Pope Paul VI, Evangelii Nuntiandi (Paulines Publishing House: Manila, 2005)
Like most papal documents, Paul VI's exhortation on evangelization is deceptively easy to read. It is supremely quotable and textually dense.
|Pope Paul VI|
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The text spans the need for evangelization in the world of 1975, when it was first released. It remains a necessary text today for many of the blocks of opinion which the church encounters in- and outside itself. Chapter 3 demonstrates the point well. This chapter seems to be a rebuff to Liberation Theology as an error, or at any rate as a sufficient form of church practice. The Church's role in ending suffering and systemic injustice is accepted (¶30) -
It is well known in what terms numerous bishops from all the continents spoke of this [liberation] at the last Synod, especially the bishops from the Third World, with a pastoral accent resonant with the voice of the millions of sons and daughters of the Church who make up those peoples. Peoples, as we know, engaged with all their energy in the effort and struggle to overcome everything which condemns them to remain on the margin of life: famine, chronic disease, illiteracy, poverty, injustices in international relations and especially in commercial exchanges, situations of economic and cultural neo-colonialism sometimes as cruel as the old political colonialism. The Church ... has the duty to proclaim the liberation of millions of human beings, many of whom are her own children- the duty of assisting the birth of this liberation, of giving witness to it, of ensuring that it is complete. This is not foreign to evangelization.
However, readers are cautioned, this is not the end of the work: "in order that God's kingdom should come it is not enough to establish liberation and to create well-being and development" (¶35).
Two parts of this discussion are equally resonant today. Commentators who view the church as tolerable only to the extent that it perform's socially useful services are cautioned that this limit is not acceptable (¶32):
[M]any, even generous Christians who are sensitive to the dramatic questions involved in the problem of liberation, in their wish to commit the Church to the liberation effort are frequently tempted to reduce her mission to the dimensions of a simply temporal project. They would reduce her aims to a man-centered goal; the salvation of which she is the messenger would be reduced to material well-being. Her activity, forgetful of all spiritual and religious preoccupation, would become initiatives of the political or social order. But if this were so, the Church would lose her fundamental meaning. Her message of liberation would no longer have any originality and would easily be open to monopolization and manipulation by ideological systems and political parties. She would have no more authority to proclaim freedom as in the name of God.
There is an equally stern rebuke to the modern writers who talk gleefully about 'Elijah house-clearing with a shotgun': "The Church cannot accept violence, especially the force of arms - which is uncontrollable once it is let loose - and indiscriminate death as the path to liberation, because she knows that violence always provokes violence and irresistibly engenders new forms of oppression and enslavement which are often harder to bear than those from which they claimed to bring freedom" (¶37).
The discussion of responses to non-Christian religions bears re-reading when Evangelical belief has shrunk to a crude rejection of encounters with other faiths as 'fellowship with Baal'.
Without conceding to a vague 'kumbaya', the significance of other faiths is firmly announced (¶53):
The Church respects and esteems ... non Christian religions because they are the living expression of the soul of vast groups of people. They carry within them the echo of thousands of years of searching for God, a quest which is incomplete but often made with great sincerity and righteousness of heart. They possess an impressive patrimony of deeply religious texts. They have taught generations of people how to pray. [However,] ... neither respect and esteem for these religions nor the complexity of the questions raised is an invitation to the Church to withhold from these non-Christians the proclamation of Jesus Christ. On the contrary the Church holds that these multitudes have the right to know the riches of the mystery of Christ - riches in which we believe that the whole of humanity can find, in unsuspected fullness, everything that it is gropingly searching for concerning God, man and his destiny, life and death, and truth. Even in the face of natural religious expressions most worthy of esteem, the Church finds support in the fact that the religion of Jesus, which she proclaims through evangelization, objectively places man in relation with the plan of God, with His living presence and with His action; she thus causes an encounter with the mystery of divine paternity that bends over towards humanity. In other words, our religion effectively establishes with God an authentic and living relationship which the other religions do not succeed in doing, even though they have, as it were, their arms stretched out towards heaven.Chapter 6 covers the role to be played by members of the church in advancing evangelization, from the episcopate to the laity. The merit in the monastic life is firmly restated: Monks and nuns "embody the Church in her desire to give herself completely to the radical demands of the beatitudes. By their lives they are a sign of total availability to God, the Church and the brethren" (¶69). This bears repeating in the light of a hostility that seems to have begun in the Reformation and never quite ended:
Chapter 7 follows up with a reminder to the various Christian denominations that internal squabbles are deeply unhealthy for evangelization. Polemicists from Catholic, Protestant, Mormon and Orthodox traditions will probably all feel a little stung by the criticism in ¶77:
The power of evangelization will find itself considerably diminished if those who proclaim the Gospel are divided among themselves in all sorts of ways. Is this not perhaps one of the great sicknesses of evangelization today? Indeed, if the Gospel that we proclaim is seen to be rent by doctrinal disputes, ideological polarizations or mutual condemnations among Christians, at the mercy of the latter's differing views on Christ and the Church and even because of their different concepts of society and human institutions, how can those to whom we address our preaching fail to be disturbed, disoriented, even scandalized?
Most of the points His Holiness made in 1975 were strong than. Many have become even stronger in the intervening 40 years. Evangelii Nuntiandi should be read by anyone of a religious persuasion who wants to share their faith with the world.