Evangelii nuntiandi EN 55

55 Also significant is the preoccupation of the last Synod in regard to two spheres which are very different from one another but which at the same time are very close by reason of the challenge which they make to evangelization, each in its own way.
The first sphere is the one which can be called the increase of unbelief in the modern world. The Synod endeavored to describe this modern world: how many currents of thought, values and countervalues, latent aspirations or seeds of destruction, old convictions which disappear and new convictions which arise are covered by this generic name!
From the spiritual point of view, the modern world seems to he forever immersed in what a modern author has termed "the drama of atheistic humanism." (77) On the one hand one is forced to note in the very heart of this contemporary world the phenomenon which is becoming almost its most striking characteristic: secularism. We are not speaking of secularization, which is the effort, in itself just and legitimate and in no way incompatible with faith or religion, to discover in creation, in each thing or each happening in the universe, the laws which regulate them with a certain autonomy, but with the inner conviction that the Creator has placed these laws there. The last Council has in this sense affirmed the legitimate autonomy of culture and particularly of the sciences. (78) Here we are thinking of a true secularism: a concept of the world according to which the latter is self-explanatory, without any need for recourse to God, who thus becomes superfluous and an encumbrance. This sort of secularism, in order to recognize the power of man, therefore ends up by doing without God and even by denying Him.
New forms of atheism seem to flow from it: a man centered atheism, no longer abstract and metaphysical but pragmatic, systematic and militant. Hand in hand with this atheistic secularism, we are daily faced, under the most diverse forms, with a consumer society, the pursuit of pleasure set up as the supreme value, a desire for power and domination, and discrimination of every kind: the inhuman tendencies of this "humanism."
In this same modern world, on the other hand, and this is a paradox, one cannot deny the existence of real steppingstones to Christianity, and of evangelical values at least in the form of a sense of emptiness or nostalgia. It would not be an exaggeration to say that there exists a powerful and tragic appeal to be evangelized.

77. Cf. Henri de Lubac, Le drame de l'humanisme athee, ed. Spes, Paris, 1945.
78. Cf. Pastoral Constitution on the Church in the Modern World
GS 59: AAS 58 (1966), p. 1080.

56 The second sphere is that of those who do not practice. Today there is a very large number of baptized people who for the most part have not formally renounced their Baptism but who are entirely indifferent to it and not living in accordance with it. The phenomenon of the non practicing is a very ancient one in the history of Christianity; it is the result of a natural weakness, a profound inconsistency which we unfortunately bear deep within us. Today however it shows certain new characteristics. It is often the result of the uprooting typical of our time. It also springs from the fact that Christians live in close proximity with non-believers and constantly experience the effects of unbelief. Furthermore, the non-practicing Christians of today, more so than those of previous periods, seek to explain and justify their position in the name of an interior religion, of personal independence or authenticity.
Thus we have atheists and unbelievers on the one side and those who do not practice on the other, and both groups put up a considerable resistance to evangelization. The resistance of the former takes the form of a certain refusal and an inability to grasp the new order of things, the new meaning of the world, of life and of history; such is not possible if one does not start from a divine absolute. The resistance of the second group takes the form of inertia and the slightly hostile attitude of the person who feels that he is one of the homily, who claims to know it all and to have tried it all and who no longer believes it.
Atheistic secularism and the absence of religious practice are found among adults and among the young, among the leaders of society and among the ordinary people, at all levels of education, and in both the old Churches and the young ones. The Church's evangelizing action cannot ignore these two worlds, nor must it come to a standstill when faced with them; it must constantly seek the proper means and language for presenting, or representing, to them God's revelation and faith in Jesus Christ.

57 Like Christ during the time of His preaching, like the Twelve on the morning of Pentecost, the Church too sees before her an immense multitude of people who need the Gospel and have a right to it, for God "wants everyone to be saved and reach full knowledge of the truth." (1Tm 2,4) The Church is deeply aware of her duty to preach salvation to all. Knowing that the Gospel message is not reserved to a small group of the initiated, the privileged or the elect, but is destined for everyone, she shares Christ's anguish at the sight of the wandering and exhausted crowds, "like sheep without a shepherd" and she often repeats His words: ''I feel sorry for all these people." (Mt 9,36 Mt 15,32) But the Church is also conscious of the fact that, if the preaching of the Gospel is to be effective, she must address her message to the heart of the multitudes, to communities of the faithful whose action can and must reach others.

58 The last Synod devoted considerable attention to these "small communities," or communautes de base, because they are often talked about in the Church today. What are they, and why should they be the special beneficiaries of evangelization and at the same time evangelizers themselves?
According to the various statements heard in the Synod, such communities flourish more or less throughout the Church. They differ greatly among themselves both within the same region and even more so from one region to another.
In some regions they appear and develop, almost without exception, within the Church, having solidarity with her life, being nourished by her teaching and united with her pastors. In these cases, they spring from the need to live the Church's life more intensely, or from the desire and quest for a more human dimension such as larger ecclesial communities can only offer with difficulty, especially in the big modern cities which lend themselves both to life in the mass and to anonymity. Such communities call quite simply be in their own way an extension on the spiritual and religious level--worship, deepening of faith, fraternal charity, prayer, contact with pastors-- of the small sociological community such as the village, etc. Or again their aim may be to bring together, for the purpose of listening to and meditating on the Word, for the sacraments and the bond of the agape, groups of people who are linked by age, culture, civil state or social situation: married couples, young people, professional people, etc.; people who already happen to be united in the struggle for justice, brotherly aid to the poor, human advancement. In still other cases they bring Christians together in places where the shortage of priests does not favor the normal life of a parish community. This is all presupposed within communities constituted by the Church, especially individual Churches and parishes.
In other regions, on the other hand, communautes de base come together in a spirit of bitter criticism of the Church, which they are quick to stigmatize as "institutional" and to which they set themselves Up in opposition as charismatic communities, free from structures and inspired only by the Gospel. Thus their obvious characteristic is an attitude of fault-finding and of rejection with regard to the Church's outward manifestations: her hierarchy, her signs. They are radically opposed to the Church. By following these lines their main inspiration very quickly becomes ideological, and it rarely happens that they do not quickly fall victim to some political option or current of thought, and then to a system, even a party, with all the attendant risks of becoming its instrument.
The difference is already notable: the communities which by their spirit of opposition cut themselves off from the Church, and whose unity they wound, can well be called communautes de base, but in this case it is a strictly sociological name. They could not, without a misuse of terms, be called ecclesial communautes de base, even if while being hostile to the hierarchy, they claim to remain within the unity of the Church. This name belongs to the other groups, those which come together within the Church in order to unite themselves to the Church and to cause the Church to grow.
These latter communities will be a place of evangelization, for the benefit of the bigger communities, especially the individual Churches. And, as we said at the end of the last Synod, they will be a hope for the universal Church to the extent:

--that they seek their nourishment in the Word of God and do not allow themselves to be ensnared by political polarization or fashionable ideologies, which are ready to exploit their immense human potential;

--that they avoid the ever present temptation of systematic protest and a hypercritical attitude, under the pretext of authenticity and a spirit of collaboration;

--that they remain firmly attached to the local Church in which they are inserted, and to the universal Church, thus avoiding the very real danger of becoming isolated within themselves, then of believing themselves to be the only authentic Church of Christ, and hence of condemning the other ecclesial communities;

--that they maintain a sincere communion with the pastors whom the Lord gives to His Church, and with the magisterium which the Spirit of Christ has entrusted to these pastors;

--that they never look on themselves as the sole beneficiaries or sole agents of evangelization--or even the only depositaries of the Gospel--but, being aware that the Church is much more vast and diversified, accept the fact that this Church becomes incarnate in other ways than through themselves;

--that they constantly grow in missionary consciousness, fervor, commitment and zeal;

--that they show themselves to be universal in all things and never sectarian.
On these conditions, which are certainly demanding but also uplifting, the ecclesial communautes de base will correspond to their most fundamental vocation: as hearers of the Gospel which is proclaimed to them and privileged beneficiaries of evangelization, they will soon become proclaimers of the Gospel themselves.

59 If people proclaim in the world the Gospel of salvation, they do so by the command of, in the name of and with the grace of Christ the Savior. "They will never have a preacher unless one is sent," (Rm 10,15) wrote he who was without doubt one of the greatest evangelizers. No one can do it without having been sent.
But who then has the mission of evangelizing?
The Second Vatican Council gave a clear reply to this question: it is upon the Church that "there rests, by divine mandate, the duty of going out into the whole world and preaching the gospel to every creature." (82) And in another text: "...the whole Church is missionary, and the work of evangelization is a basic duty of the People of God." (83) We have already mentioned this intimate connection between the Church and evangelization. While the Church is proclaiming the kingdom of God and building it up, she is establishing herself in the midst of the world as the sign and instrument of this kingdom which is and which is to come. The Council repeats the following expression of St. Augustine on the missionary activity of the Twelve: "They preached the word of truth and brought forth Churches." (84)

82. Declaration on Religious Liberty Dignitatis Humanae, 13: AAS 58 (1966), p 939; cf. Dogmatic Constitution on the Church LG 5: AAS 57 (1965) pp. 7-8; Decree on the Church's Missionary Activity AGD 1: AAS 58 (1966), p. 947.
83. Decree on the Church's Missionary Activity AGD 35: AAS 58 (1966), p. 983.
84. Saint Augustine, Enarratio in Ps 44,23: CCL XXXVIII, p. 510; cf Decree on the Church's Missionary Activity AGD 1: AAS 58 (1966), p. 947.

60 The observation that the Church has been sent out and given a mandate to evangelize the world should awaken in us two convictions.
The first is this: evangelization is for no one an individual and isolated act; it is one that is deeply ecclesial. When the most obscure preacher, catechist or pastor in the most distant land preaches the Gospel, gathers his little community together or administers a sacrament, even alone, he is carrying out an ecclesial act, and his action is certainly attached to the evangelizing activity of the whole Church by institutional relationships, but also by profound invisible links in the order of grace. This presupposes that he acts not in virtue of a mission which he attributes to himself or by a personal inspiration, but in union with the mission of the Church and in her name.
From this flows the second conviction: if each individual evangelizes in the name of the Church, who herself does so by virtue of a mandate from the Lord, no evangelizer is the absolute master of his evangelizing action, with a discretionary power to carry it out in accordance with individualistic criteria and perspectives; he acts in communion with the Church and her pastors.
We have remarked that the Church is entirely and completely evangelizing. This means that, in the whole world and in each part of the world where she is present, the Church feels responsible for the task of spreading the Gospel.

61 Brothers and sons and daughters, at this stage of our reflection, we wish to pause with you at a question which is particularly important at the present time. In the celebration of the liturgy, in their witness before judges and executioners and in their apologetical texts, the first Christians readily expressed their deep faith in the Church by describing her as being spread throughout the universe. They were fully conscious of belonging to a large community which neither space nor time can limit: From the just Abel right to the last of the elect, (85) "indeed to the ends of the earth, (86) "to the end of time." (Mt 28,20) This is how the Lord wanted His Church to be: universal, a great tree whose branches shelter the birds of the air, (Cf. Mt 13,32) a net which catches fish of every kind (Cf. Mt 13,47) or which Peter drew in filled with one hundred and fifty-three big fish, (Cf. Jn 21,11) a flock which a single shepherd pastures. (Cf. Jn 10,1-16) A universal Church without boundaries or frontiers except, alas, those of the heart and mind of sinful man.

85. Saint Gregory the Great, Homil. in Evangelia 19, 1: PL 76, 1154.
86. Ac 1,8; cf. Didache 9, 1: Fund Patres Apostolici, 1,22.

62 Nevertheless this universal Church is in practice incarnate in the individual Churches made up of such or such an actual part of mankind, speaking such and such a language, heirs of a cultural patrimony, of a vision of the world, of an historical past, of a particular human substratum. Receptivity to the wealth of the individual Church corresponds to a special sensitivity of modern man.
Let us be very careful not to conceive of the universal Church as the sum, or, if one can say so, the more or less anomalous federation of essentially different individual Churches. In the mind of the Lord the Church is universal by vocation and mission, but when she puts down her roots in a variety of cultural, social and human terrains, she takes on different external expressions and appearances in each part of the world.
Thus each individual Church that would voluntarily cut itself off from the universal Church would lose its relationship to God's plan and would be impoverished in its ecclesial dimension. But, at the same time, a Church toto orbe diffusa would become an abstraction if she did not take body and life precisely through the individual Churches. Only continual attention to these two poles of the Church will enable us to perceive the richness of this relationship between the universal Church and the individual Churches.

63 The individual Churches, intimately built up not only of people but also of aspirations, of riches and limitations, of ways of praying, of loving, of looking at life and the world, which distinguish this or that human gathering, 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 particular people understand, then of proclaiming it in this language.
The transposition has to be done with the discernment, seriousness, respect and competence which the matter calls for in the field of liturgical expression, (92) and in the areas of catechesis, theological formulation, secondary ecclesial structures, and ministries. And the word Ğlanguage" should be understood here less in the semantic or literary sense than in the sense which one may call anthropological and cultural.
The question is undoubtedly a delicate one. Evangelization loses much of its force and effectiveness if it does not take into consideration the actual people to whom it is addresses, if it does not use their language, their signs and symbols, if it does not answer the questions they ask, and if it does not have an impact on their concrete life. But on the other hand, evangelization risks losing its power and disappearing altogether if one empties or adulterates its content under the pretext of translating it; if, in other words, one sacrifices this reality and destroys the unity without which there is no universality, out of a wish to adapt a universal reality to a local situation. Now, only a Church which preserves the awareness of her universality and shows that she is in fact universal is capable of having a message which can be heard by all, regardless of regional frontiers.
Legitimate attention to individual Churches cannot fail to enrich the Church. Such attention is indispensable and urgent. It responds to the very deep aspirations of peoples and human communities to find their own identity ever more clearly.

92. Cf. Second Vatican Ecumenical Council, Constitution on the Sacred Liturgy
SC 37-38: AAS 56 (1964), p. 110; cf. also the liturgical books and other documents subsequently issued by the Holy See for the putting into practice of the liturgical reform desired by the same Council.

64 But this enrichment requires that the individual Churches should keep their profound openness towards the universal Church. It is quite remarkable, moreover, that the most simple Christians, the ones who are most faithful to the Gospel and most open to the true meaning of the Church, have a completely spontaneous sensitivity to this universal dimension. They instinctively and very strongly feel the need for it, they easily recognize themselves in such a dimension. They feel with it and suffer very deeply within themselves when, in the name of theories which they do not understand, they are forced to accept a Church deprived of this universality, a regionalist Church, with no horizon.
As history in fact shows, whenever an individual Church has cut itself off from the universal Church and from its living and visible center--sometimes with the best of intentions, with theological, sociological, political or pastoral arguments, or even in the desire for a certain freedom of movement or action--it has escaped only with great difficulty (if indeed it has escaped) from two equally serious dangers. The first danger is that of a withering isolationism, and then, before long, of a crumbling away, with each of its cells breaking away from it just as it itself has broken away from the central nucleus. The second danger is that of losing its freedom when, being cut off from the center and from the other Churches which gave it strength and energy, it finds itself all alone and a prey to the most varied forces of slavery and exploitation.
The more an individual Church is attached to the universal Church by solid bonds of communion, in charity and loyalty, in receptiveness to the Magisterium of Peter, in the unity of the lex orandi which is also the lex credendi, in the desire for unity with all the other Churches which make up the whole--the more such a Church will be capable of translating the treasure of faith into the legitimate variety of expressions of the profession of faith, of prayer and worship, of Christian life and conduct and of the spiritual influence on the people among which it dwells. The more will it also be truly evangelizing, that is to say, capable of drawing upon the universal patrimony in order to enable its own people to profit from it, and capable too of communicating to the universal Church the experience and the life of this people, for the benefit of all.

65 It was precisely in this sense that at the end of the last Synod we spoke clear words full of paternal affection, insisting on the role of Peter's Successor as a visible, living and dynamic principle of the unity between the Churches and thus of the universality of the one Church. (93) We also insisted on the grave responsibility incumbent upon us, but which we share with our Brothers in the Episcopate, of preserving unaltered the content of the Catholic faith which the Lord entrusted to the apostles. While being translated into all expressions, this content must be neither impaired nor mutilated. While being clothed with the outward forms proper to each people, and made explicit by theological expression which takes account of differing cultural, social and even racial milieu, it must remain the content of the Catholic faith just exactly as the ecclesial magisterium has received it and transmits it.

93. Paul VI, Address for the closing of the Third General Assembly of the Synod of Bishops (26 October 1974): AAS 66 (1974), p. 636.

66 The whole Church therefore is called upon to evangelize, and yet within her we have different evangelizing tasks to accomplish. This diversity of services in the unity of the same mission makes up the richness and beauty of evangelization. We shall briefly recall these tasks.
First, we would point out in the pages of the Gospel the insistence with which the Lord entrusts to the apostles the task of proclaiming the Word. He chose them, (Cf.
Jn 15,16; Mc 3,13-19; Lc 6,13-16) trained them during several years of intimate company, (Cf. Ac 1,21-22) constituted (Cf. Mc 3,14) and sent them out (Cf. Mc 3,14-15Lc 9,2

67 The Successor of Peter is thus, by the will of Christ, entrusted with the preeminent ministry of teaching the revealed truth. The New Testament often shows Peter "filled with the Holy Spirit" speaking in the name of all." (Ac 4,8; cf. Ac 2,14 Ac 3,12) It is precisely for this reason that St. Leo the Great describes him as he who has merited the primacy of the apostolate.'' (99) This is also why the voice of the Church shows the Pope "at the highest point--in apice, in specula--of the apostolate." (100) The Second Vatican Council wished to reaffirm this when it declared that "Christ's mandate to preach the Gospel to every creature (cf. Mc 16,15) primarily and immediately concerns the bishops with Peter and under Peter." (101) The full, supreme and universal power" (102) which Christ gives to His Vicar for the pastoral government of His Church is this especially exercised by the Pope in the activity of preaching and causing to be preached the Good News of salvation.

99. Cf. St. Leo the Great, Sermo 69, 3; Sermo 70, 1-3; Sermo 94, 3; Sermo 95 2: S.C. 200, pp. 50-52; 58-66; 258-260; 268.
100. Cf. First Ecumenical Council of Lyons, Constitution Ad apostolicae dignitaties: Conciliorum Oecumenicorum Decreta, ed. Istituto per le Scienze Religiose, Bologna 1973, p. 278; Ecumenical Council of Vienne, Constitution Ad providam Christi, ed. cit., p. 343; Fifth Lateran Ecumenical Council, Constitution In apostolici culminis, ed. cit., p. 608; Constitution Postquam ad universalis, ed. cit., p. 614; Constitution Divina disponente clementia, ed. cit., p. 638.
101. Decree on the Church's Missionary Activity AGD 38: AAS 58 (1966), p. 985.
102. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church LG 22: AAS 57 (1965), p. 26.

68 In union with the Successor of Peter, the bishops, who are successors of the apostles, receive through the power of their episcopal ordination the authority to teach the revealed truth in the Church. They are teachers of the faith.
Associated with the bishops in the ministry of evangelization and responsible by a special title are those who through priestly ordination Ğact in the person of Christ." (103) They are educators of the People of God in the faith and preachers, while at the same time being ministers of the Eucharist and of the other sacraments.
We pastors are therefore invited to take note of this duty, more than any other members of the Church. What identifies our priestly service, gives a profound unity to the thousand and one tasks which claim our attention day by day and throughout our lives, and confers a distinct character on our activities, is this aim, ever present in all our action: to proclaim the Gospel of God. (Cf.
1Th 2,9) A mark of our identity which no doubts ought to encroach upon and no objection eclipse is this: as pastors, we have been chosen by the mercy of the Supreme Pastor, (Cf. 1P 5,4) in spite of our inadequacy, to proclaim with authority the Word of God, to assemble the scattered People of God, to teed this People with the signs of the action of Christ which are the sacraments, to set this People on the road to salvation, to maintain it in that unity of which we are, at different levels, active and living instruments, and unceasingly to keep this community gathered around Christ faithful to its deepest vocation. And when we do all these things, within our human limits and by the grace of God, it is a work of evangelization that we are carrying out. This includes ourself as Pastor of the universal Church, our brother bishops at the head of the individual Churches, priests and deacons united with their bishops and whose assistants they are, by a communion which has its source in the sacrament of Orders and in the charity of the Church.

103. Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church LG 10, 37; AAS 57 1965), pp. 14, 43; Decree on the Church's Missionary Activity AGD 39: AAS 58 (1966), p. 986; Decree on the Ministry and Life of Priests PO 2 PO 12-13: AAS 58 (1966), pp. 992, 1010, 1011.

69 Religious, for their part, find in their consecrated life a privileged means of effective evangelization. At the deepest level of their being they are caught Up in the dynamism of the Church's life, which is thirsty for the divine Absolute and called to holiness. It is to this holiness that they bear witness. They embody the Church in her desire to give herself completely to the radical demands of the beatitudes. By their lives they are a sign of total availability to God, the Church and the brethren.
As such they have a special importance in the context of the witness which, as we have said, is of prime importance in evangelization. At the same time as being a challenge to the world and to the Church herself, this silent witness of poverty and abnegation, of purity and sincerity, of self-sacrifice in obedience, can become an eloquent witness capable of touching also non-Christians who have good will and are sensitive to certain values.
In this perspective one perceives the role played in evangelization by religious men and women consecrated to prayer, silence, penance and sacrifice. Other religious, in great numbers, give themselves directly to the proclamation of Christ. Their missionary activity depends clearly on the hierarchy and must be coordinated with the pastoral plan which the latter adopts. But who does not see the immense contribution that these religious have brought and continue to bring to evangelization? Thanks to their consecration they are eminently willing and free to leave everything and to go and proclaim the Gospel even to the ends of the earth. They are enterprising and their apostolate is often marked by an originality, by a genius that demands admiration. They are generous: often they are found at the outposts of the mission, and they take the greatest of risks for their health and their very lives. Truly the Church owes them much.

70 Lay people, whose particular vocation places them in the midst of the world and in charge of the most varied temporal tasks, must for this very reason exercise a very special form of evangelization.
Their primary and immediate task is not to establish and develop the ecclesial community--this is the specific role of the pastors--but to put to use every Christian and evangelical possibility latent but already present and active in the affairs of the world. Their own field of evangelizing activity is the vast and complicated world of politics, society and economics, but also 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, suffering. The more Gospel-inspired lay people there are engaged in these realities, clearly involved in them, competent to promote them and conscious that they must exercise to the full their Christian powers which are often buried and suffocated, the more these realities will be at the service of the kingdom of God and therefore of salvation in Jesus Christ, without in any way losing or sacrificing their human content but rather pointing to a transcendent dimension which is often disregarded.

71 One cannot fail to stress the evangelizing action of the family in the evangelizing apostolate of the laity.
At different moments in the Church's history and also in the Second Vatican Council, the family has well deserved the beautiful name of Ğdomestic Church." (106) This means that there should be found in every Christian family the various aspects of the entire Church. Furthermore, the family, like the Church, ought to be a place where the Gospel is transmitted and from which the Gospel radiates.
In a family which is conscious of this mission, all the members evangelize and are evangelized. The parents not only communicate the Gospel to their children, but from their children they can themselves receive the same Gospel as deeply lived by them.
And such a family becomes the evangelizer of many other families, and of the neighborhood of which it forms part. Families resulting from a mixed marriage also have the duty of proclaiming Christ to the children in the fullness of the consequences of a common Baptism; they have moreover the difficult task of becoming builders of unity.

106. Dogmatic Constitution on the Church
LG 11: AAS 57 (1965), p. 16; Decree on the Apostolate of the Laity AA 11, AAS 58 (1966), p. 848; Saint John Chrysostom, In Genesim Serm. VI, 2; VII, 1: PG 54, 607-68.

72 Circumstances invite us to make special mention of the young. Their increasing number and growing presence in society and likewise the problems assailing them should awaken in every one the desire to offer them with zeal and intelligence the Gospel ideal as something to be known and lived. And on the other hand, young people who are well trained in faith and prayer must become more and more the apostles of youth. The Church counts greatly on their contribution, and we ourself have often manifested our full confidence in them.

Evangelii nuntiandi EN 55