From: Subject: Redemptoris missio - Ioannes Paulus PP. II - Encyclical Letter (1990.12.07) Date: Tue, 27 Oct 2009 23:02:46 +1100 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01CA5759.9952D990" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.5579 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01CA5759.9952D990 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_07121990_redemptoris-missio_en.html Redemptoris missio - Ioannes Paulus PP. II - = Encyclical Letter (1990.12.07)
3D"The 3D"" =
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Ioannes Paulus PP. = II
Redemptoris missio
On the = permanent=20 validity of the Church's missionary mandate

1990.12.07


Blessing

Venerable Brothers, Beloved Sons and Daughters,
Health = and the=20 Apostolic Blessing!

INTRODUCTION

1. The mission of Christ the Redeemer, which is entrusted to = the=20 Church, is still very far from completion. As the second = millennium after=20 Christ's coming draws to an end, an overall view of the human race = shows=20 that this mission is still only beginning and that we must commit=20 ourselves wholeheartedly to its service. It is the Spirit who = impels us to=20 proclaim the great works of God: "For if I preach the Gospel, that = gives=20 me no ground for boasting. For necessity is laid upon me. Woe to = me if I=20 do not preach the Gospel!" (1 Cor 9: 16)

In the name of the whole Church, I sense an urgent duty to = repeat this=20 cry of St. Paul. From the beginning of my Pontificate I have = chosen to=20 travel to the ends of the earth in order to show this missionary = concern.=20 My direct contact with peoples who do not know Christ has = convinced me=20 even more of the urgency of missionary activity, a subject = to which=20 I am devoting the present encyclical.

The Second Vatican Council sought to renew the Church's life = and=20 activity in the light of the needs of the contemporary world. The = Council=20 emphasized the Church's "missionary nature," basing it in a = dynamic way on=20 the Trinitarian mission itself. The missionary thrust therefore = belongs to=20 the very nature of the Christian life, and is also the inspiration = behind=20 ecumenism: "that they may all be one...so that the world may = believe that=20 you have sent me" (Jn 17:21).

2. The Council has already borne much fruit in the realm of = missionary=20 activity. There has been an increase of local churches with their = own=20 bishops, clergy and workers in the apostolate. The presence of = Christian=20 communities is more evident in the life of nations, and communion = between=20 the churches has led to a lively exchange of spiritual benefits = and gifts.=20 The commitment of the laity to the work of evangelization is = changing=20 ecclesial life, while particular churches are more willing to meet = with=20 the members of other Christian churches and other religions, and = to enter=20 into dialogue and cooperation with them. Above all, there is a new = awareness that missionary activity is a matter for all = Christians,=20 for all dioceses and parishes, Church institutions and = associations.

Nevertheless, in this "new springtime" of Christianity there is = an=20 undeniable negative tendency, and the present document is meant to = help=20 overcome it. Missionary activity specifically directed "to the = nations"=20 (ad gentes) appears to be waning, and this tendency is = certainly=20 not in line with the directives of the Council and of subsequent=20 statements of the Magisterium. Difficulties both internal and = external=20 have weakened the Church's missionary thrust toward = non-Christians, a fact=20 which must arouse concern among all who believe in Christ. For in = the=20 Church's history, missionary drive has always been a sign of = vitality,=20 just as its lessening is a sign of a crisis of faith.1

Twenty-five years after the conclusion of the Council and the=20 publication of the Decree on Missionary Activity Ad Gentes, = fifteen=20 years after the Apostolic Exhortation Evangelii Nuntiandi = issued by=20 Pope Paul VI, and in continuity with the magisterial teaching of = my=20 predecessors,2 I wish to invite the Church to = renew her=20 missionary commitment. The present document has as its goal an = interior renewal of faith and Christian life. For missionary = activity=20 renews the Church, revitalizes faith and Christian identity, and = offers=20 fresh enthusiasm and new incentive. Faith is strengthened when = it is=20 given to others! It is in commitment to the Church's universal = mission=20 that the new evangelization of Christian peoples will find = inspiration and=20 support.

But what moves me even more strongly to proclaim the urgency of = missionary evangelization is the fact that it is the primary = service which=20 the Church can render to every individual and to all humanity in = the=20 modern world, a world which has experienced marvelous achievements = but=20 which seems to have lost its sense of ultimate realities and of = existence=20 itself. "Christ the Redeemer," I wrote in my first encyclical, = "fully=20 reveals man to himself.... The person who wishes to understand = himself=20 thoroughly...must...draw near to Christ.... [The] Redemption that = took=20 place through the cross has definitively restored to man his = dignity and=20 given back meaning to his life in the world."3

I also have other reasons and aims: to respond to the many = requests for=20 a document of this kind; to clear up doubts and ambiguities = regarding=20 missionary activity ad gentes, and to confirm in their = commitment=20 those exemplary brothers and sisters dedicated to missionary = activity and=20 all those who assist them; to foster missionary vocations; to = encourage=20 theologians to explore and expound systematically the various = aspects of=20 missionary activity; to give a fresh impulse to missionary = activity by=20 fostering the commitment of the particular churches - especially = those of=20 recent origin - to send forth and receive missionaries; and to = assure=20 non-Christians and particularly the authorities of countries to = which=20 missionary activity is being directed that all of this has but one = purpose: to serve man by revealing to him the love of God made = manifest in=20 Jesus Christ.

3. Peoples everywhere, open the doors to Christ! His = Gospel in=20 no way detracts from man's freedom, from the respect that is owed = to every=20 culture and to whatever is good in each religion. By accepting = Christ, you=20 open yourselves to the definitive Word of God, to the One in whom = God has=20 made himself fully known and has shown us the path to himself.

The number of those who do not know Christ and do not belong to = the=20 Church is constantly on the increase. Indeed, since the end of the = Council=20 it has almost doubled. When we consider this immense portion of = humanity=20 which is loved by the Father and for whom he sent his Son, the = urgency of=20 the Church's mission is obvious.

On the other hand, our own times offer the Church new = opportunities in=20 this field: we have witnessed the collapse of oppressive = ideologies and=20 political systems; the opening of frontiers and the formation of a = more=20 united world due to an increase in communications; the affirmation = among=20 peoples of the gospel values which Jesus made incarnate in his own = life=20 (peace, justice, brotherhood, concern for the needy); and a kind = of=20 soulless economic and technical development which only stimulates = the=20 search for the truth about God, about man and about the meaning of = life=20 itself.

God is opening before the Church the horizons of a humanity = more fully=20 prepared for the sowing of the Gospel. I sense that the moment has = come to=20 commit all of the Church's energies to a new evangelization and to = the=20 mission ad gentes. No believer in Christ, no institution of = the=20 Church can avoid this supreme duty: to proclaim Christ to all = peoples.

CHAPTER I - = JESUS=20 CHRIST, THE ONLY SAVIOR

4. In my first encyclical, in which I set forth the program of = my=20 Pontificate, I said that "the Church's fundamental function in = every age,=20 and particularly in ours, is to direct man's gaze, to point the = awareness=20 and experience of the whole of humanity toward the mystery of=20 Christ."4

The Church's universal mission is born of faith in Jesus = Christ, as is=20 stated in our Trinitarian profession of faith: "I believe in one = Lord,=20 Jesus Christ, the only Son of God, eternally begotten of the = Father....=20 For us men and for our salvation he came down from heaven: by the = power of=20 the Holy spirit he became incarnate from the Virgin Mary, and was = made=20 man."5 The redemption event brings salvation = to all,=20 "for each one is included in the mystery of the redemption and = with each=20 one Christ has united himself forever through this mystery."6 It is only in faith that the Church's = mission=20 can be understood and only in faith that it finds its basis.

Nevertheless, also as a result of the changes which have taken = place in=20 modern times and the spread of new theological ideas, some people = wonder:=20 Is missionary work among non-Christians still relevant? Has = it not=20 been replaced by inter-religious dialogue? Is not human = development an=20 adequate goal of the Church's mission? Does not respect for = conscience and=20 for freedom exclude all efforts at conversion? Is it not possible = to=20 attain salvation in any religion? Why then should there be = missionary=20 activity?

"No one comes to the Father, but by me" (Jn = 14:6)

5. If we go back to the beginnings of the Church, we find a = clear=20 affirmation that Christ is the one Savior of all, the only one = able to=20 reveal God and lead to God. In reply to the Jewish religious = authorities=20 who question the apostles about the healing of the lame man, Peter = says:=20 "By the name of Jesus Christ of Nazareth whom you crucified, whom = God=20 raised from the dead, by him this man is standing before you = well.... And=20 there is salvation in no one else, for there is no other name = under heaven=20 given among men by which we must be saved" (Acts 4:10, 12). This=20 statement, which was made to the Sanhedrin, has a universal value, = since=20 for all people-Jews and Gentiles alike - salvation can only come = from=20 Jesus Christ.

The universality of this salvation in Christ is asserted = throughout the=20 New Testament. St. Paul acknowledges the risen Christ as the Lord. = He=20 writes: "Although there may be so-called gods in heaven or on = earth - as=20 indeed there are many 'gods' and many 'lords' - yet for us there = is one=20 God, the Father, from whom are all things and for whom we exist, = and one=20 Lord, Jesus Christ, through whom are all things and through whom = we exist"=20 (1 Cor 8:5-6). One God and one Lord are asserted by way of = contrast to the=20 multitude of "gods" and "lords" commonly accepted. Paul reacts = against the=20 polytheism of the religious environment of his time and emphasizes = what is=20 characteristic of the Christian faith: belief in one God and in = one Lord=20 sent by God.

In the Gospel of St. John, this salvific universality of Christ = embraces all the aspects of his mission of grace, truth and = revelation:=20 the Word is "the true light that enlightens every man" (Jn 1:9). = And=20 again, "no one has ever seen God; the only Son, who is in the = bosom of the=20 Father, he has made him known" (Jn 1:18; cf. Mt 11:27). God's = revelation=20 becomes definitive and complete through his only-begotten Son: "In = many=20 and various ways God spoke of old to our fathers by the prophets; = but in=20 these last days he has spoken to us by a Son, whom he appointed = the heir=20 of all things, through whom he also created the world" (Heb 1:1-2; = cf. Jn=20 14:6). In this definitive Word of his revelation, God has made = himself=20 known in the fullest possible way. He has revealed to mankind = who he=20 is. This definitive self-revelation of God is the fundamental = reason=20 why the Church is missionary by her very nature. She cannot do = other than=20 proclaim the Gospel, that is, the fullness of the truth which God = has=20 enabled us to know about himself.

Christ is the one mediator between God and mankind: "For there = is one=20 God, and there is one mediator between God and men, the man Christ = Jesus,=20 who gave himself as a ransom for all, the testimony to which was = borne at=20 the proper time. For this I was appointed a preacher and apostle = (I am=20 telling the truth, I am not lying), a teacher of the Gentiles in = faith and=20 truth" (1 Tm 2:5-7; cf. Heb 4:14-16). No one, therefore, can enter = into=20 communion with God except through Christ, by the working of the = Holy=20 Spirit. Christ's one, universal mediation, far from being an = obstacle on=20 the journey toward God, is the way established by God himself, a = fact of=20 which Christ is fully aware. Although participated forms of = mediation of=20 different kinds and degrees are not excluded, they acquire meaning = and=20 value only from Christ's own mediation, and they cannot be=20 understood as parallel or complementary to his.

6. To introduce any sort of separation between the Word and = Jesus=20 Christ is contrary to the Christian faith. St. John clearly states = that=20 the Word, who "was in the beginning with God," is the very one who = "became=20 flesh" (Jn 1:2, 14). Jesus is the Incarnate Word-a single and = indivisible=20 person. One cannot separate Jesus from the Christ or speak of a = "Jesus of=20 history" who would differ from the "Christ of faith." The Church=20 acknowledges and confesses Jesus as "the Christ, the Son of the = living=20 God" (Mt 16:16): Christ is none other than Jesus of Nazareth: he = is the=20 Word of God made man for the salvation of all. In Christ "the = whole=20 fullness of deity dwells bodily" (Col 2:9) and "from his fullness = have we=20 all received" (Jn 1:16). The "only Son, who is the bosom of the = Father"=20 (Jn 1:18) is "the beloved Son, in whom we have redemption.... For = in him=20 all the fullness of God was pleased to dwell, and through him to = reconcile=20 to himself all things, whether on earth or in heaven, making peace = by the=20 blood of his Cross" (Col 1:13-14, 19-20). It is precisely this = uniqueness=20 of Christ which gives him an absolute and universal significance, = whereby,=20 while belonging to history, he remains history's center and = goal:7 "I am the Alpha and the Omega, the = first and=20 the last, the beginning and the end" (Rv 22:13).

Thus, although it is legitimate and helpful to consider the = various=20 aspects of the mystery of Christ, we must never lose sight of its = unity.=20 In the process of discovering and appreciating the manifold=20 gifts-especially the spiritual treasures-that God has bestowed on = every=20 people, we cannot separate those gifts from Jesus Christ, who is = at the=20 center of God's plan of salvation. Just as "by his incarnation the = Son of=20 God united himself in some sense with every human being," so too = "we are=20 obliged to hold that the Holy Spirit offers everyone the = possibility of=20 sharing in the Paschal Mystery in a manner known to God."8 God's plan is "to unite all things in = Christ,=20 things in heaven and things on earth" (Eph 1:10).

Faith in Christ Is Directed to Man's Freedom

7. The urgency of missionary activity derives from the = radical=20 newness of life brought by Christ and lived by his followers. = This new=20 life is a gift from God, and people are asked to accept and = develop it, if=20 they wish to realize the fullness of their vocation in conformity = to=20 Christ. The whole New Testament is a hymn to the new life of those = who=20 believe in Christ and live in his Church. Salvation in Christ, as=20 witnessed to and proclaimed by the Church, is God's = self-communication:=20 "It is love which not only creates the good, but also grants = participation=20 in the very life of God: Father, Son and Holy Spirit. For he who = loves=20 desires to give himself."9

God offers mankind this newness of life. "Can one reject Christ = and=20 everything that he has brought about in the history of mankind? Of = course=20 one can. Man is free. He can say 'no' to God. He can say 'no' to = Christ.=20 But the fundamental question remains: Is it legitimate to do this? = And=20 what would make it legitimate?"10

8. In the modern world there is a tendency to reduce man to his = horizontal dimension alone. But without an openness to the = Absolute, what=20 does man become? The answer to this question is found in the = experience of=20 every individual, but it is also written in the history of = humanity with=20 the blood shed in the name of ideologies or by political regimes = which=20 have sought to build a "new humanity" without God.11

Moreover, the Second Vatican Council replies to those concerned = with=20 safeguarding freedom of conscience: "The human person has a right = to=20 religious freedom.... All should have such immunity from coercion = by=20 individuals, or by groups, or by any human power, that no one = should be=20 forced to act against his conscience in religious matters, nor = prevented=20 from acting according to his conscience, whether in private or in = public,=20 whether alone or in association with others, within due = limits."12

Proclaiming Christ and bearing witness to him, when done in a = way that=20 respects consciences, does not violate freedom. Faith demands a = free=20 adherence on the part of man, but at the same time faith must also = be=20 offered to him, because the "multitudes have the right to know the = riches=20 of the mystery of Christ-riches in which we believe that the whole = of=20 humanity can find, in unsuspected fullness, everything that it is=20 gropingly searching for concerning God, man and his destiny, life = and=20 death, and truth.... This is why the Church keeps her missionary = spirit=20 alive, and even wishes to intensify it in the moment of history in = which=20 we are living."13 But it must also be stated, again = with the=20 Council, that "in accordance with their dignity as persons, = equipped with=20 reason and free will and endowed with personal responsibility, all = are=20 impelled by their own nature and are bound by a moral obligation = to seek=20 truth, above all religious truth. They are further bound to hold = to the=20 truth once it is known, and to regulate their whole lives by its=20 demands."14

The Church As Sign and Instrument of = Salvation

9. The first beneficiary of salvation is the Church. Christ won = the=20 Church for himself at the price of his own blood and made the = Church his=20 co-worker in the salvation of the world. Indeed, Christ dwells = within the=20 Church. She is his Bride. It is he who causes her to grow. He = carries out=20 his mission through her.

The Council makes frequent reference to the Church's role in = the=20 salvation of mankind. While acknowledging that God loves all = people and=20 grants them the possibility of being saved (cf. l Tm 2:4),15 the Church believes that God has = established=20 Christ as the one mediator and that she herself has been = established as=20 the universal sacrament of salvation. 16 "To this catholic unity of the = people of God,=20 therefore,...all are called, and they belong to it or are ordered = to it in=20 various ways, whether they be Catholic faithful or others who = believe in=20 Christ or finally all people everywhere who by the grace of God = are called=20 to salvation."17 It is necessary to keep these two = truths=20 together, namely, the real possibility of salvation in Christ for = all=20 mankind and the necessity of the Church for salvation. Both these = truths=20 help us to understand the one mystery of salvation, so that = we can=20 come to know God's mercy and our own responsibility. Salvation, = which=20 always remains a gift of the Holy Spirit, requires man's = cooperation, both=20 to save himself and to save others. This is God's will, and this = is why he=20 established the Church and made her a part of his plan of = salvation.=20 Referring to "this messianic people," the Council says; "It has = been set=20 up by Christ as a communion of life, love and truth; by him too it = is=20 taken up as the instrument of salvation for all, and sent on a = mission to=20 the whole world as the light of the world and the salt of the = earth."18

Salvation in Christ Is Offered to All

10. The universality of salvation means that it is granted not = only to=20 those who explicitly believe in Christ and have entered the = Church. Since=20 salvation is offered to all, it must be made concretely available = to all.=20 But it is clear that today, as in the past, many people do not = have an=20 opportunity to come to know or accept the gospel revelation or to = enter=20 the Church. The social and cultural conditions in which they live = do not=20 permit this, and frequently they have been brought up in other = religious=20 traditions. For such people salvation in Christ is accessible by = virtue of=20 a grace which, while having a mysterious relationship to the = Church, does=20 not make them formally part of the Church but enlightens them in a = way=20 which is accommodated to their spiritual and material situation. = This=20 grace comes from Christ; it is the result of his Sacrifice and is=20 communicated by the Holy Spirit. It enables each person to attain=20 salvation through his or her free cooperation.

For this reason the Council, after affirming the centrality of = the=20 Paschal Mystery, went on to declare that "this applies not only to = Christians but to all people of good will in whose hearts grace is = secretly at work. Since Christ died for everyone, and since the = ultimate=20 calling of each of us comes from God and is therefore a universal = one, we=20 are obliged to hold that the Holy Spirit offers everyone the = possibility=20 of sharing in this Paschal Mystery in a manner known to God."19

"We cannot but speak" (Acts 4:20)

11. What then should be said of the objections already = mentioned=20 regarding the mission ad gentes? While respecting the = beliefs and=20 sensitivities of all, we must first clearly affirm our faith in = Christ,=20 the one Savior of mankind, a faith we have received as a gift from = on=20 high, not as a result of any merit of our own. We say with Paul, = "I am not=20 ashamed of the Gospel: it is the power of God for salvation to = everyone=20 who has faith" (Rom 1:16). Christian martyrs of all times - = including our=20 own - have given and continue to give their lives in order to bear = witness=20 to this faith, in the conviction that every human being needs = Jesus=20 Christ, who has conquered sin and death and reconciled mankind to = God.

Confirming his words by miracles and by his resurrection from = the dead,=20 Christ proclaimed himself to be the Son of God dwelling in = intimate union=20 with the Father, and was recognized as such by his disciples. The = Church=20 offers mankind the Gospel, that prophetic message which responds = to the=20 needs and aspirations of the human heart and always remains "Good = News."=20 The Church cannot fail to proclaim that Jesus came to reveal the = face of=20 God and to merit salvation for all humanity by his cross and=20 resurrection.

To the question, "why mission?" we reply with the = Church's faith=20 and experience that true liberation consists in opening oneself to = the=20 love of Christ. In him, and only in him, are we set free from all=20 alienation and doubt, from slavery to the power of sin and death. = Christ=20 is truly "our peace" (Eph 2:14); "the love of Christ impels us" (2 = Cor=20 5:14), giving meaning and joy to our life. Mission is an issue = of=20 faith, an accurate indicator of our faith in Christ and his = love for=20 us.

The temptation today is to reduce Christianity to merely human = wisdom,=20 a pseudo-science of well-being. In our heavily secularized world a = "gradual secularization of salvation" has taken place, so that = people=20 strive for the good of man, but man who is truncated, reduced to = his=20 merely horizontal dimension. We know, however, that Jesus came to = bring=20 integral salvation, one which embraces the whole person and all = mankind,=20 and opens up the wondrous prospect of divine filiation. Why=20 mission? Because to us, as to St. Paul, "this grace was given, = to=20 preach to the Gentiles the unsearchable riches of Christ" (Eph = 3:8).=20 Newness of life in him is the "Good News" for men and women of = every age:=20 all are called to it and destined for it. Indeed, all people are = searching=20 for it, albeit at times in a confused way, and have a right to = know the=20 value of this gift and to approach it freely. The Church, and = every=20 individual Christian within her, may not keep hidden or monopolize = this=20 newness and richness which has been received from God's bounty in = order to=20 be communicated to all mankind.

This is why the Church's mission derives not only from the = Lord's=20 mandate but also from the profound demands of God's life within = us. Those=20 who are incorporated in the Catholic Church ought to sense their = privilege=20 and for that very reason their greater obligation of bearing = witness to=20 the faith and to the Christian life as a service to their = brothers and=20 sisters and as a fitting response to God. They should be ever = mindful that=20 "they owe their distinguished status not to their own merits but = to=20 Christ's special grace; and if they fail to respond to this grace = in=20 thought, word and deed, not only will they not be saved, they will = be=20 judged more severely."20

CHAPTER II - THE = KINGDOM OF=20 GOD

12. "It is 'God, who is rich in mercy' whom Jesus Christ has = revealed=20 to us as Father: it is his very Son who, in himself, has = manifested him=20 and made him known to us."21 I wrote this at the beginning of my = Encyclical=20 Dives in Misericordia, to show that Christ is the = revelation and=20 incarnation of the Father's mercy. Salvation consists in believing = and=20 accepting the mystery of the Father and of his love, made manifest = and=20 freely given in Jesus through the Spirit. In this way the kingdom = of God=20 comes to be fulfilled: the kingdom prepared for in the Old = Testament,=20 brought about by Christ and in Christ, and proclaimed to all = peoples by=20 the Church, which works and prays for its perfect and definitive=20 realization.

The Old Testament attests that God chose and formed a people = for=20 himself, in order to reveal and carry out his loving plan. But at = the same=20 time God is the Creator and Father of all people; he cares and = provides=20 for them, extending his blessing to all (cf. Gn 12:3); he has = established=20 a covenant with all of them (cf. Gn 9:1-17). Israel experiences a = personal=20 and saving God (cf. Dt 4:37; 7:6-8; Is 43:1-7) and becomes his = witness and=20 interpreter among the nations. In the course of her history, = Israel comes=20 to realize that her election has a universal meaning (cf. for = example Is=20 2:2-5; 25:6-8; 60:1-6; Jer 3:17; 16:19).

Christ Makes the Kingdom Present

13. Jesus of Nazareth brings God's plan to fulfillment. After = receiving=20 the Holy Spirit at his Baptism, Jesus makes clear his messianic = calling:=20 he goes about Galilee "preaching the Gospel of God and saying: = 'The time=20 is fulfilled, and the kingdom of God is at hand; repent and = believe in the=20 Gospel'" (Mk 1:14-15; cf. Mt 4:17; Lk 4:43). The proclamation and=20 establishment of God's kingdom are the purpose of his mission: "I = was sent=20 for this purpose" (Lk 4:43). But that is not all. Jesus himself is = the=20 "Good News," as he declares at the very beginning of his mission = in the=20 synagogue at Nazareth, when he applies to himself the words of = Isaiah=20 about the Anointed One sent by the Spirit of the Lord (cf. Lk = 4;14-21).=20 Since the "Good News" is Christ, there is an identity between the = message=20 and the messenger, between saying, doing and being. His power, the = secret=20 of the effectiveness of his actions, lies in his total = identification with=20 the message he announces; he proclaims the "Good News" not just by = what he=20 says or does, but by what he is.

The ministry of Jesus is described in the context of his = journeys=20 within his homeland. Before Easter, the scope of his mission was = focused=20 on Israel. Nevertheless, Jesus offers a new element of extreme = importance.=20 The eschatological reality is not relegated to a remote "end of = the=20 world," but is already close and at work in our midst. The kingdom = of God=20 is at hand (cf. Mk 1:15); its coming is to be prayed for (cf. Mt = 6:10);=20 faith can glimpse it already at work in signs such as miracles = (cf. Mt=20 11:4-5) and exorcisms (cf. Mt 12:25-28), in the choosing of the = Twelve=20 (cf. Mk 3:13-19), and in the proclamation of the Good News to the = poor=20 (cf. Lk 4:18). Jesus' encounters with Gentiles make it clear that = entry=20 into the kingdom comes through faith and conversion (cf. Mk 1:15), = and not=20 merely by reason of ethnic background.

The kingdom which Jesus inaugurates is the kingdom of God. = Jesus=20 himself reveals who this God is, the One whom he addresses by the = intimate=20 term "Abba," Father (cf. Mk 14:36). God, as revealed above all in = the=20 parables (cf. Lk 15:3-32; Mt 20:1-16), is sensitive to the needs = and=20 sufferings of every human being: he is a Father filled with love = and=20 compassion, who grants forgiveness and freely bestows the favors = asked of=20 him.

St. John tells us that "God is love" (1 Jn 4:8, 16). Every = person=20 therefore is invited to "repent" and to "believe" in God's = merciful love.=20 The kingdom will grow insofar as every person learns to turn to = God in the=20 intimacy of prayer as to a Father (cf. Lk 11:2; Mt 23:9) and = strives to do=20 his will (cf. Mt 7:21).

Characteristics of the Kingdom and Its = Demands

14. Jesus gradually reveals the characteristics and demands of = the=20 kingdom through his words, his actions and his own person.

The kingdom of God is meant for all mankind, and all people are = called=20 to become members of it. To emphasize this fact, Jesus drew = especially=20 near to those on the margins of society, and showed them special = favor in=20 announcing the Good News. At the beginning of his ministry he = proclaimed=20 that he was "anointed...to preach good news to the poor" (Lk = 4:18). To all=20 who are victims of rejection and contempt Jesus declares: "Blessed = are you=20 poor" (Lk 6:20). What is more, he enables such individuals to = experience=20 liberation even now, by being close to them, going to eat in their = homes=20 (cf. Lk 5:30; 15:2), treating them as equals and friends (cf. Lk = 7:34),=20 and making them feel loved by God, thus revealing his tender care = for the=20 needy and for sinners (cf. Lk 15:1-32).

The liberation and salvation brought by the kingdom of God come = to the=20 human person both in his physical and spiritual dimensions. Two = gestures=20 are characteristic of Jesus' mission: healing and forgiving. = Jesus' many=20 healings clearly show his great compassion in the face of human = distress,=20 but they also signify that in the kingdom there will no longer be = sickness=20 or suffering, and that his mission, from the very beginning, is = meant to=20 free people from these evils. In Jesus' eyes, healings are also a = sign of=20 spiritual salvation, namely liberation from sin. By performing = acts of=20 healing, he invites people to faith, conversion and the desire for = forgiveness (cf. Lk 5:24). Once there is faith, healing is an=20 encouragement to go further: it leads to salvation (cf. Lk = 18:42-43). The=20 acts of liberation from demonic possession-the supreme evil and = symbol of=20 sin and rebellion against God-are signs that indeed "the kingdom = of God=20 has come upon you" (Mt 12:28).

15. The kingdom aims at transforming human relationships; it = grows=20 gradually as people slowly learn to love, forgive and serve one = another.=20 Jesus sums up the whole Law, focusing it on the commandment of = love (cf.=20 Mt 22:34-40; Lk 10:25-28). Before leaving his disciples, he gives = them a=20 "new commandment": "Love one another; even as I have loved you" = (Jn 13:34;=20 cf. 15:12). Jesus' love for the world finds its highest expression = in the=20 gift of his life for mankind (cf. Jn 15:13), which manifests the = love=20 which the Father has for the world (cf. Jn 3:16). The kingdom's = nature,=20 therefore, is one of communion among all human beings-with one = another and=20 with God.

The kingdom is the concern of everyone: individuals, society, = and the=20 world. Working for the kingdom means acknowledging and promoting = God's=20 activity, which is present in human history and transforms it. = Building=20 the kingdom means working for liberation from evil in all its = forms. In a=20 word, the kingdom of God is the manifestation and the realization = of God's=20 plan of salvation in all its fullness.

In the Risen Christ God's Kingdom Is Fulfilled and=20 Proclaimed

16. By raising Jesus from the dead, God has conquered death, = and in=20 Jesus he has definitely inaugurated his kingdom. During his = earthly life,=20 Jesus was the Prophet of the kingdom; after his passion, = resurrection and=20 ascension into heaven he shares in God's power and in his dominion = over=20 the world (cf. Mt 28:18; Acts 2:36; Eph 1:18-21). The resurrection = gives a=20 universal scope to Christ's message, his actions and whole = mission. The=20 disciples recognize that the kingdom is already present in the = person of=20 Jesus and is slowly being established within man and the world = through a=20 mysterious connection with him.

Indeed, after the resurrection, the disciples preach the = kingdom by=20 proclaiming Jesus crucified and risen from the dead. In Samaria, = Philip=20 "preached good news about the kingdom of God and the name of Jesus = Christ"=20 (Acts 8:12). In Rome, we find Paul "preaching the kingdom of God = and=20 teaching about the Lord Jesus Christ'' (Acts 28:31). The first = Christians=20 also proclaim "the kingdom of Christ and of God" (Eph 5:5; cf. Rev = 11:15;=20 12:10), or "the kingdom of our Lord and Savior Jesus Christ" (2 Pt = 1:11).=20 The preaching of the early Church was centered on the proclamation = of=20 Jesus Christ, with whom the kingdom was identified. Now, as then, = there is=20 a need to unite the proclamation of the kingdom of God (the = content=20 of Jesus' own "kerygma") and the proclamation of the = Christ-event=20 (the "kerygma" of the apostles). The two proclamations are = complementary;=20 each throws light on the other.

The Kingdom in Relation to Christ and the = Church

17. Nowadays the kingdom is much spoken of, but not always in a = way=20 consonant with the thinking of the Church. In fact, there are = ideas about=20 salvation and mission which can be called "anthropocentric" in the = reductive sense of the word, inasmuch as they are focused on man's = earthly=20 needs. In this view, the kingdom tends to become something = completely=20 human and secularized; what counts are programs and struggles for = a=20 liberation which is socio-economic, political and even cultural, = but=20 within a horizon that is closed to the transcendent. Without = denying that=20 on this level too there are values to be promoted, such a notion=20 nevertheless remains within the confines of a kingdom of man, = deprived of=20 its authentic and profound dimensions. Such a view easily = translates into=20 one more ideology of purely earthly progress. The kingdom of God, = however,=20 "is not of this world...is not from the world" (Jn 18:36).

There are also conceptions which deliberately emphasize the = kingdom and=20 which describe themselves as "kingdom-centered." They stress the = image of=20 a Church which is not concerned about herself, but which is = totally=20 concerned with bearing witness to and serving the kingdom. It is a = "Church=20 for others" just as Christ is the "man for others." The Church's = task is=20 described as though it had to proceed in two directions: on the = one hand=20 promoting such "values of the kingdom" as peace, justice, freedom, = brotherhood, etc,, while on the other hand fostering dialogue = between=20 peoples, cultures and religions, so that through a mutual = enrichment they=20 might help the world to be renewed and to journey ever closer = toward the=20 kingdom.

Together with positive aspects, these conceptions often reveal = negative=20 aspects as well. First, they are silent about Christ: the kingdom = of which=20 they speak is "theocentrically" based, since, according to them, = Christ=20 cannot be understood by those who lack Christian faith, whereas = different=20 peoples, cultures and religions are capable of finding common = ground in=20 the one divine reality, by whatever name it is called. For the = same reason=20 they put great stress on the mystery of creation, which is = reflected in=20 the diversity of cultures and beliefs, but they keep silent about = the=20 mystery of redemption. Furthermore, the kingdom, as they = understand it,=20 ends up either leaving very little room for the Church or = undervaluing the=20 Church in reaction to a presumed "ecclesiocentrism" of the past, = and=20 because they consider the Church herself only a sign, for that = matter a=20 sign not without ambiguity.

18. This is not the kingdom of God as we know it from = Revelation. The=20 kingdom cannot be detached either from Christ or from the = Church.

As has already been said, Christ not only proclaimed the = kingdom, but=20 in him the kingdom itself became present and was fulfilled. This = happened=20 not only through his words and his deeds: "Above all,...the = kingdom is=20 made manifest in the very person of Christ, Son of God and Son of = Man, who=20 came 'to serve and to give his life as a ransom for many' (Mk=20 10:45)."22 The kingdom of God is not a concept, = a=20 doctrine, or a program subject to free interpretation, but it is = before=20 all else a person with the face and name of Jesus of = Nazareth, the=20 image of the invisible God.23 If the kingdom is separated from = Jesus, it is=20 no longer the kingdom of God which he revealed. The result is a = distortion=20 of the meaning of the kingdom, which runs the risk of being = transformed=20 into a purely human or ideological goal, and a distortion of the = identity=20 of Christ, who no longer appears as the Lord to whom everything = must one=20 day be subjected (cf. 1 Cor 15:27).

Likewise, one may not separate the kingdom from the Church. It = is true=20 that the Church is not an end unto herself, since she is ordered = toward=20 the kingdom of God of which she is the seed, sign and instrument. = Yet,=20 while remaining distinct from Christ and the kingdom, the Church = is=20 indissolubly united to both. Christ endowed the Church, his body, = with the=20 fullness of the benefits and means of salvation. The Holy Spirit = dwells in=20 her, enlivens her with his gifts and charisms, sanctifies, guides = and=20 constantly renews her.24 The result is a unique and special=20 relationship which, while not excluding the action of Christ and = the=20 Spirit outside the Church's visible boundaries, confers upon her a = specific and necessary role; hence the Church's special connection = with=20 the kingdom of God and of Christ, which she has "the mission of = announcing=20 and inaugurating among all peoples."25

19. It is within this overall perspective that the reality of = the=20 kingdom is understood. Certainly, the kingdom demands the = promotion of=20 human values, as well as those which can properly be called = "evangelical,"=20 since they are intimately bound up with the "Good News." But this = sort of=20 promotion, which is at the heart of the Church, must not be = detached from=20 or opposed to other fundamental tasks, such as proclaiming Christ = and his=20 Gospel, and establishing and building up communities which make = present=20 and active within mankind the living image of the kingdom. One = need not=20 fear falling thereby into a form of "ecclesiocentrism." Pope Paul = VI, who=20 affirmed the existence of "a profound link between Christ, the = Church and=20 evangelization,"26 also said that the Church "is not an = end unto=20 herself, but rather is fervently concerned to be completely of = Christ, in=20 Christ and for Christ, as well as completely of men, among men and = for=20 men."27

The Church at the Service of the Kingdom

20. The Church is effectively and concretely at the service of = the=20 kingdom. This is seen especially in her preaching, which is a call = to=20 conversion. Preaching constitutes the Church's first and = fundamental way=20 of serving the coming of the kingdom in individuals and in human = society.=20 Eschatological salvation begins even now in newness of life in = Christ: "To=20 all who believed in him, who believed in his name, he gave power = to become=20 children of God" (Jn 1:12).

The Church, then, serves the kingdom by establishing = communities and=20 founding new particular churches, and by guiding them to mature = faith and=20 charity in openness toward others, in service to individuals and = society,=20 and in understanding and esteem for human institutions.

The Church serves the kingdom by spreading throughout the world = the=20 "gospel values" which are an expression of the kingdom and which = help=20 people to accept God's plan. It is true that the inchoate reality = of the=20 kingdom can also be found beyond the confines of the Church among = peoples=20 everywhere, to the extent that they live "gospel values" and are = open to=20 the working of the Spirit who breathes when and where he wills = (cf. Jn=20 3:8). But it must immediately be added that this temporal = dimension of the=20 kingdom remains incomplete unless it is related to the kingdom of = Christ=20 present in the Church and straining towards eschatological = fullness.28

The many dimensions of the kingdom of God29 do not weaken the foundations and = purposes of=20 missionary activity, but rather strengthen and extend them. The = Church is=20 the sacrament of salvation for all mankind, and her activity is = not=20 limited only to those who accept her message. She is a dynamic = force in=20 mankind's journey toward the eschatological kingdom, and is the = sign and=20 promoter of gospel values.30 The Church contributes to mankind's = pilgrimage=20 of conversion to God's plan through her witness and through such=20 activities as dialogue, human promotion, commitment to justice and = peace,=20 education and the care of the sick, and aid to the poor and to = children.=20 In carrying on these activities, however, she never loses sight of = the=20 priority of the transcendent and spiritual realities which are = premises of=20 eschatological salvation.

Finally, the Church serves the kingdom by her intercession, = since the=20 kingdom by its very nature is God's gift and work, as we are = reminded by=20 the gospel parables and by the prayer which Jesus taught us. We = must ask=20 for the kingdom, welcome it and make it grow within us; but we = must also=20 work together so that it will be welcomed and will grow among all = people,=20 until the time when Christ "delivers the kingdom to God the = Father" and=20 "God will be everything to everyone" (cf. 1 Cor 15:24, 28).

CHAPTER III - = THE HOLY=20 SPIRIT: THE PRINCIPAL AGENT OF MISSION

21. "At the climax of Jesus' messianic mission, the Holy Spirit = becomes=20 present in the Paschal Mystery in all of his divine subjectivity: = as the=20 one who is now to continue the salvific work rooted in the = sacrifice of=20 the cross. Of course Jesus entrusts this work to human beings: to = the=20 apostles, to the Church. Nevertheless, in and through them the = Holy Spirit=20 remains the transcendent and principal agent for the = accomplishment of=20 this work in the human spirit and in the history of the = world."31

The Holy Spirit is indeed the principal agent of the whole of = the=20 Church's mission. His action is preeminent in the mission ad=20 gentes, as can clearly be seen in the early Church: in the = conversion=20 of Cornelius (cf. Acts 10), in the decisions made about emerging = problems=20 (cf. Acts 15) and in the choice of regions and peoples to be = evangelized=20 (cf. Acts 16:6ff). The Spirit worked through the apostles, but at = the same=20 time he was also at work in those who heard them: "Through his = action the=20 Good News takes shape in human minds and hearts and extends = through=20 history. In all of this it is the Holy Spirit who gives = life."32

Sent Forth "to the end of the earth" (Acts = 1:8)

22. All the Evangelists, when they describe the risen Christ's = meeting=20 with his apostles, conclude with the "missionary mandate": "All = authority=20 in heaven and on earth has been given to me. Go therefore and make = disciples of all nations,...and lo, I am with you always, to the = close of=20 the age" (Mt 28:18-20; cf. Mk 16:15-18; Lk 24:46-49; Jn = 20:21-23).

This is a sending forth in the Spirit, as is clearly = apparent in=20 the Gospel of John: Christ sends his own into the world, just as = the=20 Father has sent him, and to this end he gives them the Spirit. = Luke, for=20 his part, closely links the witness the apostles are to give to = Christ=20 with the working of the Spirit, who will enable them to fulfill = the=20 mandate they have received.

23. The different versions of the "missionary mandate" contain = common=20 elements as well as characteristics proper to each. Two elements, = however,=20 are found in all the versions. First, there is the universal = dimension of=20 the task entrusted to the apostles, who are sent to "all nations" = (Mt=20 28:19); "into all the world and...to the whole creation" (Mk = 16:15); to=20 "all nations" (Lk 24:47); "to the end of the earth" (Acts 1:8). = Secondly,=20 there is the assurance given to the apostles by the Lord that they = will=20 not be alone in the task, but will receive the strength and the = means=20 necessary to carry out their mission. The reference here is to the = presence and power of the spirit and the help of Jesus himself: = "And they=20 went forth and preached everywhere, while the Lord worked with = them" (Mk=20 16:20).

As for the different emphases found in each version, Mark = presents=20 mission as proclamation or kerygma: "Preach the Gospel" (Mk = 16:15). His=20 aim is to lead his readers to repeat Peter's profession of faith: = "You are=20 the Christ" (Mk 8:29), and to say with the Roman centurion who = stood=20 before the body of Jesus on the cross: "Truly this man was the Son = of=20 God!" (Mk 15:39) In Matthew, the missionary emphasis is placed on = the=20 foundation of the Church and on her teaching (cf. Mt 28:19-20; = 16:18).=20 According to him, the mandate shows that the proclamation of the = Gospel=20 must be completed by a specific ecclesial and sacramental = catechesis. In=20 Luke, mission is presented as witness (cf. Lk 24:48; Acts 1:8), = centered=20 especially on the resurrection (cf. Acts 1:22). The missionary is = invited=20 to believe in the transforming power of the Gospel and to proclaim = what=20 Luke presents so well, that is, conversion to God's love and = mercy, the=20 experience of a complete liberation which goes to the root of all = evil,=20 namely sin.

John is the only Evangelist to speak explicitly of a "mandate," = a word=20 equivalent to "mission." He directly links the mission which Jesus = entrusts to his disciples with the mission which he himself has = received=20 from the Father: "As the Father has sent me, even so I send you" = (Jn=20 20:21). Addressing the Father, Jesus says: "As you sent me into = the world,=20 so I have sent them into the world" (Jn 17:18). The entire = missionary=20 sense of John's Gospel is expressed in the "priestly prayer": = "This is=20 eternal life, that they know you the only true God, and Jesus = Christ whom=20 you have sent" (Jn 17:3). The ultimate purpose of mission is to = enable=20 people to share in the communion which exists between the Father = and the=20 Son. The disciples are to live in unity with one another, = remaining in the=20 Father and the Son, so that the world may know and believe (cf. Jn = 17:21-23). This is a very important missionary text. It makes us=20 understand that we are missionaries above all because of what = we=20 are as a Church whose innermost life is unity in love, even = before we=20 become missionaries in word or deed.

The four Gospels therefore bear witness to a certain pluralism = within=20 the fundamental unity of the same mission, a pluralism which = reflects=20 different experiences and situations within the first Christian=20 communities. It is also the result of the driving force of the = Spirit=20 himself; it encourages us to pay heed to the variety or missionary = charisms and to the diversity of circumstances and peoples. = Nevertheless,=20 all the Evangelists stress that the mission of the disciples is to = cooperate in the mission of Christ; "Lo, I am with you always, to = the=20 close of the age" (Mt 28:20). Mission, then, is based not on human = abilities but on the power of the risen Lord.

The Spirit Directs the Church's Mission

24. The mission of the Church, like that of Jesus, is God's = work or, as=20 Luke often puts it, the work of the Spirit. After the resurrection = and=20 ascension of Jesus, the apostles have a powerful experience which=20 completely transforms them: the experience of Pentecost. The = coming of the=20 Holy Spirit makes them witnesses and prophets (cf. = Acts 1:8;=20 2:17-18). It fills them with a serene courage which impels them to = pass on=20 to others their experience of Jesus and the hope which motivates = them. The=20 Spirit gives them the ability to bear witness to Jesus with=20 "boldness."33 When the first evangelizers go down = from=20 Jerusalem, the Spirit becomes even more of a "guide," helping them = to=20 choose both those to whom they are to go and the places to which = their=20 missionary journey is to take them. The working of the Spirit is=20 manifested particularly in the impetus given to the mission which, = in=20 accordance with Christ's words, spreads out from Jerusalem to all = of Judea=20 and Samaria, and to the farthest ends of the earth.

The Acts of the Apostles records six summaries of the = "missionary=20 discourses" which were addressed to the Jews during the Church's = infancy=20 (cf. Acts 2:22-39; 3:12-26; 4:9-12; 5:29-32; 10:34-43; 13:16-41). = These=20 model speeches, delivered by Peter and by Paul, proclaim Jesus and = invite=20 those listening to "be converted," that is, to accept Jesus in = faith and=20 to let themselves be transformed in him by the Spirit.

Paul and Barnabas are impelled by the Spirit to go to the = Gentiles (cf.=20 Acts 13:46-48), a development not without certain tensions and = problems.=20 How are these converted Gentiles to live their faith in Jesus? Are = they=20 bound by the traditions of Judaism and the law of circumcision? At = the=20 first Council, which gathers the members of the different churches = together with the apostles in Jerusalem, a decision is taken which = is=20 acknowledged as coming from the Spirit: it is not necessary for a = Gentile=20 to submit to the Jewish Law in order to become a Christian (cf. = Acts=20 15:5-11, 28). From now on the Church opens her doors and becomes = the house=20 which all may enter, and in which all can feel at home, while = keeping=20 their own culture and traditions, provided that these are not = contrary to=20 the Gospel.

25. The missionaries continued along this path, taking into = account=20 people's hopes and expectations, their anguish and sufferings, as = well as=20 their culture, in order to proclaim to them salvation in Christ. = The=20 speeches in Lystra and Athens (cf. Acts 14:15-17; 17:22-31) are=20 acknowledged as models for the evangelization of the Gentiles. In = these=20 speeches Paul enters into "dialogue" with the cultural and = religious=20 values of different peoples. To the Lycaonians, who practiced a = cosmic=20 religion, he speaks of religious experiences related to the = cosmos. With=20 the Greeks he discusses philosophy and quotes their own poets (cf. = Acts=20 17:18, 26-28). The God whom Paul wishes to reveal is already = present in=20 their lives; indeed, this God has created them and mysteriously = guides=20 nations and history. But if they are to recognize the true God, = they must=20 abandon the false gods which they themselves have made and open = themselves=20 to the One whom God has sent to remedy their ignorance and satisfy = the=20 longings of their hearts. These are speeches which offer an = example of the=20 inculturation of the Gospel.

Under the impulse of the Spirit, the Christian faith is = decisively=20 opened to the "nations." Witness to Christ spreads to the most = important=20 centers of the eastern Mediterranean and then to Rome and the far = regions=20 of the West. It is the Spirit who is the source of the drive to = press on,=20 not only geographically but also beyond the frontiers of race and=20 religion, for a truly universal mission.

The Holy Spirit Makes the Whole Church = Missionary

26. The Spirit leads the company of believers to "form a = community," to=20 be the Church. After Peter's first proclamation on the day of = Pentecost=20 and the conversions that followed, the first community takes shape = (cf.=20 Acts 2:42-47; 4:32-35).

One of the central purposes of mission is to bring people = together in=20 hearing the Gospel, in fraternal communion, in prayer and in the=20 Eucharist. To live in "fraternal communion" (koinonia) = means to be=20 "of one heart and soul" (Acts 4:32), establishing fellowship from = every=20 point of view: human, spiritual and material. Indeed, a true = Christian=20 community is also committed to distributing earthly goods, so that = no one=20 is in want, and all can receive such goods "as they need" (cf. = Acts 2:45;=20 4:35). The first communities, made up of "glad and generous = hearts" (Acts=20 2:46), were open and missionary: they enjoyed "favor with all the = people"=20 (Acts 2:47). Even before activity, mission means witness and a way = of life=20 that shines out to others.34

27. The Acts of the Apostles indicates that the mission which = was=20 directed first to Israel and then to the Gentiles develops on many = levels.=20 First and foremost, there is the group of the Twelve which as a = single=20 body, led by Peter, proclaims the Good News. Then there is the = community=20 of believers, which in its way of life and its activity bears = witness to=20 the Lord and converts the Gentiles (cf. Acts 2:46-47). Then there = are the=20 special envoys sent out to proclaim the Gospel. Thus the Christian = community at Antioch sends its members forth on mission; having = fasted,=20 prayed and celebrated the Eucharist, the community recognizes that = the=20 Spirit has chosen Paul and Barnabas to be "sent forth" (cf. Acts = 13:1-4).=20 In its origins, then, mission is seen as a community commitment, a = responsibility of the local church, which needs "missionaries" in = order to=20 push forward toward new frontiers. Side by side with those who had = been=20 sent forth, there were also others, who bore spontaneous witness = to the=20 newness which had transformed their lives, and who subsequently = provided a=20 link between the emerging communities and the Apostolic = Church.

Reading the Acts of the Apostles helps us to realize that at = the=20 beginning of the Church the mission ad gentes, while it had = missionaries dedicated "for life" by a special vocation, was in = fact=20 considered the normal outcome of Christian living, to which every = believer=20 was committed through the witness of personal conduct and through = explicit=20 proclamation whenever possible.

The Spirit Is Present and Active in Every Time and=20 Place

28. The Spirit manifests himself in a special way in the Church = and in=20 her members. Nevertheless, his presence and activity are = universal,=20 limited neither by space nor time.35 The Second Vatican Council recalls = that the=20 Spirit is at work in the heart of every person, through the "seeds = of the=20 Word," to be found in human initiatives-including religious = ones-and in=20 mankind's efforts to attain truth, goodness and God himself.36

The Spirit offers the human race" the light and strength to = respond to=20 its highest calling"; through the Spirit, "mankind attains in = faith to the=20 contemplation and savoring of the mystery of God's design"; = indeed, "we=20 are obliged to hold that the Holy Spirit offers everyone the = possibility=20 of sharing in the Paschal Mystery in a manner known to God."37 The Church "is aware that humanity = is being=20 continually stirred by the Spirit of God and can therefore never = be=20 completely indifferent to the problems of religion" and that = "people will=20 always...want to know what meaning to give their life, their = activity and=20 their death."38 The Spirit, therefore, is at the = very source=20 of man's existential and religious questioning, a questioning = which is=20 occasioned not only by contingent situations but by the very = structure of=20 his being.39

The Spirit's presence and activity affect not only the = individuals but=20 also society and history, peoples, cultures and religions. Indeed, = the=20 Spirit is at the origin of the noble ideals and undertakings which = benefit=20 humanity on its journey through history: "The Spirit of God with = marvelous=20 foresight directs the course of the ages and renews the face of = the=20 earth."40 The risen Christ "is now at work in = human=20 hearts through the strength of his Spirit, not only instilling a = desire=20 for the world to come but also thereby animating, purifying and=20 reinforcing the noble aspirations which drive the human family to = make its=20 life one that is more human and to direct the whole earth to this=20 end."41 Again, it is the Spirit who sows = the "seeds=20 of the Word" present in various customs and cultures, preparing = them for=20 full maturity in Christ.42

29. Thus the Spirit, who "blows where he wills" (cf. Jn 3:8), = who "was=20 already at work in the world before Christ was glorified,"43 and who "has filled the = world,...holds all=20 things together [and] knows what is said" (Wis 1:7), leads us to = broaden=20 our vision in order to ponder his activity in every time and = place.44 I have repeatedly called this fact = to mind,=20 and it has guided me in my meetings with a wide variety of = peoples. The=20 Church's relationship with other religions is dictated by a = twofold=20 respect: "Respect for man in his quest for answers to the deepest=20 questions of his life, and respect for the action of the Spirit in = man."45 Excluding any mistaken = interpretation, the=20 interreligious meeting held in Assisi was meant to confirm my = conviction=20 that "every authentic prayer is prompted by the Holy Spirit, who = is=20 mysteriously present in every human heart."46

This is the same Spirit who was at work in the Incarnation and = in the=20 life, death and resurrection of Jesus, and who is at work in the = Church.=20 He is therefore not an alternative to Christ, nor does he fill a = sort of=20 void which is sometimes suggested as existing between Christ and = the=20 Logos. Whatever the Spirit brings about in human hearts and in the = history=20 of peoples, in cultures and religions serves as a preparation for = the=20 Gospel47 and can only be understood in = reference to=20 Christ, the Word who took flesh by the power of the Spirit" so = that as=20 perfectly human he would save all human beings and sum up all=20 things."48

Moreover, the universal activity of the Spirit is not to be = separated=20 from his particular activity within the body of Christ, which is = the=20 Church. Indeed, it is always the Spirit who is at work, both when = he gives=20 life to the Church and impels her to proclaim Christ, and when he = implants=20 and develops his gifts in all individuals and peoples, guiding the = Church=20 to discover these gifts, to foster them and to receive them = through=20 dialogue. Every form of the Spirit's presence is to be welcomed = with=20 respect and gratitude, but the discernment of this presence is the = responsibility of the Church, to which Christ gave his Spirit in = order to=20 guide her into all the truth (cf. Jn 16:13).

Missionary Activity Is Only Beginning

30. Our own time, with humanity on the move and in continual = search,=20 demands a resurgence of the Church's missionary activity. = The=20 horizons and possibilities for mission are growing ever wider, and = we=20 Christians are called to an apostolic courage based upon trust in = the=20 Spirit. He is the principal agent of mission!

The history of humanity has known many major turning points = which have=20 encouraged missionary outreach, and the Church, guided by the = Spirit, has=20 always responded to them with generosity and farsightedness. = Results have=20 not been lacking. Not long ago we celebrated the millennium of the = evangelization of Rus' and the Slav peoples, and we are now = preparing to=20 celebrate the five hundredth anniversary of the evangelization of = the=20 Americas. Similarly, there have been recent commemorations of the=20 centenaries of the first missions in various countries of Asia, = Africa and=20 Oceania. Today the Church must face other challenges and push = forward to=20 new frontiers, both in the initial mission ad gentes and in = the new=20 evangelization of those peoples who have already heard Christ = proclaimed.=20 Today all Christians, the particular churches and the universal = Church,=20 are called to have the same courage that inspired the missionaries = of the=20 past, and the same readiness to listen to the voice of the = Spirit.

CHAPTER IV - THE = VAST=20 HORIZONS OF THE MISSION AD GENTES

31. The Lord Jesus sent his apostles to every person, people = and place=20 on earth. In the apostles, the Church received a universal = mission-one=20 which knows no boundaries-which involves the communication of = salvation in=20 its integrity according to that fullness of life which Christ came = to=20 bring (cf. Jn 10:10). The Church was "sent by Christ to reveal and = communicate the love of God to all people and nations."49

This mission is one and undivided, having one origin and one = final=20 purpose; but within it, there are different tasks and kinds of = activity.=20 First, there is the missionary activity which we call mission = ad=20 gentes, in reference to the opening words of the Council's = decree on=20 this subject. This is one of the Church's fundamental activities: = it is=20 essential and never-ending. The Church, in fact, "cannot withdraw = from her=20 permanent mission of bringing the Gospel to the multitudes = the=20 millions and millions of men and women-who as yet do not know = Christ the=20 Redeemer of humanity. In a specific way this is the missionary = work which=20 Jesus entrusted and still entrusts each day to his Church."50

A Complex and Ever Changing Religious Picture

32. Today we face a religious situation which is extremely = varied and=20 changing. Peoples are on the move; social and religious realities = which=20 were once clear and well defined are today increasingly complex. = We need=20 only think of certain phenomena such as urbanization, mass = migration, the=20 flood of refugees, the de-Christianization of countries with = ancient=20 Christian traditions, the increasing influence of the Gospel and = its=20 values in overwhelmingly non-Christian countries, and the = proliferation of=20 messianic cults and religious sects. Religious and social upheaval = makes=20 it difficult to apply in practice certain ecclesial distinctions = and=20 categories to which we have become accustomed. Even before the = Council it=20 was said that some Christian cities and countries had become = "mission=20 territories"; the situation has certainly not improved in the = years since=20 then.

On the other hand, missionary work has been very fruitful = throughout=20 the world, so that there are now well-established churches, = sometimes so=20 sound and mature that they are able to provide for the needs of = their own=20 communities and even send personnel to evangelize in other = churches and=20 territories. This is in contrast to some traditionally Christian = areas=20 which are in need of re-evangelization. As a result, some are = questioning=20 whether it is still appropriate to speak of specific missionary = activity or specifically "missionary" areas, or whether we = should=20 speak instead of a single missionary situation, with one = single=20 mission, the same everywhere. The difficulty of relating this = complex and=20 changing reality to the mandate of evangelization is apparent in = the=20 "language of mission." For example, there is a certain hesitation = to use=20 the terms "mission" and "missionaries," which are considered = obsolete and=20 as having negative historical connotations. People prefer to use = instead=20 the noun "mission" in the singular and the adjective "missionary" = to=20 describe all the Church's activities.

This uneasiness denotes a real change, one which has certain = positive=20 aspects. The so-called return or "repatriation" of the = missions=20 into the Church's mission, the insertion of missiology into = ecclesiology, and the integration of both areas into the=20 Trinitarian plan of salvation, have given a fresh impetus to = missionary=20 activity itself, which is not considered a marginal task for the = Church=20 but is situated at the center of her life, as a fundamental = commitment of=20 the whole People of God. Nevertheless, care must be taken to avoid = the=20 risk of putting very different situations on the same level and of = reducing, or even eliminating, the Church's mission and = missionaries ad=20 gentes. To say that the whole Church is missionary does not = preclude=20 the existencec of a specific mission ad gentes, just as = saying that=20 all Catholics must be missionaries not only does not exclude, but = actually=20 requires that there be persons who have a specific vocation to be=20 "life-long missionaries ad gentes."

Mission Ad Gentes Retains Its Value

33. The fact that there is a diversity of activities in the = Church's=20 one mission is not intrinsic to that mission, but arises from = the=20 variety of circumstances in which that mission is carried out. = 51 Looking at today's world from the = viewppoint=20 of evangelization, we can distinguish three situations.

First, there is the situation which the Church's missionary = activity=20 addresses: peoples, groups, and socio-cultural contexts in which = Christ=20 and his Gospel are not known, or which lack Christian communities=20 sufficiently mature to be able to incarnate the faith in their own = environment and proclaim it to other groups. This is mission ad = gentes in the proper sense of the term.52

Secondly, there are Christian communities with adequate and = solid=20 ecclesial structures. They are fervent in their faith and in = Christian=20 living. They bear witness to the Gospel in their surroundings and = have a=20 sense of commitment to the universal mission. In these communities = the=20 Church carries out her activity and pastoral care.

Thirdly, there is an intermediate situation, particularly in = countries=20 with ancient Christian roots, and occasionally in the younger = Churches as=20 well, where entire groups of the baptized have lost a living sense = of the=20 faith, or even no longer consider themselves members of the = Church, and=20 live a life far removed from Christ and his Gospel. In this case = what is=20 needed is a "new evangelization" or a "re-evangelization."

34. Missionary activity proper, namely the mission ad = gentes, is=20 directed to "peoples or groups who do not yet believe in Christ," = "who are=20 far from Christ," in whom the Church "has not yet taken root"53 and whose culture has not yet been = influenced=20 by the Gospel.54 It is distinct from other ecclesial = activities inasmuch as it is addressed to groups and settings = which are=20 non-Christian because the preaching of the Gospel and the presence = of the=20 Church are either absent or insufficient. It can thus be = characterized as=20 the work of proclaiming Christ and his Gospel, building up the = local=20 Church and promoting the values of the kingdom. The specific = nature of=20 this mission ad gentes consists in its being addressed to=20 "non-Christians." It is therefore necessary to ensure that this=20 specifically "missionary work that Jesus entrusted and still = entrusts each=20 day to his Church"55 does not become an = indistinguishable part of=20 the overall mission of the whole People of God and as a result = become=20 neglected or forgotten.

On the other hand, the boundaries between pastoral care of = the=20 faithful, new evangelization and specific missionary activity = are not=20 clearly definable, and it is unthinkable to create barriers = between them=20 or to put them into watertight compartments. Nevertheless, there = must be=20 no lessening of the impetus to preach the Gospel and to establish = new=20 churches among peoples or communities where they do not yet exist, = for=20 this is the first task of the Church, which has been sent forth to = all=20 peoples and to the very ends of the earth. Without the mission = ad=20 gentes, the Church's very missionary dimension would be = deprived of=20 its essential meaning and of the very activity that exemplifies = it.

Also to be noted is the real and growing interdependence = which=20 exists between these various saving activities of the Church. Each = of them=20 influences, stimulates and assists the others. The missionary = thrust=20 fosters exchanges between the churches and directs them toward the = larger=20 world, with positive influences in every direction. The churches = in=20 traditionally Christian countries, for example, involved as they = are in=20 the challenging task of new evangelization, are coming to = understand more=20 clearly that they cannot be missionaries to non-Christians in = other=20 countries and continents unless they are seriously concerned about = the=20 non-Christians at home. Hence missionary activity ad intra = is a=20 credible sign and a stimulus for missionary activity ad = extra, and=20 vice versa.

To All Peoples, In Spite of Difficulties

35. The mission ad gentes faces an enormous task, which = is in no=20 way disappearing. Indeed, both from the numerical standpoint of=20 demographic increase and from the socio-cultural standpoint of the = appearance of new relationships, contacts and changing situations = the=20 mission seems destined to have ever wider horizons. The task of=20 proclaiming Jesus Christ to all peoples appears to be immense and = out of=20 all proportion to the Church's human resources.

The difficulties seem insurmountable and could easily = lead to=20 discouragement, if it were a question of a merely human = enterprise. In=20 certain countries missionaries are refused entry. In others, not = only is=20 evangelization forbidden but conversion as well, and even = Christian=20 worship. Elsewhere the obstacles are of a cultural nature: passing = on the=20 Gospel message seems irrelevant or incomprehensible, and = conversion is=20 seen as a rejection of one's own people and culture.

36. Nor are difficulties lacking within the = People of=20 God; indeed these difficulties are the most painful of all. As the = first=20 of these difficulties Pope Paul VI pointed to "the lack of fervor = [which]=20 is all the more serious because it comes from within. It is = manifested in=20 fatigue, disenchantment, compromise, lack of interest and above = all lack=20 of joy and hope."56 Other great obstacles to the = Church's=20 missionary work include past and present divisions among = Christians,57 dechristianization within Christian = countries, the decrease of vocations to the apostolate, and the=20 counterwitness of believers and Christian communities failing to = follow=20 the model of Christ in their lives. But one of the most serious = reasons=20 for the lack of interest in the missionary task is a widespread=20 indifferentism, which, sad to say, is found also among Christians. = It is=20 based on incorrect theological perspectives and is characterized = by a=20 religious relativism which leads to the belief that "one religion = is as=20 good as another." We can add, using the words of Pope Paul VI, = that there=20 are also certain "excuses which would impede evangelization. The = most=20 insidious of these excuses are certainly the ones which people = claim to=20 find support for in such and such a teaching of the Council."58

In this regard, I earnestly ask theologians and professional = Christian=20 journalists to intensify the service they render to the Church's = mission=20 in order to discover the deep meaning of their work, along the = sure path=20 of "thinking with the Church" (sentire cum Ecclesia).

Internal and external difficulties must not make us pessimistic = or=20 inactive. What counts, here as in every area of Christian life, is = the=20 confidence that comes from faith, from the certainty that it is = not we who=20 are the principal agents of the Church's mission, but Jesus Christ = and his=20 Spirit. We are only co-workers, and when we have done all that we = can, we=20 must say: "We are unworthy servants; we have only done what was = our duty"=20 (Lk 17:10).

Parameters of the Church's Mission Ad Gentes

37. By virtue of Christ's universal mandate, the mission ad = gentes=20 knows no boundaries. Still, it is possible to determine certain = parameters=20 within which that mission is exercised, in order to gain a real = grasp of=20 the situation.

(a) Territorial limits.

Missionary activity has normally been defined in terms of = specific=20 territories. The Second Vatican Council acknowledged the = territorial=20 dimension of the mission ad gentes,59 a dimension which even today = remains=20 important for determining responsibilities, competencies and the=20 geographical limits of missionary activity. Certainly, a universal = mission=20 implies a universal perspective. Indeed, the Church refuses to = allow her=20 missionary presence to be hindered by geographical boundaries or = political=20 barriers. But it is also true that missionary activity ad = gentes,=20 being different from the pastoral care of the faithful and the new = evangelization of the non-practicing, is exercised within = well-defined=20 territories and groups of people.

The growth in the number of new churches in recent times should = not=20 deceive us. Within the territories entrusted to these churches -=20 particularly in Asia, but also in Africa, Latin America and = Oceania -=20 there remain vast regions still to be evangelized. In many nations = entire=20 peoples and cultural areas of great importance have not yet been = reached=20 by the proclamation of the Gospel and the presence of the local=20 church.60 Even in traditionally Christian = countries=20 there are regions that are under the special structures of the = mission=20 ad gentes, with groups and areas not yet evangelized. Thus, = in=20 these countries too there is a need not only for a new = evangelization, but=20 also, in some cases, for an initial evangelization.61

Situations are not, however, the same everywhere. While = acknowledging=20 that statements about the missionary responsibility of the Church = are not=20 credible unless they are backed up by a serious commitment to a = new=20 evangelization in the traditionally Christian countries, it does = not seem=20 justified to regard as identical the situation of a people which = has never=20 known Jesus Christ and that of a people which has known him, = accepted him=20 and then rejected him, while continuing to live in a culture which = in=20 large part has absorbed gospel principles and values. These are = two=20 basically different situations with regard to the faith.

Thus the criterion of geography, although somewhat imprecise = and always=20 provisional, is still a valid indicator of the frontiers toward = which=20 missionary activity must be directed. There are countries and = geographical=20 and cultural areas which lack indigenous Christian communities. In = other=20 places, these communities are so small as not to be a clear sign = of a=20 Christian presence; or they lack the dynamism to evangelize their=20 societies, or belong to a minority population not integrated into = the=20 dominant culture of the nation. Particularly in Asia, toward which = the=20 Church's mission ad gentes ought to be chiefly directed, = Christians=20 are a small minority, even though sometimes there are significant = numbers=20 of converts and outstanding examples of Christian presence.

(b) New worlds and new social phenomena.

The rapid and profound transformations which characterize = today's=20 world, especially in the southern hemisphere, are having a = powerful effect=20 on the overall missionary picture. Where before there were stable = human=20 and social situations, today everything is in flux. One thinks, = for=20 example, of urbanization and the massive growth of cities, = especially=20 where demographic pressure is greatest. In not a few countries, = over half=20 the population already lives in a few "megalopolises," where human = problems are often aggravated by the feeling of anonymity = experienced by=20 masses of people.

In the modern age, missionary activity has been carried out = especially=20 in isolated regions which are far from centers of civilization and = which=20 are hard to penetrate because of difficulties of communication, = language=20 or climate. Today the image of mission ad gentes is perhaps = changing: efforts should be concentrated on the big cities, where = new=20 customs and styles of living arise together with new forms of = culture and=20 communication, which then influence the wider population. It is = true that=20 the "option for the neediest" means that we should not overlook = the most=20 abandoned and isolated human groups, but it is also true that = individual=20 or small groups cannot be evangelized if we neglect the centers = where a=20 new humanity, so to speak, is emerging, and where new models of=20 development are taking shape. The future of the younger nations is = being=20 shaped in the cities.

Speaking of the future, we cannot forget the young, who in many = countries comprise more than half the population. How do we bring = the=20 message of Christ to non-Christian young people who represent the = future=20 of entire continents? Clearly, the ordinary means of pastoral work = are not=20 sufficient: what are needed are associations, institutions, = special=20 centers and groups, and cultural and social initiatives for young = people.=20 This is a field where modern ecclesial movements have ample room = for=20 involvement.

Among the great changes taking place in the contemporary world, = migration has produced a new phenomenon: non-Christians are = becoming very=20 numerous in traditionally Christian countries, creating fresh=20 opportunities for contacts and cultural exchanges, and calling the = Church=20 to hospitality, dialogue, assistance and, in a word, fraternity. = Among=20 migrants, refugees occupy a very special place and deserve the = greatest=20 attention. Today there are many millions of refugees in the world = and=20 their number is constantly increasing. They have fled from = conditions of=20 political oppression and inhuman misery, from famine and drought = of=20 catastrophic proportions. The Church must make them part of her = overall=20 apostolic concern.

Finally, we may mention the situations of poverty - often on an = intolerable scale - which have been created in not a few = countries, and=20 which are often the cause of mass migration. The community of = believers in=20 Christ is challenged by these inhuman situations: the proclamation = of=20 Christ and the kingdom of God must become the means for restoring = the=20 human dignity of these people.

(c) Cultural sectors: the modern equivalents of the=20 Areopagus.

After preaching in a number of places, St. Paul arrived in = Athens,=20 where he went to the Areopagus and proclaimed the Gospel in = language=20 appropriate to and understandable in those surroundings (cf. Acts=20 17:22-31). At that time the Areopagus represented the cultural = center of=20 the learned people of Athens, and today it can be taken as a = symbol of the=20 new sectors in which the Gospel must be proclaimed.

The first Areopagus of the modern age is the world of=20 communications, which is unifying humanity and turning it into = what is=20 known as a "global village." The means of social communication = have become=20 so important as to be for many the chief means of information and=20 education, of guidance and inspiration in their behavior as = individuals,=20 families and within society at large. In particular, the younger=20 generation is growing up in a world conditioned by the mass media. = To some=20 degree perhaps this Areopagus has been neglected. Generally, = preference=20 has been given to other means of preaching the Gospel and of = Christian=20 education, while the mass media are left to the initiative of = individuals=20 or small groups and enter into pastoral planning only in a = secondary way.=20 Involvement in the mass media, however, is not meant merely to = strengthen=20 the preaching of the Gospel. There is a deeper reality involved = here:=20 since the very evangelization of modern culture depends to a great = extent=20 on the influence of the media, it is not enough to use the media = simply to=20 spread the Christian message and the Church's authentic teaching. = It is=20 also necessary to integrate that message into the "new culture" = created by=20 modern communications. This is a complex issue, since the "new = culture"=20 originates not just from whatever content is eventually expressed, = but=20 from the very fact that there exist new ways of communicating, = with new=20 languages, new techniques and a new psychology. Pope Paul VI said = that=20 "the split between the Gospel and culture is undoubtedly the = tragedy of=20 our time,"62 and the field of communications = fully=20 confirms this judgment.

There are many other forms of the "Areopagus" in the modern = world=20 toward which the Church's missionary activity ought to be = directed; for=20 example, commitment to peace, development and the liberation of = peoples;=20 the rights of individuals and peoples, especially those of = minorities; the=20 advancement of women and children; safeguarding the created world. = These=20 too are areas which need to be illuminated with the light of the=20 Gospel.

We must also mention the immense "Areopagus" of culture, = scientific=20 research, and international relations which promote dialogue and = open up=20 new possibilities. We would do well to be attentive to these = modern areas=20 of activity and to be involved in them. People sense that they = are, as it=20 were, traveling together across life's sea, and that they are = called to=20 ever greater unity and solidarity. Solutions to pressing problems = must be=20 studied, discussed and worked out with the involvement of all. = That is why=20 international organizations and meetings are proving increasingly=20 important in many sectors of human life, from culture to politics, = from=20 the economy to research. Christians who live and work in this=20 international sphere must always remember their duty to bear = witness to=20 the Gospel.

38. Our times are both momentous and fascinating. While on the = one hand=20 people seem to be pursuing material prosperity and to be sinking = ever=20 deeper into consumerism and materialism, on the other hand we are=20 witnessing a desperate search for meaning, the need for an inner = life, and=20 a desire to learn new forms and methods of meditation and prayer. = Not only=20 in cultures with strong religious elements, but also in = secularized=20 societies, the spiritual dimension of life is being sought after = as an=20 antidote to dehumanization. This phenomenon-the so-called = "religious=20 revival"-is not without ambiguity, but it also represents an = opportunity.=20 The Church has an immense spiritual patrimony to offer humankind, = a=20 heritage in Christ, who called himself "the way, and the truth, = and the=20 life" (Jn 14:6): it is the Christian path to meeting God, to = prayer, to=20 asceticism, and to the search for life's meaning. Here too there = is an=20 "Areopagus" to be evangelized.

Fidelity to Christ and the Promotion of Human = Freedom

39. All forms of missionary activity are marked by an awareness = that=20 one is furthering human freedom by proclaiming Jesus Christ. The = Church=20 must be faithful to Christ, whose body she is, and whose mission = she=20 continues. She must necessarily "go the same road that Christ = went-namely=20 a road of poverty, obedience, service and self-sacrifice even unto = death,=20 from which he emerged a victor through his resurrection."63 The Church is thus obliged to do = everything=20 possible to carry out her mission in the world and to reach all = peoples.=20 And she has the right to do this, a right given her by God for the = accomplishment of his plan. Religious freedom, which is still at = times=20 limited or restricted, remains the premise and guarantee of all = the=20 freedoms that ensure the common good of individuals and peoples. = It is to=20 be hoped that authentic religious freedom will be granted to all = people=20 everywhere. The Church strives for this in all countries, = especially in=20 those with a Catholic majority, where she has greater influence. = But it is=20 not a question of the religion of the majority or the minority, = but of an=20 inalienable right of each and every human person.

On her part. the Church addresses people with full respect for = their=20 freedom.64 Her mission does not restrict = freedom but=20 rather promotes it. The Church proposes; she imposes = nothing. She=20 respects individuals and cultures, and she honors the sanctuary of = conscience. To those who for various reasons oppose missionary = activity,=20 the Church repeats: Open the doors to Christ!

Here I wish to address all the particular churches, both young = and old.=20 The world is steadily growing more united, and the gospel spirit = must lead=20 us to overcome cultural and nationalistic barriers, avoiding all=20 isolationism. Pope Benedict XV already cautioned the missionaries = of his=20 time lest they "forget their proper dignity and think more of = their=20 earthly homeland than of their heavenly one."65 This same advice is valid today for = the=20 particular churches: Open the doors to missionaries, for "each = individual=20 church that would voluntarily cut itself off from the universal = Church=20 would lose its relationship to God's plan and would be = impoverished in its=20 ecclesial mission."66

Directing Attention Toward the South and the = East

40. Today missionary activity still represents the greatest = challenge=20 for the Church. As the end of the second millennium of the = redemption=20 draws near, it is clear that the peoples who have not yet received = an=20 initial proclamation of Christ constitute the majority of mankind. = The=20 results of missionary activity in modern times are certainly = positive. The=20 Church has been established on every continent; indeed today the = majority=20 of believers and particular churches is to be found no longer in = Europe=20 but on the continents which missionaries have opened up to the = faith.

The fact remains however that the "ends of the earth" to which = the=20 Gospel must be brought are growing ever more distant. Tertullian's = saying,=20 that the Gospel has been proclaimed to all the earth and to all=20 peoples,67 is still very far from being a = reality. The=20 mission ad gentes is still in its infancy. New peoples = appear on=20 the world scene, and they too have a right to receive the = proclamation of=20 salvation. Population growth in non-Christian countries of the = South and=20 the East is constantly increasing the number of people who remain = unaware=20 of Christ's redemption.

We need therefore to direct our attention toward those = geographical=20 areas and cultural settings which still remain uninfluenced by the = Gospel.=20 All who believe in Christ should feel, as an integral part of = their faith,=20 an apostolic concern to pass on to others its light and joy. This = concern=20 must become, as it were, a hunger and thirst to make the Lord = known, given=20 the vastness of the non-Christian world.

CHAPTER V - THE = PATHS OF=20 MISSION

41. "Missionary activity is nothing other and nothing less than = the=20 manifestation or epiphany of God's plan and its fulfillment in the = world=20 and in history; in this history God, by means of missions, clearly = accomplishes the history of salvation."68 What paths does the Church follow = in order to=20 achieve this goal?

Mission is a single but complex reality, and it develops in a = variety=20 of ways. Among these ways, some have particular importance in the = present=20 situation of the Church and the world.

The First Form of Evangelization Is Witness

42. People today put more trust in witnesses than in = teachers,69 in experience than in teaching, and = in life=20 and action than in theories. The witness of a Christian life is = the first=20 and irreplaceable form of mission: Christ, whose mission we = continue, is=20 the "witness" par excellence (Rv 1:5; 3:14) and the model = of all=20 Christian witness. The Holy Spirit accompanies the Church along = her way=20 and associates her with the witness he gives to Christ (cf. Jn=20 15:26-27).

The first form of witness is the very life of the = missionary, of the=20 Christian family, and of the ecclesial community, which = reveal=20 a new way of living. The missionary who, despite all his or her = human=20 limitations and defects, lives a simple life, taking Christ as the = model,=20 is a sign of God and of transcendent realities. But everyone in = the=20 Church, striving to imitate the Divine Master, can and must bear = this kind=20 of witness;70 in many cases it is the only = possible way of=20 being a missionary.

The evangelical witness which the world finds most appealing is = that of=20 concern for people, and of charity toward the poor, the weak and = those who=20 suffer. The complete generosity underlying this attitude and these = actions=20 stands in marked contrast to human selfishness. It raises precise=20 questions which lead to God and to the Gospel. A commitment to = peace,=20 justice, human rights and human promotion is also a witness to the = Gospel=20 when it is a sign of concern for persons and is directed toward = integral=20 human development.71

43. Christians and Christian communities are very much a part = of the=20 life of their respective nations and can be a sign of the Gospel = in their=20 fidelity to their native land, people and national culture, while = always=20 preserving the freedom brought by Christ. Christianity is open to=20 universal brotherhood, for all men and women are sons and = daughters of the=20 same Father and brothers and sisters in Christ.

The Church is called to bear witness to Christ by taking = courageous and=20 prophetic stands in the face of the corruption of political or = economic=20 power; by not seeking her own glory and material wealth; by using = her=20 resources to serve the poorest of the poor and by imitating = Christ's own=20 simplicity of life. The Church and her missionaries must also bear = the=20 witness of humility, above all with regard to themselves-a = humility which=20 allows them to make a personal and communal examination of = conscience in=20 order to correct in their behavior whatever is contrary to the = Gospel and=20 disfigures the face of Christ.

The Initial Proclamation of Christ the Savior

44. Proclamation is the permanent priority of mission. The = Church=20 cannot elude Christ's explicit mandate, nor deprive men and women = of the=20 "Good News" about their being loved and saved by God. = "Evangelization will=20 always contain-as the foundation, center and at the same time the = summit=20 of its dynamism-a clear proclamation that, in Jesus = Christ...salvation is=20 offered to all people, as a gift of God's grace and mercy."72 All forms of missionary activity = are directed=20 to this proclamation, which reveals and gives access to the = mystery hidden=20 for ages and made known in Christ (cf. Eph 3:3-9; Col 1:25-29), = the=20 mystery which lies at the heart of the Church's mission and life, = as the=20 hinge on which all evangelization turns.

In the complex reality of mission, initial proclamation has a = central=20 and irreplaceable role, since it introduces man "into the mystery = of the=20 love of God, who invites him to enter into a personal relationship = with=20 himself in Christ"73 and opens the way to conversion. = Faith is=20 born of preaching, and every ecclesial community draws its origin = and life=20 from the personal response of each believer to that = preaching.74 Just as the whole economy of = salvation has=20 its center in Christ, so too all missionary activity is directed = to the=20 proclamation of his mystery.

The subject of proclamation is Christ who was crucified, died = and is=20 risen: through him is accomplished our full and authentic = liberation from=20 evil, sin and death; through him God bestows "new life" that is = divine and=20 eternal. This is the "Good News" which changes man and his = history, and=20 which all peoples have a right to hear. This proclamation is to be = made=20 within the context of the lives of the individuals and peoples who = receive=20 it. It is to be made with an attitude of love and esteem toward = those who=20 hear it, in language which is practical and adapted to the = situation. In=20 this proclamation the Spirit is at work and establishes a = communion=20 between the missionary and his hearers, a communion which is = possible=20 inasmuch as both enter into communion with God the Father through=20 Christ.75

45. Proclamation, because it is made in union with the entire = ecclesial=20 community, is never a merely personal act. The missionary is = present and=20 carries out his work by virtue of a mandate he has received; even = if he=20 finds himself alone, he remains joined by invisible but profound = bonds to=20 the evangelizing activity of the whole Church.76 Sooner or later, his hearers come = to=20 recognize in him the community which sent him and which supports = him.

Proclamation is inspired by faith, which gives rise to = enthusiasm and=20 fervor in the missionary. As already mentioned, the Acts of the = Apostles=20 uses the word parrhesia to describe this attitude, a word = which=20 means to speak frankly and with courage. This term is found also = in St.=20 Paul: "We had courage in our God to declare to you the Gospel of = God in=20 the face of great opposition" (1 Th 2:2); "Pray...also for me, = that=20 utterance may be given me in opening my mouth boldly to proclaim = the=20 mystery of the Gospel for which I am an ambassador in chains; that = I may=20 declare it boldly, as I ought to speak" (Eph 6:18-20).

In proclaiming Christ to non-Christians, the missionary is = convinced=20 that, through the working of the Spirit, there already exists in=20 individuals and peoples an expectation, even if an unconscious = one, of=20 knowing the truth about God, about man, and about how we are to be = set=20 free from sin and death. The missionary's enthusiasm in = proclaiming Christ=20 comes from the conviction that he is responding to that = expectation, and=20 so he does not become discouraged or cease his witness even when = he is=20 called to manifest his faith in an environment that is hostile or=20 indifferent. He knows that the Spirit of the Father is speaking = through=20 him (cf. Mt 10:17-20; Lk 12:11-12) and he can say with the = apostles: "We=20 are witnesses to these things, and so is the Holy Spirit" (Acts = 5:32). He=20 knows that he is not proclaiming a human truth, but the "word of = God,"=20 which has an intrinsic and mysterious power of its own (cf. Rom = 1:16).

The supreme test is the giving of one's life, to the point of = accepting=20 death in order to bear witness to one's faith in Jesus Christ. = Throughout=20 Christian history, martyrs, that is, "witnesses," have always been = numerous and indispensable to the spread of the Gospel. In our own = age,=20 there are many: bishops, priests, men and women religious, lay=20 people-often unknown heroes who give their lives to bear witness = to the=20 faith. They are par excellence the heralds and witnesses of = the=20 faith.

Conversion and Baptism

46. The proclamation of the Word of God has Christian = conversion=20 as its aim: a complete and sincere adherence to Christ and his = Gospel=20 through faith. Conversion is a gift of God, a work of the Blessed = Trinity.=20 It is the Spirit who opens people's hearts so that they can = believe in=20 Christ and "confess him'' (cf. 1 Cor 12:3); of those who draw near = to him=20 through faith Jesus says: "No one can come to me unless the Father = who=20 sent me draws him" (Jn 6:44).

From the outset, conversion is expressed in faith which is = total and=20 radical, and which neither limits nor hinders God's gift. At the = same=20 time, it gives rise to a dynamic and lifelong process which = demands a=20 continual turning away from "life according to the flesh" to "life = according to the Spirit" (cf. Rom 8:3-13). Conversion means = accepting, by=20 a personal decision, the saving sovereignty of Christ and becoming = his=20 disciple.

The Church calls all people to this conversion, following the = example=20 of John the Baptist, who prepared the way for Christ by "preaching = a=20 baptism of repentance for the forgiveness of sins" (Mk 1:4), as = well as=20 the example of Christ himself, who "after John was = arrested,...came into=20 Galilee preaching the Gospel of God and saying: 'The time is = fulfilled,=20 and the kingdom of God is at hand; repent and believe in = the=20 Gospel'" (Mk 1:14-15).

Nowadays the call to conversion which missionaries address to=20 non-Christians is put into question or passed over in silence. It = is seen=20 as an act of "proselytizing"; it is claimed that it is enough to = help=20 people to become more human or more faithful to their own = religion, that=20 it is enough to build communities capable of working for justice, = freedom,=20 peace and solidarity. What is overlooked is that every person has = the=20 right to hear the "Good News" of the God who reveals and gives = himself in=20 Christ, so that each one can live out in its fullness his or her = proper=20 calling. This lofty reality is expressed in the words of Jesus to = the=20 Samaritan woman: "If you knew the gift of God," and in the = unconscious but=20 ardent desire of the woman: "Sir, give me this water, that I may = not=20 thirst" (Jn 4:10, 15).

47. The apostles, prompted by the Spirit, invited all to change = their=20 lives, to be converted and to be baptized. Immediately after the = event of=20 Pentecost, Peter spoke convincingly to the crowd: "When they heard = this,=20 they were cut to the heart, and said to Peter and the rest of the=20 Apostles, 'Brethren, what shall we do?' And Peter said to them,=20 'Repent, and be baptized every one of you in the name of = Jesus=20 Christ for the forgiveness of your sins; and you shall receive the = gift of=20 the Holy Spirit'" (Acts 2:37-38). That very day some three = thousand=20 persons were baptized. And again, after the healing of the lame = man, Peter=20 spoke to the crowd and repeated: "Repent therefore, and turn = again, that=20 your sins may be blotted out!" (Acts 3:19)

Conversion to Christ is joined to Baptism not only because of = the=20 Church's practice, but also by the will of Christ himself, who = sent the=20 apostles to make disciples of all nations and to baptize them (cf. = Mt=20 28:19). Conversion is also joined to Baptism because of the = intrinsic need=20 to receive the fullness of new life in Christ. As Jesus says to = Nicodemus:=20 "Truly, truly, I say to you, unless one is born of water and the = Spirit,=20 he cannot enter the kingdom of God" (Jn 3:5). In Baptism, in fact, = we are=20 born anew to the life of God's children, united to Jesus Christ = and=20 anointed in the Holy Spirit. Baptism is not simply a seal of = conversion,=20 and a kind of external sign indicating conversion and attesting to = it.=20 Rather, it is the sacrament which signifies and effects rebirth = from the=20 Spirit, establishes real and unbreakable bonds with the Blessed = Trinity,=20 and makes us members of the Body of Christ, which is the = Church.

All this needs to be said, since not a few people, precisely in = those=20 areas involved in the mission ad gentes, tend to separate=20 conversion to Christ from Baptism, regarding Baptism as = unnecessary. It is=20 true that in some places sociological considerations associated = with=20 Baptism obscure its genuine meaning as an act of faith. This is = due to a=20 variety of historical and cultural factors which must be removed = where=20 they still exist, so that the sacrament of spiritual rebirth can = be seen=20 for what it truly is. Local ecclesial communities must devote = themselves=20 to this task. It is also true that many profess an interior = commitment to=20 Christ and his message yet do not wish to be committed = sacramentally,=20 since, owing to prejudice or because of the failings of = Christians, they=20 find it difficult to grasp the true nature of the Church as a = mystery of=20 faith and love.77 I wish to encourage such people to = be fully=20 open to Christ, and to remind them that, if they feel drawn to = Christ, it=20 was he himself who desired that the Church should be the "place" = where=20 they would in fact find him. At the same time, I invite the = Christian=20 faithful, both individually and as communities, to bear authentic = witness=20 to Christ through the new life they have received.

Certainly, every convert is a gift to the Church and represents = a=20 serious responsibility for her, not only because converts have to = be=20 prepared for Baptism through the catechumenate and then be guided = by=20 religious instruction, but also because - especially in the case = of=20 adults-such converts bring with them a kind of new energy, an = enthusiasm=20 for the faith, and a desire to see the Gospel lived out in the = Church.=20 They would be greatly disappointed if, having entered the = ecclesial=20 community, they were to find a life lacking fervor and without = signs of=20 renewal! We cannot preach conversion unless we ourselves are = converted=20 anew every day.

Forming Local Churches

48. Conversion and Baptism give entry into a Church already in=20 existence or require the establishment of new communities which = confess=20 Jesus as Savior and Lord. This is part of God's plan, for it = pleases him=20 "to call human beings to share in his own life not merely as = individuals,=20 without any unifying bond between them, but rather to make them = into a=20 people in which his children, who had been widely scattered, might = be=20 gathered together in unity."78

The mission ad gentes has this objective: to found = Christian=20 communities and develop churches to their full maturity. This is a = central=20 and determining goal of missionary activity, so much so that the = mission=20 is not completed until it succeeds in building a new particular = church=20 which functions normally in its local setting The Decree Ad Gentes = deals=20 with this subject at length,79 and since the Council, a line of = theological=20 reflection has developed which emphasizes that the whole mystery = of the=20 Church is contained in each particular church, provided it does = not=20 isolate itself but remains in communion with the universal Church = and=20 becomes missionary in its own turn. Here we are speaking of a = great and=20 lengthy process, in which it is hard to identify the precise stage = at=20 which missionary activity properly so-called comes to an end and = is=20 replaced by pastoral activity. Even so, certain points must remain = clear.

49. It is necessary first and foremost to strive to establish = Christian=20 communities everywhere, communities which are "a sign of the = presence of=20 God in the world"80 and which grow until they become = churches.=20 Notwithstanding the high number of dioceses, there are still very = large=20 areas where there are no local churches or where their number is=20 insufficient in relation to the vastness of the territory and the = density=20 of the population. There is still much to be done in implanting = and=20 developing the Church. This phase of ecclesial history, called the = plantatio Ecclesiae, has not reached its end; indeed, for = much of=20 the human race it has yet to begin.

Responsibility for this task belongs to the universal Church = and to the=20 particular churches, to the whole people of God and to all its = missionary=20 forces. Every church, even one made up of recent converts, is = missionary=20 by its very nature, and is both evangelized and evangelizing. = Faith must=20 always be presented as a gift of God to be lived out in community=20 (families, parishes, associations), and to be extended to others = through=20 witness in word and deed. The evangelizing activity of the = Christian=20 community, first in its own locality, and then elsewhere as part = of the=20 Church's universal mission, is the clearest sign of a mature = faith. A=20 radical conversion in thinking is required in order to become = missionary,=20 and this holds true both for individuals and entire communities. = The Lord=20 is always calling us to come out of ourselves and to share with = others the=20 goods we possess, starting with the most precious gift of all - = our faith.=20 The effectiveness of the Church's organizations, movements, = parishes and=20 apostolic works must be measured in the light of this missionary=20 imperative. Only by becoming missionary will the Christian = community be=20 able to overcome its internal divisions and tensions, and = rediscover its=20 unity and its strength of faith.

Missionary personnel coming from other churches and countries = must work=20 in communion with their local counterparts for the development of = the=20 Christian community. In particular, it falls to missionary = personnel - in=20 accordance with the directives of the bishops and in cooperation = with=20 those responsible at the local level - to foster the spread of the = faith=20 and the expansion of the Church in non-Christian environments and = among=20 non-Christian groups, and to encourage a missionary sense within = the=20 particular churches, so that pastoral concern will always be = combined with=20 concern for the mission ad gentes. In this way, every = church will=20 make its own the solicitude of Christ the Good Shepherd, who fully = devotes=20 himself to his flock, but at the same time is mindful of the = "other sheep,=20 that are not of this fold." (Jn 10:16)

50. This solicitude will serve as a motivation and stimulus for = a=20 renewed commitment to ecumenism. The relationship between = ecumenical=20 activity and missionary activity makes it necessary to = consider=20 two closely associated factors. On the one hand, we must recognize = that=20 "the division among Christians damages the holy work of preaching = the=20 Gospel to every creature and is a barrier for many in their = approach to=20 the faith."81 The fact that the Good News of = reconciliation=20 is preached by Christians who are divided among themselves weakens = their=20 witness. It is thus urgent to work for the unity of Christians, so = that=20 missionary activity can be more effective. At the same time we = must not=20 forget that efforts toward unity are themselves a sign of the work = of=20 reconciliation which God is bringing about in our midst.

On the other hand, it is true that some kind of communion, = though=20 imperfect, exists among all those who have received Baptism in = Christ. On=20 this basis the Council established the principle that "while all=20 appearance of indifferentism and confusion is ruled out, as well = as any=20 appearance of unhealthy rivalry, Catholics should collaborate in a = spirit=20 of fellowship with their separated brothers and sisters in = accordance with=20 the norms of the Decree on Ecumenism: by a common profession of = faith in=20 God and in Jesus Christ before the nations - to the extent that = this is=20 possible - and by their cooperation in social and technical as = well as in=20 cultural and religious matters."82

Ecumenical activity and harmonious witness to Jesus Christ by=20 Christians who belong to different churches and ecclesial = communities has=20 already borne abundant fruit. But it is ever more urgent that they = work=20 and bear witness together at this time when Christian and = para-Christian=20 sects are sowing confusion by their activity. The expansion of = these sects=20 represents a threat for the Catholic Church and for all the = ecclesial=20 communities with which she is engaged in dialogue. Wherever = possible, and=20 in the light of local circumstances, the response of Christians = can itself=20 be an ecumenical one.

"Ecclesial Basic Communities"
As a Force for=20 Evangelization

51. A rapidly growing phenomenon in the young churches - one = sometimes=20 fostered by the bishops and their Conferences as a pastoral = priority - is=20 that of "ecclesial basic communities" (also known by other names) = which=20 are proving to be good centers for Christian formation and = missionary=20 outreach. These are groups of Christians who, at the level of the = family=20 or in a similarly restricted setting, come together for prayer, = Scripture=20 reading, catechesis, and discussion on human and ecclesial = problems with a=20 view to a common commitment. These communities are a sign of = vitality=20 within the Church, an instrument of formation and evangelization, = and a=20 solid starting point for a new society based on a "civilization of = love."

These communities decentralize and organize the parish = community, to=20 which they always remain united. They take root in less privileged = and=20 rural areas, and become a leaven of Christian life, of care for = the poor=20 and neglected, and of commitment to the transformation of society. = Within=20 them, the individual Christian experiences community and therefore = senses=20 that he or she is playing an active role and is encouraged to = share in the=20 common task. Thus, these communities become a means of = evangelization and=20 of the initial proclamation of the Gospel, and a source of new = ministries.=20 At the same time, by being imbued with Christ's love, they also = show how=20 divisions, tribalism and racism can be overcome.

Every community, if it is to be Christian, must be founded on = Christ=20 and live in him, as it listens to the word of God, focuses its = prayer on=20 the Eucharist, lives in a communion marked by oneness of heart and = soul,=20 and shares according to the needs of its members (cf. Acts = 2:42-47). As=20 Pope Paul VI recalled, every community must live in union with the = particular and the universal Church, in heartfelt communion with = the=20 Church's pastors and the Magisterium, with a commitment to = missionary=20 outreach and without yielding to isolationism or ideological=20 exploitation.83 And the Synod of Bishops stated: = "Because the=20 Church is communion, the new 'basic communities,' if they truly = live in=20 unity with the Church, are a true expression of communion and a = means for=20 the construction of a more profound communion. They are thus cause = for=20 great hope for the life of the Church."84

Incarnating the Gospel in Peoples' Culture

52. As she carries out missionary activity among the nations, = the=20 Church encounters different cultures and becomes involved in the = process=20 of inculturation. The need for such involvement has marked the = Church's=20 pilgrimage throughout her history, but today it is particularly=20 urgent.

The process of the Church's insertion into peoples' cultures is = a=20 lengthy one. It is not a matter of purely external adaptation, for = inculturation "means the intimate transformation of authentic = cultural=20 values through their integration in Christianity and the insertion = of=20 Christianity in the various human cultures."85 The process is thus a profound and=20 all-embracing one, which involves the Christian message and also = the=20 Church's reflection and practice. But at the same time it is a = difficult=20 process, for it must in no way compromise the distinctiveness and=20 integrity of the Christian faith.

Through inculturation the Church makes the Gospel incarnate in=20 different cultures and at the same time introduces peoples, = together with=20 their cultures, into her own community.86 She transmits to them her own = values, at the=20 same time taking the good elements that already exist in them and = renewing=20 them from within.87 Through inculturation the Church, = for her=20 part, becomes a more intelligible sign of what she is, and a more=20 effective instrument of mission.

Thanks to this action within the local churches, the universal = Church=20 herself is enriched with forms of expression and values in the = various=20 sectors of Christian life, such as evangelization, worship, = theology and=20 charitable works. She comes to know and to express better the = mystery of=20 Christ, all the while being motivated to continual renewal. During = my=20 pastoral visits to the young churches I have repeatedly dealt with = these=20 themes, which are present in the Council and the subsequent=20 Magisterium.88

Inculturation is a slow journey which accompanies the whole of=20 missionary life. It involves those working in the Church's mission = ad=20 gentes, the Christian communities as they develop, and the = bishops,=20 who have the task of providing discernment and encouragement for = its=20 implementation.89

53. Missionaries, who come from other churches and countries, = must=20 immerse themselves in the cultural milieu of those to whom they = are sent,=20 moving beyond their own cultural limitations. Hence they must = learn the=20 language of the place in which they work, become familiar with the = most=20 important expressions of the local culture, and discover its = values=20 through direct experience. Only if they have this kind of = awareness will=20 they be able to bring to people the knowledge of the hidden = mystery (cf.=20 Rom 16:25-27; Eph 3:5) in a credible and fruitful way. It is not = of course=20 a matter of missionaries renouncing their own cultural identity, = but of=20 understanding, appreciating, fostering and evangelizing the = culture of the=20 environment in which they are working, and therefore of equipping=20 themselves to communicate effectively with it, adopting a manner = of living=20 which is a sign of gospel witness and of solidarity with the = people.

Developing ecclesial communities, inspired by the Gospel, will=20 gradually be able to express their Christian experience in = original ways=20 and forms that are consonant with their own cultural traditions, = provided=20 that those traditions are in harmony with the objective = requirements of=20 the faith itself. To this end, especially in the more delicate = areas of=20 inculturation, particular churches of the same region should work = in=20 communion with each other90 and with the whole Church, = convinced that=20 only through attention both to the universal Church and to the = particular=20 churches will they be capable of translating the treasure of faith = into a=20 legitimate variety of expressions.91 Groups which have been evangelized = will thus=20 provide the elements for a "translation" of the gospel = message,92 keeping in mind the positive = elements=20 acquired down the centuries from Christianity's contact with = different=20 cultures and not forgetting the dangers of alterations which have=20 sometimes occurred.93

54. In this regard, certain guidelines remain basic. Properly = applied,=20 inculturation must be guided by two principles: "compatibility = with the=20 gospel and communion with the universal Church."94 Bishops, as guardians of the = "deposit of=20 faith," will take care to ensure fidelity and, in particular, to = provide=20 discernment,95 for which a deeply balanced = approach is=20 required. In fact there is a risk of passing uncritically from a = form of=20 alienation from culture to an overestimation of culture. Since = culture is=20 a human creation and is therefore marked by sin, it too needs to = be=20 "healed, ennobled and perfected."96

This kind of process needs to take place gradually, in such a = way that=20 it really is an expression of the community's Christian = experience. As=20 Pope Paul VI said in Kampala: "It will require an incubation of = the=20 Christian 'mystery' in the genius of your people in order that its = native=20 voice, more clearly and frankly, may then be raised harmoniously = in the=20 chorus of other voices in the universal Church."97 In effect, inculturation must = involve the=20 whole people of God, and not just a few experts, since the people = reflect=20 the authentic sensus fidei which must never be lost sight = of=20 Inculturation needs to be guided and encouraged, but not forced, = lest it=20 give rise to negative reactions among Christians. It must be an = expression=20 of the community's life, one which must mature within the = community=20 itself, and not be exclusively the result of erudite research. The = safeguarding of traditional values is the work of a mature = faith.

Dialogue with Our Brothers and Sisters of Other=20 Religions

55. Inter-religious dialogue is a part of the Church's = evangelizing=20 mission. Understood as a method and means of mutual knowledge and=20 enrichment, dialogue is not in opposition to the mission ad = gentes;=20 indeed, it has special links with that mission and is one of its=20 expressions. This mission, in fact, is addressed to those who do = not know=20 Christ and his Gospel, and who belong for the most part to other=20 religions. In Christ, God calls all peoples to himself and he = wishes to=20 share with them the fullness of his revelation and love. He does = not fail=20 to make himself present in many ways, not only to individuals but = also to=20 entire peoples through their spiritual riches, of which their = religions=20 are the main and essential expression, even when they contain = "gaps,=20 insufficiencies and errors."98 All of this has been given ample = emphasis by=20 the Council and the subsequent Magisterium, without detracting in = any way=20 from the fact that salvation comes from Christ and that = dialogue does=20 not dispense from evangelization.99

In the light of the economy of salvation, the Church sees no = conflict=20 between proclaiming Christ and engaging in interreligious = dialogue.=20 Instead, she feels the need to link the two in the context of her=20 mission ad gentes. These two elements must maintain both = their=20 intimate connection and their distinctiveness; therefore they = should not=20 be confused, manipulated or regarded as identical, as though they = were=20 interchangeable.

I recently wrote to the bishops of Asia: "Although the Church = gladly=20 acknowledges whatever is true and holy in the religious traditions = of=20 Buddhism, Hinduism and Islam as a reflection of that truth which=20 enlightens all people, this does not lessen her duty and resolve = to=20 proclaim without fail Jesus Christ who is 'the way, and the truth = and the=20 life.'...The fact that the followers of other religions can = receive God's=20 grace and be saved by Christ apart from the ordinary means which = he has=20 established does not thereby cancel the call to faith and baptism = which=20 God wills for all people."100 Indeed Christ himself "while = expressly=20 insisting on the need for faith and baptism, at the same time = confirmed=20 the need for the Church, into which people enter through = Baptism as=20 through a door." 101 Dialogue should be conducted and = implemented=20 with the conviction that the Church is the ordinary means of=20 salvation and that she alone possesses the fullness of = the=20 means of salvation.102

56. Dialogue does not originate from tactical concerns or=20 self-interest, but is an activity with its own guiding principles, = requirements and dignity. It is demanded by deep respect for = everything=20 that has been brought about in human beings by the Spirit who = blows where=20 he wills.103 Through dialogue, the Church seeks = to=20 uncover the "seeds of the Word,"104 a "ray of that truth which = enlightens all=20 men'';105 these are found in individuals and = in the=20 religious traditions of mankind. Dialogue is based on hope and = love, and=20 will bear fruit in the Spirit. Other religions constitute a = positive=20 challenge for the Church: they stimulate her both to discover and=20 acknowledge the signs of Christ's presence and of the working of = the=20 Spirit, as well as to examine more deeply her own identity and to = bear=20 witness to the fullness of Revelation which she has received for = the good=20 of all.

This gives rise to the spirit which must enliven dialogue in = the=20 context of mission. Those engaged in this dialogue must be = consistent with=20 their own religious traditions and convictions, and be open to=20 understanding those of the other party without pretense or=20 close-mindedness, but with truth, humility and frankness, knowing = that=20 dialogue can enrich each side. There must be no abandonment of = principles=20 nor false irenicism, but instead a witness given and received for = mutual=20 advancement on the road of religious inquiry and experience, and = at the=20 same time for the elimination of prejudice, intolerance and=20 misunderstandings. Dialogue leads to inner purification and = conversion=20 which, if pursued with docility to the Holy Spirit, will be = spiritually=20 fruitful.

57. A vast field lies open to dialogue, which can assume many = forms and=20 expressions: from exchanges between experts in religious = traditions or=20 official representatives of those traditions to cooperation for = integral=20 development and the safeguarding of religious values; and from a = sharing=20 of their respective spiritual experiences to the so-called = "dialogue of=20 life," through which believers of different religions bear witness = before=20 each other in daily life to their own human and spiritual values, = and help=20 each other to live according to those values in order to build a = more just=20 and fraternal society.

Each member of the faithful and all Christian communities are = called to=20 practice dialogue, although not always to the same degree or in = the same=20 way. The contribution of the laity is indispensable in this area, = for they=20 "can favor the relations which ought to be established with the = followers=20 of various religions through their example in the situations in = which they=20 live and in their activities." 106 Some of them also will be able to = make a=20 contribution through research and study. 107

I am well aware that many missionaries and Christian = communities find=20 in the difficult and often misunderstood path of dialogue their = only way=20 of bearing sincere witness to Christ and offering generous service = to=20 others. I wish to encourage them to persevere with faith and love, = even in=20 places where their efforts are not well received. Dialogue is a = path=20 toward the kingdom and will certainly bear fruit, even if the = times and=20 seasons are known only to the Father (cf. Acts 1:7).

Promoting Development by Forming Consciences

58. The mission ad gentes is still being carried out today, for = the=20 most part in the southern regions of the world, where action on = behalf of=20 integral development and liberation from all forms of oppression = is most=20 urgently needed. The Church has always been able to generate among = the=20 peoples she evangelizes a drive toward progress. Today, more than = in the=20 past, missionaries are being recognized as promoters of = development=20 by governments and international experts who are impressed at the=20 remarkable results achieved with scanty means.

In the Encyclical Sollicitudo Rei Socialis, I stated = that "the=20 Church does not have technical solutions to offer for the problem = of=20 underdevelopment as such," but "offers her first contribution to = the=20 solution of the urgent problem of development when she proclaims = the truth=20 about Christ, about herself and about man, applying this truth to = a=20 concrete situation."108 The Conference of Latin American = Bishops at=20 Puebla stated that "the best service we can offer to our brother = is=20 evangelization, which helps him to live and act as a son of God, = sets him=20 free from injustices and assists his overall development."109 It is not the Church's mission to = work=20 directly on the economic. technical or political levels, or to = contribute=20 materially to development. Rather, her mission consists = essentially in=20 offering people an opportunity not to "have more" but to "be = more." by=20 awakening their consciences through the Gospel. "Authentic human=20 development must be rooted in an ever deeper evangelization."110

The Church and her missionaries also promote development = through=20 schools, hospitals, printing presses, universities and = experimental farms.=20 But a people's development does not derive primarily from money, = material=20 assistance or technological means, but from the formation of = consciences=20 and the gradual maturing of ways of thinking and patterns of = behavior.=20 Man is the principal agent of development, not money or = technology.=20 The Church forms consciences by revealing to peoples the God whom = they=20 seek and do not yet know, the grandeur of man created in God's = image and=20 loved by him, the equality of all men and women as God's sons and=20 daughters, the mastery of man over nature created by God and = placed at=20 man's service, and the obligation to work for the development of = the whole=20 person and of all mankind.

59. Through the gospel message, the Church offers a force for=20 liberation which promotes development precisely because it leads = to=20 conversion of heart and of ways of thinking, fosters the = recognition of=20 each person's dignity, encourages solidarity, commitment and = service of=20 one's neighbor, and gives everyone a place in God's plan, which is = the=20 building of his kingdom of peace and justice, beginning already in = this=20 life. This is the biblical perspective of the "new heavens and a = new=20 earth" (cf. Is 65:17; 2 Pt 3:13; Rv 21:1), which has been the = stimulus and=20 goal for mankind's advancement in history. Man's development = derives from=20 God, and from the model of Jesus - God and man - and must lead = back to=20 God.111 That is why there is a close = connection=20 between the proclamation of the Gospel and human promotion.

The contribution of the Church and of evangelization to the = development=20 of peoples concerns not only the struggle against material poverty = and=20 underdevelopment in the South of the world, but also concerns the = North,=20 which is prone to a moral and spiritual poverty caused by=20 "overdevelopment."112 A certain way of thinking, = uninfluenced by a=20 religious outlook and widespread in some parts of today's world, = is based=20 on the idea that increasing wealth and the promotion of economic = and=20 technical growth is enough for people to develop on the human = level. But a=20 soulless development cannot suffice for human beings, and an = excess of=20 affluence is as harmful as excessive poverty. This is a = "development=20 model" which the North has constructed and is now spreading to the = South,=20 where a sense of religion as well as human values are in danger of = being=20 overwhelmed by a wave of consumerism.

"Fight hunger by changing your lifestyle" is a motto which has = appeared=20 in Church circles and which shows the people of the rich nations = how to=20 become brothers and sisters of the poor. We need to turn to a more = austere=20 way of life which will favor a new model of development that gives = attention to ethical and religious values. To the poor, = missionary=20 activity brings light and an impulse toward true development, = while a=20 new evangelization ought to create among the wealthy a realization = that=20 the time has arrived for them to become true brothers and sisters = of the=20 poor through the conversion of all to an "integral development" = open to=20 the Absolute.113

Charity: Source and Criterion of Mission

60. As I said during my pastoral visit to Brazil: "The Church = all over=20 the world wishes to be the Church of the poor...she wishes to draw = out all=20 the truth contained in the Beatitudes of Christ, and especially in = the=20 first one: 'Blessed are the poor in spirit.' ...She wishes to = teach this=20 truth and she wishes to put it into practice, just as Jesus came = to do and=20 to teach."114

The young churches, which for the most part are to be found = among=20 peoples suffering from widespread poverty, often give voice to = this=20 concern as an integral part of their mission. The Conference of = Latin=20 American Bishops at Puebla, after recalling the example of Jesus, = wrote=20 that "the poor deserve preferential attention, whatever their = moral or=20 personal situation. They have been made in the image and likeness = of God=20 to be his children, but this image has been obscured and even = violated.=20 For this reason, God has become their defender and loves them. It = follows=20 that the poor are those to whom the mission is first addressed, = and their=20 evangelization is par excellence the sign and proof of the = mission=20 of Jesus."115

In fidelity to the spirit of the Beatitudes, the Church is = called to be=20 on the side of those who are poor and oppressed in any way. I = therefore=20 exhort the disciples of Christ and all Christian communities - = from=20 families to dioceses, from parishes to religious institutes - to = carry out=20 a sincere review of their lives regarding their solidarity with = the poor.=20 At the same time, I express gratitude to the missionaries who, by = their=20 loving presence and humble service to people, are working for the = integral=20 development of individuals and of society through schools, = health-care=20 centers, leprosaria, homes for the handicapped and the elderly, = projects=20 for the promotion of women and other similar apostolates. I thank = the=20 priests, religious brothers and sisters, and members of the laity = for=20 their dedication, and I also encourage the volunteers from=20 non-governmental organizations who in ever increasing numbers are = devoting=20 themselves to works of charity and human promotion.

It is in fact these "works of charity" that reveal the soul of = all=20 missionary activity: love, which has been and remains the driving = force of=20 mission, and is also "the sole criterion for judging what is to be = done or=20 not done, changed or not changed. It is the principle which must = direct=20 every action, and end to which that action must be directed. When = we act=20 with a view to charity, or are inspired by charity, nothing is = unseemly=20 and everything is good."116

CHAPTER VI - = LEADERS AND=20 WORKERS IN THE MISSIONARY APOSTOLATE

61. Without witnesses there can be no witness, just as without=20 missionaries there can be no missionary activity. Jesus chooses = and sends=20 people forth to be his witnesses and apostles, so that they may = share in=20 his mission and continue in his saving work: "You shall be my = witnesses in=20 Jerusalem and in all Judea and Samaria and to the end of the = earth" (Acts=20 1:8).

The Twelve are the first to work in the Church's universal = mission.=20 They constitute a "collegial subject" of that mission, having been = chosen=20 by Jesus to be with him and to be sent forth "to the lost sheep of = the=20 house of Israel" (Mt 10:6). This collegiality does not prevent = certain=20 figures from assuming prominence within the group, such as James, = John and=20 above all Peter, who is so prominent as to justify the expression: = "Peter=20 and the other Apostles" (Acts 2:14, 37). It was thanks to Peter = that the=20 horizons of the Church's universal mission were expanded, and the = way was=20 prepared for the outstanding missionary work of Paul, who by God's = will=20 was called and sent forth to the nations (cf. Gal 1:15-16).

In the early Church's missionary expansion, we find alongside = the=20 apostles, other lesser figures who should not be overlooked. These = include=20 individuals, groups and communities. A typical example is the = local church=20 at Antioch which, after being evangelized, becomes an evangelizing = community which sends missionaries to others (cf. Acts 13:2-3). = The early=20 Church experiences her mission as a community task, while = acknowledging in=20 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=20 universal mission remains valid and urgent today. The Church is = missionary by her very nature, for Christ's mandate is not = something=20 contingent or external, but reaches the very heart of the Church. = It=20 follows that the universal Church and each individual church is = sent forth=20 to the nations. Precisely" so that this missionary zeal may = flourish among=20 the people of their own country," it is highly appropriate that = young=20 churches should "share as soon as possible in the universal = missionary=20 work of the Church. They should themselves send missionaries to = proclaim=20 the Gospel all over the world, even though they are suffering from = a=20 shortage of clergy."117 Many are already doing so, and I = strongly=20 encourage them to continue.

In this essential bond between the universal Church and the = particular=20 churches the authentic and full missionary nature of the Church = finds=20 practical expression: "In a world where the lessening of distance = makes=20 the world increasingly smaller, the Church's communities ought to = be=20 connected with each other, exchange vital energies and resources, = and=20 commit themselves as a group to the one and common mission of = proclaiming=20 and living the Gospel.... So-called younger churches have need of = the=20 strength of the older churches and the older ones need the witness = and the=20 impulse of the younger, so that each church can draw on the riches = of the=20 other churches." 118

Those Primarily Responsible for Missionary = Activity

63. Just as the risen Lord gave the universal missionary = mandate to the=20 College of the Apostles with Peter as its head, so this same=20 responsibility now rests primarily with the College of Bishops, = headed by=20 the successor of Peter.119 Conscious of this responsibility, = I feel the=20 duty to give expression to it in my meetings with the bishops, = both with=20 regard to new evangelization and the universal mission. I have = traveled=20 all over the world in order "to proclaim the Gospel, to = 'strengthen the=20 brothers' in the faith, to console the Church, to meet people. = They are=20 journeys of faith...they are likewise opportunities for traveling=20 catechesis, for evangelical proclamation in spreading the Gospel = and the=20 apostolic Magisterium to the full extent of the world."120

My brother bishops are directly responsible, together with me, = for the=20 evangelization of the world, both as members of the College of = Bishops and=20 as pastors of the particular churches. In this regard the Council = states:=20 "The charge of announcing the Gospel throughout the world belongs = to the=20 body of shepherds, to all of whom in common Christ gave the = command."121 It also stated that the bishops = "have been=20 consecrated not only for a particular diocese but for the = salvation of the=20 entire world."122 This collegial responsibility has = certain=20 practical consequences. Thus, "the Synod of Bishops ...should, = among the=20 concerns of general importance, pay special attention to = missionary=20 activity, the greatest and holiest duty of the Church."123 The same responsibility is = reflected to=20 varying degrees in Episcopal Conferences and their organisms at a=20 continental level, which must make their own contribution to the=20 missionary task.124

Each bishop too, as the pastor of a particular church, has a=20 wide-ranging missionary duty. It falls to him "as the ruler and = center of=20 unity in the diocesan apostolate, to promote missionary activity, = to=20 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=20 a fair share both of personnel and funds be devoted to the = evangelization=20 of non-Christians."125

64. Each particular church must be generous and open to the = needs of=20 the other churches. Cooperation between the churches, in an = authentic=20 reciprocity that prepares them both to give and to receive, is a = source of=20 enrichment for all of them and touches the various spheres of = ecclesial=20 life. In this respect, the declaration of the bishops at Puebla is = exemplary: "The hour has finally come for Latin America...to be = projected=20 beyond her frontiers, ad gentes. Certainly we have need of=20 missionaries ourselves, nevertheless we must give from our own=20 poverty."126

In the same spirit, I exhort bishops and Episcopal Conferences = to act=20 generously in implementing the provisions of the norms = which the=20 Congregation for the Clergy issued regarding cooperation between=20 particular churches and especially regarding the better = distribution of=20 clergy in the world. 127

The Church's mission is wider than the "communion among the = churches";=20 it ought to be directed not only to aiding re-evangelization but = also and=20 primarily to missionary activity as such. I appeal to all the = churches,=20 young and old alike, to share in this concern of mine by seeking = to=20 overcome the various obstacles and increase missionary = vocations.

Missionaries and Religious Institutes Ad = Gentes

65. Now, as in the past, among those involved in the missionary = apostolate a place of fundamental importance is held by the = persons and=20 institutions to whom the Decree Ad Gentes devotes the = special=20 chapter entitled "Missionaries."128 This requires careful reflection, = especially=20 on the part of missionaries themselves, who may be led, as a = result of=20 changes occurring within the missionary field, no longer to = understand the=20 meaning of their vocation and no longer to know exactly what the = Church=20 expects of them today.

The following words of the Council are a point of reference: = "Although=20 the task of spreading the faith, to the best of one's ability, = falls to=20 each disciple of Christ, the Lord always calls from the number of = his=20 disciples those whom he wishes, so that they may be with him and = that he=20 may send them to preach to the nations. Accordingly, through the = Holy=20 Spirit, who distributes his gifts as he wishes for the good of = all, Christ=20 stirs up a missionary vocation in the hearts of individuals, and = at the=20 same time raises up in the Church those institutes which undertake = the=20 duty of evangelization, which is the responsibility of the whole = Church,=20 as their special task."129

What is involved, therefore, is a "special vocation," patterned = on that=20 of the apostles. It is manifested in a total commitment to = evangelization,=20 a commitment which involves the missionary's whole person and = life, and=20 demands a self giving without limits of energy or time. Those who = have=20 received this vocation, "sent by legitimate authority, go out, in = faith=20 and obedience, to those who are far from Christ, set aside for the = work to=20 which they have been called as ministers of the Gospel."130 Missionaries must always meditate = on the=20 response demanded by the gift they have received, and continually = keep=20 their doctrinal and apostolic formation up to date.

66. Missionary institutes, drawing from their experience and = creativity=20 while remaining faithful to their founding charism, must employ = all means=20 necessary to ensure the adequate preparation of candidates and the = renewal=20 of their members' spiritual, moral and physical energies.131 They should sense that they are a = vital part=20 of the ecclesial community and should carry out their work in = communion=20 with it. Indeed, "every institute exists for the Church and must = enrich=20 her with its distinctive characteristics, according to a = particular spirit=20 and a specific mission"; the guardians of this fidelity to the = founding=20 charism are the bishops themselves.132

In general, missionary institutes came into being in churches = located=20 in traditionally Christian countries, and historically they have = been the=20 means employed by the Congregation of Propaganda Fide for = the=20 spread of the faith and the founding of new churches. Today, these = institutes are receiving more and more candidates from the young = churches=20 which they founded, while new missionary institutes have arisen in = countries which previously only received missionaries, but are now = also=20 sending them. This is a praiseworthy trend which demonstrates the=20 continuing validity and relevance of the specific missionary = vocation of=20 these institutes. They remain "absolutely necessary,"133 not only for missionary activity = ad=20 gentes, in keeping with their tradition, but also for stirring = up=20 missionary fervor both in the churches of traditionally Christian=20 countries and in the younger churches.

The special vocation of missionaries "for life" retains = all its=20 validity: it is the model of the Church's missionary commitment, = which=20 always stands in need of radical and total self-giving, of new and = bold=20 endeavors. Therefore the men and women missionaries who have = devoted their=20 whole lives to bearing witness to the risen Lord among the nations = must=20 not allow themselves to be daunted by doubts, misunderstanding, = rejection=20 or persecution. They should revive the grace of their specific = charism and=20 courageously press on, preferring - in a spirit of faith, = obedience and=20 communion with their pastors - to seek the lowliest and most = demanding=20 places.

Diocesan Priests for the Universal Mission

67. As co-workers of the bishops, priests are called by virtue = of the=20 sacrament of Orders to share in concern for the Church's mission: = "The=20 spiritual gift that priests have received in ordination prepares = them, not=20 for any narrow and limited mission, but for the most universal = and all=20 embracing mission of salvation 'to the end of the earth.' For = every=20 priestly ministry shares in the universal scope of the mission = that Christ=20 entrusted to his apostles." 134 For this reason, the formation of = candidates=20 to the priesthood must aim at giving them "the true Catholic = spirit=20 whereby they will learn to transcend the bounds of their own = diocese,=20 country or rite, and come to the aid of the whole Church, in = readiness to=20 preach the Gospel anywhere." 135 All priests must have the mind and = the heart=20 of missionaries - open to the needs of the Church and the world, = with=20 concern for those farthest away, and especially for the = non-Christian=20 groups in their own area. They should have at heart, in their = prayers and=20 particularly at the Eucharistic Sacrifice, the concern of the = whole Church=20 for all of humanity.

Especially in those areas where Christians are a minority, = priests must=20 be filled with special missionary zeal and commitment. The Lord = entrusts=20 to them not only the pastoral care of the Christian community, but = also=20 and above all the evangelization of those of their fellow-citizens = who do=20 not belong to Christ's flock. Priests will "not fail to make = themselves=20 readily available to the Holy Spirit and the bishop, to be sent to = preach=20 the Gospel beyond the borders of their country. This will demand = of them=20 not only maturity in their vocation, but also an uncommon = readiness to=20 detach themselves from their own homeland, culture and family, and = a=20 special ability to adapt to other cultures, with understanding and = respect=20 for them." 136

68. In his Encyclical Fidei Donum, Pope Pius XII, with = prophetic=20 insight, encouraged bishops to offer some of their priests for = temporary=20 service in the churches of Africa, and gave his approval to = projects=20 already existing for that purpose. Twenty-five years later, I = pointed out=20 the striking newness of that encyclical, which "surmounted the = territorial=20 dimension of priestly service in order to direct it toward the = entire=20 Church."137 Today it is clear how effective = and fruitful=20 this experience has been. Indeed, Fidei Donum priests are a = unique=20 sign of the bond of communion existing among the churches. They = make a=20 valuable contribution to the growth of needy ecclesial = communities, while=20 drawing from them freshness and liveliness of faith. Of course, = the=20 missionary service of the diocesan priest must conform to certain = criteria=20 and conditioning. The priests to be sent should be selected from = among the=20 most suitable candidates, and should be duly prepared for the = particular=20 work that awaits them.138 With an open and fraternal = attitude, they=20 should become part of the new setting of the Church which welcomes = them,=20 and form one presbyterate with the local priests, under the = authority of=20 the bishop.139 I hope that a spirit of service = will=20 increase among the priests of the long-established churches, and = that it=20 will be fostered among priests of the churches of more recent = origin.

The Missionary Fruitfulness of Consecrated = Life

69. From the inexhaustible and manifold richness of the Spirit = come the=20 vocations of the Institutes of Consecrated Life, whose = members,=20 "because of the dedication to the service of the Church deriving = from=20 their very consecration, have an obligation to play a special part = in=20 missionary activity, in a manner appropriate to their = Institute."140 History witnesses to the = outstanding service=20 rendered by religious families in the spread of the faith and the=20 formation of new churches: from the ancient monastic institutions, = to the=20 medieval Orders, up to the more recent congregations.

(a) Echoing the Council, I invite institutes of = contemplative=20 life to establish communities in the young churches, so as to = "bear=20 glorious witness among non-Christians to the majesty and love of = God, as=20 well as to unity in Christ."141 This presence is beneficial = throughout the=20 non-Christian world, especially in those areas where religious = traditions=20 hold the contemplative life in great esteem for its asceticism and = its=20 search for the Absolute.

(b) To institutes of active life, I would recommend the = immense=20 opportunities for works of charity, for the proclamation of the = Gospel,=20 for Christian education, cultural endeavors and solidarity with = the poor=20 and those suffering from discrimination, abandonment and = oppression.=20 Whether they pursue a strictly missionary goal or not, such = institutes=20 should ask themselves how willing and able they are to broaden = their=20 action in order to extend God's kingdom. In recent times many = institutes=20 have responded to this request, which I hope will be given even = greater=20 consideration and implementation for a more authentic service. The = Church=20 needs to make known the great gospel values of which she is the = bearer. No=20 one witnesses more effectively to these values than those who = profess the=20 consecrated life in chastity, poverty and obedience, in a total = gift of=20 self to God and in complete readiness to serve humanity and = society after=20 the example of Christ.142

70. I extend a special word of appreciation to the missionary = religious=20 sisters, in whom virginity for the sake of the kingdom is = transformed into=20 a motherhood in the spirit that is rich and fruitful. It is = precisely the=20 mission ad gentes that offers them vast scope for "the gift = of self=20 with love in a total and undivided manner."143 The example and activity of women = who=20 through virginity are consecrated to love of God and neighbor, = especially=20 the very poor, are an indispensable evangelical sign among those = peoples=20 and cultures where women still have far to go on the way toward = human=20 promotion and liberation. It is my hope that many young Christian = women=20 will be attracted to giving themselves generously to Christ, and = will draw=20 strength and joy from their consecration in order to bear witness = to him=20 among the peoples who do not know him.

All the Laity Are Missionaries by baptism

71. Recent popes have stressed the importance of the role of = the laity=20 in missionary activity.144 In the Exhortation = Christifideles=20 Laici, I spoke explicitly of the Church's "permanent mission = of=20 bringing the Gospel to the multitudes - the millions and millions = of men=20 and women - who as yet do not know Christ the Redeemer of = humanity," 145 and of the responsibility of the = lay=20 faithful in this regard. The mission ad gentes is incumbent = upon=20 the entire People of God. Whereas the foundation of a new church = requires=20 the Eucharist and hence the priestly ministry, missionary = activity, which=20 is carried out in a wide variety of ways, is the task of all the = Christian=20 faithful.

It is clear that from the very origins of Christianity, the = laity - as=20 individuals, families, and entire communities - shared in = spreading the=20 faith. Pope Pius XII recalled this fact in his first encyclical on = the=20 missions,146 in which he pointed out some = instances of=20 lay missions. In modern times, this active participation of lay = men and=20 women missionaries has not been lacking. How can we forget the = important=20 role played by women: their work in the family, in schools, in = political,=20 social and cultural life, and especially their teaching of = Christian=20 doctrine? Indeed, it is necessary to recognize - and it is a title = of=20 honor - that some churches owe their origins to the activity of = lay men=20 and women missionaries.

The Second Vatican Council confirmed this tradition in its = description=20 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=20 missionary activity which they are called to make.148 The need for all the faithful to = share in=20 this responsibility is not merely a matter of making the = apostolate more=20 effective, it is a right and duty based on their baptismal = dignity,=20 whereby "the faithful participate, for their part, in the = threefold=20 mission of Christ as Priest, Prophet and King."149 Therefore, "they are bound by the = general=20 obligation and they have the right, whether as individuals or in=20 associations, to strive so that the divine message of salvation = may be=20 known and accepted by all people throughout the world. This = obligation is=20 all the more insistent in circumstances in which only through them = are=20 people able to hear the Gospel and to know Christ." 150 Furthermore, because of their = secular=20 character, they especially are called "to seek the kingdom of God = by=20 engaging in temporal affairs and ordering these in accordance with = the=20 will of God."151

72. The sphere in which lay people are present and active as=20 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=20 levels. Within the Church, there are various types of services, = functions,=20 ministries and ways of promoting the Christian life. I call to = mind, as a=20 new development occurring in many churches in recent times, the = rapid=20 growth of "ecclesial movements" filled with missionary dynamism. = When=20 these movements humbly seek to become part of the life of local = churches=20 and are welcomed by bishops and priests within diocesan and parish = structures, they represent a true gift of God both for new = evangelization=20 and for missionary activity properly so-called. I therefore = recommend that=20 they be spread, and that they be used to give fresh energy, = especially=20 among young people, to the Christian life and to evangelization, = within a=20 pluralistic view of the ways in which Christians can associate and = express=20 themselves.

Within missionary activity, the different forms of the lay = apostolate=20 should be held in esteem, with respect for their nature and aims. = Lay=20 missionary associations, international Christian volunteer = organizations,=20 ecclesial movements, groups and solidarities of different kinds - = all=20 these should be involved in the mission ad gentes as = cooperators=20 with the local churches. In this way the growth of a mature and=20 responsible laity will be fostered, a laity whom the younger = churches are=20 recognizing as "an essential and undeniable element in the = plantatio=20 Ecclesiae."153

The Work of Catechists and the Variety of = Ministries

73. Among the laity who become evangelizers, catechists have a = place of=20 honor. The Decree on the Missionary Activity of the Church speaks = of them=20 as "that army of catechists, both men and women, worthy of praise, = to whom=20 missionary work among the nations owes so much. Imbued with the = apostolic=20 spirit, they make a singular and absolutely necessary contribution = to the=20 spread of the faith and of the Church by their strenuous efforts." = 154 It is with good reason that the = older and=20 established churches, committed to a new evangelization, have = increased=20 the numbers of their catechists and intensified catechetical = activity. But=20 "the term 'catechists' belongs above all to the catechists in = mission=20 lands.... Churches that are flourishing today would not have been = built up=20 without them."155

Even with the extension of the services rendered by lay people = both=20 within and outside the Church, there is always need for the = ministry of=20 catechists, a ministry with its own characteristics. Catechists = are=20 specialists, direct witnesses and irreplaceable evangelizers who, = as I=20 have often stated and experienced during my missionary journeys, = represent=20 the basic strength of Christian communities, especially in the = young=20 churches. The new Code of Canon Law acknowledges the tasks, = qualities and=20 qualifications of catechists.156

However, it must not be forgotten that the work of catechists = is=20 becoming more and more difficult and demanding as a result of = ecclesial=20 and cultural changes. What the Council suggested is still valid = today: a=20 more careful doctrinal and pedagogical training, continuing = spiritual and=20 apostolic renewal, and the need to provide "a decent standard of = living=20 and social security."157 It is also important to make = efforts to=20 establish and support schools for catechists, which are to be = approved by=20 the Episcopal Conferences and confer diplomas officially = recognized by the=20 latter.158

74. Besides catechists, mention must also be made of other ways = of=20 serving the Church and her mission; namely, other Church = personnel:=20 leaders of prayer, song and liturgy; leaders of basic ecclesial=20 communities and Bible study groups; those in charge of charitable = works;=20 administrators of Church resources; leaders in the various forms = of the=20 apostolate; religion teachers in schools. All the members of the = laity=20 ought to devote a part of their time to the Church, living their = faith=20 authentically.

The Congregation for the Evangelization of Peoples and = Other=20 Structures for Missionary Activity

75. Leaders and agents of missionary pastoral activity should = sense=20 their unity within the communion which characterizes the Mystical = Body.=20 Christ prayed for this at the Last Supper when he said: "Even as = you,=20 Father, are in me, and I in you, that they also may be in us, so = that the=20 world may believe that you have sent me" (Jn 17:21). The = fruitfulness of=20 missionary activity is to be found in this communion.

But since the Church is also a communion which is visible and = organic,=20 her mission requires an external and ordered union between the = various=20 responsibilities and functions involved, in such a way that all = the=20 members "may in harmony spend their energies for the building up = of the=20 Church."159

To the congregation responsible for missionary activity it = falls "to=20 direct and coordinate throughout the world the work of = evangelizing=20 peoples and of missionary cooperation, with due regard for the = competence=20 of the Congregation for the Oriental Churches."160 Hence, its task is to "recruit = missionaries=20 and distribute them in accordance with the more urgent needs of = various=20 regions...draw up an ordered plan of action, issue norms and = directives,=20 as well as principles which are appropriate for the work of=20 evangelization, and assist in the initial stages of their work." = 161 I can only confirm these wise = directives. In=20 order to re-launch the mission ad gentes, a center of = outreach,=20 direction and coordination is needed, namely, the Congregation for = the=20 Evangelization of Peoples. I invite the Episcopal Conferences and = their=20 various bodies, the major superiors of orders, congregations and=20 institutes, as well as lay organizations involved in missionary = activity,=20 to cooperate faithfully with this Dicastery, which has the = authority=20 necessary to plan and direct missionary activity and cooperation=20 worldwide.

The same congregation, which has behind it a long and = illustrious=20 history, is called to play a role of primary importance with = regard to=20 reflection and programs of action which the Church needs in order = to be=20 more decisively oriented toward the mission in its various forms. = To this=20 end, the congregation should maintain close relations with the = other=20 Dicasteries of the Holy See, with the local churches and the = various=20 missionary forces. In an ecclesiology of communion in which the = entire=20 Church is missionary, but in which specific vocations and = institutions for=20 missionary work ad gentes remains indispensable, the = guiding and=20 coordinating role of the Congregation for the Evangelization of = Peoples=20 remains very important in order to ensure a united effort in = confronting=20 great questions of common concern, with due regard for the = competence=20 proper to each authority and structure.

76. Episcopal Conferences and their various groupings have = great=20 importance in directing and coordinating missionary activity on = the=20 national and regional levels. The Council asks them to "confer = together in=20 dealing with more important questions and urgent problems, = without,=20 however, overlooking local differences,"162 and to consider the complex issue = of=20 inculturation. In fact, large-scale and regular activity is = already taking=20 place in this area, with visible results. It is an activity which = must be=20 intensified and better coordinated with that of other bodies of = the same=20 Conferences, so that missionary concern will not be left to the = care of=20 only one sector or body, but will be shared by all.

The bodies and institutions involved in missionary activity = should join=20 forces and initiatives as opportunity suggests. Conferences of = Major=20 Superiors should have this same concern in their own sphere, = maintaining=20 contact with Episcopal Conferences in accordance with established=20 directives and norms,163 and also having recourse to mixed=20 commissions.164 Also desirable are meetings and = other forms=20 of cooperation between the various missionary institutions, both = in=20 formation and study,165 as well as in the actual = apostolate.

CHAPTER VII - = COOPERATION IN=20 MISSIONARY ACTIVITY

77. Since they are members of the Church by virtue of their = Baptism,=20 all Christians share responsibility for missionary activity. = "Missionary=20 cooperation" is the expression used to describe the sharing by = communities=20 and individual Christians in this right and duty.

Missionary cooperation is rooted and lived, above all, in = personal=20 union with Christ. Only if we are united to him as the branches to = the=20 vine (cf. Jn 15:5) can we produce good fruit. Through holiness of = life=20 every Christian can become a fruitful part of the Church's = mission. The=20 Second Vatican Council invited all "to a profound interior = renewal, so=20 that having a lively awareness of their personal responsibility = for the=20 spreading of the Gospel, they may play their part in missionary = work among=20 the nations."166

Sharing in the universal mission therefore is not limited to = certain=20 specific activities, but is the sign of maturity in faith and of a = Christian life that bears fruit. In this way, individual believers = extend=20 the reach of their charity and show concern for those both far and = near.=20 They pray for the missions and missionary vocations. They help=20 missionaries and follow their work with interest. And when = missionaries=20 return, they welcome them with the same joy with which the first = Christian=20 communities heard from the apostles the marvelous things which God = had=20 wrought through their preaching (cf. Acts 14:27).

Prayer and Sacrifice for Missionaries

78. Among the forms of sharing, first place goes to spiritual=20 cooperation through prayer, sacrifice and the witness of Christian = life.=20 Prayer should accompany the journey of missionaries so that the=20 proclamation of the word will be effective through God's grace. In = his=20 Letters, St. Paul often asks the faithful to pray for him so that = he might=20 proclaim the Gospel with confidence and conviction. Prayer needs = to be=20 accompanied by sacrifice. The redemptive value of suffering, = accepted and=20 offered to God with love, derives from the sacrifice of Christ = himself,=20 who calls the members of his Mystical Body to share in his = sufferings, to=20 complete them in their own flesh (cf. Col 1:24). The sacrifice of=20 missionaries should be shared and accompanied by the sacrifices of = all the=20 faithful. I therefore urge those engaged in the pastoral care of = the sick=20 to teach them about the efficacy of suffering, and to encourage = them to=20 offer their sufferings to God for missionaries. By making such an=20 offering, the sick themselves become missionaries, as emphasized = by a=20 number of movements which have sprung up among them and for them. = The=20 solemnity of Pentecost - the beginning of the Church's mission - = is=20 celebrated in some communities as a "Day of Suffering for the=20 Missions."

"Here I am, Lord! I am ready! Send me!" (cf. Is = 6:8)

79. Cooperation is expressed above all by promoting missionary=20 vocations. While acknowledging the validity of various ways of = being=20 involved in missionary activity, it is necessary at the same time = to=20 reaffirm that a full and lifelong commitment to the work of the = missions holds pride of place, especially in missionary = institutes and=20 congregations. Promoting such vocations is at the heart of = missionary=20 cooperation. Preaching the Gospel requires preachers; the harvest = needs=20 laborers. The mission is carried out above all by men and women = who are=20 consecrated for life to the work of the Gospel and are prepared to = go=20 forth into the whole world to bring salvation.

I wish to call to mind and to recommend this concern for = missionary=20 vocations. Conscious of the overall responsibility of = Christians to=20 contribute to missionary activity and to the development of poorer = peoples, we must ask ourselves how it is that in some countries, = while=20 monetary contributions are on the increase, missionary vocations, = which=20 are the real measure of self-giving to one's brothers and sisters, = are in=20 danger of disappearing. Vocations to the priesthood and the = consecrated=20 life are a sure sign of the vitality of a church.

80. As I think of this serious problem, I appeal with great = confidence=20 and affection to families and to young people. Families, = especially=20 parents, should be conscious that they ought to "offer a special=20 contribution to the missionary cause of the Church by fostering = missionary=20 vocations among their sons and daughters."167

An intense prayer life, a genuine sense of service to one's = neighbor=20 and a generous participation in Church activities provide families = with=20 conditions that favor vocations among young people. When parents = are ready=20 to allow one of their children to leave for the missions, when = they have=20 sought this grace from the Lord, he will repay them, in joy, on = the day=20 that their son or daughter hears his call.

I ask young people themselves to listen to Christ's words as he = says to=20 them what he once said to Simon Peter and to Andrew at the = lakeside:=20 "Follow me, and I will make you fishers of men" (Mt 4:19). May = they have=20 the courage to reply as Isaiah did: "Here am I, Lord! I am ready! = Send=20 me!" (cf. Is 6:8) They will have a wonderful life ahead of them, = and they=20 will know the genuine joy of proclaiming the "Good News" to = brothers and=20 sisters whom they will lead on the way of salvation.

"It is more blessed to give than to receive" = (Acts=20 20:35)

81. The material and financial needs of the missions are many: = not only=20 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=20 in poor countries. The missionary Church gives what she receives, = and=20 distributes to the poor the material goods that her materially = richer sons=20 and daughters generously put at her disposal. Here I wish to thank = all=20 those who make sacrifices and contribute to the work of the = missions.=20 Their sacrifices and sharing are indispensable for building up the = Church=20 and for showing love.

In the matter of material help, it is important to consider the = spirit=20 in which donations are made. For this we should reassess our own = way of=20 living: the missions ask not only for a contribution but for a = sharing in=20 the work of preaching and charity toward the poor. All that we = have=20 received from God - life itself as well as material goods - does = not=20 belong to us but is given to us for our use. Generosity in giving = must=20 always be enlightened and inspired by faith: then we will truly be = more=20 blessed in giving than in receiving.

World Mission Day, which seeks to heighten awareness of = the=20 missions, as well as to collect funds for them, is an important = date in=20 the life of the Church, because it teaches how to give: as an = offering=20 made to God, in the Eucharistic celebration and for = all the=20 missions of the world.

New Forms of Missionary Cooperation

82. Today, cooperation includes new forms-not only economic = assistance,=20 but also direct participation. New situations connected with the=20 phenomenon of mobility demand from Christians an authentic = missionary=20 spirit.

International tourism has now become a mass phenomenon. This is = a=20 positive development if tourists maintain an attitude of respect = and a=20 desire for mutual cultural enrichment, avoiding ostentation and = waste, and=20 seeking contact with other people. But Christians are expected = above all=20 to be aware of their obligation to bear witness always to their = faith and=20 love of Christ. Firsthand knowledge of the missionary life and of = new=20 Christian communities also can be an enriching experience and can=20 strengthen one's faith. Visiting the missions is commendable, = especially=20 on the part of young people who go there to serve and to gain an = intense=20 experience of the Christian life.

Reasons of work nowadays bring many Christians from young = communities=20 to areas where Christianity is unknown and at times prohibited or=20 persecuted. The same is true of members of the faithful from = traditionally=20 Christian countries who work for a time in non-Christian = countries. These=20 circumstances are certainly an opportunity to live the faith and = to bear=20 witness to it. In the early centuries, Christianity spread because = Christians, traveling to or settling in regions where Christ had = not yet=20 been proclaimed, bore courageous witness to their faith and = founded the=20 first communities there.

More numerous are the citizens of mission countries and = followers of=20 non-Christian religions who settle in other nations for reasons of = study=20 or work, or are forced to do so because of the political or = economic=20 situations in their native lands. The presence of these brothers = and=20 sisters in traditionally Christian countries is a challenge for = the=20 ecclesial communities, and a stimulus to hospitality, dialogue, = service,=20 sharing, witness and direct proclamation. In Christian countries,=20 communities and cultural groups are also forming which call for = the=20 mission ad gentes, and the local churches, with the help of = personnel from the immigrants' own countries and of returning=20 missionaries, should respond generously to these situations.

Missionary cooperation can also involve leaders in politics, = economics,=20 culture and journalism, as well as experts of the various = international=20 bodies. In the modern world it is becoming increasingly difficult = to=20 determine geographical or cultural boundaries. There is an = increasing=20 interdependence between peoples, and this constitutes a stimulus = for=20 Christian witness and evangelization.

Missionary Promotion and Formation Among the People of=20 God

83. Missionary formation is the task of the local Church, = assisted by=20 missionaries and their institutes, and by personnel from the young = churches. This work must be seen not as peripheral but as central = to the=20 Christian life. Even for the "new evangelization" of Christian = countries=20 the theme of the missions can prove very helpful: the witness of=20 missionaries retains its appeal even for the non-practicing and=20 non-believers, and it communicates Christian values. Particular = churches=20 should therefore make the promotion of the missions a key element = in the=20 normal pastoral activity of parishes, associations and groups, = especially=20 youth groups.

With this end in view, it is necessary to spread information = through=20 missionary publications and audiovisual aids. These play an = important role=20 in making known the life of the universal Church and in voicing = the=20 experiences of missionaries and of the local churches in which = they work.=20 In those younger churches which are still not able to have a press = and=20 other means of their own, it is important that missionary = institutes=20 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=20 in seminaries and centers for the laity. Theological training = cannot and=20 should not ignore the Church's universal mission, ecumenism, the = study of=20 the great religions and missiology. I recommend that such studies = be=20 undertaken especially in seminaries and in houses of formation for = men and=20 women religious, ensuring that some priests or other students = specialize=20 in the different fields of missiology.

Activities aimed at promoting interest in the missions must = always be=20 geared to these specific goals; namely, informing and forming the = People=20 of God to share in the Church's universal mission, promoting = vocations=20 ad gentes and encouraging cooperation in the work of=20 evangelization. It is not right to give an incomplete picture of=20 missionary activity, as if it consisted principally in helping the = poor,=20 contributing to the liberation of the oppressed, promoting = development or=20 defending human rights. The missionary Church is certainly = involved on=20 these fronts but her primary task lies elsewhere: the poor are = hungry for=20 God, not just for bread and freedom. Missionary activity must = first of all=20 bear witness to and proclaim salvation in Christ, and establish = local=20 churches which then become means of liberation in every sense.

The Primary Responsibility of the Pontifical Mission=20 Societies

84. The leading role in this work of promotion belongs to the=20 Pontifical Mission Societies, as I have often pointed out = in my=20 Messages for World Mission Day. The four Societies - Propagation = of the=20 Faith, St. Peter the Apostle, Holy Childhood and the Missionary = Union -=20 have the common purpose of fostering a universal missionary spirit = among=20 the People of God. The Missionary Union has as its immediate and = specific=20 purpose the promotion of missionary consciousness and formation = among=20 priests and men and women religious, who in turn will provide this = consciousness and formation within the Christian communities. In = addition,=20 the Missionary Union seeks to promote the other Societies, of = which it is=20 the "soul,"168 "This must be our motto: All the = churches=20 united for the conversion of the whole world."169

Because they are under the auspices of the Pope and of the = College of=20 Bishops, these Societies, also within the boundaries of the = particular=20 churches, rightly have "the first place. . . since they are the = means by=20 which Catholics from their very infancy are imbued with a = genuinely=20 universal and missionary spirit; they are also the means which = ensure an=20 effective collection of resources for the good of all the = missions, in=20 accordance with the needs of each one."170 Another purpose of the Missionary = Societies=20 is the fostering of lifelong vocations ad gentes, in both = the older=20 and younger churches. I earnestly recommend that their promotional = work be=20 increasingly directed to this goal.

In their activities, these Societies depend at the worldwide = level on=20 the Congregation for the Evangelization of Peoples; at the local = level=20 they depend on the Episcopal Conferences and the bishops of = individual=20 churches, in collaboration with existing promotional centers. They = bring=20 to the Catholic world that spirit of universality and of service = to the=20 Church's mission, without which authentic cooperation does not = exist.

Not Only Giving to the Missions But Receiving From Them = As=20 Well

85. Cooperating in missionary activity means not just giving = but also=20 receiving. All the particular churches, both young and old, are = called to=20 give and to receive in the context of the universal mission, and = none=20 should be closed to the needs of others. The Council states: "By = virtue=20 of...catholicity, the individual parts bring their own gifts to = the other=20 parts and to the whole Church, in such a way that the whole and = individual=20 parts grow greater through the mutual communication of all and = their=20 united efforts toward fullness in unity.... Between the different = parts of=20 the Church there are bonds of intimate communion with regard to = spiritual=20 riches, apostolic workers and temporal assistance."171

I exhort all the churches, and the bishops, priests, religious = and=20 members of the laity, to be open to the Church's = universality, and=20 to avoid every form of provincialism or exclusiveness, or feelings = of=20 self-sufficiency. Local churches, although rooted in their own = people and=20 their own culture, must always maintain an effective sense of the=20 universality of the faith, giving and receiving spiritual gifts,=20 experiences of pastoral work in evangelization and initial = proclamation,=20 as well as personnel for the apostolate and material = resources.

The temptation to become isolated can be a strong one. The = older=20 churches, involved in new evangelization, may think that their = mission is=20 now at home, and thus they may risk slackening their drive toward = the=20 non-Christian world, begrudgingly conceding vocations to = missionary=20 institutes, religious congregations or other particular churches. = But it=20 is by giving generously of what we have that we will receive. = Already the=20 young churches, many of which are blessed with an abundance of = vocations,=20 are in a position to send priests and men and women religious to = the older=20 churches.

On the other hand, the young churches are concerned about their = own=20 identity, about inculturation, and about their freedom to grow=20 independently of external influences, with the possible result = that they=20 close their doors to missionaries. To these churches I say: Do not = isolate=20 yourselves; willingly accept missionaries and support from other = churches,=20 and do likewise throughout the world. Precisely because of the = problems=20 that concern you, you need to be in continuous contact with your = brothers=20 and sisters in the faith. With every legitimate means, seek to = ensure=20 recognition of the freedom to which you have a right, remembering = that=20 Christ's disciples must "obey God rather than men" (Acts = 5:29).

God Is Preparing a New Springtime for the = Gospel

86. If we look at today's world, we are struck by many negative = factors=20 that can lead to pessimism. But this feeling is unjustified: we = have faith=20 in God our Father and Lord, in his goodness and mercy. As the = third=20 millennium of the redemption draws near, God is preparing a great=20 springtime for Christianity, and we can already see its first = signs. In=20 fact, both in the non-Christian world and in the traditionally = Christian=20 world, people are gradually drawing closer to gospel ideals and = values, a=20 development which the Church seeks to encourage. Today in fact = there is a=20 new consensus among peoples about these values: the rejection of = violence=20 and war; respect for the human person and for human rights; the = desire for=20 freedom, justice and brotherhood; the surmounting of different = forms of=20 racism and nationalism; the affirmation of the dignity and role of = women.

Christian hope sustains us in committing ourselves fully to the = new=20 evangelization and to the worldwide mission, and leads us to pray = as Jesus=20 taught us: "Thy Kingdom come. Thy will be done, on earth as it is = in=20 heaven" (Mt 6:10).

The number of those awaiting Christ is still immense: the human = and=20 cultural groups not yet reached by the Gospel, or for whom the = Church is=20 scarcely present, are so widespread as to require the uniting of = all the=20 Church's resources. As she prepares to celebrate the jubilee of = the year=20 2000, the whole Church is even more committed to a new missionary = advent.=20 We must increase our apostolic zeal to pass on to others the light = and joy=20 of the faith, and to this high ideal the whole People of God must = be=20 educated.

We cannot be content when we consider the millions of our = brothers=20 sisters, who like us have been redeemed by the blood of Christ, = but who=20 live in ignorance of the love of God. For each believer, as for = the entire=20 Church, the missionary task must remain foremost, for it concerns = the=20 eternal destiny of humanity and corresponds to God's mysterious = and=20 merciful plan.

CHAPTER VIII - = MISSIONARY=20 SPIRITUALITY

87. Missionary activity demands a specific spirituality, which = applies=20 in particular to all those whom God has called to be = missionaries.

Being Led by the Spirit

This spirituality is expressed first of all by a life of = complete=20 docility to the Spirit. It commits us to being molded from within = by the=20 Spirit, so that we may become ever more like Christ. It is not = possible to=20 bear witness to Christ without reflecting his image, which is made = alive=20 in us by grace and the power of the Spirit. This docility then = commits us=20 to receive the gifts of fortitude and discernment, which are = essential=20 elements of missionary spirituality.

An example of this is found with the apostles during the = Master's=20 public life. Despite their love for him and their generous = response to his=20 call, they proved to be incapable of understanding his words and = reluctant=20 to follow him along the path of suffering and humiliation. The = Spirit=20 transformed them into courageous witnesses to Christ and = enlightened=20 heralds of his word. It was the Spirit himself who guided them = along the=20 difficult and new paths of mission.

Today, as in the past, that mission is difficult and complex, = and=20 demands the courage and light of the Spirit. We often experience = the=20 dramatic situation of the first Christian community which = witnessed=20 unbelieving and hostile forces "gathered together against the Lord = and his=20 Anointed" (Acts 4:26). Now, as then, we must pray that God will = grant us=20 boldness in preaching the Gospel; we must ponder the mysterious = ways of=20 the Spirit and allow ourselves to be led by him into all the truth = (cf. Jn=20 16:13).

Living the Mystery of Christ, "the One who was = sent"

88. An essential characteristic of missionary spirituality is = intimate=20 communion with Christ. We cannot understand or carry out the = mission=20 unless we refer it to Christ as the one who was sent to = evangelize. St.=20 Paul describes Christ's attitude: "Have this mind among = yourselves, which=20 is yours in Christ Jesus, who, though he was in the form of God, = did not=20 count equality with God a thing to be grasped, but emptied = himself, taking=20 the form of a servant, being born in the likeness of men. And = being found=20 in human form he humbled himself and became obedient unto death, = even=20 death on a cross" (Phil 2:5-8).

The mystery of the Incarnation and Redemption is thus described = as a=20 total self-emptying which leads Christ to experience fully the = human=20 condition and to accept totally the Father's plan. This is an = emptying of=20 self which is permeated by love and expresses love. The mission = follows=20 this same path and leads to the foot of the cross.

The missionary is required to "renounce himself and everything = that up=20 to this point he considered as his own, and to make himself = everything to=20 everyone."172 This he does by a poverty which = sets him=20 free for the Gospel, overcoming attachment to the people and = things about=20 him, so that he may become a brother to those to whom he is sent = and thus=20 bring them Christ the Savior. This is the goal of missionary = spirituality:=20 "To the weak I became weak...; I have become all things to all = men, that I=20 might by all means save some. I do it all for the sake of the = Gospel..."=20 (1 Cor 9:22-23).

It is precisely because he is "sent" that the missionary = experiences=20 the consoling presence of Christ, who is with him at every moment = of life=20 - "Do not be afraid...for I am with you" (Acts 18:9-10) - and who = awaits=20 him in the heart of every person.

Loving the Church and Humanity As Jesus Did

89. Missionary spirituality is also marked by apostolic = charity, the=20 charity of Christ who came "to gather into one the children of God = who are=20 scattered abroad" (Jn 11:52), of the Good Shepherd who knows his = sheep,=20 who searches them out and offers his life for them (cf. Jn 10). = Those who=20 have the missionary spirit feel Christ's burning love for souls, = and love=20 the Church as Christ did.

The missionary is urged on by "zeal for souls," a zeal inspired = by=20 Christ's own charity, which takes the form of concern, tenderness, = compassion, openness, availability and interest in people's = problems.=20 Jesus' love is very deep: he who "knew what was in man" (Jn 2:25) = loved=20 everyone by offering them redemption and suffered when it was=20 rejected.

The missionary is a person of charity. In order to proclaim to = all his=20 brothers and sisters that they are loved by God and are capable of = loving,=20 he must show love toward all, giving his life for his neighbor. = The=20 missionary is the "universal brother," bearing in himself the = Church's=20 spirit, her openness to and interest in all peoples and = individuals,=20 especially the least and poorest of his brethren. As such, he = overcomes=20 barriers and divisions of race, cast or ideology. He is a sign of = God's=20 love in the world - a love without exclusion or partiality.

Finally, like Christ he must love the Church: "Christ loved the = Church=20 and gave himself up for her" (Eph 5:25). This love, even to the = point of=20 giving one's life, is a focal point for him. Only profound love = for the=20 Church can sustain the missionary's zeal. His daily pressure, as = St. Paul=20 says, is "anxiety for all the churches" (2 Cor 11:28). For every=20 missionary "fidelity to Christ cannot be separated from fidelity = to the=20 Church."173

The True Missionary Is the Saint

90. The call to mission derives, of its nature, from the call = to=20 holiness. A missionary is really such only if he commits himself = to the=20 way of holiness: "Holiness must be called a fundamental = presupposition and=20 an irreplaceable condition for everyone in fulfilling the mission = of=20 salvation in the Church."174

The universal call to holiness is closely linked to the=20 universal call to mission. Every member of the faithful is = called=20 to holiness and to mission. This was the earnest desire of the = Council,=20 which hoped to be able "to enlighten all people with the = brightness of=20 Christ, which gleams over the face of the Church, by preaching the = Gospel=20 to every creature." 175 The Church's missionary = spirituality is a=20 journey toward holiness.

The renewed impulse to the mission ad gentes demands = holy=20 missionaries. It is not enough to update pastoral techniques, = organize and=20 coordinate ecclesial resources, or delve more deeply into the = biblical and=20 theological foundations of faith. What is needed is the = encouragement of a=20 new "ardor for holiness" among missionaries and throughout the = Christian=20 community, especially among those who work most closely with=20 missionaries.176

Dear brothers and sisters: let us remember the missionary = enthusiasm of=20 the first Christian communities. Despite the limited means of = travel and=20 communication in those times, the proclamation of the Gospel = quickly=20 reached the ends of the earth. And this was the religion of a man = who had=20 died on a cross, "a stumbling block to Jews and folly to = Gentiles"! (1 Cor=20 1:23) Underlying this missionary dynamism was the holiness of the = first=20 Christians and the first communities.

91. I therefore address myself to the recently baptized members = of the=20 young communities and young churches. Today, you are the hope of = this=20 two-thousand-year-old Church of ours: being young in faith, you = must be=20 like the first Christians and radiate enthusiasm and courage, in = generous=20 devotion to God and neighbor. In a word, you must set yourselves = on the=20 path of holiness. Only thus can you be a sign of God in the world = and=20 re-live in your own countries the missionary epic of the early = Church. You=20 will also be a leaven of missionary spirit for the older = churches.

For their part, missionaries should reflect on the duty of = holiness=20 required of them by the gift of their vocation, renew themselves = in spirit=20 day by day, and strive to update their doctrinal and pastoral = formation.=20 The missionary must be a "contemplative in action." He finds = answers to=20 problems in the light of God's word and in personal and community = prayer.=20 My contact with representatives of the non-Christian spiritual = traditions,=20 particularly those of Asia, has confirmed me in the view that the = future=20 of mission depends to a great extent on contemplation. Unless the=20 missionary is a contemplative he cannot proclaim Christ in a = credible way.=20 He is a witness to the experience of God, and must be able to say = with the=20 apostles: "that which we have looked upon...concerning the word of = life,...we proclaim also to you" (1 Jn 1:1-3).

The missionary is a person of the Beatitudes. Before sending = out the=20 Twelve to evangelize, Jesus, in his "missionary discourse" (cf. Mt = 10),=20 teaches them the paths of mission: poverty, meekness, acceptance = of=20 suffering and persecution, the desire for justice and peace, = charity - in=20 other words, the Beatitudes, lived out in the apostolic life (cf. = Mt=20 5:1-12). By living the Beatitudes, the missionary experiences and = shows=20 concretely that the kingdom of God has already come, and that he = has=20 accepted it. The characteristic of every authentic missionary life = is the=20 inner joy that comes from faith. In a world tormented and = oppressed by so=20 many problems, a world tempted to pessimism, the one who proclaims = the=20 "Good News" must be a person who has found true hope in = Christ.

Conclusion

92. Today, as never before, the Church has the opportunity of = bringing=20 the Gospel, by witness and word, to all people and nations. I see = the=20 dawning of a new missionary age, which will become a radiant day = bearing=20 an abundant harvest, if all Christians, and missionaries and young = churches in particular, respond with generosity and holiness to = the calls=20 and challenges of our time.

Like the apostles after Christ's Ascension, the Church must = gather in=20 the Upper Room "together with Mary, the Mother of Jesus" (Acts = 1:14), in=20 order to pray for the Spirit and to gain strength and courage to = carry out=20 the missionary mandate. We too, like the apostles, need to be = transformed=20 and guided by the Spirit.

On the eve of the third millennium the whole Church is invited = to live=20 more intensely the mystery of Christ by gratefully cooperating in = the work=20 of salvation. The Church does this together with Mary and = following the=20 example of Mary, the Church's Mother and model: Mary is the model = of that=20 maternal love which should inspire all who cooperate in the = Church's=20 apostolic mission for the rebirth of humanity. Therefore, = "strengthened by=20 the presence of Christ, the Church journeys through time toward = the=20 consummation of the ages and goes to meet the Lord who comes. But = on this=20 journey ...she proceeds along the path already trodden by = the=20 Virgin Mary."177

To "Mary's mediation, wholly oriented toward Christ and tending = to the=20 revelation of his salvific power,"178 I entrust the Church and, in = particular,=20 those who commit themselves to carrying out the missionary mandate = in=20 today's world. As Christ sent forth his apostles in the name of = the Father=20 and of the Son and of the Holy Spirit, so too, renewing that same = mandate,=20 I extend to all of you my apostolic blessing, in the name of the = same Most=20 Holy Trinity. Amen.

Given in Rome, at St. Peter's, on December 7, the = twenty-fifth=20 anniversary of the Conciliar Decree Ad Gentes, in the year 1990, = the=20 thirteenth of my Pontificate.

JOHN PAUL = II

 



1. Cf. Paul = VI, Message=20 for World Mission Day, 1972, Insegnamenti X, (1972), 522: = "How many=20 internal tensions, which weaken and divide certain local churches = and=20 institutions, would disappear before the firm conviction that the=20 salvation of local communities is procured through cooperation in = work for=20 the spread of the Gospel to the farthest bounds of the earth!"



2. Cf. = Benedict XV,=20 Apostolic Letter Maximum Illud (November 30, 1919): = AAS 11=20 (1919), 440-455; Pius XI, Encyclical Letter Rerum Ecclesiae = (February 28, 1926): AAS 18 (1926), 65-83; Pius XII, = Encyclical=20 Letter Evangelii Praecones (June 2, 1951): AAS 43 = (1951),=20 497-528; Encyclical Letter Fidei Donum (April 21, 1957): = AAS=20 49 (1957), 225-248; John XXIII, Encyclical Letter Princeps = Pastorum=20 (November 28, 1959): AAS 51 (1959), 833-864.



3. = Encyclical Letter=20 Redemptor Hominis (March 4, 1979), 10: AAS 71 = (1979), 274f.



4. Ibid.: = loc.=20 cit., 275.



5.=20 Nicene-Constantinopolitan Creed: DS 150.



6. = Encyclical Letter=20 Redemptor Hominis, 13: loc. cit., 283.



7. Cf. = Second Vatican=20 Ecumenical Council, Pastoral Constitution on the Church in the = Modern=20 World Gaudium et Spes, 2.



8. Ibid., = 22.



9. = Encyclical Letter=20 Dives in Misericordia (November 30, 1980), 7: AAS 72 = (1980),=20 1202.



10. = Homily for the=20 celebration of the Eucharist in Krakow, June 10, 1979: AAS = 71=20 (1979), 873.



11. Cf. = John XXIII,=20 Encyclical Letter Mater et Magistra (May 15, 1961) IV = AAS 53=20 (1961), 453.



12. = Declaration on=20 Religious Freedom Dignitatis Humanae, 2.



13. Paul = VI, Apostolic=20 Exhortation Evangelii Nuntiandi (December 8, 1975), 53: = AAS=20 68 (1976), 42.



14. = Declaration on=20 Religious Freedom Dignitatis Humanae, 2.



15. Cf. = Dogmatic=20 Constitution on the Church Lumen Gentium, 14-17; Decree on = the=20 Missionary Activity of the Church Ad Gentes, 3.



16. Cf. = Dogmatic=20 Constitution on the Church Lumen Gentium, 48; Pastoral = Constitution=20 on the Church in the Modern World Gaudium et Spes, 43; = Decree on=20 the Missionary Activity of the Church Ad Gentes, 7, 21.



17. = Dogmatic Constitution=20 on the Church Lumen Gentium, 13.



18. Ibid., = 9.



19. = Pastoral Constitution=20 on the Church in the Modern World Gaudium et Spes, 22.



20. Second = Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church, Lumen=20 Gentium, 14.



21. = Encyclical Letter=20 Dives in Misericordia, 1: loc. cit., 1177.



22. Second = Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 5.



23. Cf. = Second Vatican=20 Ecumenical Council, Pastoral Constitution on the Church in the = Modern=20 World Gaudium et Spes, 22.



24. Cf. = Second Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 4.



25. Ibid., = 5.



26. = Apostolic Exhortation=20 Evangelii Nuntiandi, 16: loc. cit., 15.



27. = Address at the=20 opening of the Third Session of the Second Vatican Ecumenical = Council,=20 September 14, 1964: AAS 56 (1964), 810.



28. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 34: loc. = cit.,=20 28.



29. Cf. = International=20 Theological Commission, Select Themes of Ecclesiology on the = Occasion of=20 the Twentieth Anniversary of the Closing of the Second Vatican = Council=20 (October 7, 1985), 10: "The Eschatological Character of the = Church:=20 Kingdom and Church."



30. Cf. = Second Vatican=20 Ecumenical Council, Pastoral Constitution on the Church in the = Modern=20 World Gaudium et Spes, 39.



31. = Encyclical Letter=20 Dominum et Vivificantem (May 18, 1986), 42: AAS 78 = (1986),=20 857.



32. Ibid., = 64: loc.=20 cit., 892.



33. The = Greek word=20 "parrhesia" also means enthusiasm or energy; cf. Acts 2:29; 4:13, = 29, 31;=20 9:27-28; 13:46; 14:3; 18:26; 19:8, 26; 28:31.



34. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 41-42: loc. = cit.,=20 31-33.



35. Cf. = Encyclical Letter=20 Dominum et Vivificantem, 53: loc. cit. , 874f.



36. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 3, 11, 15; Pastoral Constitution on the Church in the = Modern=20 World Gaudium et Spes, 10-11, 22, 26, 38, 41, 92-93.



37. Second = Vatican=20 Ecumenical Council, Pastoral Constitution on the Church in the = Modern=20 World Gaudium et Spes, 10, 15, 22.



38. Ibid., = 41.



39. Cf. = Encyclical=20 Letter Dominum et Vivificantem, 54: loc. cit., 875f.



40. Second = Vatican=20 Ecumenical Council, Pastoral Constitution on the Church in the = Modern=20 World Gaudium et Spes, 26.



41. Ibid., = 38; cf. 93.



42. Cf. = Second Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 17; Decree on the Missionary Activity of the Church = Ad=20 Gentes, 3, 15.



43. Second = Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 4.



44. Cf. = Encyclical=20 Letter Dominum et Vivificantem, 53: loc. cit. , 874.



45. = Address to=20 Representatives of Non-Christian Religions, Madras, February 5, = 1986:=20 AAS 78 (1986), 767; cf. Message to the Peoples of = Asia,=20 Manila, February 21, 1981, 2-4: AAS 73 (1981), 392f; = Address=20 to Representatives of Other Religions, Tokyo, February 24, 1981, = 3-4:=20 Insegnamenti IV/I (1981), 507f.



46. = Address to=20 Cardinals and the Roman Curia, December 22, 1986, 11: AAS = 79=20 (1987), 1089.



47. Cf. = Second Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 16.



48. Second = Vatican=20 Ecumenical Council, Pastoral Constitution on the Church in the = Modern=20 World Gaudium et Spes, 45; cf. Encyclical Letter Dominum = et=20 Vivificantem, 54: loc. cit. , 876.



49. Second = Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 10.



50. = Apostolic=20 Exhortation Christifideles Laici (December 30, 1988), 35:=20 AAS 81 (1989), 457.



51. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 6.



52. Cf. = ibid.



53. Cf. = ibid., 6, 23,=20 27.



54. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 18-20: loc. = cit.=20 , 17-19.



55. = Apostolic=20 Exhortation Christifideles Laici, 35: loc. cit., = 457.



56. = Apostolic=20 Exhortation Evangelii Nuntiandi, 80: loc. cit., 73.



57. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 6.



58. = Apostolic=20 Exhortation Evangelii Nuntiandi, 80: loc. cit., 73.



59. Cf. = Decree on the=20 Missionary Activity of the Church Ad Gentes, 6.



60. Cf. = ibid, 20.



61. Cf. = Address=20 to the members of the Symposium of the Council of the European = Episcopal=20 Conferences, October 11, 1985: AAS 78 (1986), 178-189.



62. = Apostolic=20 Exhortation Evangelii Nuntiandi, 20: loc. cit., 19.



63. Second = Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 5; cf. Dogmatic Constitution on the Church Lumen=20 Gentium, 8.



64. Cf. = Second Vatican=20 Ecumenical Council, Declaration on Religious Freedom Dignitatis = Humanae, 3-4; Paul VI, Apostolic Exhortation Evangelii=20 Nuntiandi, 79-80: loc. cit., 71-75; John Paul II, = Encyclical=20 Letter Redemptor Hominis, 12: loc. cit., 278-281.



65. = Apostolic Letter=20 Maximum Illud: loc. cit., 446.



66. Paul = VI, Apostolic=20 Exhortation Evangelii Nuntiandi, 62: loc. cit., 52.



67. Cf. = De=20 praescriptione haereticorum, XX: CCL, I, 201f.



68. Second = Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 9; cf. Chapter II, 10-18.



69. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 41: loc. = cit., 31=20 f.



70. Cf. = Second Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 28, 35, 38; Pastoral Constitution on the Church in = the Modern=20 World Gaudium et Spes, 43; Decree on the Missionary = Activity of the=20 Church Ad Gentes, 11-12.



71. Cf. = Paul VI,=20 Encyclical Letter Populorum Progressio (March 26, 1967), = 21, 42:=20 AAS 59 (1967), 267f, 278.



72. Paul = VI, Apostolic=20 Exhortation Evangelii Nuntiandi, 27: loc. cit., 23.



73. Second = Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 13.



74. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 15: loc. = cit.,=20 13-15; Second Vatican Ecumenical Council, Decree on the Missionary = Activity of the Church Ad Gentes, 13-14.



75. Cf. = Encyclical=20 Letter Dominum et Vivificantem, 42, 64: loc. cit., = 857-859,=20 892-894.



76. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 60: loc. = cit.,=20 50f.



77. Cf. = Second Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 6-9.



78. Second = Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 2; cf. Dogmatic Constitution on the Church Lumen=20 Gentium, 9.



79. Cf. = Decree on the=20 Missionary Activity of the Church Ad Gentes, Chapter III, = 19-22.



80. Ibid., = 15.



81. Ibid., = 6.



82. Ibid., = 15; cf.=20 Decree on Ecumenism Unitatis Redintegratio, 3.



83. Cf. = Apostolic=20 Exhortation Evangelii Nuntiandi, 58: loc. cit., = 46-49.



84. = Extraordinary=20 Assembly of 1985, Final Report, II, C, 6.



85. Ibid., = II, D, 4.



86. Cf. = Apostolic=20 Exhortation Catechesi Tradendae (October 16, 1979), 53: = AAS=20 71 (1979), 1320; Encyclical Epistle Slavorum Apostoli (June = 2,=20 1985), 21: AAS 77 (1985), 802f.



87. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 20: loc. = cit.,=20 18f.



88. = Address to=20 the Bishops of Zaire, Kinshasa, May 3, 1980, 4-6: AAS 72 = (1980),=20 432-435; Address to the Bishops of Kenya, Nairobi, May 7, = 1980, 6:=20 AAS 72 (1980), 497; Address to the Bishops of India, = Delhi,=20 February 1, 1986, 5: AAS 78 (1986), 748f; Homily at=20 Cartagena, July 6, 1986, 7-8: AAS 79 (1987), 105f; cf. also = Encyclical Epistle Slavorum Apostoli, 21-22; loc. = cit.,=20 802-804.



89. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 22.



90. Cf. = ibid.



91. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 64: loc. = cit.,=20 55.



92. Ibid., = 63: loc.=20 cit., 53: Particular Churches "have the task of assimilating = the=20 essence of the Gospel message and of transposing it, without the = slightest=20 betrayal of its essential truth, into the language that these = people=20 understand, then of proclaiming it in this language.... And the = word=20 =91language' should be understood here less in the semantic or = literary=20 sense than in the sense which one may call anthropological or = cultural."



93. Cf. = Address=20 at the General Audience of April 13, 1988: Insegnamenti = XI/I=20 (1988), 877-881.



94. = Apostolic=20 Exhortation Familiaris Consortio, (November 22, 1981), 10:=20 AAS 74 (1982), 91, which speaks of inculturation "in the = context of=20 marriage and the family."



95. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 63-65: loc. = cit.,=20 53-56.



96. Second = Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 17.



97. = Address to=20 those participating in the Symposium of African Bishops at = Kampala, July=20 31, 1969, 2: AAS 61 (1969), 577.



98. Paul = VI,=20 Address at the opening of the Second Session of the Second = Vatican=20 Ecumenical Council, September 29, 1963: AAS 55 (1963), 858; = cf.=20 Second Vatican Ecumenical Council, Declaration on the Church's = Relation to=20 Non-Christian Religions Nostra Aetate, 2; Dogmatic = Constitution on=20 the Church Lumen Gentium, 16; Decree on the Missionary = Activity of=20 the Church Ad Gentes, 9; Paul VI, Apostolic Exhortation=20 Evangelii Nuntiandi, 53: loc. cit. 41f.



99. Cf. = Paul VI,=20 Encyclical Letter Ecclesiam Suam (August 6, 1964): = AAS 56=20 (1964), 609-659; Second Vatican Ecumenical Council, Decree on the=20 Missionary Activity of the Church Ad Gentes, 11, 41; = Secretariat=20 for Non-Christians, Document L'atteggiamento della Chiesa di = fronte ai=20 seguaci di altre religioni: Riflessioni e orientamenti su = dialogo e=20 missione (September 4, 1984): AAS 76 (1984), 816-828.



100. = Letter to=20 the Fifth Plenary Assembly of Asian Bishops' Conferences (June 23, = 1990),=20 4: L'Osservatore Romano, July 18, 1990.



101. = Second Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 14; cf. Decree on the Missionary Activity of the = Church Ad=20 Gentes, 7.



102. Cf. = Second Vatican=20 Ecumenical Council, Decree on Ecumenism Unitatis = Redintegratio, 3;=20 Decree on the Missionary Activity of the Church Ad Gentes, = 7.



103. Cf. = Encyclical=20 Letter Redemptor Hominis, 12: loc. cit., 279.



104. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 11, 15 .



105. = Second Vatican=20 Ecumenical Council, Declaration on the Church's Relation to = Non-Christian=20 Religions Nostra Aetate, 2.



106. = Apostolic=20 Exhortation Christifideles Laici, 35: loc. cit., = 458.



107. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 41.



108. = Encyclical Letter=20 Sollicitudo Rei Socialis (December 30, 1987), 41: = AAS 80=20 (1988), 570f.



109. = Documents of=20 the Third General Conference of Latin American Bishops, Puebla = (1979),=20 3760 (1145).



110. = Address to=20 Clergy and Religious, Jakarta, October 10, 1989, 5: = L'Osservatore=20 Romano, October 11, 1989.



111. Cf. = Paul VI,=20 Encyclical Letter Populorum Progressio, 14-21, 40-42: = loc.=20 cit., 264-268, 277f; John Paul II, Encyclical Letter = Sollicitudo=20 Rei Socialis, 27-41: loc. cit., 547-572.



112. Cf. = Encyclical=20 Letter Sollicitudo Rei Socialis, 28: loc. cit., = 548-550.



113. Cf. = ibid. , Chapter=20 IV, 27-34: loc. cit., 547-560; Paul VI, Encyclical Letter=20 Populorum Progressio, 19-21, 41-42: loc. cit., = 266-268,=20 277f.



114. = Address to=20 the residents of "Favela Vidigal" in Rio de Janeiro, July 2, 1980, = 4:=20 AAS 72 (1980), 854.



115. = Documents of=20 the Third General Conference of Latin American Bishops, Puebla, = (1979),=20 3757 (1142).



116. Isaac = of Stella,=20 Sermon 31, PL 194, 1793.



117. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 20.



118. = Apostolic=20 Exhortation Christifideles Laici, 35: loc. cit., = 458.



119. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 38.



120. = Address to=20 Cardinals and those associated in the work of the Roman Curia, = Vatican=20 City and the Vicariate of Rome, June 28, 1980, 10: = Insegnamenti,=20 III/1 (1980), 1887.



121. = Dogmatic=20 Constitution on the Church Lumen Gentium, 23.



122. = Decree on the=20 Missionary Activity of the Church Ad Gentes, 38.



123. = Ibid., 29.



124. Cf. = ibid., 38.



125. = Ibid., 30.



126. = Documents of=20 the Third General Conference of Latin American Bishops, Puebla = (1979):=20 2941 (368).



127. Cf. = Norms for the=20 Cooperation of the Local Churches Among Themselves and especially = for a=20 Better Distribution of the Clergy in the World Postquam = Apostoli=20 (March 25, 1980): AAS 72 (1980), 343-364.



128. Cf. = Decree on the=20 Missionary Activity of the Church Ad Gentes, Chapter IV, = 23-27.



129. = Ibid., 23.



130. Ibid.



131. = Ibid., 23, 27.



132. Cf. = Sacred=20 Congregation for Religious and Secular Institutes and Sacred = Congregation=20 for Bishops, Directives for Mutual Relations between Bishops and = Religious=20 in the Church Mutuae Relationes (May 14, 1978), 14b: = AAS 70=20 (1978), 482; cf. n. 28: loc. cit., 490.



133. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 27.



134. = Second Vatican=20 Ecumenical Council, Decree on the Ministry and Life of Priests=20 Presbyterorum Ordinis, 10; cf. Decree on the Missionary = Activity of=20 the Church Ad Gentes, 39.



135. = Second Vatican=20 Ecumenical Council, Decree on Priestly Formation Optatam = Totius,=20 20: cf. "Guide de la vie pastorale pour les pretres diocesains des = Eglises=20 qui dependent de la Congregation pour l'Evang=E9lisation des = Peuples," Rome,=20 1989.



136. = Address to=20 the Plenary Assembly of the Congregation for the Evangelization of = Peoples, April 14, 1989, 4: AAS 81 (1989), 1140.



137. = Message for=20 World Mission Day, 1982: Insegnamenti V/2 (1982), 1879.



138. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 38; Sacred Congregation for the Clergy, Norms Postquam = Apostoli, 24-25: loc. cit., 361.



139. Cf. = Sacred=20 Congregation for the Clergy, Norms Postquam Apostoli, 29: = loc.=20 cit., 362f; Second Vatican Ecumenical Council, Decree on the=20 Missionary Activity of the Church Ad Gentes, 20.



140. = CIC, c. 783.



141. = Decree on the=20 Missionary Activity of the Church Ad Gentes, 40.



142. Cf. = Paul VI,=20 Apostolic Exhortation Evangelii Nuntiandi, 69: loc. = cit.,=20 58f.



143. = Apostolic Letter=20 Mulieris Dignitatem (August 15, 1988), 20: AAS 80 = (1988),=20 1703.



144. Cf. = Pius XII,=20 Encyclical Letter Evangelii Praecones: loc. cit., = 510ff;=20 Encyclical Letter Fidei Donum: loc. cit., 228ff; = John XXIII,=20 Encyclical Letter Princeps Pastorum: loc. cit., = 855ff; Paul=20 VI, Apostolic Exhortation Evangelii Nuntiandi, 70-73: = loc.=20 cit., 59-63.



145. = Apostolic=20 Exhortation Christifideles Laici, 35: loc. cit., = 457.



146. Cf. = Encyclical=20 Letter Evangelii Praecones: loc. cit., 510-514.



147. Cf. = Dogmatic=20 Constitution on the Church Lumen Gentium, 17, 33ff.



148. Cf. = Decree on the=20 Missionary Activity of the Church Ad Gentes, 35-36, 41.



149. = Apostolic=20 Exhortation Christifideles Laici, 14: loc. cit., = 410.



150. = CIC, c. 225,=20 1; cf. Second Vatican Ecumenical Council, Decree on the Apostolate = of the=20 Laity Apostolicam Actuositatem, 6, 13.



151. = Second Vatican=20 Ecumenical Council, Dogmatic Constitution on the Church Lumen=20 Gentium, 31; cf. CIC, c. 225, 2.



152. Paul = VI, Apostolic=20 Exhortation Evangelii Nuntiandi, 70: loc. cit., 60.



153. = Apostolic=20 Exhortation Christifideles Laici, 35: loc. cit., = 458.



154. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 17.



155. = Apostolic=20 Exhortation Catechesi Tradendae, 66: loc. cit., = 1331.



156. Cf. = c. 785, 1.



157. = Decree on the=20 Missionary Activity of the Church Ad Gentes, 17.



158. Cf. = Plenary=20 Assembly of the Sacred Congregation for the Evangelization of = Peoples,=20 1969, on catechists, and the related "Instruction" of April 1970:=20 Bibliographia Missionaria 34 (1970), 197-212 and S. C. = de=20 Propaganda Fide Memoria Rerum, III/2 (1976), 821-831.



159. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 28.



160. = Apostolic=20 Constitution Pastor Bonus (June 28, 1988), 85: AAS = 80=20 (1988), 881; cf. Second Vatican Ecumenical Council, Decree on the=20 Missionary Activity of the Church Ad Gentes, 29.



161. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 29: Cf. John Paul II, Apostolic Constitution Pastor = Bonus, 86: loc. cit., 882.



162. = Decree on the=20 Missionary Activity of the Church Ad Gentes, 31.



163. Cf. = ibid., 33.



164. Cf. = Paul VI,=20 Apostolic Letter Motu Proprio Ecclesiae Sanctae (August 6, = 1966),=20 II, 43: AAS 58 (1966), 782.



165. Cf. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 34; Paul VI, Apostolic Letter Motu Proprio = Ecclesiae=20 Sanctae, III, 22: loc. cit., 787.



166. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church=20 Ad Gentes, 35; cf. CIC, cc. 211, 781.



167. = Apostolic=20 Exhortation Familiaris Consortio, 54: loc. cit., = 147.



168. Cf. = Paul VI,=20 Apostolic Epistle Graves et Increscentes (September 5, = 1966):=20 AAS 58 (1966), 750-756.



169. P = Manna, Le=20 nostre "Chiese" e la propagazione del vangelo, Trentola = Ducenta, 1952=20 2, p. 35.



170. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 38.



171. = Dogmatic=20 Constitution on the Church Lumen Gentium, 13.



172. = Second Vatican=20 Ecumenical Council, Decree on the Missionary Activity of the = Church Ad=20 Gentes, 24.



173. = Second Vatican=20 Ecumenical Council, Decree on the Ministry and Life of Priests=20 Presbyterorum Ordinis, 14.



174. = Apostolic=20 Exhortation Christifideles Laici, 17: loc. cit., = 419.



175. = Dogmatic=20 Constitution on the Church Lumen Gentium, 1.



176. Cf. = Address=20 at CELAM Meeting, Port-au-Prince, March 9, 1983: AAS 75 = (1983),=20 771-779; Homily for the Opening of the "Novena of Years" = promoted=20 by CELAM, Santo Domingo, October 12, 1984: Insegnamenti = VII/2=20 (1984), 885-897.



177. = Encyclical Letter=20 Redemptoris Mater (March 25, 1987), 2: AAS 79 = (1987), 362f.



178. = Ibid., 22: loc.=20 cit., 390.



Copyright =A9 Libreria Editrice=20 = Vaticana
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