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VATICAN INFORMATION SERVICE
YEAR XXII - N° 160
DATE 28-07-2013
Summary:
- CALLED TO PROMOTE THE CULTURE OF ENCOUNTER
- FRANCIS TO BRAZIL'S LEADERS: A COUNTRY GROWS WHEN ITS CULTURAL COMPONENTS
ARE IN DIALOGUE
- FRANCIS: WE NEED A CHURCH CAPABLE OF WALKING WITH THE PEOPLE
- POPE FRANCIS: “BUILD UP A SWEAT” LIKE TRUE ATHLETES OF CHRIST
___________________________________________________________
CALLED TO PROMOTE THE CULTURE OF ENCOUNTER
Vatican City, 28 July 2013 (VIS) – At 9.00 a.m. Yesterday the Cathedral
of St Sebastian in Rio de Janeiro, whose stained glass windows, the work of
Lorenz Hailmar, symbolise the four characteristics of the Church – One
(green), Holy (red),
Catholic (blue) and Apostolic (yellow) welcomed Pope Francis, who celebrated
Mass with the bishops of World Youth Day, priests, religious and seminarians.
The texts of the liturgy, inspired by the Year of Faith, were taken from the
Mass for the
Evangelization of Peoples. The Holy Father dedicated his homily to three
aspects of the vocation: the call from God, the call to proclaim the Gospel,
and the call to promote the culture of encounter.
With reference to the first, the call from God, the Pope said, “I
believe it is important to revive in ourselves this fact that we so often take
for granted amid the many tasks of our daily lives: 'You did not choose me but
I chose you', says
Jesus. We were called by God and we were called to be with Jesus. This living
in Christ, in fact, marks all that we are and all that we do. This 'life in
Christ' is precisely what ensures the effectiveness of our apostolate, that
our service is
fruitful. ... It is not creativity, pastoral though it may be, nor meetings
and planning that ensure our fruitfulness, even if these are very helpful, but
what ensures fruitfulness is our being faithful to Jesus. ... And we know well
what that means: to
contemplate Him, to worship Him, to embrace Him, especially through our
faithfulness to a life of prayer, and in our daily encounter with Him, present
in the Eucharist and in those most in need. “Being with” Christ
does not mean
isolating ourselves from others. Rather, it is a “being with” in
order to go forth and encounter others. Here I would like to remind you of
some words of Blessed Mother Teresa of Calcutta: 'We must be very proud of our
vocation because it
gives us the opportunity to serve Christ in the poor. It is in the favelas, in
the cantegriles, in the villas miseria, that one must go to seek and to serve
Christ. We must go to them as the priest presents himself at the altar, with
joy”.
To explain the second aspect, the call to proclaim the Gospel, the Pope
commented that many of the bishops present in Rio had come to accompany young
people to World Youth Day, and emphasised, “It is our responsibility as
pastors to help kindle
within their hearts the desire to be missionary disciples of Jesus. Certainly,
this invitation could cause many to feel somewhat afraid, thinking that to be
missionaries requires leaving their own homes and countries, family and
friends. God asks us to
be missionaries. Where? Where He Himself leads us, in our homeland or wherever
He places us. Let us help the young. … They need to be listened to
… I ask you this with all my heart! We must know how to spend time with
them. Sowing the
seeds takes effort, great effort! But reaping the harvest brings so much more
satisfaction. … But Jesus asks us take seriously our work in sowing the
seeds”.
“Let us spare no effort in the formation of our young people!” he
added. “Help our young people to discover the courage and joy of faith
... Form them in mission, in going out and going forth. Jesus did this with
His own disciples: he
did not keep them under his wing like a hen with her chicks. He sent them out!
We cannot keep ourselves shut up in parishes, in our communities, when so many
people are waiting for the Gospel! It is not enough simply to open the door in
welcome, so that
they may enter, but we must go out through that door to seek and meet the
people! Let us encourage the young to got out. Of course they will falter. Let
us not be afraid! The Apostles faltered before us. Let us encourage them to go
out. Let us look
decisively to pastoral needs, beginning on the outskirts, with those who are
farthest away, with those who do not usually go to church”.
The Holy Father concluded by referring to the third aspect, the call to
promote the culture of encounter. “In many places, and in general in
this economic humanism that has been imposed throughout the world, the culture
of exclusion, a 'throwaway
culture', is spreading”, he observed. “There is no place for the
elderly or for the unwanted child; there is no time for that poor person in
the street. At times, it seems that for some people, human relations are
regulated by two modern
'dogmas': efficiency and pragmatism. … Have the courage to go against
the tide, against this throwaway culture. Let us not reject this gift of God
which is the one family of his children. Encountering and welcoming everyone,
solidarity – a
word which is hidden in our society, as if it were a bad word, solidarity, and
fraternity: these are what make our society truly human. … Be servers
of communion and of the culture of encounter! … And do so without being
presumptuous, imposing 'our truths'. What must guide us is the humble yet
joyful certainty of those who have been found, touched and transformed by the
Truth who is Christ, ever to be proclaimed”.
Following Mass and after blessing those present, the Pope proceeded by
Popemobile to the Municipal Theatre to meet with leading members of Brazilian
society.
___________________________________________________________
FRANCIS TO BRAZIL'S LEADERS: A COUNTRY GROWS WHEN ITS CULTURAL COMPONENTS ARE
IN DIALOGUE
Vatican City, 28 July 2013 (VIS) - “In you I see both memory and hope:
the memory of your country’s history and identity, and the hope of this
country that, in constant openness to the light radiating from the Gospel of
Jesus Christ, it will
continue to develop in full respect for the ethical principles grounded in the
transcendent dignity of the person. Memory of the past and utopia for the
future encounter each other in the present, which is not a conjuncture without
past and without
promise, but rather a moment in time, the challenge of accumulating wisdom and
knowing how to project it”. With these words Pope Francis began his
address to leading members of Brazilian society in the Municipal Theatre
yesterday afternoon. The
meeting was attended by politicians, diplomats, representatives of civil
society, business and culture, and leaders of the country's main religious
communities.
The Holy Father, who was welcomed upon arrival by the president of the Theatre
and by the Secretary of State for Culture, quoted the Brazilian thinker Alceu
Amoroso Lima who said that those in positions of responsibility are called to
face the future
'with the calm gaze of one who knows how to see the truth', and added,
“I would like to consider three aspects of this calm, serene and wise
'gaze': first, the distinctiveness of your cultural tradition; second, joint
responsibility for building
the future; and third, constructive dialogue in facing the present
moment”.
“It is important, first”, he said, “to esteem the dynamic
and distinctive character of Brazilian culture, with its extraordinary ability
to integrate a variety of elements. The common 'feeling' of a people, the
foundations of its
thought and creativity, the basic principles of its life, the criteria with
which it assesses priorities and ways of acting, all rest, unite and grow on
the basis of an integral vision of the human person. This vision of man and of
life so typical of
the Brazilian people has been greatly nourished by the Gospel through the
Catholic Church: above all, by faith in Jesus Christ, in the love of God and
brotherhood with our neighbour. But the richness of this nourishment must be
fully appreciated! It can
render fruitful a cultural process that is true to Brazilian identity and
capable of building a better future for all”.
“To promote an integral humanism and the culture of encounter and
relationship: this is the Christian way of promoting the common good, the joy
of living. Here, faith and reason unite, the religious dimension and the
various aspects of human
culture – art, science, labour, literature… Christianity combines
transcendence and incarnation; it brings ever new vitality to thought and
life, in contrast to the dissatisfaction and disillusionment which may creep
into hearts and spread
throughout the streets”.
The second element, social responsibility, “calls for a certain kind of
cultural, and hence political, paradigm”, the Pope explained. “We
are the ones responsible for training new generations, for helping them to be
knowledgeable in
economic and political affairs, and solidly grounded in ethical values. The
future presents us today with the task of rehabilitating politics …
which is one of the highest forms of charity. The future also demands of us a
humanistic vision of the
economy and a politics capable of ensuring greater and more effective
participation on the part of all, eliminating forms of elitism and eradicating
poverty. This is the road that we are called to travel: to see that basic
needs are met and that human
dignity, brotherhood and solidarity are guaranteed on every level. In the days
of prophet Amos, God’s stern warning was already frequently heard: 'They
sell the righteous for silver and the needy for a pair of sandals – t
hey
… trample down the head of the poor into the dust of the earth and push
the afflicted out of the way'. The outcry, the call for justice, continues to
be heard even today”.
He commented that “anyone exercising a role of leadership needs to have
very practical goals and to seek specific means to attain them. At the same
time, there is also always the risk of disappointment, resentment and
indifference, if our plans
and goals do not materialize. The dynamic virtue of hope inspires us to keep
pressing on, to employ all our energies and abilities on behalf of those for
whom we work, accepting results, making it possible to strike out on new
paths, being generous even
without apparent results, yet keeping hope alive, with that constancy and
courage that arise from accepting the vocation of guide and leader”.
“Leadership also means making the most just decision after having
considered all the options from the standpoint of personal responsibility and
concern for the common good. This is the way to go to the heart of the evils
of a society and to
overcome them, also with the boldness of courageous and free actions. It is
our responsibility, with all its limitations, it is important to embrace all
of reality ... to make decisions in the present but with an eye to the future,
reflecting on the
consequences of our decisions. To act responsibly is to see one’s own
actions in the light of other people’s rights and God’s judgement.
To preserve this ethical sense appears today as an unprecedented historic
challenge … We
must seek it and integrate it in society. Beyond scientific and technical
competence, the present situation also demands a sense of moral obligation
expressed in a social and deeply fraternal exercise of responsibility”.
Finally, Francis spoke on the aspect he considers essential for facing the
present moment: constructive dialogue. “Between selfish indifference and
violent protest there is always another possible option: that of dialogue.
Dialogue between
generations, dialogue with the people, because we are all the people, the
capacity to give and receive, while remaining open to the truth. A country
grows when constructive dialogue occurs between its many rich cultural
components. … It is
impossible to imagine a future for society without a significant contribution
of moral energies within a democratic order which will always be tempted to
remain caught up in the interplay of vested interests. I consider fundamental
in this dialogue the
contribution made by the great religious traditions, which play a fruitful
role as a leaven of society and a life-giving force for democracy. Peaceful
coexistence between different religions is favoured by the laicity of the
state, which, witho
ut
appropriating any one confessional stance, respects and esteems the presence
of the religious dimension in society, while fostering its most concrete
expressions”.
“When leaders in various fields ask me for advice, my response is always
the same: dialogue, dialogue, dialogue. It is the only way for individuals,
families and societies to grow, the only way for the life of peoples to
progress, along with the
culture of encounter, a culture in which all have something good to give and
all can receive something good in return. … I would define this
attitude of openness and willingness, without prejudice, as 'social humility',
which promotes dialogue.
Only in this way can understanding grow between cultures and religions, mutual
esteem without needless preconceptions, in a climate of respect for the rights
of all. Today, either we stand together in dialogue, we stand together with
the culture of
encounter, or we all fall”.
The Pope concluded by asking those present to “accept these words as an
expression of my concern as Pastor of the Church and my respect and affection
for the Brazilian people. Fraternal relations between people, and cooperation
in building a more
just society – these are not simply a fanciful dream, but the fruit of a
concerted effort on the part of all, in service of the common good. I
encourage you in your commitment to the common good, a commitment which
demands of everyone wisdom,
prudence and generosity”.
Following his address, the Pope greeted personally the twenty representatives
of the categories present and then proceeded the archbishop's palace at St.
Joachim, where he lunched with the Brazilian cardinals and archbishops.
___________________________________________________________
FRANCIS: WE NEED A CHURCH CAPABLE OF WALKING WITH THE PEOPLE
Vatican City, 28 July 2013 (VIS) – At 1.00 p.m. yesterday, Saturday, the
Pope met with the cardinals and bishops of Brazil and the presidency of the
National Conference of Bishops of Brazil at the Archbishop's residence. The
meeting was preceded
by lunch. The National Conference of Bishops of Brazil (CNBB) is the most
numerous in the world, and encompasses 275 ecclesiastical circumscriptions, of
which there are 44 metropolitan dioceses, 213 dioceses, 3 eparchies, 11
prelatures, one exarchate,
an Ordinariate for Catholics of Oriental rite without their own ordinary, a
military ordinariate and a personal apostolic administration. There are 459
bishops and nine cardinals, of whom five are electors. The president of the
CNBB is Cardinal Raymundo
Damasceno Assis, archbishop of Aparecida.
Given below are ample extracts from the Pope's address:
“1. Aparecida: a key for interpreting the Church’s mission
In Aparecida God gave Brazil His own Mother. But in Aparecida God also offered
a lesson about Himself, about His way of being and acting. A lesson about the
humility which is one of God’s essential features, which is a part of
God’s DNA.
Aparecida offers us a perennial teaching about God and about the Church; a
teaching which neither the Church in Brazil nor the nation itself must forget.
At the beginning of the Aparecida event, there were poor fishermen looking for
food. So much hunger
and so few resources. People always need bread. People always start with their
needs, even today.
Then, when God wills it, He mysteriously enters the scene. The waters are deep
and yet they always conceal the possibility of a revelation of God. He
appeared out of the blue, perhaps when He was no longer expected. The patience
of those who await Him
is always tested. And God arrived in a novel fashion, since God is always a
surprise: as a fragile clay statue, darkened by the waters of the river and
aged by the passage of time. God always enters clothed in poverty, littleness.
Then there is the
statue itself of the Immaculate Conception. First, the body appeared, then the
head, then the head was joined to the body: unity. What had been broken is
restored and becomes one. Colonial Brazil had been divided by the shameful
wall of slavery. Our
Lady of Aparecida appears with a black face, first separated, and then united
in the hands of the fishermen. … God’s message was one of
restoring what was broken, reuniting what had been divided. Walls, chasms,
differences whi
ch
still exist today are destined to disappear. The Church cannot neglect this
lesson: she is called to be a means of reconciliation.
The fishermen do not dismiss the mystery encountered in the river, even if it
is a mystery which seems incomplete. They do not throw away the pieces of the
mystery. They await its completion. And this does not take long to come. There
is a wisdom here
that we need to learn. There are pieces of the mystery, like the tesserae of a
mosaic, which we encounter. We are impatient, anxious to see the whole
picture, but God lets us see things slowly, quietly. The Church also has to
learn how to wait. Then the
fishermen bring the mystery home. Ordinary people always have room to take in
the mystery. Perhaps we have reduced our way of speaking about mystery to
rational explanations; but for ordinary people the mystery enters through the
heart. In the homes of
the poor, God always finds a place.
The fishermen … clothe the Virgin drawn from the waters as if she were
cold and needed to be warmed. God asks for shelter in the warmest part of
ourselves: our heart. God himself releases the heat we need, but first he
enters like a shrewd
beggar. The fishermen wrap the mystery of the Virgin with the lowly mantle of
their faith. They call their neighbours to see its rediscovered beauty; they
all gather around and relate their troubles in its presence and they entrust
their causes to it.
In this way they enable God’s plan to be accomplished: first comes one
grace, then another; one grace leads to another; one grace prepares for
another. God gradually unfolds the mysterious humility of his power.
There is much we can learn from the approach of the fishermen. About a Church
which makes room for God’s mystery; a Church which harbours that mystery
in such a way that it can entice people, attract them. Only the beauty of God
can attract.
God’s way is through attraction. God lets Himself be brought home. He
awakens in us a desire to keep Him and his life in our homes, in our hearts.
He reawakens in us a desire to call our neighbours in order to make known His
beauty. Mission is
born precisely from this divine allure, by this amazement born of encounter.
We speak about mission, about a missionary Church. I think of those fishermen
calling their neighbours to see the mystery of the Virgin. Without the
simplicity of their
approach, our mission is doomed to failure.
The Church needs constantly to relearn the lesson of Aparecida; she must not
lose sight of it. The Church’s nets are weak, perhaps patched; the
Church’s barque is not as powerful as the great transatlantic liners
which cross the ocean. And
yet God wants to be seen precisely through our resources, scanty resources,
because he is always the one who acts. … The results of our pastoral
work do not depend on a wealth of resources, but on the creativity of love. To
be sure, perseverance,
effort, hard work, planning and organization all have their place, but first
and foremost we need to realize that the Church’s power does not reside
in herself; it is hidden in the deep waters of God, into which she is called
to cast her nets.
Another lesson which the Church must constantly recall is that she cannot
leave simplicity behind; otherwise she forgets how to speak the language of
Mystery. Not only does she herself remain outside the door of the mystery, but
she proves incapable of
approaching those who look to the Church for something which they themselves
cannot provide, namely, God Himself. At times we lose people because they
don’t understand what we are saying, because we have forgotten the
language of simplicity and
import an intellectualism foreign to our people. Without the grammar of
simplicity, the Church loses the very conditions which make it possible 'to
fish' for God in the deep waters of his Mystery. … Aparecida took place
at a crossroads. The road
which linked Rio, the capital, with Sao Paulo, the resourceful province then
being born, and Minas Gerais, the mines coveted by the courts of Europe, was a
major intersection in colonial Brazil. God appears at the crossroads. The Chu
rch in
Brazil cannot forget this calling which was present from the moment of her
birth: to be a beating heart, to gather and to spread.
2. Appreciation for the path taken by the Church in Brazil
The Bishops of Rome have always had a special place in their heart for Brazil
and its Church. … Today I would like to acknowledge your unsparing work
as pastors in your local Churches. I think of Bishops in the forests,
travelling up and down
rivers, in semiarid places, in the Pantanal, in the pampas, in the urban
jungles of your sprawling cities. Always love your flock with complete
devotion! I also think of all those names and faces which have indelibly
marked the journey of the Church in
Brazil, making palpable the Lord’s immense bounty towards this Church.
… The Church in Brazil welcomed and creatively applied the Second
Vatican Council, and the course it has taken, though needing to overcome some
teething problems, has
led to a Church gradually more mature, open, generous and missionary. Today,
times have changed. As the Aparecida document nicely put it: ours is not an
age of change, but a change of age. So today we urgently need to keep putting
the
question: what is it that God is asking of us? I would now like to sketch a
few ideas by way of a response.
3. The icon of Emmaus as a key for interpreting the present and the future
Before all else, we must not yield to the fear once expressed by Blessed John
Henry Newman: '… the Christian world is gradually becoming barren and
effete, as land which has been worked out and is become sand'. We must not
yield to
disillusionment, discouragement and complaint. We have laboured greatly and,
at times, we see what appear to be failures. We have the feeling we must tally
up a losing season as we consider those who have left us or no longer consider
us credible or
relevant.
Let us read once again, in this light, the story of Emmaus. The two disciples
have left Jerusalem. They are leaving behind the 'nakedness' of God. They are
scandalized by the failure of the Messiah in whom they had hoped and who now
appeared utterly
vanquished, humiliated, even after the third day. Here we have to face the
difficult mystery of those people who leave the Church, who, under the
illusion of alternative ideas, now think that the Church – their
Jerusalem – can no longer
offer them anything meaningful and important. So they set off on the road
alone, with their disappointment. Perhaps the Church appeared too weak,
perhaps too distant from their needs, perhaps too poor to respond to their
concerns, perhaps too cold,
perhaps too caught up with herself, perhaps a prisoner of her own rigid
formulas, perhaps the world seems to have made the Church a relic of the past,
unfit for new questions; perhaps the Church could speak to people in their
infancy but not
to
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