34

Chapter II

FROM CHRIST THE EVANGELIZER

TO THE EVANGELIZING CHURCH

Summary: I. The Risen Jesus among his people. - 2. The Church an evangelizing

community - 3. Servants of the ecclesial community. - 4. In the dynamic

concept of «mission» and «evangelization».

The starting point for evangelizing action is always the

presence of the Risen Christ in the Church and in the world, which

makes us sharers in his same mission. In order to proclaim and

communicate Christ's salvation in such a way that it transforms

man and society from within, an ecclesial action is required that

is both the mission of Christ and the «communion of brothers».

Through this evangelizing action Christ continues to communicate

his Spirit. «Evangelization is for no one an individual and

isolated act; it is one that is deeply ecclesial» (EN 60).

Jesus presents himself as the one consecrated and sent by the

Spirit in order to evangelize the poor (Lk 4:18) and he lives his

existence intensely as the one sent to proclaim and communicate

salvation to all men. For this reason he draws near to those who

suffer, he goes from town to town proclaiming the joyful news of

the Kingdom, he begins a liberating salvation, he calls for inner

change and establishes permanent signs of evangelization and

35

salvation (cf. EN 6-12; AG 3).

The Church is the evangelized and evangelizing community

established by Jesus to prolong his work in different times and

places. She exists in order to evangelize, proclaiming Christ and

giving witness, serving and communicating to all men the saving

signs instituted by the Lord (cf. EN 13-15; AG 5-9).

Jesus Christ is the «definitive word of God's revelation»

(RMi 5), the historical and definitive mediation of his salvation.

The «seeds of the Word», which are found in all peoples, are

waiting to reach fullness in Christ, the incarnate Word.

«Salvation can come only through Jesus Christ» (RMi 5; cf. Acts

4:10.12). «This is not the Kingdom of God as we know it from

Revelation. The Kingdom cannot be detached either from Christ or

from the Church... The Kingdom of God is not a concept, a

doctrine, or a programme subject to free interpretation, but it is

before all else a person with the face and name of Jesus of

Nazareth, the image of the invisible God» (RMi 18).

1. The Risen Jesus among his people

Jesus describes himself as an «apostle» or «missionary», one

who is «sent» (Jn 3:17-34; 7:16; 11:2; 17:19; Lk 4:18,19). His

mission or sending is «total», it embraces his whole being and his

whole work. It is a mission, an «anointing» or consecration (Jn

10:36; 4:18). He exists in order to evangelize and to save the

whole of humanity through the preaching of his message and the

36

sacrifice of his life as the Redeemer.

In fact Jesus' mission is prophetic (one of proclamation, of

teaching, etc.), sacrificial or priestly (one of immolation, of

salvific and cultural signs), pastoral (one of guidance, of

closeness, of communication, of service, etc.) The task Jesus

received from the Father is to proclaim and communicate his plan

for salvation to all men. For this reason his life is centred on

the mission received (Jn 10:17-18) to the point of giving his life

in sacrifice so as to communicate the divine life or new life in

the Spirit (Jn 7:37-39) to all men. Christ's mission, which is

then prolonged in the Church, is universal and cosmic.

By dying and rising again, Jesus accomplishes the mission of

the Father (Jn 10:18). Humanity has begun its return to God's

original plan, which is to make every individual a gift to his

brothers as a reflection or image of the God of Love. Jesus now

continues this mission becoming present in the world through the

ecclesial signs (Mt 28:20). It is a presence that becomes active

through the Church's preaching (Mk 16:15) and the salvific and

sacramental signs He himself established (Jn 20:21-23; Lk 22:19-

20; Mt 28:19)1.

1 ?. Jesus' mission is the starting point for every missiological reflection. The Christological dimension of mission is set out in the Vatican Council in relationship to the trinitarian, pneumatological, ecclesiological and anthropological dimension (cf. Ad Gentes ch. I). F. Asensio, Horizonte misional a lo largo del Antiguo y Nuevo Testamento, Madrid, CSIC 1974; D. Senior, C. Struhlmüller, The biblical Foundations for Mission, Orbis Books 1984; E. Testa, La missione e la catechesi nella

37

The Church or community of believers consists of these same

salvific signs established by the Lord to prolong his saving

mission in all peoples and in all cultures; just as Christ was

guided by the Holy Spirit to evangelize, so now the Church is

moved by the same Spirit (Acts 1:8; 2:4; 4:31).

Jesus the evangelizer, already risen, continues to live in

his Church, which is his Body or his visible expression (Col 1:24;

Eph 1:23) and his conjugal property and People: «Set yourselves

close to him so that you, too, may be living stones making a

spiritual house as a holy priesthood to offer the spiritual

sacrifices made acceptable to God through Jesus Christ... Now you

are the People of God» (1 Pet. 2:5.10).

The Church, a priestly People, has the duty to make the whole

of humanity the Mystical Body of Christ, His humanity prolonged,

his chosen People, as the fruit of the Redemption (cf. Rev. 1:5-

6). All those who believe in Christ have the duty and the mission

to prolong him as prophet, priest and king. The Church, a

priestly People, communicates the paschal mystery of Christ to all

people through proclamation, celebration and services of charity.

The evangelizing life of Christ, present through the Church,

has its summit in the Eucharist, which is the centre of the

ecclesial community (LG 11; SC 10; PO 56). His saving action is

Bibbia, Roma, Pont. Univ. Urbaniana 1981; A. Wolanin, The mission of Jesus Christ, in: Mission for the third Millennium, Correspondence Course, Rome, Pont. Mission. Union 1991-1992, nn. 3-4 (1991).

38

manifested and prolonged through all the Church's action, as a

«sacrament» or sign bringing his Word, his sacrificial donation

and his salvific closeness.

The Church is a priestly and missionary people since every

Christian has received the «seal of the Holy Spirit» (Eph 1:13) in

order to make his life and that of the world a community restored

in Christ (Eph 1:10), i.e. the property and praise of God (Eph

1:6). The whole Church is a People, that is to say, the conjugal

property of Christ, his «fullness» (Eph 1:23) and «wife» or

«bride» (Eph 5:25-27). She exists in order to share the same fate

as Christ, participating in his anointing and his mission (Jn

20:21-22) and in his «bridal cup» (Lk 22:19-20) for the redemption

of the whole human race. The People of God are incorporated in

the world as a «yeast» (Mt 13:33) in order to «bring everything

together under Christ» (Eph 1:10).

The risen Christ becomes present and effective through the

ecclesial signs, which always bring grace and the gifts of the

Holy Spirit. They are personal and ministerial signs. Every

person called to holiness and to the apostolate, according to his

or her own charism or state of life (lay, priestly or of special

consecration) is a personal sign of Christ, though in different

ways or degrees. And every service that needs to be given or

exercised in the Church (prophetic, liturgical, kingly or pastoral

service) is a ministerial sign. Each of these signs (vocations or

ministries) is a clear sign of Christ the evangelizer who

39

communicates mission, the strength of the Spirit and the dynamics

of the journey towards the Father (Eph 2:18; Jn 20:17).

2. The Church an evangelizing community

The life of the ecclesial community is centred in Christ who

is risen and is present. The person of Jesus, his word, his

salvific and sacrificial action, his pastoral action, is prolonged

in the community. The perspective of this continuation is always

missionary and without frontiers: «Go, therefore, make disciples

of all nations» (Mt 28:19); «for the life of the world» (Jn 6:51);

«And there are other sheep I have» (Jn 10:16); «come to me, all

you...» (Mt 11:28).

Present in the ecclesial community, Jesus continues to

communicate the mission he has received from the Father and the

missionary strength of the Spirit (Jn 20:21-22). His presence is

«eschatological» in the sense that the community is a sign and an

incentive for the march of all creation and all humanity towards

fullness; towards «a new heaven and a new earth» (Rev 21:1; cf. LG

VIII).

The titles that are given to the Church in the New Testament

reveal this missionary dimension: body, people, kingdom, sacrament

or mystery, wife, mother... The reality of these biblical titles,

which all have a missionary dimension, is realized in every

40

ecclesial community (cf. LG II)2.

The Church is the «body of Christ» (1 Cor 12:26-27), the

expression of Christ and one with Him who is her Head (Eph 1:22;

5:23-24; Col 1:18). She is the Mystical Body that must grow until

it becomes the whole of redeemed humanity (Col 2:19; Eph 5:23;

4:46.15). The Church, the Mystical Body with universal

dimensions, originates from the eucharistic body of Christ,

celebrated in every community.

People signifies a conjugal priority; «God's own people» (1

Pt 2:9) bought by Christ the Redeemer and Spouse (Acts 20:28).

They are the People that originate in the «Covenant» or pact of

conjugal love and that now are confirmed in the redeeming death of

Christ for all men (Mt 26:28). They are thus a «sign lifted up

2 ?. The biblical titles regarding the Church harmoniously express the saving reality of the Church. On the Church «sacrament» see note 8 of ch. 1. Present-day «ecclesiologies» indicate some signs of her mission. Apart from the bibliographical section at the end of the chapter, see: Aa.Vv., Church as Mission, Washington 1984; Aa.Vv., Your Kingdom Come, Melbourne 1980; G. Alberigo (ed.), L'Ecclesiologia del Vaticano II, Dinamismi e prospettive, Bologna EDB 1981; A. Anton, La Iglesia de Cristo, Madrid, BAC 1977; L. Bouyer, L'Église de Dieu, Paris, Cerf 1970; Y.M. Congar, Un peuple messianique, l'Église sacrement du salut, Paris, Cerf 1975; W.F. Crum, The Mission of the church in the New Testament and Patristica Writings, "Missiology" 12 (1984) 81-85; S. Dianich, Chiesa in missione, per una ecclesiologia dinamica, Milano, Paoline 1985; J. Esquerda Bifet, Somos la Iglesia que camina, Barcelona, Balmes 1977; J. Fuellenbach, The Kingdom of God, Manila 1987; Ch. Journet, L'Église du Verb Incarné, Paris, Desclée 1969; G. Philips, L'Église et son mystère, Paris, Desclée 1967; J. Ratzinger, Das neue Volk Gottes, Düsseldorf, Patmos Verlag 1969. See comments on the conciliar documents Lumen Gentium and Ad Gentes.

41

among the nations» (SC 2; cf. Is 11:12). All humanity must

succeed in becoming the new People of God.

«The Church is the kingdom of Christ» (LG 3) as the beginning

or first fruit, already on this earth, of the final kingdom (Mk

4:26; Mt 12:18) which will be a full reality in the world-to-come

(Jn 18:36). The seed of the Kingdom is present in some way in

every person, in every people and culture. Since the Incarnation,

however, the first fruits of the Kingdom that Christ left to his

Church have been urging everyone to accept the faith freely (Mk

1:15). The Church's mission is to make the whole of humanity

sharers in these explicit first fruits of the Kingdom, «so that

God may be all in all» (1 Cor 15:27-28; cf. RMi II).

The Church is a «sacrament» or «mystery», a clear sign of

Christ. In fact, it is Christ who is the «mystery», as the

manifestation and communication of God's saving will (Eph 1:3-9; 1

Tim 3:16). He is the mystery that is proclaimed, celebrated and

lived in every Christian community, to be communicated to all

peoples (Eph 3:1-10). The Latin word «sacramentum» translates

this same reality with the nuance of an efficacious or possessive

sign. The Church is a «sacrament» or «mystery» because in her the

Risen Christ is operative and present (Eph 3:8-10; 5:32). For

this reason the Church is missionary and mother, as the «universal

sacrament of salvation» (LG 48; AG 1), which must bring about the

meeting of all humanity with the Risen Christ and, through him,

with the God of Love (LG 1).

42

The Church is the bride of Christ (Eph 5:25-32), she is the

spouse of Christ's mission. Every community and every believer is

Christ's bride who must be faithful to him through a path of

sanctification and missionary availability (2 Cor 11:2).

Missionary zeal, like Paul's, is a faithful image of the love of

the Good Shepherd, lived by the Church, his bride.

The Church belongs to Christ as his bride (Rm 7:2-4; 1 Cor

6:19). The apostles accomplished this conjugal relationship with

Christ to the point of sharing his fate (cf. 2 Pt 1:14) and

drinking his same nuptial cup, which is the covenant of love

between God and the whole of humanity (Mk 10:38; Lk 22:19-20).

The Church, the bride, takes as her figure and model the new Eve,

Mary, who is «a woman robed with the sun» (Rev 12:1), i.e. the

transparency of Christ.

All these biblical titles and others attributed to the Church

allow us to see the fruitfulness of the Church herself as a sign

that brings and is the living instrument of Christ. This is what

comprises her missionary nature which is expressed also with the

title of mother: «The ecclesial community exercises a truly

motherly function in leading souls to Christ by its charity, its

prayer, its example and its penitential works» (PO 6). St. Paul

felt he was part of this mystery of the «mother Church» (Gal 4:26)

when he presented Jesus as «born of a woman» (Gal 4:4) and also

through his apostolate (Gal 4:19).

The Church is a mother through each Christian community. In

43

them the Word is received, under the action of the Holy Spirit.

«The Church, therefore, in her apostolic work too, rightly looks

to her who gave birth to Christ, who was thus conceived of the

Holy Spirit and born of a virgin, in order that through the Church

he could be born and increase in the hearts of the faithful. In

her life the Virgin has been a model of that motherly love with

which all who join in the Church's apostolic mission for the

regeneration of mankind should be animated» (LG 65).

The Church's motherly function is the essence of all pastoral

action exercised through the signs bringing Christ: prophecy

(proclamation), worship (sacrifice, celebration), the sanctifying

signs and kingship... The Church, a mother and sign of Christ

(«mystery») is most able to accomplish her mission when she lives

her reality of communion3.

3 ?. The missionary nature of the Church is closely related to her mystery of communion. The universal nature and urgency of the «first proclamation» are essential accomplishments. In applying the word «mission» to every pastoral accomplishment and to every aid, one runs the risk of emptying the mission «ad gentes». Aa.Vv., Your Kingdom Come, Melbourne 1980; Aa.Vv., Chiesa e missione, Roma, Pont. Univ. Urbaniana 1990; G. Colzani, La missionarietà della Chiesa, Bologna, Dehoniane 1975; A. Lazzarotto, Verso una Chiesa in stato di missione, «Studium» 72 (1976) 209-222; M.G. Masciarelli, La Chiesa è missione, Casale Monferrato, PIEMME 1988; J. Masson, Missions: Church and Mission, in: Sacramentum Mundi, Burns and Oates, vol. IV, 1969, 49-79; L.A. Retif, Pour une Église en état de mission, Paris, Fayar 1961; E. Nunnenmacher, The missionary nature of the Church, in: Mission for the third Millennium, Correspondence Course, Rome, Pont. Mission. Union 1991-1992, nn. 5-6 (1991); P.Schoover, L'Église et la mission, Paris, Centurion 1975; S. Seumois, Théologie missionnaire, délimitation de la fonction missionnaire del

44

The Church is the community of those who believe in Christ

and were saved or freed by him, which undertakes to live,

proclaim, witness, celebrate and communicate the redemption thus

freeing all human beings. For this reason «the Church exists in

order to evangelize» (EN 14).

This ecclesial mission does not originate from a theological

hypothesis or theory, but from Christ's mandate which is the same

mandate that He received from the Father (Jn 20:21). Consequently

it includes the permanent presence of Christ in the apostle and in

the evangelizing ecclesial community: «And know that I am with you

always» (Mt 28:20). This mission urges us to prepare for Christ's

coming as from now and with a view to the definitive restoration

of humanity in Him (Eph 1:10; Acts 1:11; 1 Cor 11:26; 22:17-20).

The Church has received the Holy Spirit, sent by Jesus, who

frees her and allows her to bring freedom to others (Jn 20:23).

On the day of Pentecost the Church, filled with this same Spirit

(Acts 2:4) began to proclaim and witness to the redemption brought

by Christ, who died and rose again (Acts 2:23). Thus she becomes

a missionary and a mother through the action of the same spirit

l'Église, Roma 1973 ff. The missionary nature of the Church as the realization of her motherhood and sacramentality become clearer in the light of the mystery of Mary: D. Bertetto, Maria e l'attività missionaria di Cristo e della Chiesa, in: Portare Cristo all'uomo, I, Roma, Pont. Univ. Urbaniana 1985, 455-472; J. Esquerda Bifet, María en el «kerigma» o primera evangelización, «Marianum» n. 125 (1980) 470-488; S. Meo, María Stella dell'evangelizzazione, in: L'Annuncio del Vangelo oggi, Roma, Pont. Univ. Urbaniana 1977, 763-778.

45

who urged and sent Jesus to free the poor (Lk 4:18; cf. LG 59; AG

4). «Missionary activity flows immediately from the very nature

of the Church» (AG 6). In every new age of evangelization, as in

the moment of passing to a new millennium of Christianity, the

Church «wishes to prepare for this Jubilee in the Holy Spirit,

just as the Virgin of Nazareth in whom the Word was made flesh was

prepared by the Holy Spirit» (DEV 66).

Listening to man and to the world with the Church one better

understands that evangelization has the characteristics of

universality and totality: reaching all peoples, all the vital

points of society, all cultures, all human situations and

particularly the whole «heart» of man.

In fact the Church's evangelizing action aims to begin and

deepen the transformation of individuals and society, following

the commandment of love. It is liberation in the Spirit or real

freedom to make every person and every community realize itself in

the gift of self, that is to say «giving the best of oneself»

(John XXIII). «Evangelization is a complex process made up of

varied elements: the renewal of humanity, witness, explicit

proclamation, inner adherence, entry into the community,

acceptance of signs, apostolic initiative» (EN 24). «To

evangelize is first of all to bear witness, in a simple and direct

way, to God revealed by Jesus Christ, in the Holy Spirit» (EN 26).

The Holy Spirit, sent by Jesus, helps us to understand and

experience that «the Church "is not an end unto herself, but

46

rather is fervently concerned to be completely of Christ, in

Christ and for Christ, as well as completely of men, among men and

for men"» (RMi 19). Therefore «the Holy Spirit is indeed the

principal agent of the whole of the Church's mission. His action

is preeminent in the mission ad gentes» (RMi 21).

3. Servants of the ecclesial community

The ecclesial community is a sign bringing the risen Christ

through its services or «ministries». Ecclesial «communion» is

established through prophetic services (proclamation of the

Word...), liturgical services (celebration and animation) and

odegenic services (direction, guidance, promotion). These are

always signs or services of charity that manifest and prolong the

love of the Good Shepherd. They are not signs of «human» power

(like privileges or temporal advantages), but signs of «Kenosis»

or humiliation and «diaconia», like the gestures of Christ the

Redeemer (Phil 2:5-11; Mt 20:26-28; Jn 13:12-17). There is no

such thing as a Church born from the «base» or from the «summit»,

but only a Church the gift of God, a sign of Christ and the fruit

of his death on the cross.

The whole community, with all its members, is responsible for

these services and ministries, each believer according to his or

her own gifts and calling. For this reason, every member of the

community must become aware of his or her own calling and of the

ministries and services to which he or she is called by Christ,

47

who is risen and is present. The lay state, consecrated life or

ministerial priesthood, necessarily complete each other in the

evangelizing action, on a local and universal level4.

Every Christian is called to be «light», «salt», «yeast» (Mt

5:13-16; 13:33) in the circumstances of human society, in work and

in every state of life. The principal task of the laity is to

bring the Kingdom of God into human structures and optional fields

so that they may be as from within like leaven (LG 31).

Jesus wanted to call some Christians to be a sign and

stimulus for charity, imitating his life through the permanent

practice of poverty, obedience and chastity (evangelical counsels)

«for the sake of the kingdom of heaven» (Mt 19:12). This is the

«sequela Christi» or «apostolic life» whose rule must be sought

always among the twelve apostles and their successors (Mt 19-22).

This «consecrated» life or one of practice and permanent

commitment to the evangelical counsels becomes, for others (they,

too, called to holiness) a strong sign of perfection and of the

beatitudes (to which we are all called).

4 ?. The theme of «ministries» is developed in chapters 5, 6 and 7. Cf. Aa.Vv., I ministeri ecclesiali oggi, Roma, Borla 1977; Aa.Vv., Les ministères dans l'Église, Paris, «Prêtres Diocésains» 1990 (n. spécial); A. Abate, I ministeri nella missione e nel governo della Chiesa, Roma, Pont. Univ. Urbaniana 1978; P. Giglioni, Lay Ministries and Services for the Mission, "Omnis Terra" 21 (1987) 266-284; Idem, Ministeri e missione, in Missiologia oggi, Roma, Pont. Univ. Urbaniana 1985, 293-322; J. Lécuyer, Ministères, in Dict. de Spiritualité, 10, 1255-1267; D. Power, Gifts that Differ: Lay Ministries established and unestablisched, New York 1985.

48

Jesus wanted to leave a special sign of his presence, as his

extension, as the Head and Good Shepherd. These are the

«apostles», their successors and their immediate associates, whom

he appointed to serve the community, without privileges, in order

to guarantee the meaning of his word (magisterium) and the

authenticity of his salvific signs (Eucharist, reconciliation,

etc.). These servants are called (now, through the sacrament of

Orders) to serve in the name of Christ (Lk 6:13; Mk 3:14),

especially through the services proper to the ministerial

priesthood (Lk 22:19-20; Jn 20:21-23). This service or «apostolic

ministry» (of the twelve and their successors) makes possible and

guarantees the harmonious realization of the other charisms,

ministries and vocations or states of life.

Every Christian, according to his or her own vocation, is a

responsible member and servant of an ecclesial community which has

universal origins. Each one serves in and from the community

according to his or her own charism (ministries and vocation) so

as to build the «communion» or universal community (1 Cor 12-13;

Rm 12:1-2; 1 Pt 4:7-11). Each one becomes a «sacrifice» with

Christ (Rm 12:1-2) and collaborates responsibly so that the whole

community and all the universe may become a sacrifice in Christ (1

Cor 15:28).

In the harmony of ecclesial «communion», each individual

exercises the mission that derives from his or her own special

charism and that is realized in and from his or her own ecclesial

49

community. In this sense every Christian, as a member of the

People of God, participates in the prophetic, priestly and kingly

reality of Christ (LG I-II). The terminology we use («lay state»,

«consecrated life», «priesthood») constantly receives different

shades of meaning from a reality that goes beyond words since it

deals with the mystery of Christ, prolonged in the Church (LG I-

II). We could all have been called «laity» (members of the People

of God), «consecrated persons» (sharers in Christ's anointing

through the Spirit), «priests» (sharers in the reality of Christ

the priest), but we reserve these words (lay state, consecrated

life, ministerial priesthood) for each specific vocation,

following the previous indication which we will deepen in the

chapter on vocations.

The important thing is that the missionary dimension of every

ministry and of every calling should be stressed as a specific and

special responsibility in the field of evangelization, which

requires the complementarity of the other ministries and

vocations.

It is the whole ecclesial community, in every place and time

(local or particular Church, etc.) that prolongs the mission of

Jesus which has universal and all-embracing dimensions (Mt 28:19-

20). In this way Jesus prolongs his presence, his message, his

salvific, sacrificial and pastoral action through time. The

ecclesial community and every member really enjoys the

characteristics of an «apostle» or messenger.

50

Sharing Christ's mission means undertaking to devote one's

life to evangelization. Every Christian receives the Holy Spirit

(Acts 2:4) so as to become a saint and an apostle (Acts 3:28,

4:31). It would not be possible to build «communion» or unity of

charity in the community unless there were «one heart and soul»

(Acts 4:32), if the dimension of openness to the Word of God

(celebrated in the eucharist) were lacking, which is realized in

availability to proclaim the Gospel to all creation. Without this

missionary derivation, ministries, charisms and vocations would

become a source of dissent and personalistic self-interest.

The apostle, like the whole community, is definitively

oriented towards the paschal mystery (Acts 1:22; 2:32), which

needs to be announced, represented (celebrated), communicated and

lived. The believer, as an individual and as a member of the

Mystical Body of Christ and of the People of God, is oriented

towards the love of God and his brothers and sisters without

distinction or frontiers. Only with this sanctifying and

evangelizing dimension can the ecclesial community (in each of its

members) become the extension or «glory» of Christ, the

evangelizer and Redeemer (Jn 16:14; 17:10).

4. The dynamic concept of mission and evangelization

The concept of mission originates from this same reality or

life of the Church: to prolong Christ. Evangelizing today and in

every age means and will always mean putting the missionary

51

mandate of Christ into practice, which constitutes the nature of

the Church herself. From Christ the evangelizer one proceeds to

the evangelizing Church. Hence missionary activity does not come

from an intellectual process, but it is the Church's very reality.

Theology or the theologies of mission are a more or less

circumstantial and always necessary reflection, starting from a

fact of faith, which is an integral part of Christ's mystery.

Faith is expressed more and more with the new lights of the Holy

Spirit continually sent by Jesus. Theological work and especially

pastoral work and practice helps to explain this faith.

In order to deepen the concept of mission we must prayerfully

consult the revealed word as it is preached and lived by the

Church. And we must also question the servants of the word in the

theological field and in the practical field of missionary

activity. A better concept of mission could be devised by asking,

if it were possible, those who suffer and have suffered isolation,

persecution and martyrdom in order to proclaim the faith. But

generally speaking these hypothetical interlocutors have no

voice5.5 ?. In present-day mission problems, there are the classic tensions of other ages: relationship between grace and nature, salvation in Christ and human development, etc. The tone of the questions may be more christological, ecclesiological, anthropological, sociological, etc., but there must always be an equilibrium coming from the mystery of the incarnation and salvation in Christ. Cf. Aa.Vv., La salvezza oggi, International Congress of Missiology, Rome, Pont. Univ. Urbaniana 1989; Aa.Vv., Salvation, in: «Studia Missionalia» 29 (1980); M. Dhavamony, Salvation and Non-Christian Religions, in: Cristo, Chiesa,

52

The theological presentation of mission changes according to

ages and cultures. The Lord gives new graces to respond to new

historical situations. Every mission theology, if it is

authentic, offers a new perspective or dimension to the missionary

mandate, harmonizing the one others contributed previously. In a

sound missionary pastoral all these dimensions seem to be set in

an evolutionary and harmonic direction of opinions which, even if

limited, continue to be valid for pastoral action.

The missionary pastoral depends on the concept of mission and

this is worked out theologically in the ecclesial field.

Therefore, from ecclesiology one passes to the missionary pastoral

and vice versa. It is always a question of or should be a

question of dealing with the Church with all its biblical titles

(cf. n. 2) which always present her by harmonizing her reality as

a mystery, communion and mission.

In the Church there is always the action of the Risen Christ,

the Son of God, who continues to communicate his Spirit (Church

mystery), makes her a sacramental brotherhood (Church communion)

so as to send her to all peoples (Church mission). The dimensions

and also the discussions about mission will sway or accentuate,

without being either exclusive or excluding, some of these aspects

Missione, Rome, Urbaniana Univ. Press 1992, 399-420; C.B. Papali, The Place of non-christian Religions in the economy of salvation, in: Evangelizzazione e culture, Roma, Pont. Univ. Urbaniana 1976, I, 304-312; T. Wiser, The experience of Salvation today, "International Rev. of Mission" (1971) 382-394. On the concept of mission, evangelization, missionary action, etc. see chapter III.

53

indicated and many others that can be sensed: trinitarian

(salvific designs), christological (the mandate of Christ),

pneumatological (gifts of the Spirit), ecclesiological,

anthropological, eschatological (hope), contemplative, spiritual,

dialogic, «incarnational» dimension, etc.

In reality all these dimensions complete each other and

postulate each other in the Mystery of Christ, perfect God and

perfect man, who lives in the Church. Every concept of mission

and every dimension of mission must leave free the ever living

Word of the Lord, which has virtues and nuances open to infinite

possibilities: «I am sending you...» (Jn 20:21), «Go»... (Mt

28:19).

From the rich and varied aspects of ecclesiology one passes

spontaneously to a missionary pastoral that is suited to or is

«incarnated» in every human situation, according to the needs of

God's saving will in Christ. The missionary Church described by

Vatican II is the sign that bears the mystery of Christ sent by

the Father, under the action of the Holy Spirit (LG I and II; AG

I) in order to lead all humanity towards the final recapitulation

in Christ, i.e. the «universal sacrament of salvation». For this

reason it is a «missionary» pastoral and one of «communion»:

mission comes from the unity or community of the God of Love (one

triune), it reaches us through Christ, is it realized with the

strength of the Spirit and has as its objective the creation of

the communion of unity in the human heart, the communion of men

54

with God and with one another.

The Church, as the People of God, as the Mystical Body of

Christ and as the temple of the Spirit, is a communion of brothers

that reflects the communion between the Father, Son and Holy

Spirit (LG 4). The «foundation» of the Church in the world will

occur when the whole human family reflects this divine communion

in the regular practice of the commandment of love and in the

prayer of the «Our Father»: «And thus, finally, the intention of

the creator in creating man in his own image and likeness will be

truly realized, when all who possess human nature, and have been

regenerated in Christ through the Holy Spirit, gazing together on

the glory of God, will be able to say "Our Father"» (AG 7).

In this ecclesial perspective of communion and mission, the

charisms, the vocations and ministries complement one another for

an overall evangelizing activity. The analogy with the mystery of

the Incarnation prolonged in the Church shows the reciprocal

relationship between the charisms and the visible signs of the

Church, since the one without the other does not exist: «The

visible society and the spiritual community... are not to be

thought of as two realities. On the contrary, they form one

complex reality which comes together from a human and divine

element... so does the social structure of the Church serve the

Spirit of Christ who vivifies it, in the building up of the body

(cf. Eph 4:15)» (LG 8; cf. LG 7 and 12).

The dynamic concept of mission and evangelization appear in

55

the two aspects of the Church's concept of apostolicity: fidelity

to the mission of Christ and of the apostles or of their

successors and fidelity to the present action of the Holy Spirit.

The Church's evangelizing action, being the missionary pastoral,

is a continuation of the mission and action of Christ to put the

saving designs of the Father into practice, under the action of

the Spirit. There could be no fidelity to the Spirit without

fidelity to Christ who is prolonged in the Church.

The Church's Mission has its origins in the God of Love

(trinitarian dimension), it is accomplished according to Christ's

mandate (christological dimension), under the action of the Spirit

(pneumatological dimension) in order to save man in all his

integrity (anthropological dimension) and lead all humanity and

the whole cosmos towards the final recapitulation (eschatological

dimension). This ecclesial dimension of mission is realized in a

suitable pastoral action that does not forget the aspects of

closeness, of immanence, of transcendence, of action, of witness,

of contemplation, of prophetism, of dialogue, of inculturation6.

6 ?. The conciliar decree Ad Gentes and the encyclical Redemptoris Missio present the harmony between all the dimensions, especially the trinitarian, christological, pneumatological and ecclesiological dimensions. Trinitarian dimension: J. Connor, Towards a Trinitarian Theology of Mission, "Missiology" 2 (1981) 155-168; A. Peñamaría, Trinidad y misión, presupuestos teológicos de la misionología, «Estudios Trinitarios» 15 (1981) 363-378. Christological dimension: A. Wolanin, The mission of Jesus Christ, in: Mission for the third Millennium, Correspondence Course, Rome, Pont. Mission. Union 1991-1992, nn. 3-4 (1991); J. López Gay, Reflexión teológica sobre la misión de Jesús, in: La formazione

56

All these dimensions are found in the person and in the

doctrine of Jesus. The goal of the Church's mission is related to

the nature of the «Kingdom»: «one of communion among all human

beings - with one another and with God» (RMi 15). Therefore, the

missionary dynamism presents Jesus as a messenger and as a divine

message: «There is a need to unite the proclamation of the Kingdom

of God (the content of Jesus' own "kerygma") and the proclamation

of the Christ-event (the "kerygma" of the Apostles). The two

proclamations are complementary, each throws light on the other»

(RMi 16).

* * *

del missionario oggi, Roma, Pont. Univ. Urbaniana 1988, 115-129. Pneumatological dimension: D. Trakatellis, The Holy Spirit and Mission: basic aspects in the New Testament, in: Credo in Spiritum Sanctum, Lib. Edit. Vat. 1983, 829-837; Aa.Vv., El Espíritu Santo, luz y fuerza de Cristo en la misión de la Iglesia, Burgos 1980; R. Hoeckman, The Holy Spirit: the Spirit of Christian Mission, "Omnis Terra" n. 131 (1982) 397-403; J. López Gay, The Holy Spirit and the Mission, "Omnis Terra" 13 (1979) 53-61; S. Lourdusamy, The Holy Spirit and the missionary action in the Church, "Documenta Missionalia" 16 (1982); J. Saraiva, Dimensione pneumatologica dell'evangelizzazione, «Euntes Docete» 32 (1979) 3-32; D. Senior, C. Stuhlmüller, The Holy Spirit and Missionary Dynamisme, "Omnis Terra" (1980) 232-242; A. Seumois, Esprit-Saint et dynamisme missionnaire, «Euntes Docete» 32 (1979) 341-364; J. Vodopivec; Lo Spirito Santo nella personalità e nell'attività del missionario, «Euntes Docete» 33 (1980) 3-26. See the anthropological, sociological and eschatological dimension in ch. X. A study that respects the different dimensions: J. Esquerda Bifet, The Ecclesial, Anthropological and Eschatological Dimensions of Mission, "Omnis Terra" 14 (1980) 212-218; A Wolanin, Teologia della missione, Casale Monferrato, PIEMME 1989.

57

GUIDELINES FOR PASTORAL WORKERS

1. The active presence of the Risen Christ (SC 7)

- Giving value to persons and ecclesial signs as bearers of

the active presence of Christ the one anointed and sent by the

Holy Spirit.

- Relating to the different signs of Christ's presence: Word,

Eucharist, Sacraments, Communities...

- Giving value to the identity of the apostle as a person who

bears the presence of Christ.

2. The missionary dimension of ecclesial titles

- Rediscovering the Church's missionary dimension as a

sacrament, mystery, body, people, communion, kingdom, bride,

mother... Sense and love for the Church.

- Advancing towards the missionary ecclesiology and pastoral:

Christ present in the Church-mystery, to make her become communion

and mission.

3. Service and servers

- Balance between ministries and services: prophetic,

liturgical, odegenic (of promotion, direction, etc.).

- Showing the close relationship and the mutual necessity of

the different vocations (ministries): lay state, consecrated life,

ministerial priesthood...

4. Missionary Dimensions

- Transcendent and immanent aspect of mission: both are

grace, the saving will and gift of God.

58

- Looking for the basis of the missionary pastoral in an

equilibrium between the different missionary dimensions:

trinitarian (saving will), christological (Christ's mandate),

pneumatological (gifts of the Spirit), ecclesiological,

anthropological, eschatological, spiritual....

BIBLIOGRAPHY

Aa.Vv., Evangelization, "Documenta Missionalia" 9 (1975).

Aa.Vv., Church as Mission, Washington 1984.

Aa.Vv., Your Kingdom Come, Melbourne 1980.

Aa.Vv., La salvezza oggi, Cong. Intern. Missiologia, Roma, Pont. Univ. Urbaniana 1989.

Aa.Vv., Mission for the third Millennium, Correspondence Course, Rome, Pont. Mission. Union 1991-1992 (Manual of Missiology in Urbaniana University).

Aa.Vv., My Witnesses. Missionary Spirituality, Rome, CIAM 1982.

Aa.Vv., Contemporary Theologies of Mission, Grand Rapids, Michigan 1983.

Aa.Vv. Chiesa e missione, Roma, Pont. Univ. Urbaniana 1990.

Acharuparambil D., The Church's Mission and non-Christian Religions, in: Mission for the third Millennium, Correspondence Course, Rome, Pont. Mission. Union 1991-1992 (Manual of Missiology in Urbaniana University), n.2 (1992).

Alberigo G. (edit.), L'Ecclesiologia del Vaticano II, dinamismi e prospettive, Bologna, EDB 1981.

Amalorpavadass D.S., Theology of Evangelization in the Indian Context, Bangalore, NBCLC 1973.

59

Antón A., La Iglesia de Cristo, Madrid, BAC 1977.

Asensio F., Horizonte misional a lo largo del Antiguo y Nuevo Testamento, Madrid, CSIC 1974.

Bassham R., Mission Theology, California 1979.

Bavinck J.H., An Introduction to the Science of Mission, Philadelphia 1970.

Blauw, The Missionary Nature of the Church, Grand Rapids 1962.

Bonivento C., The nature of Evangelization according to Evangelii nuntiandi, "Omnis Terra" 14 (1980) 249-260.

Bosch D. J., Transforming Mission. Paradigm Chifts in Theology of Mission, New York, 1991.

Bouyer L., L'Église de Dieu, Paris, Cerf 1970.

Brüggemann W. A., The Bible and Mission: Some Interdisciplinary (Congregation f. Evang. of Peoples), Theological and Spiritual Aspects of Evangelization of the Present Time, Rome 1974.

Implications for Teaching, "Missiology" 10 (1982) 397-411.

Butterworth R., The Spirit in Action, St. Paul Pub., England 1979.

Campell R., The church in mission, New York, Maryknoll 1965

Colzani G., La missionarietà della Chiesa, Bologna, Dehoniane 1975.

Congar Y.M., Un peuple messianique, l'Église sacrement du salut, Paris, Cerf 1975.

Connor J., Towards a Trinitarian Theology of Mission, "Missiology" 2 (1981) 155-168.

Crum W. F., The Mission of the church in the New Testament and Patristica Writings, "Missiology" 12 (1984) 81-85.

Dhavamony M., Salvation and Non-Christian Religions, in: Cristo,

60

Chiesa, Missione, Rome, Urbaniana Univ. Press 1992, 399-420.

Dianich S., Chiesa in missione, per una ecclesiologia dinamica, Milano, Paoline 1985.

Du Bose F.M., The Sending as a Way of understanding Biblical Mission, "Indian Missiological Review" 4 (1982) 221-255.

Durwell F.X., The mystery of Christ and the apostolate, London, Sheed and Ward 1971; Idem, Holy Spirit of God, London 1986.

Esquerda Bifet J., The Ecclesial, Anthropological and Eschatological Dimensions of Mission, "Omnis Terra" 14 (1980) 212-218.

Farrel E.F., Surprised by the Spirit, New Jersey, Dimension Books 1973.

Gallo L.A., Una Chiesa al servizio degli uomini, contributi per una ecclesiologia nella linea conciliare, Torino, LDC 1982.

Hahn F., Mission in the New Testament, London 1981.

Henry A.M., Esquise d'une théologie de la mission, Paris 1959.

Henry A.M., The Holy Spirit, New York 1960.

Hoeckman R., Christian mission, "Angelicum" 58 (1981) 312-322; Idem, The Holy Spirit: the Spirit of Christian Mission, "Omnis Terra" n. 131 (1982) 397-403.

Journet Ch., L'Église de Verb Incarné, Paris, Desclée 1969.

Kaitholil G., The Holy spirit and the mission of the Church, "Living Word" 82 (1976) 20-32.

Kalilombe P., Evangelization and the Holy spirit, "African Ecclesiastical Review" 18 (1976) 8-18.

Kane J.H., Christian missions in biblical perspective, Michigan 1976.

Lavatori R., Campanile G., Voi sarete il mio popolo. La Chiesa

61

alla luce del Vaticano II, Bologna, Dehoniane 1990.

Legrand L., Good News and Witness, The New testament Understanding of Evangelization, Bangalore 1973.

López Gay J., The Holy Spirit and the Mission, "Omnis Terra" 13 (1979) 53-61.

Lourdusamy S., The Holy Spirit and the missionary action in the Church, "Documenta Missionalia" 16 (1982).

Masson J., Missions: Church and Mission, in: Sacramentum Mundi, Burns and Oates, vol. IV, 1969, 49-79.

Nebreda A., Mission, Theology and Spirituality, "Teaching all nations" 13 (1976) 71-85.

Nunnenmacher E., The missionary nature of the Church, in: Mission for the third Millennium, Correspondence Course, Rome, Pont. Mission. Union 1991-1992 (Manual of Missiology in Urbaniana University), nn. 5-6 (1991).

Philips G., L'Église et son mystère, Paris, Desclée 1967.

Rahner K., The Spirit in the Church, London, Burns and Oates 1979.

Scherer J.A., Gospel, Church and Kingdom, Minnesapolis 1987.

Schoover P., L'Église et la mission, Paris, Centurion 1975.

Senior D., Stuhlmueller C., The Holy Spirit and Missionary Dynamisme, "Omnis Terra" (1980) 232-242.

Senior D., Stuhlmueller C., The biblical Foundations for Mission, Orbis Books 1984.

Seumois A., Théologie missionnaire, délimitation de la fonction missionnaire de l'Église, Roma 1973 ff.

Testa E., La missione e la catechesi nella Bibbia, Roma, Pont. Univ. Urbaniana 1981.

Trakatellis D., The Holy Spirit and Mission: basic aspects in the

62

New Testament, in: Credo in Spiritum Sanctum, Lib. Edit. Vat. 1983, 829-837.

Vadakumpadan P., Evangelization Today. Understanding the integral Concept of Evangelization in the light of Contemparary Trends in the Theology of Mission, Shillong 1989.

Wolanin A., The mission of Jesus Christ, in: Mission for the third Millennium, Correspondence Course, Rome, Pont. Mission. Union 1991-1992 (Manual of Missiology in Urbaniana University), nn. 3-4 (1991).