The Two become One Flesh.

Twenty-seventh Sunday in Ordinary Time

In this Sunday's Gospel reading the Pharisees approach Jesus to "test" him with a difficult moral question. "Is it lawful for a husband to divorce his wife?" Although divorce was an accepted practice at the time of Jesus, if we search the Old Testament scriptures they nowhere command or directly authorize the practice of divorce. Deuteronomy 24 does prescribes how a "bill" of divorce was to be given for the protection of the woman involved, since it was the prerogative of the husband to initiate the procedure. The Rabbis were divided over the precise grounds on which a husband might issue a bill of divorce. One school argued that this could only take place on the grounds of marital infidelity, while the more common position advocated a no fault clause that allowed a man to divorce his wife for any reason. Faced with a moral dilemma created by culture and not Sacred Scripture, Jesus takes an unexpected position.

Jesus asks them, "What did Moses command you? Jesus use of the word "command" is noted and the Pharisees reply instead, "Moses permitted a husband to write a bill of divorce and dismiss her." The Law merely regulates the practice, apparently tolerating it. Jesus takes the debate a step further by noting that this concession was because of the "hardness of their hearts." He then turns the discussion back to the original nature of the human person "from the beginning of creation."

Our most fundamental understanding of the human person does not flow from cultural norms or common practice but from our nature as creatures created in the image of God. Pope John Paul II recognized a new horizon for understanding the nature of the human person based on the Genesis account, as did the fathers of the second Vatican Council. John Paul II's reflections on this theme are found primarily in a collection of catechetical address on the Theology of the Body. Recently Carl Anderson and José Granados have written an excellent introduction to this thought entitled, Called to Love: Approaching John Paul II's Theology of the Body.

In the first reading From Genesis the Lord says, "It is not good for the man to be alone. I will make a suitable partner for him" (Genesis 2:18). Even though creation is itself "good" the man is left in a state of aloneness or original solitude which is judged to be "not good." Although man's original solitude is in part resolved by the creation of Eve, "This one, at last, is bone of my bones and flesh of my flesh" (Genesis 2:23), his solitude is greater than this. Anderson and Granados point out that "the term 'original solitude' underscores man's uniqueness when compared to other kinds of beings" and highlights "man's special relationship with the creator" (p. 27). Our first reading also points out that Adam's discovery of his original solitude comes about through his bodily experience of the world, it is revealed in the human body.

Before becoming the pope, Cardinal Karol Wojtyla, noted that while the whole of creation offers the "sacrificium laudis" (Psalm 66:4) or the 'sacrifice of praise' to God, man "becomes the living expression of the glory of God" (cf. Psalm 116:17; Hebrews 13:15). Man becomes the special means which gathers together "the homage paid to the Lord by the whole of creation" (Sign of Contradiction). Man takes on a priestly role as a spokesperson or sacrament who speaks on behalf of the created world. Later Pope John Paul II observes that the aloneness of man and the desire to create a helper or partner for him (Genesis 2:18, 20) point to man's existence as "a relation of reciprocal gift" (TOB 14.1). Adam does not only exist with someone but for someone. "Communion of persons means living in a reciprocal "for," in a relationship of reciprocal gift." (TOB 14.2)

The next aspect of man's nature revealed in these texts is our original unity. This is Jesus' primary point in Mark's Gospel account. Jesus quotes from both creation accounts, "God made them male and female" (Genesis 1:27) and in marriage "the two shall become one flesh" (Genesis 2:24). Jesus astounds his disciples concluding, "what God has joined together, no human being must separate." The indissolubility of the sacrament of marriage is based on the unity of the communion of persons experienced by a man and women in marriage. The two become one flesh. As Pope John Paul II points out,

So it is that there are no longer two, but one flesh. Therefore what God has joined let man not separate." That phrase, "let man not separate," is decisive. In the light of this word of Christ, Genesis 2:24 states the principle of the unity and indissolubility of marriage as the very content of the word of God expressed in the most ancient revelation. (TOB 1.3).

Man's original unity also points to our bodily constitution as either male or female. Masculinity and femininity are two different "incarnations" (TOB 8.1) in which the same human being is created in the "image of God" (Genesis 1:27). This again points to the communion of persons as "two reciprocally completing ways of 'being a body'" (TOB 10.1).

The original unity of the human couple points to the mystery of our unity with Christ. As the council fathers remind us, "The truth is that only in the mystery of the incarnate Word does the mystery of man take on light. For Adam, the first man, was a figure of Him Who was to come, (Roman 5:14) namely Christ the Lord."(GS 22). The unity and indissolubility of marriage is a sign of God's own gift of his Son. Sacred Scripture connects this to Christ, " . . . 'the two shall become one flesh.' This is a great mystery, but I speak in reference to Christ and the church" (Ephesians 5:31-32). Holy Mary Queen of the family. St. Joseph guardian and protector of the family. Pray for us.

The Catholic Key: Online Edition Newspaper of the Diocese of Kansas City - St.Joseph

The Catholic Key: Online Edition Newspaper of the Diocese of Kansas City - St.Joseph

An opinion piece, entitled "Thank God it's Monday"

USCCB - (Office of Media Relations) Catholics, Lutherans, Methodists Mark Tenth Anniversary Of Historic Agreement

USCCB - (Office of Media Relations) Catholics, Lutherans, Methodists Mark Tenth Anniversary Of Historic Agreement

In this historic aggreement Catholics, Lutherans and Mothodists confess their common belief on justification reversing the misunderstandings of the Reformation.

The Finnish Lutheran school following Finnish theologian Tuomo Mannermaa (pictured above) have recently argued that we should distinguish between “Luther’s theology” and the “Theology of Lutheranism”. Many of our cartoons about Luther's beliefs are being overturned by more careful research.

Lutheran theolgian Veli-Matti Kärkkäinen notes;
"In contrast to the theology of the Lutheran Confessions, Luther does not make a distinction between forensic and effective justification but rather argues that justification includes both. In other words, in line with Catholic theology, justification means both declaring righteous and making righteous." [1]

______________
[1]Veli-Matti Kärkkäinen, "Drinking from the Same Wells with Orthodox and Catholics": Insights from the Finnish Interpretation of Luther's Theology, Currents in Theology and Mission 34 no 2 Ap 2007, p 85-96.

Kseniya Simonova - Sand Animation by the winner of Ukraine's Got Talent

Kseniya Simonova - Sand Animation by the winner of Ukraine's Got Talent

This is a truely amazing video!!

Searching for Humility

Twenty-fifth Sunday in Ordinary Time

In this Sunday's Gospel, Jesus begins by modeling his leadership on the principle of being a servant. The disciples do not understand the connection between his mission as the Suffering Servant and authority. Jesus came, "not to be served but to serve and to give his life as a ransom for many" (Matthew 20:28). Jesus rebukes the apostles for debating among themselves "who was the greatest." Jesus called the Twelve and says to them, "If anyone wishes to be first, he shall be the last of all and the servant of all." Jesus is calling the apostles to look deeper within their hearts to examine the motives for their actions. The Gospel reading this Sunday is one of a number of passages which deal with the important topic of sincerity and humility. In the parable found in Luke 14 someone sits at a lower place than is their due at a banquet and is moved to higher place by the host of the banquet, while someone else is moved downward for exalting himself and thinking more highly of himself than he should. In Luke 18 we have the story of the Pharisee and publican. The Pharisee's pride and self-importance smother his prayers. In both cases selfish-ambition and desire "to be seen by others" is a sign that there is a lack of humility.

In her work, The Interior Castle, St. Theresa of Ávila defines 'humility' as self-knowledge. Humility is being truthful with yourself about who you really are. Not thinking more highly of yourself than you should, but also not thinking less highly of yourself than you should. St. Theresa describes humility as a mirror in which we see ourselves as we are, but which also helps us to realize that any good thing we do has its source not in ourselves alone but in God's grace. This mirror also helps us to see the depths of our sins and shortcomings. This type of self-knowledge is absolutely crucial to begin to make progress in the spiritual life. St. Theresa notes, "Self-knowledge is so important that, even if you were raised right up to the heavens, I should never like you to relax your cultivation of it." (IC, II)

The virtue of humility is defined by St Thomas Aquinas as "keeping oneself within one's own bounds, not reaching out to things above one, but submitting to one's superior" (Summa Contra Gent., IV, lv). Humility is a virtue in opposition to pride, and the virtue is exercised as a type of self-control. A false notion of humility often arises in which it is defined as "constantly putting yourself down." If someone met a famous painter and complimented the obvious beauty and profoundness of her work, it would not be humble of the painter to reply, "Oh, the painting is really not very good. I'm sure many others could do better." This is false humility. The humble response is simply to thank the person for the compliment and to give praise to God for bestowing these gifts on the painter. It would also be appropriate to acknowledge the discipline and hard work that went into developing these skills. Having said this, acknowledging what is true does not require us to begin boasting about our achievements. St. Francis de Sales warns of the false humility which causes us to "say we are nothing, that we are misery itself and the refuse of the world, but we would be sorry if anyone should take us at our word . . . On the contrary, we pretend to retire and hide ourselves, so that the world may run after us and seek us out" (Introduction to the Devote Life, III,5).

Our second reading from James reminds us that many disordered problems arise from "bitter jealousy and selfish ambition" and from a lack of truthfulness and sincerity and failure to control our passions (James 3:13-18). Humility comes from wisdom (James 3:13). It is not a lack of humility to seek professional prestige and to use the gifts God has given us to their fullness, even if this results in being noticed. To do less would actually be a failure to live up to the calling God has given to us. It would be a failure to use our gifts and talents for the glory of God. As the Catechism reminds us our human work is natural outgrowth of our being created in the image and likeness of God, it is a duty, it can be redemptive and it can be a means of sanctification, "a way of animating earthly realities with the Spirit of Christ" (CCC 2427). Having said this, it is not right work in order to seek fame for fame's sake. Even the Apostles fell into this trap. As Jesus notes in this Sunday's Gospel; "If anyone wishes to be first, he shall be the last of all and the servant of all." We are reminded of the title chosen for the Roman Pontiff, Servus servorum Dei, the servant of the servants of God.

Perhaps Our Lady is the greatest example of a disciple living the virtue of humility. After receiving the message of the Angel Gabriel at the Annunciation, Mary questions her own adequacy as the one chosen for this mission but resolves at the end of the passage, "I am the handmaid of the Lord, let it be to me according to your word" (Luke 1:38). Mary models complete abandonment to the divine will. Let us entrust ourselves to her maternal care.

 

Christopher Dawson on Technology and the Demise of Liberalism

Christopher Dawson on Technology and the Demise of Liberalism

This is an extremely interesting article by a leading Catholic thinker Professor Russell Hittinger. I was particular struck by his comment; ". . . in all of the western democracies today, the “liberal” party stands for a state managed economy. It did not succeed in its cultural mission of creating societies based upon freedom and persuasion, but rather succumbed to the militarization of state, and to the creation of new police powers and systems of surveillance."

This is exactly what has happened in Canada under years of the Liberal political party. All this with the added irony that the Prime Misters responsible were Catholics! Increasingly the state is imposing a "political correct" dogma on its citizens either by state imposed "education", official propaganda or the rule of law. I truely felt living there that my freedoms were being eroded.

Parents, educators ponder whether schoolchildren should be shown Obama address - Kansas City Star

Parents, educators ponder whether schoolchildren should be shown Obama address - Kansas City Star

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The controversy regarding President Obama’s address to school children causes me to reflect on how we can disagree with certain views and policies a politician holds, while still respecting the office that she or he holds. The Apostle Paul strongly admonishes;

Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God. . . This is why you also pay taxes, for the authorities are ministers of God, devoting themselves to this very thing. Pay to all their dues, taxes to whom taxes are due, toll to whom toll is due, respect to whom respect is due, honor to whom honor is due.” (Romans 13:1-7.

It is obvious from Paul’s own life, as we see it in the Acts of the Apostles, that he is quite willing to resist authority when it stands in opposition to the freedom of the Gospel. Paul is a virtually a jail-bird in Acts. Yet Paul’s world is not the situation we find ourselves in today. What is the proper response today in a democracy that has enshrined our religious freedom? Clearly we have the freedom to speak our mind and a responsibility to do so. We also have the responsibility to vote in harmony with a properly formed Christian conscience. What kind of respect is owned to those who hold legitimate office even if their political views are not always clear? What if the pattern of their voting record shows they lack integrity in key ethical areas? Clearly we can vote against them at the polls but in a pluralistic society they may still get elected to political office. Even if we think a particular politician lacks a well formed moral compass, we still owe them respect when they govern the nation or proposed laws which are in harmony with the dignity of the human person and the common good. In many political situations there are no easy answers. Paul’s admonition to the Romans suggests we still need to show respect for the person’s office. Perhaps the most fundamental way to show this respect is the pray for those in authority. Later in his letter to Timothy, Paul writes,

First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity (1 Timothy 1:1).

‘Do you call twenty several?’

While researching the topic of indulgences I was asked how long after the principle act of earning the indulgence a person had to fulfill the obligation of receiving the sacramental Confession. I came across the following passage on the Vatican Website.

5. It is appropriate, but not necessary, that the sacramental Confession and especially Holy Communion and the prayer for the Pope's intentions take place on the same day that the indulgenced work is performed; but it is sufficient that these sacred rites and prayers be carried out within several days (about 20) before or after the indulgenced act. Prayer for the Pope's intentions is left to the choice of the faithful, but an "Our Father" and a "Hail Mary" are suggested. One sacramental Confession suffices for several plenary indulgences, but a separate Holy Communion and a separate prayer for the Holy Father's intentions are required for each plenary indulgence.

 

This clarifies the question nicely, but raises a new question, since when does "several" mean "about 20"? Frankly this reminds me of the passage in J. R. R. Tolkien's The Hobbit, where Gandalf begins to slowly introduce their company of 15 to Beorn and he begins by calling them "several" so as not to alarm him by their large number.

Gandalf says to Beorn,

"There was a terrible storm; stone-giants were out hurling rocks, and at the head of the pass we took refuge in a cave, the hobbit and I and several of our companions . . ."

'Do you call two several?'

'Well, no. As a matter of fact there were more than two."

Gandalf eventually introduces 13 dwarves.

Hmm, I think it's time for "elevensies" and since it is hot perhaps we should have "several" cold drinks.

Indulging in the Mystery of the Church.

A recent Vatican document offers the following definition of an indulgence:

1. This is how an indulgence is defined in the Code of Canon Law (can. 992) and in the Catechism of the Catholic Church (n. 1471): "An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints".

My guess is that most outside observers thing that and indulgence is the forgiveness of the guilt of sin directly and not "the temporal punishment due to sins whose guilt has already been forgiven." Perhaps this is easiest to understand using an analogy. If I break my arm and then have the break set, wear a cast until it is healed. I am able to use my arm again but is it as good a new? The answer is no. My arm is weaken by this experience. This is paralleled to what happens in the soul. I have obtained forgiveness but my past sinful behavior has left my soul weak and filled with imperfections that need to be healed by God's grace. If I die in friendship with God but still filled with imperfections I will need to be purified by God's love before I can spend eternity in his loving presence. Catholics call this purification purgation or purgatory. We find this purgation by fire (most likely a reference to God's love) in Scripture in 1 Corinthians 3:10-16. Just to be absolutely clear this isn't about "being saved" but about the later divine perfection of the soul. Protestant theologians also believe in this under the heading of the final perfection and glorification of the soul. What is different for some (perhaps most Protestants) is the denial on their part of the role of the Church as a Sacrament of Salvation.

My guess is that it also smacks to some of something mechanistic. Again this is to misunderstand how this works. The penitent receiving the indulgence is enjoined to make their heart right with God seeking sacramental forgiveness for any serious sins, then to receive our Lord lovingly in the Holy Eucharist, and to pledge to abstain from attachment even to less serious sin and false habits in their life. These are called the "normal conditions" which must accompany the successful reception of the indulgence. An indulgence is then a call to holiness and a gift of grace from the Church.

All of this may raise more questions than it answers, but it is rooted in love and relationship and the mystery of the Church.

 

Where have all the Baptists Gone?

Recently Mark Shea drew attention to an article entitled, "THE CHURCH FATHERS: A DOOR TO ROME" by self-proclaimed Fundamentalist Baptist David Cloud who warned his flock not to read the Church Fathers because they were too Catholic. What David Cloud apparently does not see is that if the Apostles were Fundamentalist Baptists just like him, what happen to the Baptists in the second century? Historically this radical juncture demands an explanation. What could have caused the Church to so radically alter her course? Where did her new compass come from?

Hmm! Wait a minute. What if the opposite is true? What if the Church was originally Catholic, with bishops and the celebration of the Eucharist? O yes, her prayers and liturgies developed, but the lines of continuity are much stronger that the supposed radical break that Cloud proposes. Frankly his proposal doesn't make a shred of historical sense. But hey, don't take my word for it. Make up your own mind. Read the Fathers! J

Jesus Stills the Storm

Anyone who has stood by the sea as huge breakers crashed against the shore has felt the tremendous power of the ocean. It is hard not to feel a sense of awe. The Ancient Israelites viewed the ocean as a manifestation of chaos which the Lord God had brought under control through his sovereign power. Our first reading from the book of Job talks about how God's power extends even to setting limits to the waves of the ocean and storms in the sky (Job 38:1-8). As the Creator, God has dominion over all created things.

As a youth I had the personal experience of being in a small sailing vessel that was overtaken by a sudden violent storm. My sailboat was blown off course and after a wild windblown journey, my sail ripped and we capsized. My partner and I were eventually thrown from the boat and left adrift in the stormy waters. We had the modern convenience of life jackets and were rescued fairly quickly by observant vacationers in a motorboat. The fear and excitement of this day have left this experience burned in my memory.

Our Gospel account this Sunday has the character of a vivid remembrance of a similar episode in the life of Jesus and his disciples. Church tradition recounts that Mark was the official recorder of the Apostle Peter's remembrances. Peter remembered that a number of boats accompanied them that day and that a sudden fierce wind caused waves to beat into the boat such that it was being filled with water and in danger of sinking. The storm was strong enough that even experienced fishermen were terrified. In the midst of this activity, Jesus calmly slept in the stern on a pillow. The disciples woke up Jesus with a reprimand, "Teacher, do you not care that we are perishing?"

Jesus' actions in this incident display two things. First, Jesus' profound calm displays his abandonment to the divine will. Even in the midst of this storm Jesus shows no fear. Jesus' trust on a human level is perfectly united to his belief in God's sovereign control over all things. Jesus is able to model perfect peace. This episode in Jesus' life also shows that he is more than just a perfect disciple. Jesus manifests his own divinity by personally rebuking the wind and the waves. Upon realizing the implications of this, the disciples are struck with holy awe and cry out, "Who then is this whom even wind and sea obey?" The reader of Mark's Gospel sees the answer clearly. This "man" is Jesus Christ the Son of God (Mark 1:1).

How can we obtain this kind of peace or inner calm in the face of life's many storms? St. Francis De Sales notes in a letter to the Abbess du Puy d'Orbe, "Let us do three things, my dearest daughter, and we will have peace: let us have the very pure intention of will to do all things for the honor and glory of God; let us do the little that we can toward that end, according to the advice of our spiritual director; and let us leave it to God to take care of the rest."

St. Augustine interpreted this Sunday's Gospel on a spiritual level as an analogy to the storms which sometimes disturb the peace of our interior life. The anger and indignation we feel inside us is like the storm and high waves which imperil our heart. He notes,

"When you hear the insult, you are eager to avenge it; you do avenge it, and by giving way to someone else's evil, you suffer shipwreck. And why is that? Because Christ is asleep in you. . . .You have forgotten Christ. So wake Christ up, remember Christ; let Christ stay awake in you, think about him. (Sermon 63.2)

We must turn to Christ. Cry out to him in the midst of our distress. We must allow him to purify our intensions. Do we desire the glory of God or our own glory in the situation? We might be tempted to think that such perfect peace is impossible. Let us look to the example of Our Lady. Holy Mary, refuge of sinners, comforter of the afflicted, help of Christians, pray for us.

The Feast of the Ascension: May 21st

The Feast of the Ascension commemorates the Ascension of Christ into heaven. There is documentary evidence that this feast has been celebrated at least since the fourth century. St. Augustine says the feast is of apostolic origin. The longest scriptural account of the Ascension is found in our first reading from Acts 1:1-11, and our Gospel is taken from St. Mark's account in Mark 16:15-20. The Latin ascensio signifies that Christ was raised up by his own powers. The Feast of the Ascension ranks with Easter and Pentecost as the most solemn on the church calendar. The feast was originally celebrated as a vigil followed by an octave (the feast day and seven days following it) in anticipation of Pentecost. The feast falls on a Thursday exactly 40 days after the Resurrection of Christ on Easter Sunday. In the US this feast is a Holy Day of Obligation but it has been transferred to Sunday, May 24^th.

The importance of this feast flows from its connection to the Paschal mystery. As the Catechism notes the Paschal mystery is fully understood as Christ's passion, crucifixion, death, burial, descent into hell, resurrection and ascension (CCC 512). Thus the ascension is the culmination of the Paschal mystery. In the Second Vatican Council Constitution on Sacred Liturgy the council Fathers note that the purpose of the liturgy is to make present the fullness of the Paschal mystery. The council Fathers point out; "For well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event in their lives; they are given access to the stream of divine grace which flows from the Paschal mystery of the passion, death, the resurrection of Christ, the font from which all sacraments and sacramentals draw their power" (SC 61).

Jesus' solidarity with all humanity in the mystery of the Incarnation is brought to completion by the substitution of his own obedience for our disobedience in the Paschal mystery (CCC 615). Because Christ is one person in two natures, everything Christ does as a man is also an act of God. By his glorious ascension, Christ has "opened the gates of heaven to receive his faithful people" (Preface for Easter II). Christ has inaugurated a New Creation (2 Corinthians 5:17) and has become a New Adam (Romans 5:18).

The Fathers of the Church have used different scriptural images to reflect on how this solidarity with Christ takes place. Fathers of the East such as St. Gregory of Nyssa (330-395), and St. John Chrysostom (347-407) used the Old Testament image of the "firstfruits" to explain this mystery. By offering the first of the fruits and the firstborn of the herds and flocks, it was understood that the whole was contained in the part that was offered. St. John Chrysostom observes;

As it happens in a field full of corn, when a man takes a few ears of corn and makes a small sheaf and offers it to God, he blesses the whole cornfield by means of this sheaf, so Christ has done this also, and through that one flesh and firstfruits has made our race to be blessed. But why did he not offer the whole of nature? Because that is not the firstfruits if he offers the whole, but if he offers a little, preparing the whole to be blessed by the smaller amount. (Sermon on the Ascension PG, 50:441-52)

By his bodily ascension into heaven Christ becomes the firstfruits which are accepted as a representative of the whole human race. In effect Jesus becomes the font and origin of ascended and glorified life which comes to us through the Sacraments.

In the West this same truth was highlighted by St. Augustine who emphasized our communion with Christ by meditating on the image of the Body of Christ. St. Augustine comments on the deeper significance of our oneness or communion with Christ in his commentary on Psalm 26. He notes that the practice of anointing in the Old Testament was normally reserved for either the king or the priest. But Christ now holds both offices as both Priest and King in virtue of his anointing or literally being the Messiah or Anointed one. Speaking of Christ, St. Augustine observes, "But not only was our Head anointed; but his body was too, we ourselves. . . . From this it is obvious that we are the body of Christ, being all anointed. In him all of us belong to Christ, but we are Christ too, because in some sense the whole Christ is Head and body" (Exposition 2 of Psalm 26). St. Augustine comments on John 3:13, "Nobody has gone up to heaven, except the one who came down from heaven." Our ability to be reborn and to go up to heaven occurs by the grace of God and through our communion with Christ who is the Head of his Body. The risen and ascended Christ is the font and origin of our sacramental participation in his grace. The Son of man is "one person in both natures" he is both "the Son of God equal to God" and "the Son of man taking to himself a human soul and human flesh" (Sermon 294). St. Augustine notes,

If you want to go up, be in the body of Christ. If you want to go up, be a member of Christ. For just as in one body we have many members, but all the members of the body, though they are many, are one body; so also is Christ (1 Corinthians 12:12); because Christ is head and body (Sermon 294).

St. Thomas Aquinas (1225-1274) highlights three aspects which are accomplished through Christ's bodily Ascension (Summa Theologiae 3a, q. 57-59). First, by his ascension Christ prepared a way for us to heaven. Second, the presence of Jesus' human nature in heaven allows him to intercede for us. Thirdly, Christ's enthronement in heaven as God and Lord, allows him to shower his divine gifts upon us (Eph. 4:10). The second reading for this Mass emphasizes this very point. "But grace was given to each of us according to the measure of Christ's gift." (Ephesians 4:7). Christ's bodily ascension allowed him to give the Church gifts of the Spirit "for building up the body of Christ" (Ephesians 4:12). The fullness of our participation in the Paschal mystery is made present in the Church through Christ's ascension and glorification in heaven. By our sacramental communion with Christ we become partakers in his divine life. Baptism (Romans 6:2-4); Confirmation (Ephesians 1:7-13) and Holy Eucharist (1 Corinthians 11:26) are all tied to the Paschal mystery. This is the central mystery of our faith which leads the eyes of our hearts be enlightened, in order that we might know what is "the hope that belongs to his call" (Ephesians 1:18). Holy Mary, Gate of Heaven, pray for us.

Gospel Reflection: Third Sunday of Easter

In the second reading this Sunday we are reminded by St. John that all Christians are called to a life of holiness by virtue of our Baptism and incorporation in to Christ. Yet we are still capable of sinning. Jesus our Advocate before the Father, paid the expiation for our sins and is able to reconcile us to the Father. St. John tells us that Jesus substituted his obedience for our disobedience, "not for our sins only but for those of the whole world" (1 John 1:1). We must not take Jesus' sacrifice lightly.

The Christian life is a call to an intimate union with Christ. The evidence of this union is our own desire to live a life of holiness. St John reminds us,

The way we may be sure that we know him is to keep his commandments. Whoever says, 'I know him,' but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, the love of God is truly perfected in him. This is the way we may know that we are in union with him. (1 John 1:3-5).

Pope Paul VI remarks that, "The split between the Gospel and culture is without a doubt the drama of our time, just as it was of other times. Therefore every effort must be made to ensure a full evangelization of culture, or more correctly of cultures (Evangelii Nuntiandi 20). The Fathers of Second Vatican Council make the same point forcefully; "the breach between faith and daily life among so many must be considered one of the more serious errors of our time" (Gaudium et Spes 43). Theologically, this concept is called living a "unity of life." We cannot separate our lives into private and public spheres and live two separate lives. A Christian cannot go to Church on Sunday and cheat people on the stock market on Monday. We must live the virtue of sincerity rather than pursue the vice of hypocrisy. The Fathers of Second Vatican Council note,
 

Since Christ, sent by the Father, is the source and origin of the whole apostolate of the Church, the success of the lay apostolate depends upon the laity's living union with Christ, in keeping with the Lord's words, "He who abides in me, and I in him, bears much fruit, for without me you can do nothing" (John 15:5) (The Decree on the Apostolate of the Laity 4).
 

The Council Fathers note that the lay faithful have a special mission to carry out "the apostolate of evangelization and sanctification" in order to both penetrate and perfect the temporal order (AA 2, 6). The particular character of the lay faithful must be kept in mind. They are called to live out the universal call to holiness in the midst of their ordinary lives while engaged in temporal affairs. They are to live a unity of life brought about by a life of prayer, formation, and rich sacramental life (AA 4). The mission field becomes the world each of us live in, in the midst of our temporal affairs we must become the light of Christ to the nations. Even secular culture must be evangelized through the actions of the lay faithful. Pope John Paul II calls this the "New Evangelization." He notes, "The unity of life of the lay faithful is of the greatest importance: indeed they must be sanctified in everyday professional and social life. Therefore, to respond to their vocation, the lay faithful must see their daily activities as an occasion to join themselves to God, fulfill his will, serve other people and lead them to communion with God in Christ"(Christifideles laici 17).
The problem of living a unity of life has become particularly important for those in public office. Pope John Paul II notes,

The passing of unjust laws often raises difficult problems of conscience for morally upright people with regard to the issue of cooperation, since they have a right to demand not to be forced to take part in morally evil actions. . . . Christians, like all people of good will, are called upon under grave obligation of conscience not to cooperate formally in practices which, even if permitted by civil legislation, are contrary to God's law. Indeed, from the moral standpoint, it is never licit to cooperate formally in evil. Such cooperation occurs when an action, either by its very nature or by the form it takes in a concrete situation, can be defined as a direct participation in an act against innocent human life or a sharing in the immoral intention of the person committing it" (Evangelium vitae, 74).
 

The Congregation for the Doctrine of the Faith has also clarified that, "Those who are directly involved in lawmaking bodies have a "grave and clear obligation to oppose" any law that attacks human life" (CDF, Doctrinal Note on some questions regarding the participation of Catholics in public life, November 24, 2002). It is not uncommon to have individuals or lobby groups call themselves 'Catholic' and yet to divide their beliefs into two spheres. They attempt to point out the good they have accomplished in one sphere while overlooking their grave cooperation with attacks on human life in another sphere. This type of thinking is hypocrisy and clearly not living a unity of life.
 

In today's Gospel the two disciples on the Road to Emmaus had their eyes opened and they recognized Jesus in the breaking of Bread. Through their encounter with the Eucharist, Jesus "opened their minds to understand the scriptures." Then he commissioned them, "You are witnesses of these things." The Opening Prayer for the Thursday after Ash Wednesday is a prayer for living the unity of life. We pray, "Direct, we beseech you, O Lord, all our actions by your holy inspiration and carry them on by your gracious assistance that every work of ours may always begin with you and through you be happily ended." Pope John Paul II has named the Virgin Mary as the "Star of the New Evangelization" (Novo Millennio Ineunte 74). As we strive to live our lives fully in union with Christ, may we all pray: Holy Mary, Star of the New Evangelization, pray for us.

A short History of John Paul II's New Evangelization

The following is a complete file of the notes for this lecture.

The Human Person in Gaudium et Spes

As pointed out previously, during the discussions for the Dogmatic Constitution on the Church (Lumen Gentium), a distinction was borrowed from Trinitarian theology; the actions of the Church were described either as ad intra, and ad extra. The interior works versus the exterior works. The use of this distinction was influenced by the Belgian Cardinal Suenens, and the Commission for the Lay Apostolate.

The original seventy schemas prepared by the preparatory commissions were first reduced to twenty in December 1962 and then to seventeen in January of 1963. The earlier schema, De Ecclesia, was concerned only with works within the Church. The Theological Commission was asked to create a second schema concerning the ad extra works of the Church. The seventeenth schema was to concern the work of the Church external to itself or in the world. Schema XVII was eventually named Gaudium et Spes the title is from the first sentence in the Latin original which means "Joy and Hope." Our English title The Pastoral Constitution on the Church in the Modern World comes from the earlier title of Schema XVII. The name of the Schema changed from "The Active Participation of the Church in the Building of the World" to its final title "The Church in the World of Today" (De Ecclesia in Mundo Huius Temporis). This title, "in the World of Today" is paralleled the first phrase, "The joys and the hopes, the griefs and the anxieties of the men of this age" (GS 1).

Norman Tanner, observes that there was a definite shift in emphasis as the Council began "proposing itself and the Catholic Church as moral points of reference for contemporary society" This was a deliberate attempt to seriously respond to Pope John XXIII's desire that the Council be pastoral in character. The schema was initially presented to the council by Cardinal Cento and Bishop Guano on behalf of the mixed commission that prepared it. Cardinal Cento proposed that the Council should conduct a dialogue with the people of our time. Bishop Gauno noted that "the Church had the right and duty to respond to the needs and aspirations of the world." He also observed that the council should be "a sign and vehicle of this dialogue between the Church and mankind." Cardinal Angelo Scola observes that "the category of dialogue as explored by the Magisterium of Paul VI in the Encyclical Escclesium suam provided the keystone for the development of this different way of looking at reality" He notes further that "it was in the nature of a pastoral Constitution to remain open to later developments."

There are two difficulties which arise from the idea of promoting a dialogue between the Church and the world. The first involves the doctrinal complexity of the relationship between the Church and the world. What does 'world' mean? What is meant by 'Church'? Secondly how does one find the balance between the unchanging principles of the faith and the contingencies of the present historical reality?

Cardinal Scola highlights two fundamental principles which relate to both the content and the method of Gaudium et spes. First, the teaching of this Constitution is based on a Christocentric anthropology, or an understanding of the human person which is centered on Christ. Secondly it is founded on a pastoral dimension which is attentive to the "signs of the times" and seeking the best way to present Christ to the human family.

Clear examples of a Christocentric anthropology is seen in a great number of passages from Gaudium et spes such as GS 10, 22, 32, 38-39, 40-41, and 45.

Cardinal Scola notes that the nexus between dialogue and Christocentric anthropology is seen most explicitly in GS 10;

The Church also maintains that beneath all changes there are many realities which do not change and which have their ultimate foundation in Christ, Who is the same yesterday and today, yes and forever (Cf. Heb 13:8). Hence under the light of Christ, the image of the unseen God, the firstborn of every creature, (Cf. Col 1:15) the council wishes to speak to all men in order to shed light on the mystery of man and to cooperate in finding the solution to the outstanding problems of our time. (Gaudium et spes 10).

Although the council provides many sections of Gaudium et spes which clearly offer features of an objective Christocentric anthropology they are fragmentary and seen "in embryo." Cardinal Scola's point mentioned above may be revisited; he notes "it was in the nature of a pastoral Constitution to remain open to later developments." Commenting on the reception of the Constitution after the council he notes that there is still an imperative need for "an organic reconsideration of the subject." The work of the Council that began in embryo needs to be continued to be developed by the Church and fully worked out as an objective Christocentric anthropology of the human person.

The second important dimension Cardinal Scola mentions is the pastoral dimension. This theme is expressed in terms of dialogue and resonates with themes of aggioramento and of the signs of the times. In his Encyclical Escclesium suam Pope Paul VI calls theme of aggioramento the guiding principle of the Council.

Pope Paul VI notes;

We cannot forget Pope John XXIII's word aggiornamento which We have adopted as expressing the aim and object of Our own pontificate. Besides ratifying it and confirming it as the guiding principle of the Ecumenical Council, We want to bring it to the notice of the whole Church. It should prove a stimulus to the Church to increase its ever growing vitality and its ability to take stock of itself and give careful consideration to the signs of the times, always and everywhere "proving all things and holding fast that which is good" (Cf. 1 Thes 5. 21.) with the enthusiasm of youth.

Cardinal Scola highlights three problems which arise from the above two themes.

1. The need to find a language adequate to express the dialogical (pastoral) dimension of the Council.
   
2. The problem of the pastoral nature of doctrine (particularly Magisterial pronouncements).
   
3. The question of the relationship between Christ as absolute Truth and the need for the "respect of the insuperable freedom of each person."
   

The Preface and Introductory Statement

Considerable controversy existed over what type of document Gaudium et spes should be. Was it a Constitution, or a Declaration or Decree, or even just a letter? Although many experts initially favored downgrading the documents official status, the Council Fathers voted by a fairly strong majority to name the document a "Pastoral Constitution." Gaudiaum et spes would share equal status with the other three Constitutions, thought it would maintain a greater pastoral emphasis. An idea arose in some circles that only the first part of GS was a formal Constitution. This is corrected by the official commentary on the title given in note 1 of the preface;

1. The Pastoral Constitution "De Ecclesia in Mundo Huius Temporis" is made up of two parts; yet it constitutes an organic unity. By way of explanation: the constitution is called "pastoral" because, while resting on doctrinal principles, it seeks to express the relation of the Church to the world and modern mankind. The result is that, on the one hand, a pastoral slant is present in the first part, and, on the other hand, a doctrinal slant is present in the second part. In the first part, the Church develops her teaching on man, on the world which is the enveloping context of man's existence, and on man's relations to his fellow men. In part two, the Church gives closer consideration to various aspects of modern life and human society; special consideration is given to those questions and problems which, in this general area, seem to have a greater urgency in our day. As a result in part two the subject matter which is viewed in the light of doctrinal principles is made up of diverse elements. Some elements have a permanent value; others, only a transitory one. Consequently, the constitution must be interpreted according to the general norms of theological interpretation. Interpreters must bear in mind-especially in part two-the changeable circumstances which the subject matter, by its very nature, involves. (GS, Preface, n. 1)

Once again the note emphasizes the unchanging principles on the one hand and the application of these principles in contemporary life situations which involve changeable circumstances. The preface set the tone for the whole document.

The joys and the hopes (Latin gaudium et spes), the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts. (GS 1)

The decree begins from below, and is addressed to all people. The Council addresses itself "to the whole of humanity." Gaudium et spes is closely linked to Lumen Gentium, which it explicitly refers to, "having probed more profoundly into the mystery of the Church." The seven sections which follow this describe the state of humankind in today's world. This leads to some fundamental questions;

What is man? What is this sense of sorrow, of evil, of death, which continues to exist despite so much progress? What purpose have these victories purchased at so high a cost? What can man offer to society, what can he expect from it? What follows this earthly life? (GS 10).

These are to be answered by developing a Christocenteric focus. Christ is the ultimate foundation, Salvation is found in Christ alone (GS 10). "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 4:12). The Council seeks to solve these fundamental human questions in the light of Christ "in order to shed light on the mystery of man and to cooperate in finding the solution to the outstanding problems of our time" (GS 10).

Article 11

11. The People of God believes that it is led by the Lord's Spirit, Who fills the earth. Motivated by this faith, it labors to decipher authentic signs of God's presence and purpose in the happenings, needs and desires in which this People has a part along with other men of our age. For faith throws a new light on everything, manifests God's design for man's total vocation, and thus directs the mind to solutions which are fully human.

Joseph Ratzinger (now Pope Bendict XVII) comments on this section. He notes that the verb "detected" (animadveretre) in the original schema is strengthened to "distinguished" (discernere) or as translated above "decipher." Ratzinger calls this a felicitous touch which draws on the spiritual tradition from the idea of the discernment of spirits (discretion spirtuum). While it is certainly true that God's presence exists in the world it needs to be discerned carefully. "That of course is necessary in order that the moment of the Holy Spirit my not imperceptibly change in to the momentary spirit of the age, and what is done under the appearance of obedience to the pneuma may not in fact be submission to the dictates of fashion and apostasy from the Lord." The purpose of this discernment is to find "solutions which are fully human" (GS 11). Although in a certain sense the Church and the humanity are placed in dialogue, the Church "cannot stand outside the human race, even for reasons of dialogue. . . The Church meets its vis-á-vis [face to face counterpart] in the human race . . . it cannot exclude itself from the human race and then artificially create a solidarity."

Article 12

Ratzinger notes that a dynamic account of the human person was followed which was based on biblical data rather than on neo-scholastic tradition. This article begins answering the question "But what is man?" The Church offers an answer based on revelation,

For Sacred Scripture teaches that man was created "to the image of God," is capable of knowing and loving his Creator, and was appointed by Him as master of all earthly creatures(1) that he might subdue them and use them to God's glory.(2) (GS 12).

This text leaves a number of theological tensions which are developed later in the text (The problem of sin, (GS 13); and Christ as the recapitulation of Adam (GS 22). A crucial understanding is the notion that;

God did not create man as a solitary, for from the beginning "male and female he created them" (Gen. 1:27). Their companionship produces the primary form of interpersonal communion. For by his innermost nature man is a social being, and unless he relates himself to others he can neither live nor develop his potential. (GS 12).

While the Council Fathers affirm the relationship between man and women as an aspect of being created in the image and likeness of God, they avoid making this its exclusive aspect. They highlight the essential trait of communion and the notion that man is a social being.

 

Article 13

The attempt to bring the Church out of the mindset of the Middle Ages and into the modern world had led some to ignore the problem of sin. This section was added to balance what especially the German theologians regarded as an overly optimistic perspective. Apparently the French authors of the schema were influenced by a combination of Thomistic and Greek patristic thinking which gave greater emphasis to creation and redemption. Ratzinger notes that a specific effort was made to keep the thought of Teilhard de Chardin out of the Constitution. Article 13 refers to the devil, the fall of man and to concupiscence. With the resulting affirmation that, "sin has diminished man, blocking his path to fulfillment." Ratzinger points out that because of unresolved debates regarding the exact nature of the original state of Adam and Eve and original sin, the Council Fathers chose to focus on the notion of mankind's collective disobedience quoting Romans 1:12ff instead of Romans 5. This was not a disagreement with the essential content of Trent but an attempt to not further and more precisely define these issues.

Article 14

This article combines what were originally two articles, one on the body and the other on the soul. The two were combined to emphasize the inseparable unity of the body and soul. As the opening sentence declares, "Though made of body and soul, man is one" (GS 14). Ratzinger believes that the discussion of man's "interior resources" or as the Vatican translates, "For by his interior qualities he outstrips the whole sum of mere things" (GS 14), is an echo of Blaise Pascal's Penéese (Fragment par. 308/793) with its notion of three orders, while the idea that man "probes the heart" is taken from St. Augustine. At the end of this article the Council Father explicitly affirm belief in "a spiritual and immortal soul" as opposed to reductionistic modern theories.

Article 15

The next three articles describe human spirituality under three aspects, the intellect (man's capacity for truth), the conscience (man's capacity for good), and freedom. Commenting on this section Ratzinger complains that "the phenomenon of intersubjectivity, man's essential ordination to love, is not mentioned." The modern understanding of the philosophy of the person is not yet highlighted.

"Man judges rightly that by his intellect he surpasses the material universe, for he shares in the light of the divine mind" (GS 15). The idea of the intellect as a participation in the light of the divine mind follows St. Augustine, especially as later understood by St. Bonaventure. The notion that the mind is superior to the universe is a further echo of Pascal. A contrast is made between science and wisdom (scientia-sapientia). Important achievements in science and technology make the sensible world serviceable to mankind. The Council Fathers note "the intellectual nature of the human person is perfected by wisdom" (GS 15).

Again this picks up on the Augustinian understanding that the sensible world (mundis sensibilis) may be manipulated by skill/craft/art (ars) and in this way to be made use (uti) of in the world. The sensible world is limited to appearances "in contradistinction to non-phenomenal, non-sensible, genuine reality." What is useful to man does not necessarily give him truth, in fact it may be dangerous if it taken to represent the ultimate. Instead of being merely useful (uti) it becomes "enjoyment" (frui) and holds one back from the genuine. St. Augustine notes that God alone is to be enjoyed. "And so the great question is whether human beings ought to regard themselves as things to be enjoyed, or to be used or both." The answer is that we "ought not love ourselves for our own sake, but for the sake of the one to whom your love is most rightly directed as its end" (De doctrina christiana, I.22.20). Ratzinger notes, "The advance of science and of the techniques which it makes possible, brings no certain assurance of man's future, which continues to be threatened if a lack of wisdom runs parallel with the growth of knowledge."

Article 16

This article deals with the notion of conscience. A general notion of conscience is emphasized. The conscience is transcendent in character. It is written on the heart and is objective and has a non-arbitrary character. It is "guided by the objective norms of morality" (GS 16). Although it is possible to be invincibly ignorant, it is not possible to have careless disregard for truth and goodness. A person is also culpable if they allow their conscience to grow practically sightless by degrees as a result of habitual sin GS 16).

After a lengthy quote from Gaudium et spes 16, John Paul II comments;

The way in which one conceives the relationship between freedom and law is thus intimately bound up with one's understanding of the moral conscience. Here the cultural tendencies referred to above — in which freedom and law are set in opposition to each other and kept apart, and freedom is exalted almost to the point of idolatry — lead to a "creative" understanding of moral conscience, which diverges from the teaching of the Church's tradition and her Magisterium. (Veritatis splendor, 54)

Against this false notion of a "creative" conscience John Paul II notes that, "The judgment of conscience is a practical judgment, a judgment which makes known what man must do or not do. . . Conscience thus formulates moral obligation in the light of the natural law: it is the obligation to do what the individual, through the workings of his conscience, knows to be a good he is called to do here and now. The universality of the law and its obligation are acknowledged, not suppressed, once reason has established the law's application in concrete present circumstances (VS 59).

Article 17

Ratzinger points out that this article is still in need of further development. Positively it affirms the value of freedom expressed on the basis of faith. It is affirmed that man is a free being who should not be coerced or forced to act under compulsion. The Council was concerned to correct the false notion of freedom with the absence of commitment which is used to manipulate people at the "disposition of powers which anonymously control the intellectual and economic market." John Paul II quotes GS 17 and calls attention to the role man plays in sharing in God's dominion over the earth (VS 38). This implies a type of genuine autonomy of reason. This does not imply that reason itself creates values and moral norms (VS 40). He notes (explicitly quoting (GS 17);

Patterned on God's freedom, man's freedom is not negated by his obedience to the divine law; indeed, only through this obedience does it abide in the truth and conform to human dignity. (VS 41).

It is not freedom to drive off a cliff, or speed down the lanes of opposing oncoming traffic. This may be a type of freedom, a freedom of choice but it is not genuine freedom. Freedom must be in conformity with behaviors which are consistent with the integral fulfillment of the human person.

Pope John Paul II and the New Evangelization (Part II)

Redemptoris Missio (1990)

Two years after writing the Apostolic Exhortation, Christifideles laici, John Paul II wrote a major encyclical entitled Redemptoris Missio, On the permanent validity of the Church's missionary mandate (1990). He writes this document because he observes a negative tendency in which missionary activity specifically directed "to the nations" appears to be waning (RM 2). He reinforces that the Church still believes in the real possibility of salvation in Christ for all mankind (RM 9). Why do we need missions? Because in Christ alone are we set free from all alienation and doubt, he is the Good News for man and women of every age. "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" (RM 11). Pope John Paul II highlights a correct understanding of the Kingdom of God and the role of the Holy Spirit in evangelization. He then discusses three situations in the Church's missionary activity. The first is the mission to those to whom Christ is not known, the second is among those Christian communities for with adequate and solid ecclesial structures, and with fervent Christian living which bears witness to the Gospel with a sense of commitment to the universal mission. These communities require pastoral care. The third situation is among those countries who were traditionally Christian but where entire groups of the baptized have lost a living sense of faith. In this case we need a "new evangelization" or a re-evangelization (RM 33). The Church everywhere must seek to overcome the difficulties of "fatigue, disenchantment, compromise, lack of interest and above all lack of joy and hope" (RM 36). He makes a special plea, "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)" (RM 36).

Pope John Paul II, then moves on to discuss the parameters of the Church's mission Ad Gentes. He notes that although the mission is universal, "the criterion of geography . . . is still a valid indicator of the frontiers toward which missionary activity must be directed." (RM 37). He also notes that "migration has produced a new phenomenon: non-Christians are becoming very numerous in traditionally Christian countries" and this provides new opportunities for mission. In the area of social communications John Paul II notes that,

"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." (RM 37).

He also identifies the evangelization of culture with the "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" (RM 37). These are many of the issues discussed in the Compendium of Social Doctrine of the Church.

He notes that by faithfully proclaiming Christ the Church is furthering human freedom. The Church should strive to promote authentic religious freedom for all people because this is "an inalienable right of each and every human person" (RM 39). He notes that we need to "direct our attention toward those geographical areas and cultural settings which still remain uninfluenced by the Gospel" particularly the south and east (RM 39).

Pope John Paul II discusses the paths of mission which begin with initial witness, "the very life of the missionary, of the Christian family, and of the ecclesial community, which reveal a new way of living" (RM 42). This is followed by the initial proclamation of Christ the Savior, which leads some to conversion and Baptism followed by entry into an existing Church the establishment of new communities which confess Jesus as Savior and Lord (RM 48). He also notes the importance of "ecclesial basic communities" which are provider centers for Christian formation and missionary outreach.

Pope John Paul II then moves on to discuss inculturation;

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. (RM 48).

In reference to foreign missionaries he notes,

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. (RM 53).

Two principles must be followed to ensure proper inculturation, "compatibility with the gospel and communion with the universal Church." Bishops, as guardians of the "deposit of faith," will take care to ensure fidelity and, in particular, to provide discernment, for which a deeply balanced approach is required. (RM 54).

He notes also that "Inter-religious dialogue is a part of the Church's evangelizing mission" but that this should not distract in any way from "the fact that salvation comes from Christ and that dialogue does not dispense from evangelization." (RM 55). He notes that "missionaries are being recognized as promoters of development by governments and international experts" but cautions that development should always be based on authentic human development rather than "money or technology" (RM 58).

Pope John Paul II notes the need to develop missionary leaders and promote missionary institutes. He also notes that this is a special concern for all bishops and priests who "are called by virtue of the sacrament of Orders to share in concern for the Church's mission" (RM 67). This mission should also be a special concern for vocations of the Institutes of Consecrated Life, both institutes of contemplative life and institutes of active life (RM 69). He also stresses the importance of the role of the laity in missionary activity. The lay faithful are called as missionaries by means of their baptism. 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" (RM 71). He also highlights the need for prayer and cooperation and the need to "be open to the Church's universality, and to avoid every form of provincialism or exclusiveness, or feelings of self-sufficiency" (RM 85).

Missionary activity demands a specific spirituality: a life of complete docility to the Spirit, an intimate communion with Christ, a life marked by apostolic charity for the Church and the world, and a commitment to the way of holiness. He notes, "The universal call to holiness is closely linked to the universal call to mission" (RM 90).

Ecclesia in America (1999)

In 1999, Pope John Paul II, wrote the post-synodal Apostolic exhortation, Ecclesia in America, The Church in America. The theme of the evangelization of culture is covered in Chapter V, "The Path to Solidarity." This chapter concludes with a discussion of the question of immigration and advocates a more penetrating evangelization of immigrant peoples. Chapter VI is entitled, "The Mission of the Church in America Today: The New Evangelization." He notes;

As I have said on other occasions, the new and unique situation in which the world and the Church find themselves at the threshold of the Third Millennium, and the urgent needs which result, mean that the mission of evangelization today calls for a new program which can be defined overall as a "new evangelization" (EA 66).

The center of the "new evangelization" must be "a clear and unequivocal proclamation of the person of Jesus Christ, that is, the preaching of his name, his teaching, his life, his promises and the Kingdom which he has gained for us by his Paschal Mystery" (EA 66). Christ must be proclaimed by the witness of each one's life. We must have a preferential but not exclusive concern for the poor. One current problem is the neglect of those in leading sectors of society with the resulting secularization of political, economic, union-related, military, social or cultural sector of society. There is a need for an evangelization of the leadership sector, and a special formation of consciences on the basis of the Church's social doctrine.

Pope John Paul II discusses the means of evangelization and notes that the first impulse for witness comes about from our personal encounter with the Lord. He then moves on to discuss the importance of catechesis. He notes;

The new evangelization in which the whole continent is engaged means that faith cannot be taken for granted, but must be explicitly proposed in all its breadth and richness. This is the principal objective of catechesis, which, by its very nature, is an essential aspect of the new evangelization (EA 69).

Pope John Paul II points to two essential resources for this ministry, the Catechism of the Catholic Church and the General Directory for Catechesis. Pope Benedict XVI has recently added to this the Compendium of the Catechism of the Catholic Church.

Pope John Paul II moves on to discuss the evangelization of culture and quotes Pope Paul VI's remark that, "the split between the Gospel and culture is undoubtedly the drama of our time." As mentioned above, the Council Fathers note the "breach between faith and daily life among so many must be considered one of the more serious errors of our time" (GS 43). Pope John Paul II quotes the Fathers of the extraordinary synod, "the new evangelization calls for a clearly conceived, serious and well organized effort to evangelize culture". This implies the need to inculturate preaching "in such a way that the Gospel is proclaimed in the language and in the culture of its hearers" (EA 70). This can occur through Catholic centers of education inspired by Catholic principles. This includes universities and schools. He notes that in "the overall work of the new evangelization, the educational sector occupies a place of honor",

A special effort should be made to strengthen the Catholic identity of schools, whose specific character is based on an educational vision having its origin in the person of Christ and its roots in the teachings of the Gospel. Catholic schools must seek not only to impart a quality education from the technical and professional standpoint, but also and above all provide for the integral formation of the human person (EA 70).

He also highlights the need for evangelization through the media,

For the new evangelization to be effective, it is essential to have a deep understanding of the culture of our time in which the social communications media are most influential. Therefore, knowledge and use of the media, whether the more traditional forms or those which technology has produced in recent times, is indispensable. Contemporary reality demands a capacity to learn the language, nature and characteristics of mass media. Using the media correctly and competently can lead to a genuine inculturation of the Gospel. At the same time, the media also help to shape the culture and mentality of people today, which is why there must be special pastoral activity aimed at those working in the media (EA 72).

Pope John Paul II then discusses the problems created by the proselytism of sects which violate people's freedom and conscience with their methods. He points out "the urgency of prompt evangelizing efforts aimed at those segments of the People of God most exposed to proselytism by the sects" (EA 72). Along with this he notes, "it is more necessary than ever for all the faithful to move from a faith of habit, sustained perhaps by social context alone, to a faith which is conscious and personally lived" (EA 72). There is also still an urgent need "among those on this continent who do not yet know the name of Jesus" such as "indigenous peoples not yet Christianized or of the presence of non-Christian religions such as Islam, Buddhism or Hinduism, especially among immigrants from Asia" (EA 74).

Apostolic Letter, Novo Millennio Ineunte (2000)

In his Apostolic Letter, Novo Millennio Ineunte, Pope John Paul II names Mary as the "Star of the New Evangelization" (MNI 74). He proposes that a "new apostolic outreach is needed, which will be lived as the everyday commitment of Christian communities and groups" (MNI 40). Christianity will have to respond effectively to inculturation, and to the pastoral care of young people (MNI 41). The Church must become a witness to love, the home and the school of communion. We need to promote vocations to the priesthood and consecrated life as well as the specific vocation of the laity (MNI 46). In relation to this, "another important aspect of communion is the promotion of forms of association, whether of the more traditional kind or the newer ecclesial movements, which continue to give the Church a vitality that is God's gift and a true 'springtime of the Spirit'" (MNI 46). Special attention should also be given to the pastoral care of families.

Failed condom campaigns

Chinwuba Iyizoba | Thursday, 2 April 2009

link to www.mercatornet.com

Bleak stories behind failed condom campaigns

Before blanketing the continent with condoms to stop AIDS, why don't you live in rural Africa for a while? 

Sub-Saharan Africa has two-thirds of the world's HIV/AIDS cases. So you would think that Western journalists and politicians might condescend to ask us what we think about how to fight AIDS. But they haven't. A pity, because they would have found that many of us support Pope Benedict XVI's scepticism about the effectiveness of distributing condoms. [more]

Dissent from the Magisterium

All teachers in Catholic schools are catechists. The following post explains the role of the catechist in the Church and the proper attitude all Catholics should have toward the Magisterium.

“The New Evangelization” (part I)

(part I)

The term New Evangelization became a characteristic expression of Pope John Paul II during his pontificate. Pope Paul VI called evangelism the 'deepest identity' of the Church and Pope John Paul II continued and extended this vision. Beginning with his address to the Latin American Bishops in 1983, Pope John Paul II noted,

The commemoration of the half millennium of evangelization will gain its full meaning if it is a commitment on your part as bishops, together with your priests and faithful: a commitment, not to re-evangelization, but to a new evangelization, new in ardor, methods and expression. Permit me in this regard to sum up in a few words and dwell with you on those aspects which seem to me to be fundamental for the new evangelization.

Following up on the Puebla conference of Latin American Bishops on "Evangelization at Present and in the Future of Latin America" (1979), Pope John Paul II explains, that the New Evangelization means a need to arouse fresh vocations to the priest hood and to "train them properly in the spiritual, doctrinal and pastoral aspects of their calling." Secondly in regard to the laity, both because of the lack of priests but also in light of the self understanding of the Church as seen in Second Vatican Council, bishops ought to be "engaged in forming an increasing number of laity who are ready to collaborate effectively in the work of evangelization" (Origins Vol. 12.41).

Together with the synod Bishops, Pope John Paul II reviewed and extended the goals of Pope Paul VI's Evangelii Nuntiandi in his own Apostolic Exhortation,Christifideles laici, On the Vocation and the Mission of the Lay Faithful in the Church and in The World (1988). The idea of "the self understanding of the Church as seen in Second Vatican Council" mentioned in 1983, is greatly expanded and clarified in Christifideles laici.

This document begins noting the fundamental dignity and grace received by all the faithful through baptism. Through baptism the lay faithful participate in communion with Christ and become sharers in his ministry through the Church which is his body.

The participation of the lay faithful in the threefold mission of Christ as Priest, Prophet and King finds its source in the anointing of Baptism, its further development in Confirmation and its realization and dynamic sustenance in the Holy Eucharist. It is a participation given to each member of the lay faithful individually, in as much as each is one of the many who form the one Body of the Lord (CL 14).

The lay faithful are characterized by a special manner of life. Pope John Paul II notes; "The Second Vatican Council has described this manner of life as the 'secular character': 'The secular character is properly and particularly that of the lay faithful' (LG 32)." Pope John Paul II observes that in ordered to full appreciate the lay vocation one must gain a deeper understanding of the theological nature of this secular character. All the members of the Church are sharers in this secular dimension but in different ways (CL 15). According to the council the way which is "properly and particularly" theirs is to be expressed in its "secular character" (AA 5). Pope John Paul II explains this secular character by referring to the text of Lumen Gentium;

The laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God. They live in the world, that is, in each and in all of the secular professions and occupations. They live in the ordinary circumstances of family and social life, from which the very web of their existence is woven. They are called there by God that by exercising their proper function and led by the spirit of the Gospel they may work for the sanctification of the world from within as a leaven (LG 31).

He explains, "The 'world' thus becomes the place and the means for the lay faithful to fulfill their Christian vocation, because the world itself is destined to glorify God the Father in Christ." This vocation does not take the lay faithful out of the world, or into seclusion, quoting The Apostle Paul, he notes, "So, brethren, in whatever state each was called, there let him remain with God" (1 Cor 7:24).

The prime and fundamental vocation of the lay faithful is the call to holiness. The universal call to holiness is "an undeniable requirement arising from the mystery of the Church" and is rooted in baptism (CL 16). The lay faithful exercise this call to holiness "in a particular way in their involvement in temporal affairs and in their participation in earthly activities" (CL 17). The specific manner of living his out is highlighted in the Pauline scripture, "Whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (Col 3:17). John Paul II notes,

Likewise the Synod Fathers have said: "The unity of life of the lay faithful is of the greatest importance: indeed they must be sanctified in everyday professional and social life. Therefore, to respond to their vocation, the lay faithful must see their daily activities as an occasion to join themselves to God, fulfill his will, serve other people and lead them to communion with God in Christ"(Propositio 5).

As we noted above the Fathers of Second Vatican Council admonished us, the "breach between faith and daily life among so many must be considered on of the more serious errors of our time" (GS 43, cf. AA 4). The universal call to holiness implies a response of apostolate and missionary effort. The particular place for this effort for the lay faithful is in the midst of the world and is lived by demonstrating a faithful to a unity of life.

Holiness, then, must be called a fundamental presupposition and an irreplaceable condition for everyone in fulfilling the mission of salvation within the Church. The Church's holiness is the hidden source and the infallible measure of the works of the apostolate and of the missionary effort. Only in the measure that the Church, Christ's Spouse, is loved by him and she, in turn, loves him, does she become a mother fruitful in the Spirit (CL 17).

John Paul II moves on to discuss the Church as communion, the diversity and complimentarily of the Spirit's gifts to the Church. He notes;

The various ministries, offices and roles that the lay faithful can legitimately fulfill in the liturgy, in the transmission of the faith, and in the pastoral structure of the Church, ought to be exercised in conformity to their specific lay vocation, which is different from that of the sacred ministry (CL 23).

Quoting the exhortation the Exhortation Evangelii Nuntiandi, the Synod Fathers again highlight the secular nature of the fields of evangelizing activity open to the lay person, "the vast and complicated world of politics, society and economics, as well as the world of culture, of the sciences and the arts, of international life, of the mass media. It also includes other realities which are open to evangelization, such as human love, the family, the education of children and adolescents, professional work, and suffering" (CL 17). John Paul II discusses the role of charisms of the Spirit in the life of the Church and the role of the lay faithful in individual and group participation in parish life.

The Chapter on mission notes the intimate connection between being in communion with Christ and the necessity for mission. John Paul II exhorts, "Communion and mission are profoundly connected with each other, they interpenetrate and mutually imply each other, to the point that communion represents both the source and the fruit of mission: communion gives rise to mission and mission is accomplished in communion" (CL 32).

John Paul II notes that there is a need to re-evangelize those regions that were once Christian but have given in to the "constant spreading of an indifference to religion, of secularism and atheism" as well as the spread of sects (CL 34). He notes that, "Only a re-evangelization can assure the growth of a clear and deep faith, and serve to make these traditions a force for authentic freedom" (CL 34). We must work to mend the fabric of society, to "first remake the Christian fabric of the ecclesial community itself present in these countries and nations" (CL 34). This is accomplished but revealing Christ's saving power to the "confines of states, and systems political and economic, as well as the vast fields of culture, civilization, and development (CL 34). In a vital synthesis, the lay faithful must allow the Gospel to shine and give testimony in their daily lives. John Paul II notes,

This re-evangelization is directed not only to individual persons but also to entire portions of populations in the variety of their situations, surroundings and cultures. Its purpose is the formation of mature ecclesial communities, in which the faith might radiate and fulfill the basic meaning of adherence to the person of Christ and his Gospel, of an encounter and sacramental communion with him, and of an existence lived in charity and in service (CL 34).

Clearly something more than regular parish life is envisioned here. These communities must offer active participation in the life of the community through words, and testimony but also through missionary zeal. Related to this missionary outreach is the need for the lay faithful to offer systematic work in catechesis, especially parents to their children.

Much of the previous section relates to the mission of the lay faithful in the midst of their ordinary lives. John Paul II continues with a more extraordinary ministry of the lay faithful, who following the example of Aquila and Priscilla (cf., Acts 18; Romans 16:3ff.), will agree to 'go' as missionaries to other countries.