EVANGELII GAUDIUM

THE JOY OF THE GOSPEL

BY POPE FRANCIS

Prepared by Fr. James Swanson, LC

RCSpirituality.org

Produced by Coronation
coronationmedia.com
OVERVIEW
EVANGELII GAUDIUM: THE JOY OF THE GOSPEL

SUMMARY WHO CAN PARTICIPATE?

This Study Circle Guide provides an avenue for in- Papal documents are usually dense and written from a
depth study of Pope Francis’s Apostolic Exhortation, point of view that assumes a lot of basic knowledge of
Evangelii Gaudium—The Joy of the Gospel. This is the the faith. Therefore, it’s a good idea to study this in a
Holy Father’s programmatic document. To understand group setting in which the various participants are in a
it is to understand how he sees his mission as pope – similar place in their own faith journey.
and therefore our mission as Catholic Christians – in
this moment of Church history. Any Catholic interested in going deeper in their
knowledge of the Church and their understanding of
Pope Francis’s vision will benefit from this Guide. Non-
Catholics should understand that the basics of the
CATEGORIES OF INTEREST
Catholic faith are assumed by the Holy Father – he does
Catholic Doctrine; Prayer and Spiritual Growth; not try to explain them all in the Exhortation.
Apostolate
The sections on “Questions for Personal Reflection or
Group Discussion” contain numerous references to
the Regnum Christi Member’s Handbook. Participants
RECOMMENDED NUMBER OF SESSIONS who are not members of (or familiar with) the ecclesial
The Study Circle Guide contains 6 sessions. Session #1 Movement Regnum Christi may find little interest in
corresponds to the Exhortation’s introduction, which these questions.
each subsequent session corresponds to each of the
five chapters of the Exhortation.
HOW MUCH HOMEWORK?
The Exhortation, however, is a dense document.
Your group may want to take more than 6 sessions The moderator should read the relevant sections of the
to go through it. The Study Circle Guide has enough Exhortation in their entirety. The moderator should
material to spread over more than just 6 sessions. also read ahead of time the Study and Discussion
Questions, the Questions for Personal Reflection
or Group Discussion, and the Questions on Living
MATERIALS NEEDED the Teaching. A large number of these questions is
offered for the group. The moderator would be wise
šš Copies of the Study Circle Guide for all to choose ahead of time a few from each section that
participants. will be most stimulating for the particular needs and
interests of the group.
šš Copies of the Apostolic Exhortation, Evangelii
Gaudium for each participant. Available at the For the rest of the participants, the amount of
Vatican website here: homework will depend on the way in which the Guide
is used. The Study Circle Guide for Evangelii Gaudium
http://www.vatican.va/evangelii-gaudium/en/ can be used in two ways:
šš For groups with members of the ecclesial 1. Individually, it can be used for a profound study of
Movement Regnum Christi, at least one copy of the the document in which it is hoped the different
Regnum Christi Member’s Handbook (RCMH). parts will help with understanding the document.
A dedicated group that is willing to do intensive
reading of the document before the Study Circle
begins can use it in the same way.

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2. It can also be used for a group Study Circle in this way:

Read the introductory material.

šš Choose the study questions you would

like to use. Propose one to the group.
The paragraph numbers correspond to
the paragraphs of the document (some
‘paragraphs’ are more than a paragraph
long) where the answers can be found.
Give the group time to read the paragraph
and look for the answer, then members can
offer their answer and discuss it.

šš Move on to another question when you are

ready. Members of the group can choose
questions that interest them the most.

šš Cover as many questions as you would like

to use or that you have time for.

This second method requires little preparation except

on the part of the moderator. It will not achieve the
same depth of understanding of the encyclical, but it
may be the best option depending on the amount of
time participants have available.

NOTES

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GETTING STARTED
EVANGELII GAUDIUM: THE JOY OF THE GOSPEL

BACKGROUND INFORMATION PURPOSE OF THE EXHORTATION

The Apostolic Exhortation Evangelii Gaudium—The 1. To promote a definite style of evangelization—
Joy of the Gospel—was consigned during the Mass to “which I ask you to adopt in every activity you
conclude the Year of the Faith on Sunday, November undertake”—Francis is telling us what he wants to
24, 2013, the Feast of Christ the King. It was emphasize in his papacy.
announced by Archbishop Rino Fisichella, president
of the Pontifical Council for Promoting the New 2. To present the fruits of the Synod of Bishops held in
Evangelization on Monday, November 18, 2013. the Vatican in October 2012 on the theme “The new
evangelization for the transmission of the faith”.
The Vatican considers this to be the first official
document of Francis’ papacy. It has become traditional 3. To present some guidelines and themes that he
for the first encyclical of a new pope to include themes wishes to discuss in depth. He lists seven of these
he intends to emphasize during his papacy. Pope Francis in paragraph 17.
did not do that. His first encyclical, Lumen Fidei, was
inspired by the draft of an encyclical written by Benedict
XVI, which Francis rewrote and published under his UNDERSTANDING THE EXHORTATION
own name as a conclusion to the trilogy of encyclicals
on the theological virtues started by Pope Benedict. The Holy Father intends the Exhortation to be
As such, he may have wished to signal continuity with the program for a renewal of the Church in the
Benedict. However, he clearly indicates that he wants key of evangelization. He wants the Church’s main
this Apostolic Exhortation to be programmatic of his characteristic to be evangelization.
papacy—to have the place in his papacy that the first In the Introduction, he reminds us that joy is the
encyclical has had in recent papacies. constant outcome of our encounter with a merciful
This document is an Apostolic Exhortation. An God. This message is ever-new and attractive. The
Apostolic Exhortation is a category of document natural outcome of our encounter with God is to want
similar to an Apostolic Letter. Pope John Paul II to share what we have found. Evangelization is the
started the “trend” of using Apostolic Exhortations to natural pattern for all the Church’s activity.
communicate to the Church the conclusions he had In Chapter One, the Holy Father reminds us that
reached after consideration of the recommendations Christ ordered us to give the Good News to all
of a Synod of Bishops (a gathering of bishops from nations. He wants the Church to be renewed by
around the world to reflect deeply on some aspect of becoming primarily an evangelizing Church. He goes
Church life). He also used it in other circumstances, on to describe how this renewal should take place
such as to exhort religious to a deeper evangelical in different structures in the Church. In presenting
life. This Apostolic Exhortation follows the XIII the Gospel, it is most important to start with the
General Assembly of the Synod of Bishops whose presentation of the saving love of God, rather than
topic was the New Evangelization for the Transmission less important truths. In our changing world, it
of the Christian Faith held in October 2012. The is important to be creative in finding new ways to
Exhortation’s main theme is the proclamation of the present the essential truths of our faith. Pastorally,
Gospel in today’s world. It is addressed to bishops, it is important to patiently accompany people as they
clergy, consecrated persons and the lay faithful. progress in their faith transformation. The Church
should be seen as the Father’s house with doors wide
open to the materially and spiritually poor.

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In Chapter Two, the Holy Father, without wanting Evangelization opens the path to dialogue and is the
to do a sociological analysis of the situation, names a path to peace. The Holy Father discusses many kinds
series of challenges presented by today’s culture. He of dialogue, noting the importance of each one and its
goes on to present a series of temptations that can characteristics.
slow down or stop pastoral workers.
In Chapter Five, the Holy Father reminds us that as
In Chapter Three, the Church is described as a diverse evangelizers filled with the Holy Spirit, we will have our
people in which all are missionary disciples. The lives transfigured.
popular piety of a culture is a way in which a people
evangelizes itself. This is done person-to-person. It We can be as effective as the first Christians in
includes charisms raised up by the Holy Spirit and a evangelizing if we imitate their life of prayer. This
fruitful dialog with the various sciences and disciplines. implies a personal encounter with the saving love of
Jesus Christ. Drawing near to others out of love for
The homily should provide an intense and happy Christ, opens us to the greatest spiritual gifts. The
experience of the Spirit, a consoling encounter with new Evangelization will succeed because Christ is
God’s word, a constant source of renewal and growth. already victorious and his resurrection has become
part of the fabric of the world. Everything done for
Preaching should be well-prepared, based on the word him bears fruit, although not necessarily in the way we
of God and done with a knowledge of the lives and expect. Thus we can work with confidence of victory
needs of the listeners. and fruitfulness.
Evangelization needs to be based on the kerygma (the In the work of evangelization, Mary assists us like a real
preaching of God’s merciful love for humanity) and a Mother. She is the model of evangelization who leads
mystagogical catechesis more than the simple teaching us on in our labors.
of doctrine. It demands personal accompaniment and
is centered on the word of God.

In Chapter Four, we see that the proclamation of the LINKS

Gospel opens us to each other and to community. You can find the text of the apostolic exhortation here:
Christ redeems not only the individual, but also social
relationships. The challenge, then, is to build the http://www.vatican.va/evangelii-gaudium/en/
Kingdom of God in society. This implies the Church’s
teaching on social questions. Christians should be The Vatican’s synthesis of the document can be found here:
committed to building a better world.
http://www.news.va/en/news/synthesis-of-the-
Everyone must hear and respond to the cry of the apostolic-exhortation-the-joy-of
poor. Concern for the common good and the pursuit
of it must be the priority. The poor teach us through
their experience of suffering. We show concern for NOTES
their spiritual needs.

Becoming a people in peace requires the practice

of four principles. The Holy Father discusses the
importance of each one:

šš Time is greater than space

šš Unity prevails over conflict

šš Realities are more important than ideas

šš The whole is greater than the part

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SESSION 1
INTRODUCTION

[In this session, you may want to discuss both the The Church does not grow by proselytizing but by
introductory section of the Exhortation, as well as the attraction. Evangelization is the first mission of the
background information in the Getting Started section of Church. It is the pattern for all the Church’s activity.
this Study Circle Guide]

VOCABULARY NOTE
SUMMARY OF THE INTRODUCTION
PARADIGM: A set of basic assumptions that govern
The encounter with Christ is a liberating experience how people think or act. If something is paradigmatic,
that fills us with joy. Consumerism, marked by a it means that it contains the principles for how people
covetous heart, pursuit of frivolous pleasures and a will think or act in relation to something.
blunted conscience, deafens us to God’s voice, robs
us of joy and of the desire to do good. We need to
return to a personal encounter with Christ. That STUDY AND DISCUSSION QUESTIONS
begins with seeking his forgiveness, which makes it
possible for us to lift up our heads and to start anew. 1. What does the Holy Father wish to accomplish
The Old Testament is filled with predictions of the with this Exhortation? (Paragraph 1)
joy of messianic times. The New Testament invites us
constantly to rejoice. Some Christians live a continual 2. What is the great evil that pervades the world?
(Paragraph 2) What are its three attributes that give
Lent without Easter, although nothing can erase joy
from the heart of someone who has experienced the birth to desolation and anguish? (Paragraph 2) What
love of Christ. Pleasure cannot give this joy. Someone are the three things that being caught up in our
who has experienced the love of Christ and the joy it own interests and concerns can bring about, even
brings automatically wants to share it with others. in believers? (Paragraph 2)

Good seeks to spread. Joy and fulfillment comes 3. What does a renewed encounter with Christ
from sharing the good we have in our lives with consist of—something which he never tires of
others. This sharing is not a source of fatigue or giving? (Paragraph 3)
losing something because Christ constantly renews 4. What does the Old Testament predict for
us. The Gospel message is refreshing; it is constantly messianic times? (Paragraph 4) What does the Gospel
new. The initiative for this evangelization comes from invite us to do constantly? (Paragraph 5)
God. It demands our generosity. This freshness does
not change the fact that evangelization is based on 5. Although joy adapts and changes, what does it
a remembrance of the relationship of love between always do? (Paragraph 6) When all is said and done,
Christ and myself, between Christ and his Church. what is the source of our joy? (Paragraph 6)
The new evangelization takes place in three 6. Although technological society has succeeded in
principal settings. multiplying occasions of pleasure, it has found it
difficult to do what? (Paragraph 7)
šš Ordinary Pastoral Ministry
7. What is the necessary fruit of having received the
šš The baptized whose lives do not reflect the love that restores meaning to our lives? (Paragraph 8)
demands of Baptism
8. How can we have a dignified and fulfilling life?
šš Those who do not know Jesus Christ or who (Paragraph 9)
have always rejected him (this is the first and
foremost setting) 9. What is the task of evangelizing the authentic
source of? (Paragraph 10)

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10. What is every form of authentic evangelization? 3. How do I try to lead souls to Christ—by talking
(Paragraph 11) to them a lot to convince them; by my life of joyful
obedience to his will; by helping them to find Christ
11. Although this mission demands generosity, it is the in their own lives?
Lord’s work. What does he call us to do? (Paragraph 12)
4. What does the Holy Father mean when he says
12. What does the joy of evangelizing arise from? that missionary outreach is paradigmatic for all the
(Paragraph 13) Church’s activity?
13. What are the three settings of the new
evangelization? (Paragraph 14) How does the Church
grow? (Paragraph 14) NOTES

14. What would we realize if we took John Paul II

seriously? (Paragraph 15)

15. What questions does the Holy Father want to

discuss at length? (Paragraph 17)

16. What does the Holy Father want us to adopt in

every activity we undertake? (Paragraph 18)

QUESTIONS FOR PERSONAL REFLECTION OR

GROUP DISCUSSION
1. What role has the joy of the Gospel message played
in my personal life and the life of my family up to now?

2. How does the Regnum Christi Movement’s

principle of establishing the Kingdom of Christ in
society support what the Holy Father is trying to
accomplish with this exhortation? (RCMH 13)

QUESTIONS ON LIVING THE TEACHING

1. People in North American society live submerged
in an atmosphere of consumerism. We often
give lip service to the idea that money cannot buy
happiness, but what do my actions say? When am I
the happiest—when I am praying; when I am doing
something for someone else, including apostolate;
when I am shopping; when I am eating; when I am
using media?

2. What is my experience of the saving love of God?

Does it fill me with joy? If not, why not? Do the
words of the Holy Father ring hollow to me? Does
it seem to me that he is exaggerating or speaking
figuratively? What keeps me from accepting his
words at face value?

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SESSION 2
CHAPTER 1

SUMMARY AN ECCLESIAL RENEWAL THAT CANNOT BE

DEFERRED
Christ ordered his disciples to spread the faith to every
corner of the earth. Renewal means making all Church structures tend
more toward evangelization.

I. A CHURCH WHICH GOES FORTH Pastoral conversion of Church structures must be

understood as:
God’s order to go forth often takes us out of our
comfort zones, but even when we have accomplished šš Part of an effort to make them more mission-
much, we are still urged to go forward and spread the oriented.
faith to even more people. The power of the word of
šš Making ordinary pastoral activity on every level
God always goes beyond our expectations. All people
more inclusive and open.
have a right to receive the joy it brings.
šš Inspiring pastoral workers with a constant desire
Taking the First Step, Being Involved and Supportive,
to go forth and elicit a positive response from all
Bearing Fruit and Rejoicing
those whom Jesus summons to friendship with him.
The evangelizing community has five characteristics:
The parish is a very flexible and essential structure. In
šš It boldly takes the initiative, goes out to others, its renewal it must come to be:
seeks those who have fallen away, stands at the
šš The presence of the Church in a given territory.
crossroads and welcomes the outcast.
šš An environment for hearing God’s word.
šš It gets involved by word and by deed in people’s
daily lives. šš A place for growth in the Christian life.
šš It is supportive, standing by people at every step of šš A place for dialogue.
the way, no matter how difficult or lengthy this may
prove to be. šš A place for proclamation.

šš It is concerned with fruit, because the Lord wants it šš A place for charitable outreach.
to be fruitful.
šš A place for worship.
šš It is filled with joy. It knows how to rejoice always.
šš A place for celebration.

Base communities, small communities, Movements

II. PASTORAL ACTIVITY AND CONVERSION and other forms of association have their own
This Exhortation has programmatic significance.[1] It has areas of action according to what the Holy Spirit
important consequences. A conversion is necessary has given them and are by their nature sources of
from a tendency to merely administer the Church to renewal; nevertheless, they should seek renewal in
a Church that is permanently in a state of mission. contact with the rich reality of the local parish and
The Church needs to look within herself, seeing the participate readily in the overall pastoral activity of
difference between what God called her to be and what the particular Church.
she actually presents to the world. She must correct the
flaws introduced by her members. The Church needs to
be renewed in her fidelity to her own calling. [1] This would appear to mean that the Holy Father wants this
document to be the plan of action for his papacy.

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The diocese is the primary subject of evangelization as currents of thought in philosophy, theology and
the manifestation of the Church in a particular place. pastoral practice, if open to being reconciled by the
Each diocese is encouraged to undertake a resolute Spirit in respect and love, can enable the Church to
process of discernment, purification and reform. The grow, since all of them help to express more clearly
bishop fosters missionary communion, sometimes the immense riches of God’s word. However, rapid
going before his people, sometimes in their midst cultural changes mean we must seek new ways of
and sometimes walking after them, allowing them to presenting these truths that brings out their newness.
strike out on new paths. In developing the means of Holding on to old ways of expressing these truths,
participation proposed by canon law, the aim should even when they are beautiful, runs the risk of failing to
be not primarily organization of the diocese, but help people understand and accept them. Seeking new
missionary outreach. means is the way to transmit the unchanging meaning of
the Gospel to people today.
The Pope and episcopal conferences, while never
renouncing what is essential to the mission, need to Faith always contains an aspect of mystery, which makes
be open to new situations. Excessive centralization it obscure. In many cases, only acceptance (assent—
only complicates the Church’s life and impedes which accompanies love) allows us to approach and
missionary outreach. appreciate the mystery. This acceptance is most easily
given by people when they see the truth lived out in
Above all, creativity is necessary in rethinking the goals, a teacher’s life. Customs that are not essential to the
structures, style and methods of evangelization. Gospel and are no longer useful may be safely discarded.
St. Thomas Aquinas followed St. Augustine in teaching
that the Church’s precepts should be insisted on in
III. FROM THE HEART OF THE GOSPEL moderation “so as not to be a burden to the lives of
the faithful” and make our religion a form of servitude
Our outreach must be in a missionary key. We can’t when “God’s mercy has willed that we should be free.”[3]
suppose that everyone will understand the background Pastoral practice means accompanying with mercy and
to what we are saying or be able to relate it to the patience in order to give room to personal growth
meaning, beauty and attractiveness at the heart of the without detracting from the evangelical ideal. People
Gospel. We need to concentrate on the essentials; are attracted to the Christian ideal by the comfort and
what is most beautiful, grand, appealing and at the same attraction of God’s saving love. A missionary heart
time most necessary. The Gospel presents different always seeks to do what good it can.
truths and some are more important than others.
Above all the core is the beauty of the saving love of
God. In presenting moral teaching, follow St. Thomas
Aquinas in emphasizing faith working through love.
V. A MOTHER WITH AN OPEN HEART
“The foundation of the New Law is in the grace of the The Church which “goes forth” is a Church whose
Holy Spirit, who is manifested in the faith which works doors are open – which sees it is better to remain
through love.”[2] Without denying the importance with someone who has faltered than to rush from one
of all the truths of our faith, a proportion should be thing to another. It is a Church called to be the house
maintained in preaching which emphasizes grace more of the Father with doors wide open. The doors of
than law, Christ more than the Church and God’s word the sacraments need to be open, especially Baptism.
more than the Pope. In their proper places, all the The Eucharist must be seen primarily as a powerful
truths form a harmony and give light to each other. medicine and nourishment for the weak. The Church’s
Above all, the Gospel invites us to respond to the God mission is first of all to the poor and sick, the despised
of love who saves us, to see God in others and to go and overlooked. There is an inseparable bond between
forth from ourselves to seek the good of others. our faith and the poor. At the same time, what should
disturb us most is the fact that so many of our brothers

IV. A MISSION EMBODIED WITHIN HUMAN LIMITS [2] Summa Theologica, First Part of the Second Part, question 108,
article 1
Within the Church countless issues are being studied
and reflected upon with great freedom. Differing [3] Summa Theologica, First Part of the Second Part, question 107,
article 4

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and sisters are living in spiritual poverty—without the 12. What is the problem with excessive centralization?
strength, light and consolation born of friendship with (Paragraph 32)
Jesus Christ, without a community of faith to support
them, without meaning and a goal in life. 13. What demands boldness and creativity? (Paragraph 33)

14. How can we help our listeners to grasp the

meaning, beauty, and attractiveness of our message?
VOCABULARY NOTE (Paragraph 34)

ASSENT: Agreement with a proposition without 15. Some revealed truths are more important for
understanding it. In the case of faith, it is agreeing with expressing the heart of the Gospel. What shines
a proposition whose truth I cannot conceive, but which forth as its core? (Paragraph 36)
I can apprehend. For instance, if someone tells me that
God contains three persons while remaining only one 16. What counts above all else in expressing the
God, I can ‘apprehend’ what it means without being able Church’s moral teaching as pointed out by St.
to ‘conceive’ of it (picture it, make sense of it, etc.). Thomas Aquinas? (Paragraph 37)

17. Why mustn’t the integrity of the Gospel be

STUDY AND DISCUSSION QUESTIONS deformed? What invitation must never be
obscured? (Paragraph 39)
1. What does the risen Christ send his followers to
do? (Paragraph 19) 18. What helps to express more clearly the immense
riches of God’s word? (Paragraph 40)
2. What is unpredictable? How does it accomplish
what it wills? (Paragraph 22) 19. What do today’s vast and rapid cultural changes
demand? What is the greatest danger? (Paragraph 41)
3. What is no one to be excluded from? (Paragraph 23)
20. What is necessary for some things to be
4. What are the five characteristics of a community of understood and appreciated? (Paragraph 42)
missionary disciples? (Paragraph 24)
21. What does St. Thomas, citing St. Augustine, say
5. What is special about this document that the Holy about the precepts of the Church? (Paragraph 43)
Father wants to emphasize? (Paragraph 25)
22. What are the characteristics of a missionary heart?
6. What is the source of the Church’s heroic and (Paragraph 45)
impatient struggle for renewal? What does it
consist in? (Paragraph 26) 23. What is a characteristic of the Church that ‘goes
forth’? (Paragraph 46)
7. What are the three characteristics of the renewal
of Church structures? (Paragraph 27) 24. The Church is called to be the house of the Father,
not a tollhouse. What is the characteristic of the
8. While parishes are not outdated, what do they house of the Father? (Paragraph 47)
still lack in regard to the call to review and renew
themselves? (Paragraph 28) 25. To whom should the Church go first? (Paragraph 48)

9. What do Movements and other Church institutions 26. What should rightly disturb us and trouble our
frequently bring? What would be beneficial to consciences? (Paragraph 49)
them? (Paragraph 29)

10. What is the primary subject of evangelization? QUESTIONS FOR PERSONAL REFLECTION OR
(Paragraph 30) GROUP DISCUSSION
11. How does the bishop foster missionary communion 1. In part II of this chapter, the Holy Father speaks
in his diocese? (Paragraph 31) a lot about renewing the Church. While it may
be more intense at some times and less intense in

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 others, shouldn’t the Church be in a constant state is? The Holy Father speaks of renewal on the
of renewal? The Holy Father quotes a document diocesan level, the parish level and in Movements.
of Vatican II (the Decree on Ecumenism) that says What are some ways I am participating in these
so (cf. paragraph 26). He also mentions renewal as different levels of renewal? What are some ways I
being the ‘struggle to correct the flaws introduced can participate in them in the future?
by her members’ (cf. paragraph 26). Where
do I see efforts at renewal in my experience of 3. If someone asked me about my faith, how would
the Church (my parish, diocese, other Church I begin to explain it? Would my explanation
organization or community…)? Where do I tend towards telling about the rules, or about
concretely see a need for renewal? God’s merciful love? How would I explain God’s
merciful love as a personal experience I have lived,
2. In paragraph 24 of the Exhortation, the Holy rather than as something abstract?
Father lists the characteristics of the evangelizing
community. Is this a good description of my faith 4. What are some traditional ways of explaining the
community (parish, Movement, association…)? faith that may have lost their ability to communicate
Every community in the Church should have the truth it was devised to communicate? What
these characteristics—in greater or lesser degree are some ways of explaining the faith that might be
according to their charism. Are there some better than the traditional ways?
characteristics my faith community needs to
5. How would I explain to someone that in order to
improve on? Are there some characteristics that
have faith, it is important to start from a position
we emphasize too much?
of assent, which is based on love, rather than from
3. Having read paragraph 20 of The Joy of the Gospel, a position of dissent?
go and read RCMH 40. How many ideas are
6. What can I do to help those in my community
common to the two passages?
who live in material poverty? What can I do
4. Paragraph 47 of the Exhortation speaks of reaching to help those in my community who live in
out to the poor first of all, and paragraph 48 tells spiritual poverty—without the strength, light and
us that this also includes the spiritually poor. How consolation born of friendship with Jesus Christ?
are the same ideas reflected in RCMH 46?

5. In fact, the section of the handbook called NOTES

‘Making Christ’s Love Known’ (RCMH 40–46)
has many parallels with this first chapter of
the Exhortation. Can you find more parallels
between the two sections?

6. In RCMH 46, it mentions joy as the result of

giving ourselves in the apostolate. How does this
compare with the way the Holy Father speaks of
joy in the Exhortation?

QUESTIONS ON LIVING THE TEACHING

1. The Holy Father says that living the faith requires
that we share it. How do I live this in my life? How
have I experienced the power of the word of God
going beyond my expectations?

2. How have I cooperated in the Church’s process of

looking within herself at the difference between
what God calls her to be and what she actually

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SESSION 3
CHAPTER 2

SUMMARY return to an ethical approach that fosters solidarity

between all human beings.
In this section, the Holy Father wants to put us on
guard against factors that can restrain or weaken the
Church’s drive to evangelize. His goal is not to make
NO TO THE INEQUALITY WHICH SPAWNS
an in-depth analysis of these factors, but to point them
VIOLENCE
out and give a brief pastoral reflection on each one.
Inequality provokes violence from those excluded from
the system because the economic system is unjust
I. SOME CHALLENGES OF TODAY’S WORLD at its root. Tolerance of evil tends to spread and to
undermine any political and social system. Unbridled
Advances are being made in many fields that greatly consumerism combined with inequality damages the
change the lives of people. While some of these social fabric. Improved education for the poor is an
changes are good, others threaten the life and dignity of inadequate solution for this problem.
God’s people.

SOME CULTURAL CHALLENGES

NO TO AN ECONOMY OF EXCLUSION
Confronting the challenges that can arise is
People are treated as consumer goods. Their only evangelization. New ideologies are arising that not
worth is their ability to generate wealth. Those who only are hostile to religious freedom, but make
cannot are marginalized. There is no basis for a naïve it difficult for citizens to help society transcend
trust in an economic system or in those running it individual gain and personal ambitions. Here is a list
to tend towards what is best for all.[4] The culture of of some of these problems:
prosperity deadens us to the needs of others.
šš Priority given to the superficial destroys cultural
roots and causes ethical weakness. Mass media
NO TO THE NEW IDOLATRY OF MONEY especially promotes this.

There is a tendency to ignore the value of the person šš New religious Movements are arising as a reaction
in favor of valuing only each one’s ability to consume. If to the emptiness of secular rationalism. Some are
the marketplace and financial speculation are given total fundamentalist and some propose a spirituality
autonomy, it keeps nations from seeking the common without God.
good of their citizens. It also brings about corruption
and tax evasion. Fragile things, like the environment, šš Secularization reduces faith to something strictly
are defenseless before the rules of the marketplace. personal and private, erodes ethics and increases
relativism. To combat it, education in critical
thinking and mature moral values are necessary.
NO TO A FINANCIAL SYSTEM WHICH RULES šš While some positions of the Catholic Church are
RATHER THAN SERVES popular, others are not. People need to be helped
to see they proceed from the same convictions.
This attitude comes from a rejection of God and ethics.
Ethics would lead to God and a more balanced and
humane social order. “Not to share with the poor is
to steal from them and to take away their livelihood. [4] Some people have found paragraph 54 to be controversial.
It is not our own goods which we hold, but theirs,” Please refer to the Philosophical Note on economic systems.
according to St. John Chrysostom.[5] We need to
[5] St. John Chrysostom, De Lazaro Concio, II, 6: PG 48, 992D.

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Evangelii Gaudium: The Joy of the Gospel PAGE 13
šš Marriage bonds are being weakened because it is NO TO SELFISHNESS AND SPIRITUAL SLOTH
seen as a mere form of emotional satisfaction.
Selfishness makes some missionaries feel a need to
šš Individualism weakens the development and guard their personal freedom as if devoting time to
stability of personal relationships and distorts family evangelization was an obstacle to personal fulfillment.
bonds. Relationship with the Father reinforces They take no pleasure in evangelizing. This kind of faith
interpersonal bonds. degenerates into small-mindedness. Instead of light and
life, they radiate darkness and inner weariness.

CHALLENGES TO INCULTURATING THE FAITH

NO TO A STERILE PESSIMISM
The Christian values contained in Western societies
helps resist the advances of secularism. We need to The evils of our world are challenges, not excuses for
foster and reinforce a richness that already exists. This diminishing our commitment and fervor. Providence
means promoting Christian piety and renewing the ways is leading us to the fulfillment of God’s superior
Catholics pass on their faith to the younger generations. and inscrutable designs, even in the midst of human
setbacks. Today’s world contains many signs of the
thirst for God and for the ultimate meaning of life. We
CHALLENGES FROM URBAN CULTURES need to be living fountains where others can drink.

We need to discover the ways that God dwells in

our cities. The daily struggle for survival is often YES TO THE NEW RELATIONSHIPS BROUGHT
accompanied by a deep religious sense. A new culture BY CHRIST
is appearing in the cities that demands a new kind of
evangelization—capable of shedding light on God, the Finding and sharing a mystique of support, while
world around us and essential values—especially to difficult, is good, liberating and hope-filled. The Son of
those marginalized from society. The isolation and God, becoming flesh, summons us to the revolution of
mistrust of the cities must be overcome if they are to tenderness. We must avoid a spiritual consumerism
become real Gospel communities. that leads to an unhealthy individualism. Forms of
popular religiosity foster relationships. A personal and
committed relationship with God always commits us
II. TEMPTATIONS FACED BY PASTORAL WORKERS to serving others. Because it is based on love for God,
this kind of relationship with others always contains
In the midst of many difficulties, we need to be lifted up by elements of the sacred – that loves others as Christ
the witness of so many Christians giving their lives in love. loves them.

YES TO THE CHALLENGE OF A MISSIONARY NO TO SPIRITUAL WORLDLINESS

SPIRITUALITY
Spiritual worldliness means seeking human glory and
Missionary spirituality needs to overcome: personal well-being instead of God’s glory. It can
take the form of Gnosticism (a subjective faith that
šš Heightened individualism remains imprisoned in its own thoughts and feelings) or
Pelagianism (I only trust in myself and feel superior in
šš Crisis of identity
my fidelity to some past element of faith). It can form
šš Cooling of fervor closed groups based on different attitudes:

Some missionaries can develop an inferiority complex šš Preoccupation for the liturgy, doctrine and the
because Christianity is looked down on. They put less Church’s prestige.
time and energy into evangelization. They can also fall
šš A fascination with social and political gain, or pride
into a practical relativism that makes them live as if
in ability to manage practical affairs.
God did not exist.

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šš A concern to be seen; a social life full of PHILOSOPHICAL NOTES
appearances, meetings, dinners and receptions.
Some believe that the Holy Father is overly criticizing
šš A business mentality, caught up with management, certain schools of economics. That is not the
statistics, plans and evaluations. case. He is merely pointing out some dangers of an
unregulated economy. No economy that runs itself
People overly involved with these attitudes spend all will automatically achieve the common good. Human
their time worrying about ‘what needs to be done’— oversight is necessary. When economic systems have
usually to promote their position without actually helped increase the common good in the past, were
helping the Church. They distance themselves from they ever completely unregulated? Didn’t they have
others and lose their focus on the one important thing, regulators whose goal was to make the economy a tool
which is Christ. for the good for the most people possible? For a good
discussion of this, see Michael Pakaluk’s article in Zenit:

NO TO WARRING AMONG OURSELVES http://www.zenit.org/en/articles/how-to-read-the-

joy-of-the-gospel
There are too many wars within the people of God
and its communities. There are groups that see In this document, the Holy Father quotes St. John
themselves as being different or special. Instead of Chrysostom, “Not to share with the poor is to steal
pursuing their own well-being, they should focus on from them and to take away their livelihood. It is not
caring, encouraging and accompanying one another. our own goods which we hold, but theirs.” This is
The witness of authentically fraternal and reconciled an accurate expression of the Catholic teaching of
communities is luminous and attractive. “Do not the universal destination of goods, which holds that
be overcome by evil, but overcome evil with good” God destines the material goods of the earth for the
(Romans 12:21). benefit of all. When a few people concentrate the
ownership of so many goods in their own hands that
others don’t have what they need to live with human
OTHER ECCLESIAL CHALLENGES dignity, it is a grave injustice. It is not a problem
for some people to have more than others. It is a
Some other ecclesial challenges include: problem when some people lack the basic necessities
because of it. A good explanation of this is from Dr.
šš The authentic promotion of the identity and Jeff Mirus at Catholic Culture:
mission of the laity.
http://www.catholicculture.org/commentary/
šš Creating broader opportunities for women in articles.cfm?id=285
the Church.

šš Correct understanding of the priesthood,

especially of its power to administer the VOCABULARY NOTES:
sacraments as the source of priestly authority, but DIAGNOSTIC OVERLOAD: not a phrase used in English.
not of power in general. The Spanish document has ‘exceso de diagnóstico’
(assuming that Francis wrote the document in Spanish,
šš The rise and growth of associations and Movements
this is the original), which might be better translated
made up primarily of young people.
‘over-diagnosis’. In other words, Francis is speaking
šš Promoting living, fervent, missionary communities about a situation in which problems are analyzed
that produce vocations. intensely, but no action is taken to solve them. A
more colloquial English way of saying this is ‘analyzed
šš Attention to the contributions of the young and to death’.
the old.
SACRALIZED: to make something sacred.

FRATERNITY: more commonly expressed in English as

‘brotherhood’.

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SOLIDARITY:a firm and persevering determination to must foster? (Paragraph 74) What is the best remedy
commit oneself to the common good. It is a technical for the ills of our cities? (Paragraph 75)
term from Catholic social teaching.
12. In spite of the pain and shame we feel at the sins
of some members of the Church, what must we
never forget? (Paragraph 76) What would the Holy
STUDY AND DISCUSSION QUESTIONS
Father like to call attention to in this part of the
1. What does the Holy Father claim to consider in document? (Paragraph 77)
this Exhortation? (Paragraph 51)
13. What three things can one observe in many agents
2. What has our age of knowledge and information of evangelization even though they pray? (Paragraph
led to? (Paragraph 52) 78) What do many pastoral workers develop?
(Paragraph 79) What does practical relativism consist
3. What should we say “thou shalt not” to? What is in? (Paragraph 80)
the consequence of everything coming under the
rules of competition and survival of the fittest? 14. What is the obsession with protecting one’s
(Paragraph 53) free time often due to? (Paragraph 81) What could
the problem be if it is not an excess of activity?
4. What does the assumption that economic growth, (Paragraph 82) What is the biggest threat of all?
encouraged by a free market, will inevitably succeed (Paragraph 83)
in bringing about greater justice and inclusiveness in
the world fail to take into account?[6] (Paragraph 54) 15. What must the evils of the world and the Church
not be? What should they be instead? (Paragraph 84)
5. What human crisis caused the financial crisis? What stifles boldness and zeal? (Paragraph 85) What
(Paragraph 55) do we discover in the spiritual desert? What are
we called to be in these situations? (Paragraph 86)
6. What is the gap separating the majority from the
prosperity enjoyed by the few the result of? What 16. What do we sense the challenge of in the networks
does this system tend to devour? (Paragraph 56) and new means of human communication? What
would it be if we could turn them into greater
7. What does one of the sages of antiquity (St. John possibilities for encounter and solidarity for
Chrysostom) say about the sharing of wealth? everyone? (Paragraph 87) What has the Son of God
(Paragraph 57) What does the Holy Father exhort?
summoned us to? (Paragraph 88) What must people
(Paragraph 59)
infected with spiritual consumerism find in the
8. In what circumstances can no system guarantee Church? (Paragraph 89) What do genuine forms of
tranquility? What does the tolerance of evil tend popular religiosity entail? (Paragraph 90) What is
towards? (Paragraph 59) What two things damage the the only way to encounter others with the right
social fabric? (Paragraph 60) attitude? (Paragraph 91) What five things is the love
of mystical, contemplative fraternity capable of?
9. What are the seven cultural challenges listed by the (Paragraph 92)
Holy Father? (Paragraphs 61–67)
17. What does spiritual worldliness consist in? (Paragraph
10. What does an evangelized popular culture contain? 93) What are the two ways that fuel it? What are
(Paragraph 68) What should we encourage, foster their characteristics? (Paragraph 94) What are four
and reinforce in countries with a Catholic tradition? ways this worldliness invades or takes over the
(Paragraph 69) What causes the breakdown of space of the Church? (Paragraph 95) How do these
Catholic faith? (Paragraph 70) individuals waste their time instead of working?
(Paragraph 96) What are five characteristics of those
11. What does the indwelling of God in individuals who have fallen into worldliness? (Paragraph 97)
foster? (Paragraph 71) What does the urban struggle
for survival often contain? (Paragraph 72) What are
we challenged to do for city dwellers? (Paragraph 73)
[6] Once again, please refer to the Philosophical Note about
Who is involved in the difficult dialogue the Church
economic systems.

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18. What should our witness of fraternal communion 2. In this document, the Holy Father has said some
cause others to admire? (Paragraph 99) What will things that brought a negative reaction from some
the wounded find in the witness of authentically Americans. Paragraph 54 is an example of this. In
fraternal and reconciled communities? (Paragraph the Philosophical Note, we explain that the Holy
100) How does St. Paul express the law of love in Father was not condemning a particular economic
Romans? What is a beautiful step forward in love system that is a favorite of some Americans. But
and an act of evangelization? (Paragraph 101) what if he did? How would I react if the Holy
Father condemned something that I had always
19. What are seven other ecclesial challenges? thought of as good? What would I have to do to
(Paragraphs 102–108) accept a teaching like that? How deep is my faith
that the Pope will always be a reliable guide in
anything that has to do with what God has revealed
QUESTION FOR PERSONAL REFLECTION OR in the realm of faith or morals? If I demand to
GROUP DISCUSSION understand everything fully before I will accept a
teaching, is that faith? If the first time something
1. However, the following reflections may be of the Holy Father says goes against something I
some help. The Holy Father speaks of two kinds think and I rebel against it, is that faith? What’s
of dangers for those who would evangelize—first the difference between a “difficulty” in making the
external dangers, then internal ones. Which of the assent of faith, and actually entertaining a doubt
external dangers affects me the most? There could against something God has revealed through the
be more than one. What will I do/am I doing to Church’s magisterium? [In reflecting on these
overcome it? Which of the internal dangers affects challenging questions, you may want to read and
me the most? Again, there may be more than one. discuss the section of the Catechism dedicated to
What will I do/am I doing to overcome it? describing faith and its characteristics: #s142–165.
Here, for example, is #154:

QUESTIONS ON LIVING THE TEACHING Believing is possible only by grace and the interior helps
of the Holy Spirit. But it is no less true that believing is an
1. We live in a consumeristic society. Having to deal authentically human act. Trusting in God and cleaving to
with it every day affects the way we think. We the truths he has revealed is contrary neither to human
tend to pick up consumeristic ideas. After reading freedom nor to human reason. Even in human relations
the document, which consumeristic ideas do I it is not contrary to our dignity to believe what other
see as having the greatest hold on me? Would I persons tell us about themselves and their intentions, or
be content living a simple lifestyle, having only the to trust their promises (for example, when a man and
necessary things for my life? Do I need to travel a a woman marry) to share a communion of life with one
lot? Do I need to give myself ‘rewards’ constantly? another. If this is so, still less is it contrary to our dignity
Do I feel great when I get something new? Do to “yield by faith the full submission of… intellect and
I need to have all the latest things, especially, will to God who reveals” and to share in an interior
electronics? Do I realize that many people in the communion with him.
world don’t have these things and manage to live
happy, fulfilled lives? How do they do it? When I
think of how many people go to bed hungry every NOTES
night, how do I justify all the things I own? In the
moments when I briefly experience hunger or
not having something prepared exactly the way I
want it, do I feel sorry for myself? Am I capable of
saying no to my own inclinations—that is, when I
want something, how hard is it for me to say no to
myself? Am I even capable of that, or have I given
in so much that I can no longer say no when I feel a
desire for something?

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SESSION 4
CHAPTER 3

SUMMARY Gospel. The faith cannot be constricted to the limits of

understanding and expression of any one culture.
“… the joyful, patient and progressive preaching of the
saving death and resurrection of Jesus Christ must be your
absolute priority.” —St. John Paul II
WE ARE ALL MISSIONARY DISCIPLES
As part of his mysterious love for humanity, God
I. THE ENTIRE PEOPLE OF GOD PROCLAIMS furnishes the totality of the faithful with an instinct of
THE GOSPEL faith—sensus fidei[8]—that helps them to discern what is
truly of God. All the baptized, whatever their position
The Church is first and foremost a people advancing on in the Church or their level of instruction in the faith,
its pilgrim way toward God. are agents of evangelization, and it would be insufficient
to envisage a plan of evangelization to be carried out by
professionals while the rest of the faithful would simply
A PEOPLE FOR EVERYONE be passive recipients. In our hearts, we know it would
not be the same to live without him. What I have
Salvation is a work of God’s mercy. “It is important come to realize, what has helped me to live and given
always to know that the first word, the true initiative, me hope, is what I also need to communicate to others.
the true activity comes from God and only by inserting
ourselves into the divine initiative, only begging for this
divine initiative, shall we too be able to become—with
THE EVANGELIZING POWER OF POPULAR PIETY
him and in him—evangelizers.”[7]
One can say that a people continually evangelizes itself.
Salvation is for everyone. God has found a way to Herein lies the importance of popular piety, a true
unite himself to every human being in every age. He expression of the spontaneous missionary activity of
has chosen to call them together as a people and not as the people of God. Popular piety manifests a thirst
isolated individuals. for God that only the poor and the simple can know.
Therefore, the Church must be a place of mercy freely It makes people capable of generosity and sacrifice
given, where everyone can feel welcomed, loved, forgiven even to the point of heroism, when it is a question of
and encouraged to live the good life of the Gospel. bearing witness to belief. It is a legitimate way of living
the faith, a way of feeling part of the Church and a
manner of being missionaries; it brings with itself the
grace of being a missionary, of coming out of oneself
A PEOPLE OF MANY FACES and setting out on pilgrimage. Only through love can
The human person is always situated in a culture. we appreciate the value of popular piety. We are called
Whenever a community receives the message of to promote and strengthen it in order to deepen the
salvation, the Holy Spirit enriches its culture with process of inculturation.
the transforming power of the Gospel. Present in a
culture, the Church introduces peoples, together with
their cultures, into her own community, for every
culture offers positive values and forms which can
enrich the way the Gospel is preached, understood
and lived. Cultural diversity is not a threat to
[7] Benedict XVI. Meditation during the First General
Church unity—a unity that is never uniformity but a Congregation of the XIII Ordinary General Assembly of the Synod
multifaceted and inviting harmony. It is not essential of Bishops (October 8, 2012); AAS 104 (2012), 897
to impose a specific cultural form, together with the
[8] See the Theological Note on ‘sensus fidei’.

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PERSON TO PERSON THE LITURGICAL CONTEXT
There is a kind of preaching which falls to each of us The homily takes up once more the dialogue which the
as a daily responsibility. It has to do with bringing the Lord has already established with his people. It needs
Gospel to the people we meet, whether they be our to give life and meaning to the celebration. It should
neighbors or complete strangers. The first step is guide the assembly and the preacher to a life-changing
personal dialogue. Only afterward is it possible to bring communion with Christ in the Eucharist.
up God’s Word—the personal love of God who became
man, who gave himself up for us, who is living and who
offers us his salvation and his friendship. This fraternal A MOTHER’S CONVERSATION
and missionary encounter could end with a brief prayer
related to the concerns that the person may have The Church is a mother and preaches in the same
expressed. This communication takes place in many way that a mother speaks to her child, knowing that
different ways. The ultimate aim should be that the the child trusts that what she is teaching is for his
Gospel, as preached in ways proper to each culture, will or her benefit. The homily should be characterized
create a new synthesis with that particular culture. by the closeness of the preacher, the warmth of his
tone of voice, the unpretentiousness of his manner of
speaking, the joy of his gestures. The Lord truly enjoys
CHARISMS AT THE SERVICE OF A COMMUNION talking with his people; the preacher should strive to
WHICH EVANGELIZES communicate that same enjoyment to his listeners.

Charisms are meant to renew and build up the Church.

They are gifts of the Spirit integrated into the body WORDS THAT SET HEARTS ON FIRE
of the Church, drawn to the center, which is Christ,
and then channeled into an evangelizing impulse. In In the homily, truth goes hand in hand with beauty and
communion, even when it proves painful, a charism is goodness. The challenge of an inculturated preaching is
seen to be authentic and mysteriously fruitful. Only in proclaiming a synthesis, not ideas or detached values.
the Holy Spirit can bring about unity from diversity, In the homily the people want someone to serve as
plurality and multiplicity. an instrument and to express their feelings in such a
way that afterward, each one may choose how he or
she will continue the conversation. To speak from the
CULTURE, THOUGHT AND EDUCATION heart means that our hearts must not just be on fire,
but also enlightened by the fullness of revelation and by
The Gospel must be proclaimed to professional, the path travelled by God’s Word in the heart of the
scientific and academic circles. A theology which is in Church and our faithful people throughout history.
dialogue with other sciences and human experience is
most important for our discernment on how best to
bring the Gospel message to different cultural contexts III. PREPARING TO PREACH
and groups. Universities are outstanding environments
for developing the evangelizing commitment. I presume to ask that each week a sufficient portion
of personal and community time be dedicated to
preparation of the homily, even if less time has to be
II. THE HOMILY given to other important activities.

The homily can be an intense and happy experience of

the Spirit, a consoling encounter with God’s Word, a REVERENCE FOR TRUTH
constant source of renewal and growth.
To interpret a biblical text, we need to be patient, to
put aside all other concerns, and to give it our time,
interest and undivided attention. Preparation for
preaching requires love. Our most important goal is
to discover the principal message, the message that

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Evangelii Gaudium: The Joy of the Gospel PAGE 20
gives structure and unity to the text. We need to IV. EVANGELIZATION AND THE DEEPER
relate it to the teaching of the entire Bible as handed UNDERSTANDING OF THE KERYGMA
on by the Church.
Evangelization should stimulate the desire to grow in
Christ. It would not be right to see this call to growth
PERSONALIZING THE WORD exclusively or primarily in terms of doctrinal formation,
but rather as a way of responding to his love—of
The preacher needs to approach the Word with a docile growth in love.
and prayerful heart so that it may deeply penetrate his
thoughts and feelings and bring about a new outlook
in him. The greater or lesser degree of the holiness of KERYGMATIC AND MYSTAGOGICAL CATECHESIS
the minister has a real effect on the proclamation of the
word. What is essential is that the preacher be certain Education and catechesis are at the service of growth.
that God loves him, that Jesus Christ has saved him and The first announcement of the faith, or kerygma has a
that his love has always the last word. fundamental role. It is as follows: “Jesus Christ loves
you; he gave his life to save you; and now he is living
at your side every day to enlighten, strengthen and
SPIRITUAL READING free you.” It is the first announcement because it is
the principle announcement. Nothing is more solid
The spiritual reading of a text must start with its literal than this. All subsequent formation consists in going
sense otherwise we can make the text say what we deeper into this initial proclamation. In proclaiming
think is convenient. It is then good to ask, “What does the kerygma, we should stress three elements that are
this text say to me?” To avoid applying the text to our needed today:
own life is a temptation.
šš It has to express God’s saving love that precedes
any moral and religious obligation on our part.
AN EAR TO THE PEOPLE šš It should not impose the truth but appeal to
freedom.
A preacher also needs to keep his ear to the people
and to discover what it is that the faithful need to hear. šš It should be marked by joy, encouragement,
Preparation for preaching thus becomes an exercise in liveliness and a harmonious balance that will not
evangelical discernment. We need to develop a broad reduce preaching to a few doctrines.
and profound sensitivity to what really affects other
people’s lives. Another aspect of catechesis is mystagogic initiation. It
has to do with two basic things:

HOMILETIC RESOURCES šš A progressive experience of formation involving the

entire community.
Pay attention to how the homily should be said, the
way of constructing a sermon. Concern for the šš A renewed appreciation of the liturgical signs of
way we preach is a profoundly spiritual concern. Christian initiation.
Refuse to offer others a product of poor quality.
Proclaiming Christ means showing that to believe in
Images help people better appreciate and accept the
and to follow him is not only something right and true,
message we wish to communicate. Simplicity has to
but also something beautiful, capable of filling life with
do with the language we use. It must be one that
new splendor and profound joy, even in the midst of
people understand. Our language may be simple,
difficulties. As for the moral component, it is useful to
but our preaching not very clear. It can end up being
stress again and again the attractiveness and the ideal of
incomprehensible because it is disorganized, lacks
a life of wisdom, self-fulfillment and enrichment and our
logical progression or tries to deal with too many
rejection of the evils which endanger that life.
things at one time. It should not be concerned so much
with what should not be done, but suggesting what we
can do better.

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PERSONAL ACCOMPANIMENT IN PROCESSES http://www.vatican.va/roman_curia/congregations/
OF GROWTH cfaith/cti_documents/rc_cti_20140610_sensus-
fidei_en.html
The Church needs to look more closely and
sympathetically at others, especially the ‘art of
accompaniment.’ It must lead people closer to VOCABULARY NOTES
God. Practice the art of listening—the openness of
heart which makes possible that closeness without KERYGMA: refers to the proclamation of the Gospel,
which genuine spiritual encounter cannot occur. In especially preaching the Gospel. The kerygma was
accompanying others, realize that each person’s originally proclaimed at Pentecost. Acts 2:14-40.
situation before God and their life in grace are However, any preaching of the elements of the faith,
mysteries that no one can fully know from without. especially the most important elements, can be
Recognize when there is evil in their actions without called kerygma.
making judgments about their responsibility and
culpability. Genuine accompaniment happens within Here is an article about the kerygma that was
the mission of evangelization. submitted as a resource for Pope Francis in writing the
Exhortation:

http://www.catholic.com/blog/hector-molina/the-
CENTERED ON THE WORD OF GOD kerygma-enigma
All evangelization is based on the Word of God, listened
MYSTAGOGY: refers to the catechesis given to
to, meditated upon, lived, celebrated and witnessed to.
newly baptized Christians in the early Church. The
It is indispensible that the Word of God be ever more
person who gave the catechesis was the mystagogue.
fully at the heart of every ecclesial activity. It is essential
Nowadays, it can be said to be roughly equivalent to
that the revealed Word radically enrich our catechesis
the word ‘catechesis’. When he speaks of mystagogical
and all our efforts to pass on the faith.
catechesis, the Holy Father seems to be asking for a
program of formation that starts with the initiation of
baptism, but is ongoing, for the entire community.
THEOLOGICAL NOTE
SENSUS FIDEI: the ability of the people of God
to discern what is truly of the faith. However, as STUDY AND DISCUSSION QUESTIONS
paragraph 118 of the Congregation of the Doctrine of
1. What did John Paul II tell the Asian bishops their
the Faith’s document, “Sensus Fidei in the Life of the
absolute priority should be? (Paragraph 110)
Church” states:
2. First and foremost, what is the Church? (Paragraph 111)
“the sensus fidei is obviously related to faith, and faith is a
gift not necessarily possessed by all people, so the sensus 3. What is the beacon that illuminates our reflections
fidei can certainly not be likened to public opinion in society on evangelization? (Paragraph 112)
at large. Then also, while Christian faith is, of course,
the primary factor uniting members of the Church, many 4. What must the Church be? (Paragraph 114)
different influences combine to shape the views of Christians
living in the modern world. As the above discussion of 5. What does the Holy Spirit do when a community
dispositions implicitly shows, the sensus fidei cannot simply accepts the message of salvation? (Paragraph 116)
be identified, therefore, with public or majority opinion in
6. While bringing forth a rich variety of gifts, what
the Church, either. Faith, not opinion, is the necessary focus
does the Holy Spirit create? (Paragraph 117)
of attention. Opinion is often just an expression, frequently
changeable and transient, of the mood or desires of a 7. Why can’t we demand that other peoples imitate
certain group or culture, whereas faith is the echo of the the modes of expression developed by European
one Gospel which is valid for all places and times.” nations in the past? (Paragraph 118)
The full document can be found here:

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8. What does God do as part of his mysterious love 27. What do all of us need? (Paragraph 160)
for humanity? (Paragraph 119)
28. How does Paul present the Christian life to his
9. What are all the baptized? (Paragraph 120) communities? (Paragraph 161)

10. What do we need to do with what we have come 29. What always precedes the process of response and
to realize, has helped us to live and gives us hope? growth? (Paragraph 162)
(Paragraph 121)
30. What is the first proclamation of the kerygma?
11. What happens once the Gospel has been Why is it first? (Paragraph 164)
inculturated in a people? (Paragraph 122)
31. What are the three elements of the kerygma?
12. What does popular piety manifest? (Paragraph 123) (Paragraph 165)

13. What does the Aparecida document say about the 32. What are the two things Mystagogical catechesis
content of faith that popular piety discovers and has to do with? (Paragraph 166)
expresses? (Paragraph 124)
33. What does proclaiming Christ mean? (Paragraph 167)
14. What are the different expressions of popular piety
a manifestation of? (Paragraph 125) 34. What should we stress in the moral component of
catechesis? (Paragraph 168)
15. What fruit of the inculturated Gospel underlies
popular piety? (Paragraph 126) 35. What will the Church have to initiate everyone into?
(Paragraph 169)
16. What kind of preaching falls to us each as a daily
responsibility? (Paragraph 127) 36. How does the Holy Father describe listening in
communication? (Paragraph 171)
17. What are the three possible steps in person-to-
person preaching? (Paragraph 128) 37. What must we avoid in recognizing the objective
evil of other’s actions? (Paragraph 172)
18. What is the ultimate aim of person-to-person
preaching? (Paragraph 129) 38. In the example of Paul’s relationship with Titus
and Timothy, where does the accompaniment and
19. What is the sure sign of the authenticity of a formation take place? (Paragraph 173)
charism? (Paragraph 130)
39. What is all evangelization based on? (Paragraph 174)
20. How must diversity be reconciled? (Paragraph 131)
40. What is it essential that the revealed word do?
21. What happens when certain categories of reason (Paragraph 175)
and the sciences are taken up into the proclamation
of the message? (Paragraph 132)
QUESTIONS FOR PERSONAL REFLECTION OR
22. What is the importance of a theology that is
GROUP DISCUSSION
in dialogue with other sciences and human
experiences? (Paragraph 133) 1. In paragraphs 119 and 120 of the Exhortation, the
Holy Father speaks about baptism as the sacrament
23. What are universities outstanding environments
that demands every Christian become a missionary
for? (Paragraph 134)
of Christ’s love. How do you understand this
24. What can the homily actually be? (Paragraph 135) connection between baptism and mission? What
elements of life in your faith community (parish,
25. What is the liturgical proclamation of the Word of diocese, Movement, apostolate…) best reflect this
God a time for? (Paragraph 136) connection?

26. What is the wonderful but difficult task of the 2. In paragraphs 127–129, the Holy Father takes
preacher? (Paragraph 143) up the idea of person-to-person evangelization;

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 something we have always valued in the Movement. 7. Although it comes from the Holy Spirit, the Holy
He emphasizes person-to-person as a technique Father says it can sometimes be painful to practice
for evangelization and even tells how to do it. Is a charism. How have I experienced this in my life
it very different from the way we have practiced as a member of the ecclesial Movement Regnum
this principle in the Movement? How can we Christi? How much of it was perhaps my fault,
apply the Holy Father’s observations to our own because I wasn’t practicing it correctly? What did
understanding of this principle? (cf. RCMH 338–342). I learn from the experience? Did it cause me to
doubt the validity of my charism?

8. When I am doing my apostolate, how do I try

LIVING THE TEACHING
to center it on the principle proclamation of the
1. What aspects of popular piety do I live? How kerygma—the merciful love of Christ for everyone?
does my witness in practicing these things help Have I always made that the center? What things
evangelize others? have I centered it on in the past? Why was this
perhaps a less successful way to do apostolate?
2. How have I evangelized by living the person-to-
person principle? What, if anything, is lacking 9. How do I see the connection between evangelizing
from my personal dealings with others that would and sharing with others what I have found through
make them more missionary in nature? How have the Regnum Christi Movement? Trying to get
I practiced this principle in the past? After reading everyone to join the Movement? Trying to help
what the Holy Father says about it, how will I others take the next step that Christ wants them
enrich my practice of it in the future? to take in their lives, whether it is toward the
Movement or not? What convinces me that the
3. How do I make the Word of God the center of all second attitude is the more loving, healthy, and
my prayer life? How do I make it the center of all true attitude?
my apostolic activities?

4. How have I experienced the accompaniment of

other Christians in my life? How has it helped
NOTES
me to follow Christ and love him more? How do
I attempt to accompany other Christians so that
they can follow Christ more closely and love him
more? How does the desire to accompany others
manifest itself in me?

5. In my apostolate, how do I try to show that

following Christ is something beautiful, capable
of filling life with new splendor and profound joy,
even in the midst of difficulties? If not, is it perhaps
because that is not my experience? Do I fail to
present the faith to my friends because I have not
experienced a beauty capable of filling my life with
new splendor and profound joy in following Christ?
Others have had this experience. What do I need
to change so that it becomes my experience?

6. All the baptized are galled to be agents of

evangelization. This is also a special emphasis of
my life in the Regnum Christi Movement. How do
I fulfill this call that God made to me on the day
of my baptism and that I recognized when I joined
the Movement?

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SESSION 5
CHAPTER 4

SUMMARY THE CHURCH’S TEACHING ON SOCIAL

QUESTIONS
If the social dimension of evangelization is not properly
brought out, there is a constant risk of distorting Religion cannot be restricted to the private sphere.
the authentic and integral meaning of the mission of Christian conversion demands reviewing especially
evangelization. those areas and aspects of life related to the social
order and the pursuit of the common good. An
authentic faith always involves a deep desire to change
I. COMMUNAL AND SOCIETAL the world, to transmit values, to leave this earth better
REPERCUSSIONS OF THE KERYGMA than we found it. All Christians should be concerned
for the building of a better world, for the Church’s
Life in community and engagement with others is the social thought is primarily positive—constantly
heart of the Gospel proclamation. Charity is the key pointing to the hope born of the loving heart of Jesus
aspect of morality. Christ. There are no universal solutions, but it is up
to Christian communities to analyze with objectivity
the situation that is proper to their own country—
CONFESSION OF FAITH AND COMMITMENT especially the inclusion of the poor in society and peace
TO SOCIETY and social dialogue.

God redeems not only the individual, but also the social
relationships between persons. Accepting the Gospel II. THE INCLUSION OF THE POOR IN SOCIETY[9]
means not only accepting and returning God’s love,
but to desire, seek and protect the good of others. Our faith in Christ, who became poor, is the basis for
“Whatever you did to the least of my brothers, you did our concern for the poor.
to me” (Matthew 25:40). There is an absolute priority
to go out from ourselves to our brothers and sisters
as a basis for every moral rule and the clearest sign for IN UNION WITH GOD, WE HEAR A PLEA
discerning spiritual growth.
Each Christian and each community is called to be an
instrument of God for the liberation and promotion
THE KINGDOM AND ITS CHALLENGE of the poor. A lack of solidarity toward the poor
will directly affect our relationship with God. How
The Gospel is about the kingdom of God; it is about does God’s love abide in anyone who has the world’s
loving God who reigns in our world. To the extent goods, and sees a brother or sister in need and yet
that he reigns within us, the life of society will be refuses help? The Church intends to respond to the
a setting for universal fraternity, justice, peace and cry for justice with all its might. Solidarity with the
dignity. Christ orders us to go into the entire world poor presumes the creation of a new mindset which
and proclaim the good news to the whole creation. thinks in terms of community and the priority of the
Creation waits with eager longing for the revealing of life of all over the appropriation of goods by a few.
the children of God. Here, creation refers to every Solidarity is the reaction of those who recognize
aspect of human life; so, the mission of proclaiming the that the social function of property and the universal
good news of Jesus Christ has a universal destination. destination of goods are realities that come before
private property. The property must be used to

[9] We have heard how much the Holy Father loves the poor.
Here, he gives his reasons and talks about why we should all love
the poor, as well as implications of our love for the poor.

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serve the common good.[10] New convictions and of poverty, are required of everyone. The Holy Father
attitudes are necessary in this regard. The fact that fears that these words may give rise to commentary or
some people are born in places with fewer resources discussion with no real practical effect.
or less development does not justify the fact that they
are living with less dignity. Christians are called to
hear the cry of the poor. More than simply ensuring THE ECONOMY AND THE DISTRIBUTION
nourishment for all, we need to work for their OF INCOME
“general temporal welfare and prosperity.” This means
education, health care and above all employment[11]— As long as the problems of the poor are not resolved
because human beings enhance the dignity of their by rejecting the absolute autonomy of markets and
lives through free, creative, participatory and mutually financial speculation and by attacking the structural
supportive labor. causes of inequality, no solution will be found for the
world’s problems. The dignity of each human person
and the pursuit of the common good are concerns that
FIDELITY TO THE GOSPEL, LEST WE RUN IN VAIN ought to shape all economic policies. Business is a
noble vocation when those engaged in it see themselves
Mercy to others will vindicate us on the day of God’s challenged by a greater meaning in life, enabling them
judgment. This is such a simple and clear teaching to serve the common good by striving to increase the
that we should not relativize it. We should be goods of this world and make them more accessible to
concerned about remaining faithful to this light-filled all. Politics is one of the highest forms of charity when
path of life and wisdom. The main thing the apostles it seeks the common good. Politicians need to work to
in Jerusalem asked Paul to do was to not forget the ensure that all citizens have dignified work, education
poor. This criterion of authenticity remains important and health care. Meaningful economic decisions
today in the face of a new self-centered paganism. have global consequences. No government can act
Consumerism leads to alienation at every level since without regard for shared responsibility. No Church
a society becomes alienated when its forms of social community can afford to ignore helping the poor. The
organization, production and consumption make it Holy Father concludes by saying that in all that he has
more difficult to offer the gift of self and to establish said here, there is no intention of personal interest
solidarity between people. or political ideology. He is trying to free us from an
individualistic, indifferent and self-centered mentality.

THE SPECIAL PLACE OF THE POOR IN

GOD’S PEOPLE [12] CONCERN FOR THE VULNERABLE
God’s heart has a special place for the poor, so much Christians are called to care for the vulnerable of the
so that he himself became poor. Not only do the poor earth—the homeless, addicted, refugees, indigenous
share in the sensus fidei, but in their difficulties they peoples, elderly and many others. There needs to be
know the suffering Christ. We need to let ourselves more openness to migrants. We have to be careful that
be evangelized by them. The new evangelization we are not complicit in human trafficking. There continue
acknowledges the saving power at work in their lives
and puts them at the center of the Church’s pilgrim
[10] So, goods should be managed primarily in a way that benefits
way. The poor person, when loved, is esteemed as of the common good rather than in a way that maximizes profits.
great value and this is what makes the authentic option It isn’t that profits are evil and have to be ignored—rather, the
for the poor differ from any other ideology, from any common good is the priority, then seeking profits insofar as it is
attempt to exploit the poor for one’s own personal in harmony with the common good—perhaps hard to accept for
those of us brought up in a culture so full of consumerism.
or political interest. Only on the basis of this real and
sincere closeness can we properly accompany the poor [11] Note that the Holy Father is not promoting one way or
on their path of liberation. Our preferential option another of how these three goals are to be reached. When we
for the poor must mainly translate into a privileged assume that the Holy Father is taking a political position we are
usually making a mistake.
and preferential religious care. Spiritual conversion,
the intensity of the love of God and neighbor, zeal for [12] Anyone interested in the Holy Father’s point of view regarding
justice and peace, the Gospel meaning of the poor and liberation theology can find some hints here.

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to be problems of mistreatment of women, sins against it and to make it a link in the chain of a new process.
the dignity of human life, abortion, and environmental Building communion amid disagreement can only be
destruction. Christians are called to watch over the achieved by being willing to go beyond the surface of
fragile world we live in and all of its peoples. the conflict and see others in their deepest dignity,
looking for a resolution that preserves what is valid and
useful on both sides. Peace is a sign of the unity and
III. THE COMMON GOOD AND PEACE IN reconciliation that Christ brings. It is possible because
SOCIETY the Lord has overcome the world and its conflicts.
Peace is the conviction that the unity brought by the
God’s Word also speaks about peace. The dignity of Spirit can harmonize every diversity.
the human person and the common good rank higher
than the comfort of those who refuse to renounce
their privileges. Peace is fashioned by efforts directed REALITIES ARE MORE IMPORTANT THAN IDEAS
toward the establishment of order and justice. Yet
becoming a people demands something more. It There is a constant struggle to balance reality with
is a slow and arduous effort calling for a desire for ideas. Reality is where ideas are worked out and so
integration and a willingness to achieve this though it is more important than ideas. Ideas disconnected
the growth of a peaceful and multifaceted culture of from realities are capable of classifying and defining but
encounter. It depends on four principles: not calling to action. Realities illuminated by reason
call us to action. Formal nominalism must give way to
šš Time is greater than space harmonious objectivity. The principle of reality, of a
word already made flesh and constantly striving to take
šš Unity prevails over conflict flesh anew, is essential to evangelization. It impels us
šš Realities are more important than ideas to put God’s Word into practice, to perform works of
justice and charity that make that Word fruitful.
šš The whole is greater than the part

THE WHOLE IS GREATER THAN THE PART

TIME IS GREATER THAN SPACE
There is also a struggle to balance globalization with
In building a people, it is more important to work localization. A global view helps avoid narrowness
with an eye to the limitless future than surrender to and banality. A local view helps keep our feet on
the limits of the present; time is greater than space. the ground. We live in a world that reflects the
This allows us to work slowly but surely, without convergence of all its parts, yet where each part
being obsessed with immediate results. A fault in preserves its distinctiveness.[13] In the convergence
sociopolitical activity is when spaces and power are of peoples, each maintains his or her individuality, yet
preferred to time and processes. Giving priority the sum total of persons within the society pursues
to time means being concerned about initiating the common good. The fullness and richness of the
processes rather than possessing spaces. Evaluating Gospel embraces everyone. It has an intrinsic principle
a historical period means asking to what extent it of totality. It will always remain good news until it has
fosters the development and attainment of a full and been proclaimed to all people, until it has healed and
authentically meaningful human existence according strengthened every aspect of humanity, until it has
to the limitations of that age. In evangelization we brought all men and women together in God’s kingdom.
give attention to the bigger picture—open to suitable
processes and concern for the long run.

UNITY PREVAILS OVER CONFLICT

In the midst of conflict, we can lose our sense of the
profound unity of reality. The best way to deal with [13] The exhortation uses the word, ‘polyhedron,’ as an example of
conflict is the willingness to face it head on, to resolve this. The classic visualization of this shape is a soccer ball.

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IV. SOCIAL DIALOGUE AS A CONTRIBUTION history and accept his revealed Word. Dialogue and
TO PEACE friendship with the children of Israel are part of the
life of Jesus’ disciples. The Church is enriched by
Evangelization involves the path of dialogue. There are Judaism, shares a rich complementarity with it and a
many different kinds of dialogue, but each involves the conviction and concern for justice and the development
light which faith offers. This light transcends human of peoples.
reason, yet it can also prove meaningful and enriching
to those who are not believers and it stimulates reason
to broaden its perspectives. The Gospel of peace INTERRELIGIOUS DIALOGUE
builds consensus and agreement while seeking the goal
of a just, responsive and inclusive society. It is the A dialogue in love and truth with followers of non-
responsibility of the state to safeguard and promote the Christian religious demands openness. It is first of
common good of society. The Church supports those all about human existence. It takes up the duty of
programs that best respond to the dignity of each serving justice and peace. Attention must be paid to
person and the common good. the bond between dialogue and proclamation. True
openness involves remaining steadfast in one’s deepest
convictions, clear and joyful in one’s own identity, while
DIALOGUE BETWEEN FAITH, REASON AND at the same time being open to understanding those of
SCIENCE the other party and knowing that dialogue can enrich
each side. Like Muslims, we adore the one, merciful
Evangelization at the service of peace also includes the God who will judge humanity. We make time for daily
dialogue between science and faith. The light of reason prayer and take part in religious services. We believe
and the light of faith both come from God and cannot our life is from God and for God. We should welcome
contradict each other. This dialogue opens up new them in our countries in the same way that we hope
horizons for thought and expands the possibilities of to be received and respected in Muslim countries.
reason. Whenever the sciences arrive at a conclusion Authentic Islam is opposed to every form of violence.
which reason cannot refute, faith does not contradict Non-Christians, living according to their consciences,
it. When there seems to be a conflict, the problem can live justified by the grace of God and be associated
is not with reason itself, but with the promotion of a to the paschal mystery of Jesus Christ. Their signs
particular ideology that blocks the path to authentic, and rites can be channels that the Holy Spirit uses to
serene and productive dialogue. liberate them from atheist immanentism or from purely
individualistic religious experiences.

ECUMENICAL DIALOGUE
SOCIAL DIALOGUE IN A CONTEXT OF
The credibility of the Christian message would be much
RELIGIOUS FREEDOM
greater if Christians could overcome their divisions.
We need to trust our fellow Christians and turn our Religious freedom is to be viewed as a fundamental
gaze to the radiant peace of God’s face. Ecumenism human right. A healthy pluralism does not entail
can be seen as a contribution to the unity of the privatizing religion to the extent that it is limited to
human family. The counter-witness of the division of the individual’s conscience or the insides of churches.
Christianity is serious. Commitment to a unity that Respect for agnostics or non-believers should not be
helps non-Christians accept Jesus Christ cannot be a observed in such a way as to silence the conviction of
matter of mere diplomacy or forced compliance, but believers. Rationalists frequently descend to crude
rather an indispensable path to evangelization. and superficial generalizations about the shortcomings
of religion and seem incapable of realizing that not all
believers are the same. Believers are also close to
RELATIONS WITH JUDAISM the seekers of truth, goodness and beauty, since these
things have their highest source and expression in
The Church looks upon the Jewish people and their God. They are allies in the commitment to defending
faith as one of the sacred roots of its own Christian human dignity, in building peaceful coexistence between
identity. We believe in the same God who acts in peoples and in protecting creation.

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VOCABULARY NOTES 3. Why does redemption have a social dimension?
(Paragraph 178)
SOLIDARITY has a specific meaning in Catholic social
teaching. Here is the way John Paul II defined it: 4. What does God’s Word teach us? (Paragraph 179)
Solidarity is more than a “feeling of vague compassion
or shallow distress at the misfortunes of so many 5. What two things is the Gospel about? (Paragraph 180)
people, both near and far. On the contrary, it is a firm
6. What must evangelization take into account in
and persevering determination to commit oneself to the
order to be complete (Paragraph 181)?
common good. That is to say to the good of all and of each
individual, because we are all really responsible for all.” 7. What does Christian conversion demand?
(Sollicitudo Rei Socialis 38) (Paragraph 182)

IDEALISM/NOMINALISM/REALISM: These are precise 8. Why can we say that the Church’s social thought is
terms from philosophy. A full precise definition of each primarily positive? (Paragraph 183)
could go on for many pages. In order to understand
what the Holy Father is getting at in the Exhortation, 9. According to Paul VI, who has more responsibility
it is sufficient to say that Realism says that our to put forward solutions for social problems?
ideas correspond to something in reality. We can’t (Paragraph 184)
manipulate them to mean whatever we want. Idealism
and Nominalism are different ways of saying that our 10. What are the two fundamental social issues at this
ideas don’t correspond to anything real, but are simply time in history? (Paragraph 185)
convenient ways our mind classifies things. Therefore,
11. What is every Christian and every community
they can be changed at will to mean whatever they
called to be? (Paragraph 187)
want. Unfortunately, such a way of thinking, while it
may look good in theory, somehow never works out 12. What does solidarity presume? (Paragraph 188)
the way we thought it would in real life.
13. What justifies the private ownership of goods?
(Paragraph 189)
THEOLOGICAL NOTE
14. Who said: “The more fortunate should renounce
Catholic Social Teaching includes concepts like some of their rights so as to place their goods
solidarity. Unfortunately, many Catholics don’t know more generously at the service of others?”
much about the Church’s social teaching. To get up (Paragraph 190) Hint: You need to check the footnote.
to speed with concepts like solidarity, subsidiarity, the
common good and the universal destination of goods, it 15. What knowledge scandalizes us? (Paragraph 191)
might be good to do some background reading. Here
16. What do we need to ensure for the poor beyond
are two resources:
nourishment? (Paragraph 192)
http://www.catholicculture.org/commentary/
17. What will vindicate us on the Day of Judgment
articles.cfm?id=285
according to the apostle James? (Paragraph 193)
http://www.catholicculture.org/culture/library/view.
18. In paragraph 194, the Holy Father says over and
cfm?id=7538
over again that we have to make sure we don’t
water down a certain teaching—clearly expressed
in the Gospel. What is that teaching? (Paragraph 193)
STUDY AND DISCUSSION QUESTIONS
19. What leads to alienation at every level? (Paragraph 196)
1. What is the risk of not properly bringing out the
social dimension of evangelization? (Paragraph 176) 20. What shows the depth of the special place in God’s
heart for the poor? (Paragraph 197)
2. What is at the heart of the Gospel? (Paragraph 177)
21. What do the poor have besides a share in the
sensus fidei? (Paragraph 198)

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22. What is the consequence when the poor person is 42. What is an important aspect of evangelization
esteemed as of great value? (Paragraph 199) illustrated by the parable of the weeds among the
wheat? (Paragraph 225)
23. What is the main expression of our preferential
option for the poor? (Paragraph 200) 43. What is the best way of dealing with conflict?
(Paragraph 227)
24. What is required of everyone? (Paragraph 201)
44. How can we achieve building communion amid
25. What do we need to reject in order to find disagreement? (Paragraph 228)
solutions for the world’s problems? (Paragraph 202)
45. Why is peace possible? (Paragraph 229)
26. What must shape all economic policies? (Paragraph 203)
46. What can the unity brought by the Spirit do?
27. What does growth in justice require? (Paragraph 204) (Paragraph 230)

28. What is it vital that government leaders and 47. What are some means of masking reality that we
financial leaders do? (Paragraph 205) must reject? (Paragraph 231)
29. Since economic decisions have worldwide 48. What do ideas disconnected from realities give rise
repercussions, what can’t governments do? to? (Paragraph 232)
(Paragraph 206)
49. What is essential to evangelization? (Paragraph 233)
30. What reminds us that Christians are called to care
for the vulnerable of the earth? (Paragraph 209) 50. Why do we need to pay attention to the global?
Why do we need to pay attention to the local?
31. What does the Holy Father ask all countries to do (Paragraph 234)
with regard to migrants? (Paragraph 210)
51. Even when we work on a small scale, what do we
32. What issue involves everyone? (Paragraph 211) need to maintain? (Paragraph 235)
33. What is the defense of unborn life linked to? 52. In a polyhedron, what is conserved in the
(Paragraph 213) confluence of the parts? (Paragraph 236)
34. What is it that the Church has done little of? 53. What is the principle that evokes the totality or
(Paragraph 215) integrity of the Gospel? (Paragraph 237)
35. What two things rank higher than the comfort 54. What three areas of dialogue stand out for the
of those who refuse to renounce their privileges? Church? (Paragraph 238)
(Paragraph 218)
55. What is it a time to seek? (Paragraph 239)
36. What fashions peace? (Paragraph 219)
56. What is the responsibility of the state? (Paragraph 240)
37. What does becoming a people demand? (Paragraph 220)
57. What does the Church support? (Paragraph 241)
38. What are the four principles necessary to build a
people in peace, justice and fraternity? (Paragraph 221) 58. Since the light of reason and the light of faith both
come from God, what can they not do? (Paragraph 242)
39. What does time have to do with? (Paragraph 222)
59. What is the problem when scientists sometimes
40. What does giving priority to time mean? (Paragraph 223) exceed the limits of scientific competence by
making certain statements or claims? (Paragraph 243)
41. What is the only measure for properly evaluating
an age? (Paragraph 224) 60. What would make the credibility of the Christian
message much greater? (Paragraph 244)

61. What can ecumenism be seen as? (Paragraph 245)

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62. What is an indispensable path to evangelization? 3. The ideas in this chapter of the Exhortation, ideas
(Paragraph 246) like God’s kingdom, working to make Christ reign
within our hearts, and building the civilization of
63. What are some beliefs we share with Judaism? justice and love, have formed a core part of the
(Paragraph 247) charism of the Regnum Christi Movement. What
have they meant to me through the years?
64. What is part of the life of Jesus’ disciples? (Paragraph 248)
4. Meditating on this part of the Exhortation will
65. What enriches the Church? (Paragraph 249)
help me better understand how the Movement’s
66. What should we join with the non-Christian activities to help the poor are a natural and intrinsic
religions to do? (Paragraph 250) part of our charism—not something added on for
good publicity. Anyone who genuinely tries to
67. What does true openness consist in? (Paragraph 251) live the charism of the Movement will naturally be
moved to want to help those in need. What is my
68. What should we never forget with respect to the attitude to the poor? How have I served them?
followers of Islam? (Paragraph 252) How have I been evangelized by them?
69. What should be the attitude of Christians toward 5. The Holy Father’s concern for the poor leads him
Muslim immigrants? (Paragraph 253) to remind us to use material goods responsibly
and conscientiously. RCMH 197 and 198 give
70. What do non-Christians achieve when they live
some orientations as to how a member of the
faithful to their consciences? (Paragraph 254)
Movement lives these virtues. Was I aware of how
71. What are some characteristics of a healthy the Movement asks me to live in relationship with
pluralism? (Paragraph 255) these virtues? Having read what the Holy Father
has to say about them, do I need to live them even
72. What mistake do intellectuals and serious more responsibly? How can I do so?
journalists sometimes make in speaking of the
shortcomings of religion? (Paragraph 256)
QUESTIONS ON LIVING THE TEACHING
73. What characteristics are necessary for us to
consider those who don’t consider themselves to 1. A firm, lived commitment to the Gospel message
be part of any religious tradition for us to consider involves love for others and a desire to work to
them allies? (Paragraph 257) change the world for the better. If I don’t see these
characteristics in my response to the Gospel, what
might be the cause or causes?
QUESTIONS FOR PERSONAL REFLECTION OR
2. Does the plight of the poor resonate with me? How
GROUP DISCUSSION
do I respond to this call? While economic help is
1. The Holy Father mentions that we need to serve important, love for the poor often demands a more
the poor, and that when we do we should let active response. What positive actions characterize
ourselves be evangelized by them? What does he my response?
mean? Have I ever experienced that?
3. The Holy Father speaks about the universal
2. The Holy Father says, “The Gospel is about the destination of goods—that the goods of the earth
kingdom of God; it is about loving God who reigns are for the benefit of all. Personal ownership is
in our world. To the extent that he reigns within acceptable if it helps all to be able to lead a life of
us, the life of society will be a setting for universal human dignity. However, if it creates a class of people
fraternity, justice, peace and dignity. Both Christian living in conditions that contradict their human dignity,
preaching and life, then, are meant to have an action is necessary to change the unjust system. How
impact on society.” (Paragraph 180) In my experience, does this teaching of the Church fit in with what I
where have I seen the greatest impact of the believe? If I struggle to accept it, how will I have to
Gospel on society? change in order to accept it?

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4. North Americans have one of the highest standards
of living in the entire world. If it turned out that
my comfort and privileges were only possible
because other people were being exploited—
forced to slave labor for example—how much
would I be willing to sacrifice in order for them to
live a life of human dignity? Although I would never
knowingly condone something like slave labor, how
far can I say that, ‘out of sight, out of mind,’ is my
motto?

5. Our faith requires that the Church be open to

dialogue. Pope Francis has taken this further than
in the past. How do I understand dialogue? How
does the Holy Father understand it? Here is how
the Holy Father understands the openness that
must accompany dialogue: “True openness involves
remaining steadfast in one’s deepest convictions,
clear and joyful in one’s own identity, while at the
same time being open to understanding those of
the other party and knowing that dialogue can
enrich each side.” What will it take for me to
accept this definition of openness?

6. How well do I know and understand some of the

core Catholic concepts concerning social teaching?
How comfortable am I with terms like solidarity,
subsidiarity, common good and the universal
destination of goods? What can I do to understand
and live them better?

NOTES

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SESSION 6
CHAPTER 5

SUMMARY people. It is good to contemplate the closeness he

shows to everyone. We see how accessible he is. His
Evangelizers who are filled with the Holy Spirit will sacrifice on the cross is the culmination of the way he
proclaim the good news not only with words, but lived his entire life. It makes us want to enter fully into
above all by a life transfigured by God’s presence. the fabric of society, sharing the lives of all. He wants
us to touch human misery, to touch the suffering flesh
of others, to know the power of tenderness. Peter
I. REASONS FOR A RENEWED MISSIONARY tells us to give reasons for our hope, and to do it with
IMPULSE gentleness and reverence. (1 Peter 3:15) When we live
a spirituality of drawing nearer to others and seeking
We need the ability to cultivate an interior space their welfare, our hearts are opened wide to the Lord’s
that can give a Christian meaning to commitment and greatest and most beautiful gifts. My mission of being
activity—a deep breath of prayer. The early Christians in the heart of the people is not just a part of my life
were filled with joy, unflagging courage and zeal in or a badge I can take off. I am a mission on this earth.
proclaiming the Gospel. Things are not harder today; Every person is worthy of our giving. If I can help at
they are simply different. Let’s rediscover some of the least one person to have a better life, that already
reasons that can help us to imitate them today. justifies the offering of my life.

PERSONAL ENCOUNTER WITH THE SAVING THE MYSTERIOUS WORKING OF THE RISEN
LOVE OF JESUS CHRIST AND HIS SPIRIT
The reason to evangelize is the love of Christ we have If we think that things are not going to change, we
received. We need to recover a contemplative spirit need to recall that Jesus Christ has triumphed over sin
that can help us to realize ever anew that we have and death and is now almighty. The power of Christ’s
been entrusted with a treasure that makes us more resurrection has permeated the world. It cannot be
human and helps us to lead a new life. We forget contained. We can also fail because our hearts can tire
that the Gospel responds to our deepest needs. The of the struggle because in the end we are caught up in
missionary has to be convinced that through the ourselves. The Kingdom is here, it returns, it struggles
working of the Spirit, there already exists in individuals to flourish anew, because the resurrection is already
and peoples an expectation, even if an unconscious one, secretly woven into the fabric of history—Jesus did not
of knowing the truth about God, about man, and about rise in vain. We may be sure that none of our acts of
how we are to be set free from sin and death. Our love will be lost, nor any of our acts of sincere concern
infinite sadness can only be cured by an infinite love. for others. We may not see the fruits of our sacrifices
We need to be convinced that it is not the same thing because the Lord uses them to shower blessings in
to have known Jesus as not to have known him. A another part of the world which we will never visit.
person who is not convinced, enthusiastic, certain and We know only that our commitment is necessary.
in love, will convince nobody. If we are missionaries, There is no greater freedom than that of allowing
it is primarily because Jesus told us that “by this my oneself to be guided by the Holy Spirit, renouncing
Father is glorified, that you bear much fruit” (John the attempt to plan and control everything to the last
15:8). detail, and instead letting him enlighten, guide and
direct us, leading us wherever he wills.

THE SPIRITUAL SAVOR OF BEING A PEOPLE

Mission is a passion for Christ and a passion for his
people. He wants to use us to draw closer to his

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THE MISSIONARY POWER OF INTERCESSORY STUDY AND DISCUSSION QUESTIONS
PRAYER
1. What does the Holy Spirit grant? (Paragraph 259)
Intercessory prayer moves us to take up the task
of evangelization and to seek the good of others. It 2. What would the Holy Father like to see a new
becomes a prayer of gratitude to God for others. It chapter of evangelization filled with? (Paragraph 261)
makes us free from self-absorption and desirous of
3. What ability is needed? (Paragraph 262)
doing good and sharing our lives with others. Our
intercession achieves that God’s power, his love and his 4. What should we keep in mind about the early
faithfulness, are shown more and more clearly in the Christians? (Paragraph 263)
midst of his people.
5. What do we need if we want the beauty of the
Gospel to amaze us and constantly excite us?
II. MARY, MOTHER OF EVANGELIZATION (Paragraph 264)

Without Mary, we could never truly understand the 6. What is the missionary convinced of? (Paragraph 265)
spirit of the new evangelization
7. What do we need to be convinced of from personal
experience? (Paragraph 266)
JESUS’ GIFT TO HIS PEOPLE 8. What is the primary reason we are missionaries?
(Paragraph 267)
From the cross, Jesus gives his mother a special, saving
mission. He did not want us to journey without a 9. What do we realize when we stand before Christ
mother. What is said in a universal sense of the virgin crucified? (Paragraph 268)
mother, the Church, is understood in an individual
sense of the Virgin Mary. Mary also offers her children 10. What does Jesus hope we will do? (Paragraph 270)
maternal comfort and love, and whispers in our ear:
“Let your heart not be troubled… Am I not here, who 11. According to Peter, how are we to give reasons for
am your Mother?” just as she did to St. Juan Diego. our hope? (Paragraph 271)

12. How do we open our hearts to the Lord’s greatest

and most beautiful gifts? (Paragraph 272)
STAR OF THE NEW EVANGELIZATION
13. What is my mission of being in the heart of the
Mary is the woman of faith, who lives and advances in people? (Paragraph 273)
faith. We look to her and ask her to help us proclaim
the message of salvation to all and to enable new 14. What justifies the offering of my life? (Paragraph 274)
disciples to become evangelizers in turn. However,
in the journey of faith, she encountered moments of 15. What do we need to recall if we think that things
darkness, a kind of ‘veil’ though which one has to draw are not going to change? (Paragraph 275)
near to the Invisible One and to live in intimacy with
the mystery. The Church’s work of evangelization 16. What power are evangelizers an instrument of?
(Paragraph 276)
as a kind of Marian ‘style’; an interplay of justice and
tenderness, of contemplation and concern for others, 17. Why does it happen that our hearts can tire of the
which make the ecclesial community look to Mary as a struggle? (Paragraph 277)
model of evangelization.
18. What does Christ’s resurrection call forth?
(Paragraph 278)

19. How may the Lord use our sacrifices? (Paragraph 279)

20. What is the greatest freedom? (Paragraph 280)

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21. What is it that intercessory prayer does not stop? and the other as a source of love. What is my
(Paragraph 281) experience in this regard?

22. What happens when evangelizers rise from prayer? 4. In the section called “The Spiritual Savor of Being
(Paragraph 282) a People” (paragraphs 268–274), the Holy Father
speaks of how our love for Christ should give
23. What can’t we do without Mary? (Paragraph 284) rise to a love for others. Compare this with the
section in the handbook called “Living in God’s
24. What are the words of the dying Jesus? (Paragraph 285)
Love” (RCMH 33–39). Some ideas in common
25. What does Mary offer her children? (Paragraph 286) are: love for Christ means serving others with
meekness and kindness, service and abnegation,
26. What do we see in the beginning of the Gospel, the understanding and forgiveness (RCMH 35). The
joyful good news? (Paragraph 287) Holy Father expresses this as gentleness and
reverence. RCMH 37 states that a Christian
27. Describe the interplay characteristic of the Marian without charity loses his essence. The Holy Father
style of evangelization? (Paragraph 288) says that being in the heart of the people is not an
extra—it is something I cannot uproot without
denying my very self (paragraph 273). See if you
QUESTIONS FOR PERSONAL REFLECTION OR can find more parallels in the two sections. By
GROUP DISCUSSION meditating on what the Holy Father is saying about
these important aspects of our own spirituality, we
1. In paragraph 279, the Holy Father speaks of a can enrich our understanding of it.
mysterious fruitfulness given to lives of convinced
and coherent Christians: “It [faith] involves 5. The main idea of paragraph 274—that every soul is
knowing with certitude that all those who entrust worth my sacrifice is also contained in RCMH 153.
themselves to God in love will bear good fruit (cf. In fact, you might say that this number from the
Jn 15:5). This fruitfulness is often invisible, elusive handbook summarizes a lot of what the Exhortation
and unquantifiable. We can know quite well that says. Having read the whole Exhortation, try to
our lives will be fruitful, without claiming to know see how this number summarizes many of the most
how, or where, or when. We may be sure that important ideas. The Exhortation is, in a sense, very
none of our acts of love will be lost, nor any of much a Regnum Christi document, since it contains
our acts of sincere concern for others. No single so much that characterizes the Movement and its
act of love for God will be lost, no generous effort mission. How does this deep harmony between
is meaningless, no painful endurance is wasted.” the Holy Father’s programmatic document on our
How would I express those thoughts in my own charism make me feel?
words? What does that thought mean to me, and
why? What should it mean for me? 6. The Holy Father closes the Exhortation with a
section on Mary. He talks about her dark road of
2. In paragraph 263, the Holy Father speaks of faith (paragraph 287); which is mentioned in RCMH
the zeal of the first Christians. Compare that 125 as well as in RCMH 127. He talks about her
with RCMH 43. The Holy Father is trying to special mission of motherhood (paragraph 285)
convince us that we need that same zeal, and in which is the subject of RCMH 124 and 131. In the
the Movement, we were already attempting to live final paragraph, paragraph 288, the Holy Father
that because it is part of our charism. How have I speaks of Mary as the model of an evangelizer. In
experienced this zeal in my own life? RCMH 126, it calls her a model of cooperation in
Christ’s work of redemption.
3. In paragraph 264, the Holy Father talks about the
gaze of Christ as something that helps us to love
him. In RCMH 30–31 it speaks of finding love for
Christ in contemplating his face. Many things said
in the two passages are similar—for instance, both
speak of the Eucharist—one as a source of faith

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QUESTIONS ON LIVING THE TEACHING
1. The Holy Father wants us to live as evangelizers.
What do I personally need to do to be a better
evangelizer? What does the Apostolic Exhortation
move me to do in order to fulfill the Holy Father’s
desire and this part of my Christian vocation better?

2. As I finish the document, I should realize that

what the Holy Father is asking for is very much
what Regnum Christi has been called by God to
do. That means a great responsibility on our part.
What is my response to this call from the Holy
Father? What can I do to help the Movement
better respond to it and to give the support the
Holy Father needs?

NOTES

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