effective collection of resources for the good of all the missions,
in accordance with the needs of each one."170 Another purpose of the
Missionary Societies is the fostering of lifelong vocations ad gentes,
in both the older and younger churches. I earnestly recommend that
their promotional work be increasingly directed to this goal.
In their activities, these Societies depend at the worldwide level on
the Congregation for the Evangelization of Peoples; at the local level
they depend on the Episcopal Conferences and the bishops of individual
churches, in collaboration with existing promotional centers. They
bring to the Catholic world that spirit of universality and of service
to the Church's mission, without which authentic cooperation does not
exist.
Not Only Giving to the Missions But Receiving From Them As Well
85. Cooperating in missionary activity means not just giving but also
receiving. All the particular churches, both young and old, are called
to give and to receive in the context of the universal mission, and
none should be closed to the needs of others. The Council states: "By
virtue of...catholicity, the individual parts bring their own gifts to
the other parts and to the whole Church, in such a way that the whole
and individual parts grow greater through the mutual communication of
all and their united efforts toward fullness in unity.... Between the
different parts of the Church there are bonds of intimate communion
with regard to spiritual riches, apostolic workers and temporal
assistance."171
I exhort all the churches, and the bishops, priests, religious and
members of the laity, to be open to the Church's universality, and to
avoid every form of provincialism or exclusiveness, or feelings of
self-sufficiency. Local churches, although rooted in their own people
and their own culture, must always maintain an effective sense of the
universality of the faith, giving and receiving spiritual gifts,
experiences of pastoral work in evangelization and initial
proclamation, as well as personnel for the apostolate and material
resources.
The temptation to become isolated can be a strong one. The older
churches, involved in new evangelization, may think that their mission
is now at home, and thus they may risk slackening their drive toward
the non-Christian world, begrudgingly conceding vocations to missionary
institutes, religious congregations or other particular churches. But
it is by giving generously of what we have that we will receive.
Already the young churches, many of which are blessed with an abundance
of vocations, are in a position to send priests and men and women
religious to the older churches.
On the other hand, the young churches are concerned about their own
identity, about inculturation, and about their freedom to grow
independently of external influences, with the possible result that
they close their doors to missionaries. To these churches I say: Do not
isolate yourselves; willingly accept missionaries and support from
other churches, and do likewise throughout the world. Precisely because
of the problems that concern you, you need to be in continuous contact
with your brothers and sisters in the faith. With every legitimate
means, seek to ensure recognition of the freedom to which you have a
right, remembering that Christ's disciples must "obey God rather than
men" (Acts 5:29).
God Is Preparing a New Springtime for the Gospel
86. If we look at today's world, we are struck by many negative factors
that can lead to pessimism. But this feeling is unjustified: we have
faith in God our Father and Lord, in his goodness and mercy. As the
third millennium of the redemption draws near, God is preparing a great
springtime for Christianity, and we can already see its first signs. In
fact, both in the non-Christian world and in the traditionally
Christian world, people are gradually drawing closer to gospel ideals
and values, a development which the Church seeks to encourage. Today in
fact there is a new consensus among peoples about these values: the
rejection of violence and war; respect for the human person and for
human rights; the desire for freedom, justice and brotherhood; the
surmounting of different forms of racism and nationalism; the
affirmation of the dignity and role of women.
Christian hope sustains us in committing ourselves fully to the new
evangelization and to the worldwide mission, and leads us to pray as
Jesus taught us: "Thy Kingdom come. Thy will be done, on earth as it is
in heaven" (Mt 6:10).
The number of those awaiting Christ is still immense: the human and
cultural groups not yet reached by the Gospel, or for whom the Church
is scarcely present, are so widespread as to require the uniting of all
the Church's resources. As she prepares to celebrate the jubilee of the
year 2000, the whole Church is even more committed to a new missionary
advent. We must increase our apostolic zeal to pass on to others the
light and joy of the faith, and to this high ideal the whole People of
God must be educated.
We cannot be content when we consider the millions of our brothers
sisters, who like us have been redeemed by the blood of Christ, but who
live in ignorance of the love of God. For each believer, as for the
entire Church, the missionary task must remain foremost, for it
concerns the eternal destiny of humanity and corresponds to God's
mysterious and merciful plan.
CHAPTER VIII - MISSIONARY SPIRITUALITY
87. Missionary activity demands a specific spirituality, which applies
in particular to all those whom God has called to be missionaries.
Being Led by the Spirit
This spirituality is expressed first of all by a life of complete
docility to the Spirit. It commits us to being molded from within by
the Spirit, so that we may become ever more like Christ. It is not
possible to bear witness to Christ without reflecting his image, which
is made alive in us by grace and the power of the Spirit. This docility
then commits us to receive the gifts of fortitude and discernment,
which are essential elements of missionary spirituality.
An example of this is found with the apostles during the Master's
public life. Despite their love for him and their generous response to
his call, they proved to be incapable of understanding his words and
reluctant to follow him along the path of suffering and humiliation.
The Spirit transformed them into courageous witnesses to Christ and
enlightened heralds of his word. It was the Spirit himself who guided
them along the difficult and new paths of mission.
Today, as in the past, that mission is difficult and complex, and
demands the courage and light of the Spirit. We often experience the
dramatic situation of the first Christian community which witnessed
unbelieving and hostile forces "gathered together against the Lord and
his Anointed" (Acts 4:26). Now, as then, we must pray that God will
grant us boldness in preaching the Gospel; we must ponder the
mysterious ways of the Spirit and allow ourselves to be led by him into
all the truth (cf. Jn 16:13).
Living the Mystery of Christ, "the One who was sent"
88. An essential characteristic of missionary spirituality is intimate
communion with Christ. We cannot understand or carry out the mission
unless we refer it to Christ as the one who was sent to evangelize. St.
Paul describes Christ's attitude: "Have this mind among yourselves,
which is yours in Christ Jesus, who, though he was in the form of God,
did not count equality with God a thing to be grasped, but emptied
himself, taking the form of a servant, being born in the likeness of
men. And being found in human form he humbled himself and became
obedient unto death, even death on a cross" (Phil 2:5-8).
The mystery of the Incarnation and Redemption is thus described as a
total self-emptying which leads Christ to experience fully the human
condition and to accept totally the Father's plan. This is an emptying
of self which is permeated by love and expresses love. The mission
follows this same path and leads to the foot of the cross.
The missionary is required to "renounce himself and everything that up
to this point he considered as his own, and to make himself everything
to everyone."172 This he does by a poverty which sets him free for the
Gospel, overcoming attachment to the people and things about him, so
that he may become a brother to those to whom he is sent and thus bring
them Christ the Savior. This is the goal of missionary spirituality:
"To the weak I became weak...; I have become all things to all men,
that I might by all means save some. I do it all for the sake of the
Gospel..." (1 Cor 9:22-23).
It is precisely because he is "sent" that the missionary experiences
the consoling presence of Christ, who is with him at every moment of
life - "Do not be afraid...for I am with you" (Acts 18:9-10) - and who
awaits him in the heart of every person.
Loving the Church and Humanity As Jesus Did
89. Missionary spirituality is also marked by apostolic charity, the
charity of Christ who came "to gather into one the children of God who
are scattered abroad" (Jn 11:52), of the Good Shepherd who knows his
sheep, who searches them out and offers his life for them (cf. Jn 10).
Those who have the missionary spirit feel Christ's burning love for
souls, and love the Church as Christ did.
The missionary is urged on by "zeal for souls," a zeal inspired by
Christ's own charity, which takes the form of concern, tenderness,
compassion, openness, availability and interest in people's problems.
Jesus' love is very deep: he who "knew what was in man" (Jn 2:25) loved
everyone by offering them redemption and suffered when it was rejected.
The missionary is a person of charity. In order to proclaim to all his
brothers and sisters that they are loved by God and are capable of
loving, he must show love toward all, giving his life for his neighbor.
The missionary is the "universal brother," bearing in himself the
Church's spirit, her openness to and interest in all peoples and
individuals, especially the least and poorest of his brethren. As such,
he overcomes barriers and divisions of race, cast or ideology. He is a
sign of God's love in the world - a love without exclusion or
partiality.
Finally, like Christ he must love the Church: "Christ loved the Church
and gave himself up for her" (Eph 5:25). This love, even to the point
of giving one's life, is a focal point for him. Only profound love for
the Church can sustain the missionary's zeal. His daily pressure, as
St. Paul says, is "anxiety for all the churches" (2 Cor 11:28). For
every missionary "fidelity to Christ cannot be separated from fidelity
to the Church."173
The True Missionary Is the Saint
90. The call to mission derives, of its nature, from the call to
holiness. A missionary is really such only if he commits himself to the
way of holiness: "Holiness must be called a fundamental presupposition
and an irreplaceable condition for everyone in fulfilling the mission
of salvation in the Church."174
The universal call to holiness is closely linked to the universal call
to mission. Every member of the faithful is called to holiness and to
mission. This was the earnest desire of the Council, which hoped to be
able "to enlighten all people with the brightness of Christ, which
gleams over the face of the Church, by preaching the Gospel to every
creature." 175 The Church's missionary spirituality is a journey toward
holiness.
The renewed impulse to the mission ad gentes demands holy missionaries.
It is not enough to update pastoral techniques, organize and coordinate
ecclesial resources, or delve more deeply into the biblical and
theological foundations of faith. What is needed is the encouragement
of a new "ardor for holiness" among missionaries and throughout the
Christian community, especially among those who work most closely with
missionaries.176
Dear brothers and sisters: let us remember the missionary enthusiasm of
the first Christian communities. Despite the limited means of travel
and communication in those times, the proclamation of the Gospel
quickly reached the ends of the earth. And this was the religion of a
man who had died on a cross, "a stumbling block to Jews and folly to
Gentiles"! (1 Cor 1:23) Underlying this missionary dynamism was the
holiness of the first Christians and the first communities.
91. I therefore address myself to the recently baptized members of the
young communities and young churches. Today, you are the hope of this
two-thousand-year-old Church of ours: being young in faith, you must be
like the first Christians and radiate enthusiasm and courage, in
generous devotion to God and neighbor. In a word, you must set
yourselves on the path of holiness. Only thus can you be a sign of God
in the world and re-live in your own countries the missionary epic of
the early Church. You will also be a leaven of missionary spirit for
the older churches.
For their part, missionaries should reflect on the duty of holiness
required of them by the gift of their vocation, renew themselves in
spirit day by day, and strive to update their doctrinal and pastoral
formation. The missionary must be a "contemplative in action." He finds
answers to problems in the light of God's word and in personal and
community prayer. My contact with representatives of the non-Christian
spiritual traditions, particularly those of Asia, has confirmed me in
the view that the future of mission depends to a great extent on
contemplation. Unless the missionary is a contemplative he cannot
proclaim Christ in a credible way. He is a witness to the experience of
God, and must be able to say with the apostles: "that which we have
looked upon...concerning the word of life,...we proclaim also to you"
(1 Jn 1:1-3).
The missionary is a person of the Beatitudes. Before sending out the
Twelve to evangelize, Jesus, in his "missionary discourse" (cf. Mt 10),
teaches them the paths of mission: poverty, meekness, acceptance of
suffering and persecution, the desire for justice and peace, charity -
in other words, the Beatitudes, lived out in the apostolic life (cf. Mt
5:1-12). By living the Beatitudes, the missionary experiences and shows
concretely that the kingdom of God has already come, and that he has
accepted it. The characteristic of every authentic missionary life is
the inner joy that comes from faith. In a world tormented and oppressed
by so many problems, a world tempted to pessimism, the one who
proclaims the "Good News" must be a person who has found true hope in
Christ.
Conclusion
92. Today, as never before, the Church has the opportunity of bringing
the Gospel, by witness and word, to all people and nations. I see the
dawning of a new missionary age, which will become a radiant day
bearing an abundant harvest, if all Christians, and missionaries and
young churches in particular, respond with generosity and holiness to
the calls and challenges of our time.
Like the apostles after Christ's Ascension, the Church must gather in
the Upper Room "together with Mary, the Mother of Jesus" (Acts 1:14),
in order to pray for the Spirit and to gain strength and courage to
carry out the missionary mandate. We too, like the apostles, need to be
transformed and guided by the Spirit.
On the eve of the third millennium the whole Church is invited to live
more intensely the mystery of Christ by gratefully cooperating in the
work of salvation. The Church does this together with Mary and
following the example of Mary, the Church's Mother and model: Mary is
the model of that maternal love which should inspire all who cooperate
in the Church's apostolic mission for the rebirth of humanity.
Therefore, "strengthened by the presence of Christ, the Church journeys
through time toward the consummation of the ages and goes to meet the
Lord who comes. But on this journey ...she proceeds along the path
already trodden by the Virgin Mary."177
To "Mary's mediation, wholly oriented toward Christ and tending to the
revelation of his salvific power,"178 I entrust the Church and, in
particular, those who commit themselves to carrying out the missionary
mandate in today's world. As Christ sent forth his apostles in the name
of the Father and of the Son and of the Holy Spirit, so too, renewing
that same mandate, I extend to all of you my apostolic blessing, in the
name of the same Most Holy Trinity. Amen.
Given in Rome, at St. Peter's, on December 7, the twenty-fifth
anniversary of the Conciliar Decree Ad Gentes, in the year 1990, the
thirteenth of my Pontificate.
JOHN PAUL II