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 the 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]
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]
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 finds be devoted to the evangelization of non- i 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.
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."l[28] 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.
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."l[35] 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 conditions. 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.
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.
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]
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.
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).
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."
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.
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.
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.
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 re-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.
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.
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).
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 and 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.
87. Missionary activity demands a specific spirituality, which applies in particular to all those whom God has called to be missionaries.
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).
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.
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]
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"! (l Cor 1:23) Underlying this missionary dynamism was the holiness of the first Christians and the first communities.
9l. 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" (l 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.
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.
Joannes Paulus pp. II
ENDNOTES
1. Cf. Paul VI, Message for World Mission Day, 1972, Insegnamenti X, (1972), 522: "How many internal tensions, which weaken and divide certain local churches and institutions, would disappear before the firm conviction that the salvation of local communities is procured through cooperation in work for the spread of the Gospel to the farthest bounds of the earth!"
2. Cf. Benedict XV, Apostolic Letter Maximum Illud (November 30, 1919): AAS 11 (1919), 440-455; Pius XI, encyclical Letter Rerum Ecclesiae (February 28, 1926): AAS 18 (1926), 65-83; Pius XII, Encyclical Letter Evangelii Praecones (June 2, 1951): AAS 43 (1951), 497-528; Encyclical Letter Fidei Donum (April 21, 1957): MS 49 (1957), 225-248; John XXIII, Encyclical Letter Princeps Pastorum (November 28, 1959): MS 51 (1959), 833-864.
3. Encyclical Letter Redemptor Hominis (March 4, 1979), 10: MS 71 (1979), 274f.
4. Ibid.: loc. cit., 275.
5. Nicene-Constantinopolitan Creed: DS 150.
6. Encyclical Letter Redemptor Hominis, 13: loc. cit., 283.
7. Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 2.
8. Ibid., 22.
9. Encyclical Letter Dives in Misericordia (November 30, 1980), 7: AAS 72 (1980). 1202.
10. Homily for the celebration of the Eucharist in Krakow, June 10, 1979: AAS 71 (1979), 873 .
11. Cf. John XXIII, Encyclical Letter Mater et Magistra (May 15, 1961) IV AAS 53 (1961), 453.
12. Declaration on Religious Freedom Dignitatis Humanae, 2.
13. Paul VI, Apostolic Exhortation Evangelii Nuntiandi (December 8, 1975), 53: AAS 68 (1976), 42.
14. Declaration on Religious Freedom Dignitatis Humanae, 2.
15. Cf. Dogmatic Constitution on the Church Lumen Gentium, 14-17; Decree on the Missionary Activity of the Church Ad Gentes, 3.
16. Cf. Dogmatic Constitution on the Church Lumen Gentium, 48; Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 43;
Decree on the Missionary Activity of the Church Ad Gentes, 7, 21.
17. Dogmatic Constitution on the Church Lumen Gentium, 13.
18. Ibid., 9.
19. Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22.
20. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church, Lumen Gentium, 14.
2l. Encyclical Letter Dives in Misericordia, 1: loc. cit., 1177.
22. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 5.
23. Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22.
24. Cf. Second Vatican Ecumenical Council. Dogmatic Constitution on the Church Lumen Gentium, 4.
25. Ibid., 5.
26. Apostolic Exhortation Evangelii Nuntiandi, 16: loc. cit., 15.
27. Address at the opening of the Third Session of the Second Vatican Ecumenical Council, September 14 1964: AAS 56 (1964), 810.
28. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 34: loc. cit., 28.
29. Cf. International Theological Commission, Select Themes of Ecclesiology on the Occasion of the Twentieth Anniversary of the Closing of the Second Vatican Council (October 7, 1985), 10: "The Eschatological Character of the Church: Kingdom and Church."
30. Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 39.
31. Encyclical Letter Dominum et Vivificantem (May 18, 1986), 42: AAS 78(1986),857.
32. Ibid., 64: loc. cit., 892.
33. The Greek word "parrhesia" also means enthusiasm or energy; cf. Acts 2:29;[4]:13,29,31;[9]:27-28;[13]:46;[14]:3;[18]:26;[19]:8,26;[28] :31.
34. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 41-42: loc. cit., 31-33.
35. Cf. Encyclical Letter Dominum et Vivificantem, 53: loc. cit., 874f.
36. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 3, 11, 15; Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 10-11, 22, 26, 38, 41, 92-93.
37. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 10, 15, 22.
38. Ibid., 41.
39. Cf. Encyclical Letter Dominum et Vivificantem, 54: loc. cit., 875f.
40. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 26.
41. Ibid., 38; cf. 93.
42. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 17; Decree on the Missionary Activity of the Church Ad Gentes, 3, 15.
43. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 4.
44. Cf. Encyclical Letter Dominum et Vivificantem, 53: loc. cit., 874.
45. Address to Representatives of Non-Christian Religions, Madras, February 5, l[986]: AAS 78 (1986), 767; cf. Message to the Peoples of Asia, Manila, February 21, 1981, 24: AAS 73 (1981), 392f; Address to Representatives of Other Religions, Tokyo, February 24, 1981, 34: Insegnamenti IV/I (1981), 507f.
46. Address to Cardinals and the Roman Curia, December 22, 1986, 11: AAS 79 (1987), 1089.
47. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 16.
48. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 45; cf. Encyclical Letter Dominum et Vivificantem, 54: loc. cit., 876.
49. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 10.
50. Apostolic Exhortation Christifideles Laici (December 30, 1988), 35: AAS 81 (1989), 457.
51. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 6.
52. Cf. ibid.
53. Cf. ibid., 6, 23, 27.
54. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 18-20: loc. cit., 17-19.
55. Apostolic Exhortation Christifideles Laici, 35: loc. cit., 457.
56. Apostolic Exhortation Evangelii Nuntiandi, 80: loc. cit., 73.
57. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 6.
58. Apostolic Exhortation Evangelii Nuntiandi, 80: loc. cit., 73.
59. Cf. Decree on the Missionary Activity of the Church Ad Gentes, 6.
60. Cf. ibid, 20.
61. Cf. Address to the members of the Symposium of the Council of the European Episcopal Conferences, October 11, 1985: AAS 78 (1986), 178-189.
62. Apostolic Exhortation Evangelii Nuntiandi, 20: loc. cit., I 9.
63. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 5; cf. Dogmatic Constitution on the Church Lumen Gentium, 8.
64. Cf. Second Vatican Ecumenical Council, Declaration on Religious Freedom Dignitatis Humanae, 3-4; Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 79-80: loc. cit., 71-75; John Paul II, Encyclical Letter Redemptor Hominis, 12: loc. cit., 278-281.
65. Apostolic Letter Maximum Illud: loc. cit., 446.
66. Paul Vl. Apostolic Exhortation Evangelii Nuntiandi, 62: loc. cit., 52.
67. Cf. De praescriptione haereticorum, XX: CCL, I, 201f.
68. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 9; cf. Chapter II, 10-18.
69. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 41: loc. cit.,
70. Cf. Second Vatican Ecumenical Council. Dogmatic Constitution on the Church Lumen Gentium, 28, 35, 38; Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 43; Decree on the Missionary Activity of the Church Ad Gentes, 1 1-12.
7l. Cf. Paul VI, Encyclical Letter Populorum Progressio (March 26, 1967), 21 42: AAS 59 (1967), 267f, 278.
72. Paul VI. Apostolic Exhortation Evangelii Nuntiandi, 27: loc. cit., 23.
73. Second Vatican Ecumenical Council. Decree on the Missionary Activity of the Church Ad Gentes, 13.
74. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 15: loc. cit., 13-15; Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 13-14.
75. Cf. Encyclical Letter Dominum et Vivificantem, 42, 64: loc. cit., 857-859,892-894.
76. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 60: loc. cit., 50f.
77. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 6-9.
78. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 2; cf. Dogmatic Constitution on the Church Lumen Gentium, 9.
79. Cf. Decree on the Missionary Activity of the Church Ad Gentes, Chapter m 19-22.
80. Ibid., 15.
81. Ibid., 6.
82. Ibid., 15; cf. Decree on Ecumenism Unitatis Redintegratio, 3.
83. Cf. Apostolic Exhortation Evangelii Nuntiandi, 58: loc. cit., 46-49.
84. Extraordinary Assembly of 1985, Final Report, II, C, 6.
85. Ibid., II, D, 4.
86. Cf. Apostolic Exhortation Catechesi Tradendae (October 16, 1979), 53: AAS 71 (1979), 1320; Encyclical Epistle Slavorum Apostoli (June 2, 1985), 21: AAS 77 (1985) 802f.
87. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 20: loc. cit., 18f.
88. Address to the Bishops of Zaire, Kinshasa, May 3, 1980, 4-6: AAS 72 (1980), 432-435; Address to the Bishops of Kenya, Nairobi, May 7, 1980, 6: AAS 72 (1980), 497; Address to the Bishops of India, Delhi, February 1, 1986, 5: AAS 78 (1986), 748f; Homily at Cartagena, July 6, 1986, 7-8: AAS 79 (1987), 105f; cf. also Encyclical Epistle Slavorum Apostoli, 21-22; loc. cit., 802-804.
89. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 22.
90. Cf. ibid.
91. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 64: loc. cit.,
92. Ibid., 63: loc. cit., 53: Particular Churches "have the task of assimilating the essence of the Gospel message and of transposing it, without the slightest betrayal of its essential truth, into the language that these people understand, then of proclaiming it in this language.... And the word 'language' should be understood here less in the semantic or literary sense than in the sense which one may call anthropological or cultural."
93. Cf. Address at the General Audience of April 13, 1988: Insegnamenti XI/I (1988), 877-881.
94. Apostolic Exhortation Familiaris Consortio, (November 22, 1981), 10: AAS 74 (1982), 91, which speaks of inculturation "in the context of marriage and the family."
95. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 63-65: loc. cit., 53-56.
96. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 17.
97. Address to those participating in the Symposium of African Bishops at Kampala, July 31, 1969, 2: AAS 61 (1969), 577.
98. Paul VI, Address at the opening of the Second Session of the Second Vatican Ecumenical Council, September 29, 1963: AAS 55 (1963), 858; cf. Second Vatican Ecumenical Council, Declaration on the Church's Relation to Non-Christian Religions Nostra Aetate, 2; Dogmatic Constitution on the Church Lumen Gentium, 16; Decree on the Missionary Activity of the Church Ad Gentes, 9; Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 53: loc. cit. 41f.
99. Cf. Paul VI, Encyclical Letter Ecclesiam Suam (August 6, 1964): MS 56 (1964), 609-659; Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 11, 41; Secretariat for Non Christians, Document L'atteggiamento della Chiesa di fronte ai seguaci di altre religioni: Riflessioni e orientamenti su dialogo e missione (September 4, 1984): AAS 76 (1984), 816-828.
l00. Letter to the Fifth Plenary Assembly of Asian Bishops' Conferences (June 23, 1990), 4: L'Osservatore Romano, July 18, 1990.
101. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 14; cf. Decree on the Missionary Activity of the Church Ad Gentes, 7.
102. Cf. Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis Redintegratio, 3; Decree on the Missionary Activity of the Church Ad Gentes, 7.
103. Cf. Encyclical Letter Redemptor Hominis, 12: loc. cit., 279.
104. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 11, 15.
105. Second Vatican Ecumenical Council, Declaration on the Church's Relation to Non-Christian Religions Nostra Aetate, 2.
106. Apostolic Exhortation Christifideles Laici, 35: loc. cit., 458.
107. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 41.
108. Encyclical Letter Sollicitudo Rei Socialis (December 30, 1987), 41: AAS 80 (1988), 570f.
109. Documents of the Third General Conference of Latin American Bishops, Puebla (1979), 3760 (1145).
110. Address to Clergy and Religious, Jakarta, October 10, 1989, 5: L'Osservatore Romano, October 11, 1989.
111. Cf. Paul VI, Encyclical Letter Populorum Progressio, 14-21, 4042: loc. cit., 264-268, 277f; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 2741: loc. cit., 547-572.
112. Cf. Encyclical Letter Sollicitudo Rei Socialis, 28: loc. cit., 548-550.
113. Cf. ibid., Chapter IV, 27-34: loc. cit., 547-560; Paul VI, Encyclical Letter Populorum Progressio, 19-21, 4142: loc. cit., 266-268, 277f.
114. Address to the residents of "Favela Vidigal" in Rio de Janeiro, July 2, 1980, 4: AAS 72 (1980), 854.
115. Documents of the Third General Conference of Latin American Bishops, Puebla, (1979), 3757 (1142).
116. Isaac of Stella, Sermon 31, PL 194, 1793.
117. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 20.
118. Apostolic Exhortation Christifideles Laici, 35: loc. cit., 458.
119. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 38.
120. Address to Cardinals and those associated in the work of the Roman Curia, Vatican City and the Vicariate of Rome, June 28, 1980, 10: Insegnamenti, III/1 (1980), 1887 .
121. Dogmatic Constitution on the Church Lumen Gentium, 23.
122. Decree on the Missionary Activity of the Church Ad Gentes, 38.
123. Ibid., 29.
124. Cf. ibid., 38.
125. Ibid., 30.
126. Documents of the Third General Conference of Latin American Bishops, Puebla (1979): 2941 (368).
127. Cf. Norms for the Cooperation of the Local Churches Among Themselves and especially for a Better Distribution of the Clergy in the World Postquam Apostoli (March 25, 1980): AAS 72 (1980), 343-364.
128. Cf. Decree on the Missionary Activity of the Church Ad Gentes, Chapter IV, 23-27.
129. Ibid., 23.
130. Ibid.
131. Ibid., 23, 27.
132. Cf. Sacred Congregation for Religious and Secular Institutes and Sacred Congregation for Bishops, Directives for Mutual Relations between Bishops and Religious in the Church Mutuae Relationes (May 14, 1978), 14b: AAS 70 (1978), 482; cf. n. 28: loc. cit., 490.
133. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 27.
134. Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests Presbyterorum Ordinis, 10; cf. Decree on the Missionary Activity of the Church Ad Gentes, 39.
135. Second Vatican Ecumenical Council, Decree on Priestly Formation Optatam Totius, 20: cf. "Guide de la vie pastorale pour les pretres diocesains des Eglises qui dependent de la Congregation pour l'Evangelisation des Peuples," Rome, 1989.
136. Address to the Plenary Assembly of the Congregation for the Evangelization of Peoples, April 14, 1989, 4: AAS 81 (1989), 1140.
137. Message for World Mission Day, 1982: Insegnamenti V/2 (1982), 1 879.
138. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 38; Sacred Congregation for the Clergy, Norms Postquam Apostoli, 24-25: loc. cit., 361.
139. Cf. Sacred Congregation for the Clergy, Norms Postquam Apostoli, 29: loc. cit., 362f; Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 20.
140. CIC, c. 783.
141. Decree on the Missionary Activity of the Church Ad Gentes, 40.
142. Cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 69: loc. cit.,
143. Apostolic Letter Mulieris Dignitatem (August 15, 1988), 20: AAS 80 (1988), 1703.
144. Cf. Pius XII, Encyclical Letter Evangelii Praecones: loc. cit., 510ff; Encyclical Letter Fidei Donum: loc. cit., 228ff; John XXIII Encyclical Letter Princeps Pastorum: loc. cit., 855ff; Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 70-73: loc. cit., 59-63.
145. Apostolic Exhortation Christifideles Laici, 35: loc. cit., 457.
146. Cf. Encyclical Letter Evangelii Praecones: loc. cit., 510-514.
147. Cf. Dogmatic Constitution on the Church Lumen Gentium, 17, 33ff.
148. Cf. Decree on the Missionary Activity of the Church Ad Gentes, 35-36, 41.
149. Apostolic Exhortation Christifideles Laici, 14: loc. cit., 410.
150. CIC, c. 225, 1; cf. Second Vatican Ecumenical Council, Decree on the Apostolate of the Laity Apostolicam Actuositatem, 6, 13.
151. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 31; cf. CIC, c. 225, 2.
152. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 70: loc. cit., 60.
153. Apostolic Exhortation Christifideles Laici, 35: loc. cit., 458.
154. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 17.
155. Apostolic Exhortation Catechesi Tradendae, 66: loc. cit., 1331.
156. Cf. c. 785, 1.
157. Decree on the Missionary Activity of the Church Ad Gentes, 17.
158. Cf. Plenary Assembly of the Sacred Congregation for the Evangelization of Peoples, 1969, on catechists, and the related "Instruction" of April 1970: Bibliographia Missionaria 34 (1970), 197-212 and S. C. de Propaganda Fide Memoria Rerum, III/2 (1976), 821-831.
159. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 28.
160. Apostolic Constitution Pastor Bonus (June 28, 1988), 85: AAS 80 (1988), 881; cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 29.
161. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 29: Cf. John Paul II, Apostolic Constitution Pastor Bonus, 86: loc. cit., 882.
162. Decree on the Missionary Activity of the Church Ad Gentes, 31.
163. Cf. ibid., 33.
164. Cf. Paul VI, Apostolic Letter Motu Proprio Ecclesiae Sanctae (August 6, 1966), II, 43: AAS 58 (1966), 782.
165. Cf. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 34; Paul VI, Apostolic Letter Motu Proprio Ecclesiae Sanctae, m 22: loc. cit., 787.
166. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 35; cf. CIC, cc. 211, 781.
167. Apostolic Exhortation Familiaris Consortio, 54: loc. cit., 147.
168. Cf. Paul VI, Apostolic Epistle Graves et Increscentes (September 5, 1966): AAS 58 (1966), 750-756.
169. P. Manna, Le nostre "Chiese" e la propagazione del Vangelo, Trentola Ducenta, 19522, p. 35.
170. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 38.
171. Dogmatic Constitution on the Church Lumen Gentium, 13.
172. Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 24.
173. Second Vatican Ecumenical Council, Decree on the Ministry and Life of Priests Presbyterorum Ordinis, 14.
174. Apostolic Exhortation Christifideles Laici, 17: loc. cit., 419.
175. Dogmatic Constitution on the Church Lumen Gentium, 1.
176. Cf. Address at CELAM Meeting, Port-au-Prince, March 9, 1983: AAS 75 (1983), 771-779; Homily for the Opening of the "Novena of Years" promoted by CELAM, Santo Domingo, October 12, 1984: Insegnamenti VII/2 (1984), 885-897.
177. Encyclical Letter Redemptoris Mater (March 25, 1987), 2: AAS 79 (1987), 362f.
178. Ibid., 22: loc. cit., 390.
