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1 Saturday, February 22 Guest Speakers: Carole Brown, Ph.D. Director of the Office of the New Evangelization Rev. Shane Tharp Pastor of Holy Name of Jesus Church in Chickasha Pedro Moreno Director of Hispanic Ministries The Joy of the Gospel Documents from The Archdiocese of Oklahoma City Day of Study and Reflection on Pope Francis first Apostolic Exhortation Richard Klinge Director of Advocacy for Catholic Charities h t t p : / / a r c h o k c. o r g / n e w - e v a n g e l i z a t i o n / h o m e This event made possible by your contributions.

2 A P O S T O L I C E X H O R T A T I O N E V A N G E L I I G A U D I U M o f t h e H O L Y F A T H E R F R A N C I S t o t h e B I S H O P S, C L E R G Y, C O N S E C R A T E D P E R S O N S a n d t h e L A Y F A I T H F U L o n t h e P R O C L A M A T I O N O F T H E G O S P E L I N T O D A Y S W O R L D

3 THE JOY OF THE GOSPEL [1] A r c h b is h o p P au l S. C o ak l e y I. A joy ever new, a joy which is shared [2-8] II. The delightful and comforting joy of evangelizing [9-13] Eternal newness [11-13] III. The new evangelization for the transmission of the faith [14-18] The scope and limits of this Exhortation [16-18]

4 CHAPTER 1: THE CHURCH S MISSIONARY TRANSFORMATION [19] Carole Brown, Ph.D. I. A Church which goes forth [20-24] II. Pastoral activity and conversion [25-33] III. From the heart of the Gospel [34-39] IV. A mission embodied within human limits [40-45] V. A mother with an open heart [46-49]

5 CHAPTER 2: AMID THE CRISIS OF COMMUNAL COMMITMENT [50-51] F r. S h a n e T h a r p I. Some challenges of today s world [52-75] No to an economy of exclusion [53-54] No to the new idolatry of money [55-56] No to a financial system which rules rather than serves [57-58] No to the inequality which spawns violence [59-60] Some cultural challenges [61-67] Challenges to enculturating the faith [68-70] Challenges from urban cultures [71-75] II. Temptations faced by pastoral workers [76-109] Yes to the challenge of a missionary spirituality [78-80] No to selfishness and spiritual sloth [81-83] No to a sterile pessimism [84-86] Yes to the new relationships brought by Christ [87-92] No to spiritual worldliness [93-97] No to warring among ourselves [98-101] Other ecclesial challenges [ ]

6 C H A P T E R 3 : T H E P R O C L A M A T I O N OF T H E G O S P E L [ ] P e d r o M o r e n o I. The entire people of God proclaims the Gospel [ ] A people for everyone [ ] A people of many faces [ ] We are all missionary disciples [ ] The evangelizing power of popular piety [ ] Person to person [ ] Charisms at the service of a communion which evangelizes [ ] Culture, thought and education [ ] II. The homily [ ] The liturgical context [ ] Words which set hearts on fire [ ] A mother s conversation [ ] III. Preparing to preach [ ] Reverence for truth [ ] An ear to the people [ ] Personalizing the word [ ] Homiletic resources [ ] Spiritual reading [ ] IV. Evangelization and the deeper understanding of the kerygma [ ] Kerygmatic and mystagogical catechesis [ ] Personal accompaniment in processes of growth [ ] Centered on the word of God [ ]

7 CHAPTER 4: THE SOCIAL DIMENSION OF EVANGELIZATION [176 ] R i c h a r d K l i n g e I. Communal and societal repercussions of the kerygma [ ] Confession of faith and commitment to society [ ] The kingdom and its challenge [ ] The Church s teaching on social questions [ ] II. The inclusion of the poor in society [ ] In union with God, we hear a plea [ ] Fidelity to the Gospel, lest we run in vain [ ] The special place of the poor in God s people [ ] The economy and the distribution of income [ ] Concern for the vulnerable [ ] III. The common good and peace in society [ ] Time is greater than space [ ] Unity prevails over conflict [ ] Realities are more important than ideas [ ] The whole is greater than the part [ ] IV. Social dialogue as a contribution to peace [ ] Dialogue between faith, reason and science [ ] Ecumenical dialogue [ ] Relations with Judaism [ ] Interreligious dialogue [ ] Social dialogue in a context of religious freedom [ ]

8 CHAPTER 5: SPIRIT-FILLED EVANGELIZERS [ ] P e d r o M o r e n o I. Reasons for a renewed missionary impulse [ ] Personal encounter with the saving love of Jesus [ ] The spiritual savour of being a people [ ] The mysterious working of the risen Christ and his Spirit [ ] The missionary power of intercessory prayer [ ] II. Mary, Mother of Evangelization [ ] Jesus gift to his people [ ] Star of the new evangelization [ ]

9 Evangelii Gaudium Chapter 1: The Church s Missionary Transformation Carole Brown, Ph.D. Director of the Office of New Evangelization

10 What does Pope Francis mean by missionary transformation? Context: World in crisis of humanism: WWI chemical warfare. WWII--the Holocaust, atomic bomb dropped at Hiroshima, etc. 17 Years later, Vatican II Church in crisis of faith (ad Intra) In the wake of Vatican II, a crisis of missionary identity (ad extra)

11 Crisis Ad Intra growing numbers of people are abandoning religion in practice. Unlike former days, the denial of God or of religion, or the abandonment of them, are no longer unusual and individual occurrences. [ ] As a consequence, many people are shaken. (Gaudium et spes 7) This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age. (Gaudium et spes 43)

12 Crisis in missionary identity Ad Extra Following the Council, there was a crisis of missionary identity (ad extra). At the Second Vatican Council, the Church had begun to consider the question of whether it was possible for non-catholics and non-christians to be saved, and if so, how. All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way. For, since Christ died for all men, and since the ultimate vocation of man is in fact one, and divine, we ought to believe that the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery. Gaudium et Spes 22 Well then.why Bother?? [but notice footnote to Lumen Gentium 16]

13 Lumen Gentium 16 Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things, and as Saviour wills that all men be saved. Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature", the Church fosters the missions with care and attention.

14 A Shift A shift from a Maintenance mentality to a mission mentality. A shift from seeing mission as one activity of the Church, to seeing mission as the Church s entire reason for existing. Understanding that mission isn t just out there to the jungle, but even to those already baptized, who don t know Jesus yet. To talk about faith, not only in terms of doctrinal content, but in terms of the experience of a personal encounter with Jesus. in Mentality

15 1965: Ad Gentes - On the Missionary Activity of the Church (Vatican II) 1975: Evangelization in the Modern World (Pope Paul VI) Addressing the Crisis: 50 Years of Teaching on Evangelization 1979: Catechesis in Our Times (Pope John Paul II) 1990: Mission of the Redeemer (Pope John Paul II) 5 Continental Synods on the New Evangelization Ecclessia in America, Ecclessia in Europa, Ecclesia in Asia, Ecclesia in Oceana, Ecclessia in Africa 2001: Novo Millenio Inuente (Pope John Paul II) 2005: God is Love (Pope Benedict XVI) 2007: The Hope that Saves (Pope Benedict XVI) 2013: Light of Faith (Pope Francis/Pope Benedict XVI) 2014: Joy of the Gospel (Pope Francis)

16 Hearing God s Voice (EG 20) Abraham Moses Jeremiah In our day Jesus command to go and make disciples echoes in the changing scenarios and ever new challenges to the Church s mission of evangelization, and all of us are called to take part in this new missionary going forth. Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the peripheries in need of the light of the Gospel.

17 EG The Church which goes forth is a community of missionary disciples who take the first step, who are involved and supportive, who bear fruit and rejoice. An evangelizing community knows that the Lord has taken the initiative, he has loved us first (cf. 1 Jn 4:19), and therefore we can move forward, boldly take the initiative, go out to others, seek those who have fallen away, stand at the crossroads and welcome the outcast. Such a community has an endless desire to show mercy, the fruit of its own experience of the power of the Father s infinite mercy. Let us try a little harder to take the first step and to become involved. *Ronda s story

18 Signs of The Need for Pastoral Conversion George Weigel - Sexual Abuse Crisis of 2002 The Courage to be Catholic. His diagnosis: a crisis of Discipleship Pope Benedict XVI Christmas Address to the Roman Curia 2010: We must accept this humiliation as an exhortation to truth and a call to renewal. [ ] We must ask ourselves what was wrong in our proclamation, in our whole way of living the Christian life, to allow such a thing to happen.

19 EG 24: I hope that all communities will devote the necessary effort to advancing along the path of a pastoral and missionary conversion which cannot leave things as they presently are. Mere administration can no longer be enough. Throughout the world, let us be permanently in a state of mission. EG 26: The Second Vatican Council presented ecclesial conversion as openness to a constant self-renewal born of fidelity to Jesus Christ: Every renewal of the Church essentially consists in an increase of fidelity to her own calling Christ summons the Church as she goes her pilgrim way to that continual reformation of which she always has need, in so far as she is a human institution here on earth. There are ecclesial structures which can hamper efforts at evangelization, yet even good structures are only helpful when there is a life constantly driving, sustaining and assessing them. Without new life and an authentic evangelical spirit, without the Church s fidelity to her own calling, any new structure will soon prove ineffective.

20 Pope Francis: I have a dream I dream of a missionary option, that is, a missionary impulse capable of transforming everything, so that the Church s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today s world rather than for her selfpreservation. The renewal of structures demanded by pastoral conversion can only be understood in this light: as part of an effort to make them more mission-oriented, to make ordinary pastoral activity on every level more inclusive and open, to inspire in pastoral workers a constant desire to go forth and in this way to elicit a positive response from all those whom Jesus summons to friendship with himself. As John Paul II once said to the Bishops of Oceania: All renewal in the Church must have mission as its goal if it is not to fall prey to a kind of ecclesial introversion.

21 28. The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community. While certainly not the only institution which evangelizes, if the parish proves capable of self-renewal and constant adaptivity, it continues to be the Church living in the midst of the homes of her sons and daughters. This presumes that it really is in contact with the homes and the lives of its people, and does not become a useless structure out of touch with people or a self-absorbed group made up of a chosen few. The Parish

22 Pastoral Ministry 33. Pastoral ministry in a missionary key seeks to abandon the complacent attitude that says: We have always done it this way. I invite everyone to be bold and creative in this task of rethinking the goals, structures, style and methods of evangelization in their respective communities. A proposal of goals without an adequate communal search for the means of achieving them will inevitably prove illusory. I encourage everyone to apply the guidelines found in this document generously and courageously, without inhibitions or fear. The important thing is to not walk alone, but To rely on each other as brothers and sisters, and especially under the leadership of the bishops, in a wise and realistic pastoral discernment.

23 Pastoral Ministry in a Missionary Style 34. If we attempt to put all things in a missionary key, this will also affect the way we communicate the message. In today s world of instant communication and occasionally biased media coverage, the message we preach runs a greater risk of being distorted or reduced to some of its secondary aspects. In this way certain issues which are part of the Church s moral teaching are taken out of the context which gives them their meaning. The biggest problem is when the message we preach then seems identified with those secondary aspects which, important as they are, do not in and of themselves convey the heart of Christ s message.

24 35. Pastoral ministry in a missionary style is not obsessed with the disjointed transmission of a multitude of doctrines to be insistently imposed. When we adopt a pastoral goal and a missionary style which would actually reach everyone without exception or exclusion, the message has to concentrate on the essentials, on what is most beautiful, most grand, most appealing and at the same time most necessary. The message is simplified, while losing none of its depth and truth, and thus becomes all the more forceful and convincing. [=emphasis on the kerygmatic proclamation]

25 Evaluating Does it deliver the goods? Evaluating customs and traditions Evaluating how the Office of Peter can serve Evaluating the availability of the Eucharist Evaluating keeping Church doors open Evaluating our structures

26 Small Group Session One The Church s Missionary Transformation 1. When you think about your own experience of God, can you think of a time when, like Abraham, Moses, or Jeremiah, you had a powerful experience of God s presence, or heard a personal call from him? 2. Has the Catholic faith led you to the conviction of being personally known and loved by God? 3. When you consider your own parish situation, do you think it has a culture that fosters personal conversion and discipleship? 4. When you consider your own parish situation, do you feel that people who want to know and experience the love of Jesus would be able to find it there? What are some things that might prevent that from happening? 5. When you consider the Pope s challenge to pastoral conversion, what are some key areas that stand out as needing such a conversion? 6. Pope Francis challenges us not to get stuck in the rut that says We ve always done it that way. How would such a challenge be received in your parish? 7. If you had a non-catholic friend whose life was a mess, do you think of your parish as a place where they could encounter Christ and get help?

27 EG Study Day: Section #2 Amid the Crisis of Communal Commitment February 22, 2014 In your table groups, please reflect together on the following questions. Make sure everyone who wants to gets a chance to share their thoughts. 1.) What one thing did you hear in this presentation that excited you the most? What one thing challenged you most in this presentation? 2.) In the presentation, Father mentioned that the Gospel must be lived and known before it can be shared. Do you know the Gospel? If pressed, could you summarize the Gospel in a brief, convincing and clear way? (Think in terms of the fewest number of sentences necessary to get the message across.) More importantly, how has the Gospel changed the way you live your life? 3.) Rather than going home to tell your pastor everything he s doing wrong, ask yourself what you can do in order to be a solution to a problem in the parish. 4.) What do you need from my parish in order to be a better follower of Jesus? (Do not limit your thinking only to what the pastor could do. The parish is more than just the priest.)

28 The Kerygma Has To Be Present In Everything! Theology Liturgy Catechesis 1 st Evangelization Missionary Preaching

29 THE SEE OF PETER Category of Documents Among the elements mentioned by the Council for determining the mind and intention of the Pontiff is the character of the document. Papal addresses and documents fall into certain recognized categories with levels of authority relative to each other. The following lists those categories from those with the highest weight to those with the least. Motu Proprio A document issued Motu Proprio is from the Pope on his own initiative, and not in response to a request or at the initiative of others. Its legal determinations carry the full force of papal authority, though it does not derogate from existing laws unless specifically stated. It can be any category of document. Apostolic Constitution In teaching, it includes solemn Magisterial acts of the Pope; in governance, erecting dioceses, changing their status, rules for a papal election and the like. Encyclical A circular or general letter expressing the mind of the Pope, generally on matters of faith and morals. It may be a letter to the entire Church or an epistle to a particular Church or people (e.g. Mit brennenden sorge, Pius XI's encyclical to the German people condemning racism). Apostolic Letter Letters of less solemn authority than an encyclical, they may be written on a doctrinal matter (e.g. Pope John Paul II's Letter On the Beginning of the Third Millennium). They may also announce a papal act such as declaring a person Venerable (heroic virtue) or declaring a church a Basilica. Apostolic Exhortation and Post-Synodal Apostolic Exhortation A category of document similar to an Apostolic Letter, which Pope John Paul II uses to encourage and communicate to the Church conclusions he has reached about life in the Church. This document is usually produced after consideration of the recommendations of a Synod of Bishops. The Holy Father has also used it in other circumstances, such as to exhort the faithful to a deeper life or apostolate. Common Declaration A joint statement of the Holy Father and another religious leader concerning a common understanding of some teaching. Homily The homilies of the Pope on the Scripture readings at Mass. Audience General Audience - The opportunity to hear and/or greet the Holy Father is called an audience. On Wednesdays, when he is in Rome, he will have a General Audience, either in the Paul VI audience hall or in St. Peter's Square. The discourses at these Audiences are typically used to develop a theme over a long period. An entry ticket, which is free, is required. Private Audience - The Pope also holds private audiences with individuals and groups, at which he will also speak on a pertinent subject, such as on medical issues to groups of doctors, world affairs to diplomats and Church teaching and procedures to curial officials. Discourse In settings outside Mass (at which his address is called a homily) or outside the usual audience setting, the Pope may give a discourse to groups of people, upon arriving or departing a place, before or after Mass, at a rosary or in some circumstance not a homily or an audience. Message Written or spoken messages, often conveying a personal greeting, to individuals or groups. Usually briefer than a letter or an allocution. Adapted from A change was made to the section on the Apostolic Exhortation to distinguish between its variations.

30 KEY QUOTES ON EVANGELIZATION FROM ROME EVANGELII NUNTIANDI - APOSTOLIC EXHORTATION OF HIS HOLINESS POPE PAUL VI Above all the Gospel must be proclaimed by witness. Take a Christian or a handful of Christians who, in the midst of their own community, show their capacity for understanding and acceptance, their sharing of life and destiny with other people, their solidarity with the efforts of all for whatever is noble and good. Let us suppose that, in addition, they radiate in an altogether simple and unaffected way their faith in values that go beyond current values, and their hope in something that is not seen and that one would not dare to imagine. Through this wordless witness these Christians stir up irresistible questions in the hearts of those who see how they live: Why are they like this? Why do they live in this way? What or who is it that inspires them? Why are they in our midst? Such a witness is already a silent proclamation of the Good News and a very powerful and effective one. Here we have an initial act of evangelization. The above questions will ask, whether they are people to whom Christ has never been proclaimed, or baptized people who do not practice, or people who live as nominal Christians but according to principles that are in no way Christian, or people who are seeking, and not without suffering, something or someone whom they sense but cannot name. Other questions will arise, deeper and more demanding ones, questions evoked by this witness which involves presence, sharing, solidarity, and which is an essential element, and generally the first one, in evangelization."[51] All Christians are called to this witness, and in this way they can be real evangelizers. We are thinking especially of the responsibility incumbent on immigrants in the country that receives them. 22. Nevertheless this always remains insufficient, because even the finest witness will prove ineffective in the long run if it is not explained, justified - what Peter called always having "your answer ready for people who ask you the reason for the hope that you all have"[52] - and made explicit by a clear and unequivocal proclamation of the Lord Jesus. The Good News proclaimed by the witness of life sooner or later has to be proclaimed by the word of life. There is no true evangelization if the name, the teaching, the life, the promises, the kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed. The history of the Church, from the discourse of Peter on the morning of Pentecost onwards, has been intermingled and identified with the history of this proclamation. At every new phase of human history, the Church, constantly gripped by the desire to evangelize, has but one preoccupation: whom to send to proclaim the mystery of Jesus? In what way is this mystery to be proclaimed? How can one ensure that it will resound and reach all those who should hear it? This proclamation - kerygma, preaching or catechesis - occupies such an important place in evangelization that it has often become synonymous with it; and yet it is only one aspect of evangelization. APOSTOLIC EXHORTATION CATECHESI TRADENDAE OF POPE JOHN PAUL II WE HAVE BUT ONE TEACHER, JESUS CHRIST - Putting Into Communion With the Person of Christ 5. The fourth general assembly of the synod of Bishops often stressed the Christocentricity of all authentic catechesis. We can here use the word "Christocentricity" in both its meanings, which are not opposed to each other or mutually exclusive, but each of which rather demands and completes the other. In the first place, it is intended to stress that at the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, "the only Son from the Father...full of grace and truth,"(9) who suffered and died for us and who now, after rising, is living with us forever. It is Jesus who is "the way, and the truth, and the life,"(10) and Christian living consists in following Christ, the sequela Christi. The primary and essential object of catechesis is, to use an expression dear to St. Paul and also to contemporary theology, "the mystery of Christ." Catechizing is in a way to lead a person to study this mystery in all its dimensions: "to make all men see what is the plan of the mystery...comprehend with all the saints what is the breadth and length and height and depth...know the love of Christ which surpasses knowledge...(and be filled) with all the fullness of God."(11) It is therefore to reveal in the Person of Christ the whole of God's eternal design reaching fulfillment in that Person. It is to seek to understand the meaning of Christ's actions and words and of the signs worked by Him, for they simultaneously hide and reveal His mystery. Accordingly, the definitive aim of catechesis is to put people not only in touch but in communion, in intimacy, with Jesus Christ: only He can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity.

31 REDEMPTORIS MISSIO On the permanent validity of the Church's missionary mandate POPE JOHN PAUL II CHAPTER I - JESUS CHRIST, THE ONLY SAVIOR 2. all of this has but one purpose: to serve man by revealing to him the love of God made manifest in Jesus Christ. 4. In my first encyclical, in which I set forth the program of my Pontificate, I said that "the Church's fundamental function in every age, and particularly in ours, is to direct man's gaze, to point the awareness and experience of the whole of humanity toward the mystery of Christ." 4 The Church's universal mission is born of faith in Jesus Christ, as is stated in our Trinitarian profession of faith: "I believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father... For us men and for our salvation he came down from heaven: by the power of the Holy spirit he became incarnate from the Virgin Mary, and was made man." 5 The redemption event brings salvation to all, "for each one is included in the mystery of the redemption and with each one Christ has united himself forever through this mystery." 6 It is only in faith that the Church's mission can be understood and only in faith that it finds its basis. Nevertheless, also as a result of the changes which have taken place in modern times and the spread of new theological ideas, some people wonder: Is missionary work among non-christians still relevant? Has it not been replaced by inter-religious dialogue? Is not human development an adequate goal of the Church's mission? Does not respect for conscience and for freedom exclude all efforts at conversion? Is it not possible to attain salvation in any religion? Why then should there be missionary activity? "No one comes to the Father, but by me" (Jn 14:6) 5. If we go back to the beginnings of the Church, we find a clear affirmation that Christ is the one Savior of all, the only one able to reveal God and lead to God. In reply to the Jewish religious authorities who question the apostles about the healing of the lame man, Peter says: "By the name of Jesus Christ of Nazareth whom you crucified, whom God raised from the dead, by him this man is standing before you well... And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:10, 12). This statement, which was made to the Sanhedrin, has a universal value, since for all people-jews and Gentiles alike - salvation can only come from Jesus Christ. The universality of this salvation in Christ is asserted throughout the New Testament. St. Paul acknowledges the risen Christ as the Lord. He writes: "Although there may be so-called gods in heaven or on earth - as indeed there are many 'gods' and many 'lords' - yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist" (1 Cor 8:5-6). One God and one Lord are asserted by way of contrast to the multitude of "gods" and "lords" commonly accepted. Paul reacts against the polytheism of the religious environment of his time and emphasizes what is characteristic of the Christian faith: belief in one God and in one Lord sent by God. In the Gospel of St. John, this salvific universality of Christ embraces all the aspects of his mission of grace, truth and revelation: the Word is "the true light that enlightens every man" (Jn 1:9). And again, "no one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known" (Jn 1:18; cf. Mt 11:27). God's revelation becomes definitive and complete through his only-begotten Son: "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom he also created the world" (Heb 1:1-2; cf. Jn 14:6). In this definitive Word of his revelation, God has made himself known in the fullest possible way. He has revealed to mankind who he is. This definitive self-revelation of God is the fundamental reason why the Church is missionary by her very nature. She cannot do other than proclaim the Gospel, that is, the fullness of the truth which God has enabled us to know about himself.

32 Functions and forms of the ministry of the word GENERAL DIRECTORY FOR CATECHESIS Congregation for the Clergy The following are the principal functions of the ministry of the word: Called together and called to faith This function is the most immediate expression of the missionary mandate of Jesus. It is realized through "the primary proclamation", directed to non-believers; those who have chosen unbelief, those Christians who live on the margins of Christianlife, those who follow other religions. (133) The religious awakening of the children of Christian families, is also an eminent form of this function. Initiation Those who are moved by grace to decide to follow Jesus are "introduced into the life of faith, of the liturgy and of the charity of the People of God". (134) The Church achieves this function fundamentally by catechesis, in close relation with the sacraments of initiation, whether these are about to be received or have already been received. Important forms include: the catechesis of non-baptized adults in the catechumenate, the catechesis of baptized adults who wish to return to the faith, or of those who need to complete their initiation; the catechesis of children and of the young, which of itself has the character of initiation. Christian education in families and religious instruction in schools also have an initiatory function. Continuous education in the faith In many regions this is also called "permanent catechesis". (135) It is intended for those Christians who have been initiated in the basic elements of the Christian faith, but who need constantly to nourish and deepen their faith throughout their lives. This function is accomplished through a great variety of forms: "systematic and occasional, individual and community, organized and spontaneous". (136) The liturgical function The ministry of the word also has a liturgical function since, when realized within the context of a sacred action, it is an integral part of that action. (137) It takes different forms but amongst them the most important is the homily. Other forms in the liturgical context include celebrations of the word and instruction received during the administration of the sacraments. On the other hand, mention must also be made of the immediate preparation for reception of the different sacraments, the celebration of sacramentals and above all of the participation of the faithful in the Eucharist, as a primary means of education in the faith. The theological function This seeks to develop understanding of the faith and is to be situated in the dynamic of "fides quaerens intellectum", that is, of belief which seeks to understand. (138) Theology, in order to fulfil this function, needs to confront philosophical forms of thought, various forms of humanism and the human sciences, and dialogue with them. It is articulated whenever: "the systematic treatment and the scientific investigation of the truths of the Faith" (139) are promoted. 52. The important forms of the ministry of the Word are: the first annoucement or missionary preaching, pre and post baptismal catechesis, the liturgical forms and the theological forms. Then, it often happens, for pastoral reasons, that important forms of the ministry of the word must assume more than one function. Catechesis, for example, together with its initiatory forms, has frequently to discharge tasks of mission. The same homily, depending on circumstances, can take on both the functions of convocation and of integral initiation.

33 Conversion and faith 53. In proclaiming the Good News of Revelation to the world, evangelization invites men and women to conversion and faith. (140) The call of Jesus, "Repent and believe in the Gospel", (Mk 1,15) continues to resound today by means of the Church's work of evangelization. The Christian faith is, above all, conversion to Jesus Christ, (141) full and sincere adherence to his person and the decision to walk in his footsteps. (142) Faith is a personal encounter with Jesus Christ making, of oneself a disciple of him. This demands a permanent commitment to think like him, to judge like him and to live as he lived. (143) In this way the believer unites himself to the community of disciples and appropriates the faith of the Church. (144) 54. This "Yes" to Jesus Christ, who is the fullness of the revelation of the Father is twofold: a trustful abandonment to God and a loving assent to all that he has revealed to us. This is possible only by means of the action of the Holy Spirit. (145) "By faith man freely commits his entire self completely to God, making the full submission of his intellect and will to God who reveals, and willingly assenting to the Revelation given by him". (146) "To believe has thus a double reference: to the person and to the truth; to the truth, by trust in the person who bears witness to it". (147) 55. Faith involves a change of life, a "metanoia", (148) that is a profound transformation of mind and heart; it causes the believer to live that conversion. (149) This transformation of life manifests itself at all levels of the Christian's existence: in his interior life of adoration and acceptance of the divine will, in his action, participation in the mission of the Church, in his married and family life; in his professional life; in fulfilling economic and social responsibilities. Faith and conversion arise from the "heart", that is, they arise from the depth of the human person and they involve all that he is. By meeting Jesus Christ and by adhering to him the human being sees all of his deepest aspirations completely fulfilled. He finds what he had always been seeking and he finds it superabundantly. (150) Faith responds to that "waiting", (151) often unconscious and always limited in its knowledge of the truth about God, about man himself and about the destiny that awaits him. It is like pure water (152) which refreshes the journey of man, wandering in search of his home. Faith is a gift from God. It can only be born in the intimacy of Man's heart as a fruit of that "grace [which] moves and assists him", (153) and as a completely freeresponse to the promptings of the Holy Spirit who moves the heart and turns it toward God, and who "makes it easy for all to accept and believe the truth". (154) The Blessed Virgin Mary lived these dimensions of faith in the most perfect way. The Church "venerates in Mary the purest realization of faith". (155) GENERAL CATECHETICAL DIRECTORY - Sacred Congregation of the Clergy MINISTRY OF THE WORD IN THE CHURCH 17. The ministry of the word takes many forms, including catechesis, according to the different conditions under which it is practiced and the ends which it strives to achieve. There is the form called evangelization, or missionary preaching. This has as its purpose the arousing of the beginnings of faith, so that men will adhere to the word of God. Then there is the catechetical form, "which is intended to make men s faith become living, conscious, and active, through the light of instruction". And then there is the liturgical form, within the setting of a liturgical celebration, especially that of the Eucharist (e.g., the homily). Finally, there is the theological form, that is, the systematic treatment and the scientific investigation of the truths of faith. For our purpose it is important to keep these forms distinct, since they are governed by their own laws. Nevertheless, in the concrete reality of the pastoral ministry, they are closely bound together. Accordingly, all that has so far been said about the ministry of the word in general is to be applied also to catechesis. CATECHESIS AND EVANGELIZATION 18. Catechesis proper presupposes a global adherence to Christ s Gospel as presented by the Church. Often, however, it is directed to men who, though they belong to the Church, have in fact never given a true personal adherence to the message of revelation. This shows that, according to circumstances, evangelization can precede or accompany the work of catechesis proper. In every case, however, one must keep in mind that the element of conversion is always present in the dynamism of faith, and for that reason any form of catechesis must also perform the role of evangelization.

34 2/24/2014 The Social Dimension of Evangelization The Joy of the Gospel Chapter Four ( ) Life In Community At the very heart of the Gospel is life in community and engagement with others [177] 2 If Anyone... feels offended I speak [these words] with affection and with the best of intentions, quite apart from any personal interest or political ideology. My words are not those of a foe or an opponent. I am interested only in helping those who are in thrall to an individualistic, indifferent and selfcentered mentality: to be freed from those unworthy chains and to attain a way of living and thinking which is more humane, noble and fruitful, and which will bring dignity to their presence on this earth. [208] 3 1

35 2/24/2014 The Questions 1. Are people in today s world really concerned about generating processes of people-building? 2. Are people in today s world only focused on obtaining immediate results which yield easy, quick shortterm political gains, but do not enhance human fullness? [224] 4 The First Announcement (Kerygma) Jesus Christ loves [me]; he gave his life to save [me]; and now he is living at [my] side every day to enlighten, strengthen and free [me]. (164) 5 Our Confessions of faith Jesus shed his blood for all of us and conferred on all of us an infinite dignity. We are all created in the image and likeness of God. [178] 6 2

36 2/24/2014 Accepting The First Proclamation Accepting the first proclamation: invites us to receive God s love and to love him in return with the very love which is his gift, and brings forth in our lives and actions a primary and fundamental response: to desire, seek and protect the good of others. [178] 7 I. Communal And Societal Repercussions Of The Kerygma To evangelize is to make the kingdom of God present in our world by proclaiming it to the whole of creation and to every aspect of the unceasing interplay of the Gospel and of man s concrete life, both personal and social Nothing human can be alien to it. [ ] 8 II. The Inclusion of Poor in Society [ ] These great issues are fundamental at this time in history and will shape the future of humanity: Inclusion of the poor In society Peace and social dialogue [185] Christ became poor and was always close to the poor and the outcast. This is the basis of our concern for the integral development of society s most neglected members. [186] 9 3

37 2/24/2014 As You did to the Least of my brethren You did to me There is an inseparable bond between our acceptance of the message of salvation and genuine fraternal love. This message is one which we often take for granted, and can repeat almost mechanically, without necessarily ensuring that it has a real effect on our lives and in our communities. [179] 10 The Kingdom & Its Challenges: Gospel response An authentic faith which is never comfortable or completely personal always involves a deep desire to change the world, to transmit values, to leave this earth somehow better that we found it [183] 11 The Kingdom & Its Challenges: Gospel response The Gospel is about a loving God who reigns in our world in which the life of society is a setting for universal fraternity, justice, peace and dignity. It is about the fact that both Christian preaching and life are meant to have an impact on society. Religion should not be restricted to the private sphere and it does not exist only to prepare souls for heaven. [ ] 12 4

38 2/24/2014 The Kingdom & Its Challenges: Gospel response If indeed the just ordering of society and of the state is a central responsibility of politics, the Church cannot and must not remain on the sidelines in the fight for justice [183] 13 The Kingdom & Its Challenges: Impediments A throw away culture in which human beings are considered consumer goods to be used and then discarded. Making the poor the excluded, the outcasts the leftovers of society. The return of the ancient golden calf in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose. The globalization of indifference [53-57, 183] 14 Globalization of Indifference The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us. 7/8/2013 [also EG54] 15 5

39 2/24/2014 Dismantling the Globalization of Indifference "We are losing our ability to weep over human suffering, cruelty and injustice. It s not my concern, we assure ourselves. This numbing of conscience is facilitated by an individualistic culture of well-being, which allows us to think only of ourselves Archbishop Paul S. Coakley, Dismantling the Globalization of Indifference See [also see EG54] 16 The Kingdom & Its Challenges: Solutions The Church, guided by the Gospel of mercy and by love for mankind, hears the cry for justice and intends to respond to it with all her might. Jesus commanded his disciples: You yourselves give them something to eat! It means working to eliminate the structural causes of poverty and to promote the integral development of the poor, as well as small daily acts of solidarity in meeting the real needs which we encounter. [188] 17 The Kingdom & Its Challenges: Solutions Inequality is the root of social ills. [202] The structural causes of poverty, including inequality, must be resolved without delay. Welfare projects, which meet certain urgent needs, should be considered merely temporary responses. Lack of spiritual care for the poor. [200] The absolute autonomy of markets and financial speculation must be rejected. [202] 18 6

40 2/24/2014 The Kingdom & Its Challenges: Solutions The dignity of each human person and the pursuit of the common good should shape all economic and political policies and decisions. [203] Politician who are genuinely disturbed by the state of society, the people, the lives of the poor! [205] Questions of ethics, global solidarity, the distribution of goods, protecting labor, defending the dignity of the powerless, of a God who demands a commitment to justice, may be irksome, they MUST be asked. [203] 19 The Kingdom & Its Challenges: Solutions Growth in justice requires more than economic growth. It requires decisions, programs, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. [204] The economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded. [204] 20 The Kingdom & Its Challenges: Solutions Not simply talking about ensuring nourishment or a dignified sustenance for all people, but also their general temporal welfare and prosperity. This means: education, access to health care, and above all employment and a just wage. [192] 21 7

41 2/24/2014 No exemption from Concern for the Poor and Social justice No one must say that they cannot be close to the poor because their own lifestyle demands more attention to other areas. None of us can think we are exempt from concern for the poor and for social justice. Spiritual conversion, the intensity of the love of God and neighbor, zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of everyone. [201] 22 Protection of Unborn Children The consistent defense of the unborn, the most defenseless and innocent among us, is closely linked to the defense of each and every other human right. It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development. [ ] 23 New Forms of Poverty It is essential to draw near to new forms of poverty and vulnerability in which we are called to recognize the suffering Christ: the homeless and the addicted, the immigrants, trafficking victims and refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned. domestic violence victims and women otherwise vulnerable [ ] 24 8

42 2/24/2014 Immigration Migrants present a particular challenge for Pope Francis because [he is] the pastor of a Church without frontiers, a Church which considers herself mother to all. For this reason, he exhort all countries to a generous openness which, rather than fearing the loss of local identity, will prove capable of creating new forms of cultural synthesis. [210] III. Peace, dialogue & the Common Good in Our Polyhedron World -Time vs. space ( ) -Unity over conflict.( ) -Reality vs. ideas ( ) -Whole > the sum of its parts ( ) -Dialogue with states, societies & other believers ( ) 27 9

43 2/24/2014 UnIty In diversity : the dignity of each of Us; The Unity of All of Us 28 The Challenge From Pope Francis Starting from certain social issues of great importance for the future of humanity, I have tried to make explicit once again the inescapable social dimension of the Gospel message and to encourage all Christians to demonstrate it by their words, attitudes and deeds

44 Table Discussion Questions for Chapter 4, The Joy of the Gospel 1. To proclaim the good news to all creation (Mark 16:15) requires us to be concrete and be concerned with the building of a better world. What is your response to those who say that religion is only a private affair and that it exists only to prepare souls for heaven? [EG ] 2. How is our local Catholic culture sensitive to the needs of the most vulnerable? a. How can we show solidarity with the poor, more than by simply offering a few sporadic acts of generosity? 3. How are you or your parish allowing the poor to evangelize you and your fellow parishioners? 4. How is the Archdiocese or your parish building awareness for the plight of: a. The undocumented b. The homeless c. The addicted d. The disabled e. The elderly f. The victims of human trafficking g. The unborn h. Other vulnerable people [EG ] 5. Taking into consideration the poverty statistics for Oklahoma (set forth on the next page), how is the Church working to remove structural causes of poverty? [EG ] a. How can your parish participate in those efforts? b. What other efforts should the Church or your parish initiate in regard to those structural causes of poverty? c. How do you define or what do you consider a just wage? 6. How can we move our discussions in the Archdiocese and in our parishes regarding the plight of the poor and the vulnerable from a political/economic/race based focus to a focus which is only a Christ centered/gospel focus? [EG ] 1

45 Table Discussion Questions for Chapter 4, The Joy of the Gospel Data: Current Poverty Statistics for Oklahoma 2

46 ACCEPTING THE EMBRACE of GOD: THE ANCIENT ART of LECTIO DIVINA by Fr. Luke Dysinger, O.S.B. 1. THE PROCESS of LECTIO DIVINA A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition, and is one of the precious treasures of Benedictine monastics and oblates. Together with the Liturgy and daily manual labor, time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ. Lectio - reading/listening THE ART of lectio divina begins with cultivating the ability to listen deeply, to hear with the ear of our hearts as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the faint murmuring sound which is God's word for us, God's voice touching our hearts. This gentle listening is an atunement to the presence of God in that special part of God's creation which is the Scriptures. THE CRY of the prophets to ancient Israel was the joy-filled command to Listen! Sh'ma Israel: Hear, O Israel! In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must hear - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God's word to us. This is the first step of lectio divina, appropriately called lectio - reading. THE READING or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God's word for us this day. Meditatio - meditation ONCE WE have found a word or a passage in the Scriptures that speaks to us in a personal way, we must take it in and ruminate on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary pondering in her heart what she saw and heard of Christ (Luke 2:19). For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God's word to become His word for us, a word that touches us and affects us at our deepest levels. Oratio - prayer THE THIRD step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow