1

II. SIGNIFICANCE AND DIMENSIONS

OF MISSIONARY SPIRITUALITY

Summary: Introduction. - 1. Missionary spirituality: A) Spirituality and

mission; B) The «spirit» of evangelization today; C) Basic dimensions of

missionary spirituality. - 2. Christianity as mission, the Christian's

missionary spirituality: A) Christian revelation, the Word of God for all

mankind; B) Jesus the universal Saviour; C) The gift of faith; D)

Missionary repercussions of every Christian theme; E) The missionary

nature of the Church; F) Christian life in the Spirit. - 3. The apostle's

or missionary's spirituality: A) Spirituality and apostolate; B) The

missionary's spirituality; C) Special situations today. - 4. Christian

spirituality in the encounter with non-Christian spirituality: A) Present

repercussions of spirituality; B) The specific nature of Christian

spirituality; C) Christian communities of prayer and charity; D)

Spirituality, a new Areopagus of evangelization.

Introduction

Writing about «missionary spirituality» we are faced with two terms:

spirituality and mission.

With regard to «spirituality» in general we must necessarily rely on

specialists1. As far as «mission» is concerned, apart from what was said in

1    ? Aa.Va., A Dictionary of Christian Spirituality (Gordon S.W. Edit.). SCM Press 1989; Aa.Vv., Dizionario enciclopedico di spiritualità Roma, Città Nuova 1990; Aa.Vv., Problemi e prospettive di Spiritualità, Brescia, Queriniana 1983; J. Aumann, Spiritual theology, London, Sheed and Ward 1980; Idem, History of Spirituality, Manila, St. Paul's Publication 1979; A.M. Bernard, Teologia spirituale, Roma, Paoline 1982; L. Bouyer, The Spirituality of the New Testament and the Fathers, New York, Sebury Press 1982; L. Cognet, Introduction à la vie chrétienne, Paris, Cerf 1967; J. Esquerda Bifet, Caminar en el amor, dinamismo de la vida espiritual, Madrid, Sociedad Educación Atenas 1989; R. Garrigou Lagrange, Thre Ages of the Interior Life, St. Louis, Herder 1947; D.M. Hofmann, Maturing the Spirit, Boston, St. Paul Edit. 1970; J. Rivera, J.M. Iraburu, Espiritualidad católica, Madrid, CETE 1982; A. Royo Marin, Teología de la perfección cristiana, Salamanca, Sígueme 1968; F. Ruiz, Caminos del Espíritu, compendio de teología espiritual, Madrid, EDE 1988; TH. Spidlik, The Spirituality of the Christian East, Kalamazao, Cistercian Publications 1986; G. Thils, Existence et sainteté en Jésus-Christ, Paris, Beauchesne 1982; C.V. Thrular, Concetti fondamentali della teologia spirituale, Brescia 1971; A. van Kaam, In search of spiritual identity, Denville, N.Y., Dimension Books 1975.

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the previous chapter2, we will have to go deeply into the meaning of this

salvific term many times in the following chapters.

Following the indications of specialists on spirituality, we could speak

of «life in the Spirit», of the theology of Christian perfection, of

configuration to Christ, and also of imitation, likeness, service, union and

the fulfilment of God's will, etc. But today many writers prefer to study this

theme as the theology of Christian charity in the sense that perfection

consists in this3.

If we speak of «missionary spirituality» it is not to introduce a new

spirituality. In fact some writers prefer to speak of a single spirituality,

Christian spirituality, referring to particular aspects (priestly, religious,

lay, etc.)4. For us it suffices to go back to the necessity of living the

mission, since missionary spirituality is spiritual theology in the light of

the Christian mission. So we need to find out which spirituality corresponds

to this Christian aspect of mission and, to be more precise, which spirituality

corresponds to the charism of the missionary vocation and to the missionary

activity of any Christian in accordance with his or her own ecclesial vocation.

The few writers who have studied missionary spirituality so far have

referred to the newness of the theme5. Here it must be added that the mission

2    ? See chapter I,1.

3    ? LG n. 39-40; see C.V. Thrular, o.c.

4    ? See L. Bouyer, o.c. introduction.

5    ? Specific studies and treatises on missionary spirituality have not yet presented a theological summary. Aa.Vv., My Witnesses. Missionary Spirituality, Rome, CIAM 1982; R. Aubert, Théologie missionnaire et spiritualité missionnaire, «Collectanea Mechiliniensis» (1974) 424-432; H. Bürkle, Missionarische Spiritualität als Anwort auf Grunderfahrungen in den Religionen, «Geist und Leben» 48 (1975) 431-443; G. Courtois, Esprit chrétien, esprit missionnaire, Paris, Fleurus 1966; M. Dhavamony, Basic scrutctures of missionary spirituality, «Omnis Terra» 13 (1979) 197-210; J. Esquerda Bifet, Missionary Spirituality, in: Mission for the third Millennium, Course of Missiology, Rome, PUM (Bangalore) 1993, 297-334; Idem, Missionary Spirituality, Bangalore 1977; B. Kelly, Missionary Spirituality, Dublin, Gill and Son 1960; J. Monchamin, Théologie et spiritualité missionnaire, Paris, Beauchesne 1985; K. Müller, Les missionnaires, II La spiritualité missionnaire, in: Vatican II, L'Activité missionnaire de l'Église, Paris, Cerf 1967, 338-347; A. Nebreda, Mission, Theology and Spirituality, «Teaching all nations» 13 (1976) 71-85; Y.M. Raguin, «I am sending You», Spirituality of the Missioner, Manila, EAPI 1973; M.C. Reilly, Spirituality for mission, Manila, EAPI 1973; A. Retif, La mission, éléments de théologie et spiritualité missionnaire, Tours 1963; A. Seumois, L'anima dell'apostolato missionario, Milano 1961; C. Srambical, Mission Spirituality, Indore 1976; P. Takeo Okada, The Missionary Spirituality

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theme could however be studied as the general mission or as mission in the

strict sense, namely, mission with universal perspectives. Without excluding

reference to mission in general (since it is an obligatory reference) we,

instead, wish to stress the strictly universal mission in the meaning we will

analyze later on. Our theme of «missionary spirituality» corresponds to the

«theology of mission» or missiology in its spiritual aspect or in its aspect of

interior life.

If we were to present a perfectly structured missionary spirituality from

the very beginning, we would have to analyze these facts: supernatural

realities, the history of this spirituality, doctrinal summaries, the virtues

that reveal the means it proposes, the organizations and institutes that foster

this spirituality, etc. But we will process these facts a little at a time, in

a more homogeneous and vital evolution according to how the various chapters

are presented.

If we were asked whether it is possible to include missionary

spirituality as an integral part of the theology of mission or missiology, the

answer could be affirmative; but it might be better to speak of a function of

this same theology instead of speaking of a part of it.

The relationship between missionary spirituality and spirituality in

general would lie in emphasizing the theme «universal mission» in each of the

points studied in spiritual theology or the theology of Christian perfection.

Every theme of Christian spirituality has a missionary origin that comes from

its very nature as we will see in this same chapter.

1. Missionary spirituality

The Christian moved by faith, hope and charity opens the gospel and

reads: «Go therefore and make disciples of all nations, baptizing them» (Mt

28:19; Mk 16:15), «As the Father has sent me, even so I send you» (Jn 20:21).

The normal response must be one of «missionary» availability even before we

begin to devise a theology technically. This Christian availability with

regard to mission would be the quintessence of missionary spirituality. So

missionary spirituality is one way of responsibly living the Christian mission

that has universal origins by its very nature. We could thus define missionary

spirituality as living the mission received from Christ, namely, the

spirituality that comes from the Christian mission. The Holy Spirit infuses in

of the Incarnation according to the Teaching of Paul VI, Rome (diss. PUG) 1978.

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each of those «whom he sends» that same spirit of mission which impelled Christ

himself as the one sent (AG 4 and 24-25).

A) Spirituality and mission

The word «spirituality» indicates a «life style», a «life in the Spirit»

(cf. Rom 8:9), a «walking according to the Spirit» (cf. Rom 8:4). It is also

called «interior life», not in the sense of objectivism, but because of the

fact that it is a whole group of «interior attitudes» (EN 74) aroused by the

Spirit and thus of convictions, motivations and decisions. Permanent

commitments come from these interior attitudes, in the form of availability,

generosity, fidelity, as a response to God's grace. «All Christians in any

state or walk of life are called to the fullness of Christian life and to the

perfection of love... The forms and tasks of life are many but holiness is one

- that sanctity which is cultivated by all who act under God's Spirit... Each

one, however, according to his own gifts and duties must steadfastly advance

along the way of a living faith, which arouses hope and works through love» (LG

40-41).

Spirituality embraces the individual's whole being, his deeds and

personal and social life. It is a wholehearted fundamental response to the

presence of the risen Christ and to his Word: convictions (faith), scale of

values and motivations (hope), attitudes and decisions (charity). It is a

permanent conversion, a constant growth in harmonious equilibrium of human,

Christian and priestly maturity. Due to the fact that he shares in Jesus'

being and actions, the priest must live in harmony with his life-style as the

Good Shepherd. For the priest evangelization becomes a process of being

evangelized by the paschal mystery and by the Word he proclaims, reveals and

communicates to others.

Spirituality becomes a profound commitment to insertion following

Christ's example: «He went about doing good and healing all» (Acts 10:38). The

interior attitudes (attitudes of spirituality) produce free and committed

people in the context of their own culture and historical and social situation,

always, however, in the light of the Gospel (beatitudes, commandment of love).

«Inculturation» and «insertion» in concrete situations require a previous

«insertion» in the Gospel (contemplation). Being «experts in humanity»

presupposes being «contemplatives in love with God»6.

6    ? John Paul II, Alloc. 11-10-85 to the Council of European Bishops' Conferences: Insegnamenti VIII, 2, pp. 910ff.

5

Missionary spirituality connects two Christian realities: spirituality

and mission. Each of these realities embraces a very vast field. It indicates

a life in the Spirit that allows us to participate faithfully and responsibly

in Christ's mission.

The expression «missionary spirituality» is found in the Second Vatican

Council when it presents the responsibilities of the Congregation for the

Evangelization of Peoples: «This Congregation should itself promote missionary

vocations and spirituality, as also zeal and prayer for the missions, and it

should furnish genuine and adequate information about them» (AG 29). The

content of missionary spirituality is found in chapter IV of the decree «Ad

Gentes» («Missionaries»)7.

The Apost. Const. «Pastor Bonus», art. 86-88 (on the responsibilities of

the missionary Congregation) also specifies «research studies on theology,

spirituality and missionary apostolate» (art. 86), «missionary spirituality»

(art. 87), «missionary vocations» (art. 88). «Evangelii Nuntiandi» devotes one

chapter to this subject: «The spirit of evangelization» (ch. VII), where it

presents fidelity to the Holy Spirit, authenticity and witness, unity, service

of the truth, apostolic love, Mary's presence.

The encyclical «Redemptoris Missio» indicates the main characteristics of

this spirituality: «complete docility to the Spirit» (RMi 87), «intimate

communion with Christ» (RMi 88), «loving the Church and humanity as Jesus did»

(RMi 89), «apostolic charity» like «the charity of Christ, the Good Shepherd»

(RMi 89), «a new ardour for holiness» (RMi 90), being a «contemplative» in

7    ? See note 5 on missionary spirituality. Comments on the conciliar decree «Ad Gentes» present some aspects of missionary spirituality in the description of the figure of the missionary: S. Brechter, Decree on the Church's Missionary Activity, in: H. Vorgrimler (ed.), Commentary on the Documents of Vatican II, vol. IV (London 1969), 87-181; Decree on the Church's Missionary Activity (6 August 1966), in: The Conciliar and Post Conciliar Documents (Ed. A.Flannery), New York 1988, 813-862. J. Esquerda Bifet, Spiritualità, vocazione e formazione missionaria, in: Aa.Vv., Chiesa e missione, Roma, Pont. Univ. Urbaniana 1990, 199-225; L.J. Lecuona, La vocazione missionaria, in: Le missioni nel decreto «Ad Gentes» del concilio Vaticano II, Roma, Pont. Univ. Urbaniana 1966, 209-225; K. Müller, Les missionnaires (n. 13 to 27), in: Vatican II, L'activité missionnaire de l'Église, Paris, Cerf 1967, 333-361. The expression «missionary spirituality» was used before the Second Vatican Council: C. Caminati, Il problema missionario, Roma 1941 (chapter V: «Missionary spirituality»); Aa.Vv., Espiritualidad misionera, Burgos (6th Missiology week) 1954; A. Retif, La mission, éléments de théologie et spiritualité missionnaire, Tours 1963. The systematic explanation of missionary spirituality has its own place in missiology: Aa.Vv., Missiologia oggi, Roma, Pont. Univ. Urbaniana 1985; Aa.Vv., La misionología hoy, Estella, Verbo Divino 1987.

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order to become a «credible» sign (RMi 91). This spirituality particularly

concerns «all those whom God has called to be missionaries» (RMi 87).

Mission can be studied on a theological level (what mission is), on a

pastoral level (how mission should be carried out) and on a spiritual level

(how mission should be lived by individual apostles and by the whole community)

(AG IV; EN VII; RMi VIII). From the theology of mission one passes

spontaneously to pastoral theology and spirituality.

Missionary spirituality is an integral part and a specific function of

missiology. To the theological (scientific, sapiential), pastoral, historical,

juridical, comparative «function» etc., can be added the spiritual «function».

The apostle, sent forth to evangelize, must live and present a way of

life in harmony with everything he does in the field of evangelization. His

life-style (spirituality) corresponds to the mission he has received and

carried out in missionary activity.

The fundamental elements of missionary spirituality should be taken from

the figure of the Good Shepherd, who is seen through the missionary figures

from Peter and Paul onwards until the present age. The «interior attitudes»

(EN 74) of holy missionaries, which constitute their «spirit» and style of

evangelization («spirituality»), are always valid and fundamental. It is also

this spiritual attitude of the saints that helps apostles of every age to

faithfully and generously face up to the new situations in the apostolic field.

A careful discernment will help us to distinguish between permanent fundamental

elements and transitory secondary or even defective forms8.

Other elements of missionary spirituality emerge from the apostolic

realities of every age and situation, and from the aspects of spirituality and

community life of one's own group or charism.

B) The «spirit» of evangelization today

From Vatican II onwards it has been easier to make a theological summary

of «missionary spirituality» (AG 29) even though the conciliar texts give only

8    ? The book of saints, a dictionary of Servants of God, London, Black 1989; Aa.Vv., Le grandi scuole di spiritualità cristiana, Roma, Teresianum 1984; Aa.Vv., Spirito del Signore e libertà. Figure e momenti della spiritualità, Brescia, Morcelliana 1982; Aa.Vv., Grandi Mistici, Bologna, EDB 1987; R. Ballan, Misioneros de la primera hora. Grandes evangelizadores del Nuevo Mundo, 1991; F. Ciardi, I fondatori uomini dello Spirito, Roma, Città Nuova 1982; G.M. Medica, Grandi catechisti, Leumann LDC 1989; A. Royo Marin, Los grandes maestros de la vida espiritual, Madrid, BAC 1973; G. Soldati, I grandi missionari, Bologna, EMI 1985.

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descriptive elements (AG 23-25). From these texts and from the context of the

decree «Ad Gentes» basic virtues and facts emerge: union with Christ in order

to courageously proclaim the mystery of his cross and resurrection; prayer

life; the witness of a theological life (faith, hope and charity) and of a

«truly evangelical life» (poverty, obedience); fortitude before the

difficulties of mission; apostolic zeal; understanding, patience, humility,

sensitivity and charity with regard to the genuine values of culture, of non-

Christian religions and sociological and historical situations (AG 15); sense

and love of the local and universal Church (AG 20), understanding and living

better the missionary charism of one's own institution (AG 27) etc.9.

«Evangelii Nuntiandi» offers a real orderly and relatively complete

summary of missionary spirituality, listing the basic points in the final

chapter: vocation (EN 74; cf. EN 4), fidelity to the Holy Spirit (EN 75),

authenticity and witness to experience of God (EN 76), unity and apostolic

brotherhood (EN 77), service of the truth (EN 78), pastoral charity (EN 79-80),

Marian attitude (EN 81-82)10.

The encyclical «Redemptoris Missio» gives a full presentation of our

theme in the final chapter: «Missionary spirituality». But the whole document

is set out along this line of renewal and the need for holiness so that the

whole Church may be available for the universal mission («ad gentes»). The

concrete themes that are developed in the encyclical are the following:

9    ? S. Brechter, Decree on the Church's Missionary Activity, in: H. Vorgrimler (ed.), Commentary on the Documents of Vatican II, vol. IV (London 1969), 87-181; J. Esquerda Bifet, Spiritualità, vocazione e formazione missionaria, in: Chiesa e missione, o.c., 199-225; L.J. Lecuona, La vocazione missionaria, in: Le missioni nel decreto «Ad Gentes» del concilio Vaticano II, Roma, Pont. Univ. Urbaniana 1966, 209-225; K. Müller, Les missionnaires (n. 13 to 27), in: Vatican II, L'activité missionnaire del l'Église, Paris, Cerf 1967, 333-361.

10    ? Aa.Vv., Esortazione Apostolica «Evangelii Nuntiandi», Commento sotto l'aspetto teologico, ascetico e pastorale, Congregazione per l'Evangelizzazione dei Popoli 1976; Aa.Vv., L'Annuncio del Vangelo oggi, Roma, Pont. Univ. Urbaniana 1977; Aa.Vv., «Evangelii Nuntiandi», Kommentare und Perspektiven, «Neue Zeitschrift für Missionswissenschaft» 32 (1976) 241-341; C. Bonivento, The nature of Evangelization according to Evangelii nuntiandi, «Omnis Terra» 14 (1980) 249-260; P. De Letter, The Missionary Legacy of Pope Paul VI. From Ad Gentes to Evangelii nuntiandi, «Wordlmission» 30 (1979) 4-9; J. Dupuis, Apostolic Exhortation Evnagelii nuntiandi of Pope Paul VI, «Vidyajyoti» 40 (1976) 218-230; L. Kaufmann, An Introduction to the Apostolic Exhortation Evangelii nuntiandi, «Omnis Terra» 11 (1976-1977) 31-35; B. Mcgregor, Commentary on Evangelii nuntiandi, «Doctrine and Life» (March-April 1977) 53-97; F. Miller, Pastoral Aspects of Evangelii nuntiandi, «Omnis Terra» 11 (1976-1977) 209-213.

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docility to the Holy Spirit (RMi 87), intimate communion with Christ (RMi 88),

love of the Church and apostolic charity (RMi 89), holiness (RMi 90),

contemplative life (RMi 91), Marian attitude (RMi 92)11.

Before the reality of our times, which are «both momentous and

fascinating» (RMi 38), a courageous response is needed that involves people and

communities in a process of renewal and holiness. «Missionary activity renews

the Church, revitalizes faith and Christian identity, and offers fresh

enthusiasm and new incentive. Faith in strengthened when it is given to others!

It is in commitment to the Church's universal mission that the new

evangelization of Christian peoples will find inspiration and support!» (RMi

2).

Missionary spirituality is a call for ecclesial renewal for the mission:

«A radical conversion in thinking is required in order to become missionary»

(RMi 49). It is also a call to holiness: «The renewed impulse to the mission

ad gentes demands holy missionaries» (RMi 90)12.

C) Basic dimensions of missionary spirituality

In the present-day magisterial documents missionary spirituality is

presented in the Trinitarian, salvific, pneumatological, Christological,

ecclesiological, pastoral, contemplative, anthropological and sociological

dimension.

The Trinitarian dimension of mission appears throughout the encyclical

«Redemptoris Missio» (nos. 1, 23, 32, 44, 47, 92; cf. AG 2-4). «The Second

Vatican Council sought to renew the Church's life and activity in the light of

the needs of the contemporary world. The Council emphasized the Church's

11    ? Aa.Vv., Redemptoris Missio, points de vue, évolutions, perspectives, «Spiritus» 33 (1992) 143-232; Aa.Vv., Redemptoris Missio, Riflessioni, Roma, Pontificia Università Urbaniana 1991; Aa.Vv., Haced discípulos a todas las gentes, Comentario y texto de la encíclica «Redemptoris Missio», Valencia, Edicep 1991, 249-270; D. Colombo, Fondamenti teologici e identità della Missio ad gentes nella Redemptoris Missio, «Euntes Docete» 44 (1991) 203-223; M. Dhavomony, La visione cristocentrica della missione nella «Redemptoris Missio», «Rassegna di Teologia» 32 (1991) 347-368; J. Esquerda Bifet, Cooperazione e spiritualità missionaria nella «Redemptoris Missio», «Euntes Docete» 44 (1991) 287-299; P. Giglioni, Il vocabolario missionario (RMi), «Euntes Docete» 44 (1991) 265-285.

12    ? J. Esquerda Bifet, Il rinnovamento ecclesiale per una pastorale missionaria, in: Chiesa locale e inculturazione nella missione, Roma, Pont. Univ. Urbaniana 1987, 47-75; M. Zovkic, Conversio et renovatio Ecclesiae tamquam conditio et sequela evangelizationis, «Bogoslacka Smotra» 45 (1975) 221-234.

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"missionary nature", basing it in a dynamic way on the Trinitarian mission

itself» (RMi 1).

The salvific dimension relates to man as a whole: «Missionary activity

must first of all bear witness to and proclaim salvation in Christ, and

establish local Churches which then become means of liberation in every sense»

(RMi 83; cf. RMi 58, 59)13.

Missionary spirituality has a pneumatological dimension. Since

«spirituality» means a «life in the Spirit», fidelity to the Holy Spirit is a

fundamental expression of missionary spirituality. «This spirituality is

expressed first of all by a life of complete docility to the Spirit. It

commits us to being moulded from within by the Spirit, so that we may become

ever more like Christ... This docility then commits us to receive the gifts of

fortitude and discernment, which are essential elements of missionary

spirituality... Now, as then, we must pray that God will grant us boldness in

preaching the Gospel; we must ponder the mysterious ways of the Spirit and

allow ourselves to be led by him into all the truth (cf. Jn 16:13)» (RMi 87;

cf. AG 4; EN 75)14.

The Christological dimension of missionary spirituality is expressed in a

personal relationship with Christ in order to share his life-style: «An

essential characteristic of missionary spirituality is intimate communion with

Christ. We cannot understand or carry out the mission unless we refer it to

Christ as the one who was sent to evangelize... "Have this mind among

yourselves, which is yours in Christ Jesus" ... (Phil 2:5-8)» (RMi 88; AG 3; EN

6-12). The experience of the encounter with Christ becomes mission: «to pass

on to others their experience of Jesus» (RMi 24).

This Christological dimension allows us to understand the true meaning of

mission as the proclamation of salvation in Christ: «Mission is an issue of

faith, an accurate indicator of our faith in Christ and his love for us...

This is why the Church's mission derives not only from the Lord's mandate but

13    ? Aa.Vv., La salvezza oggi, Cong. Intern. Missiologia, Roma, Pont. Univ. Urbaniana 1989; P. Damboriena, La salvación en las religiones no cristianas, Madrid, BAC 1973; M. Dhavamony, Salvation and Non-Christian Religions, in: Cristo, Chiesa, Missione, Urbaniana University Press 1992, 399-420; D. Grasso, L'annuncio della salvezza, Napoli, M. d'Auria 1973; C.M. Martini, P. Bonatti, Il Messaggio della Salvezza, Torino, Leumann, LDC 1976; F.A. Sullivan, Salvation outside the Church? Tracting the history of the Catholic response, New York, Paulist Press 1992.

14    ? On fidelity to the Holy Spirit, see chapter 4.

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also from the profound demands of God's life within us» (RMi 11).

The ecclesiological dimension of missionary spirituality is a consequence

of the love of Christ. One loves the Church (and all mankind) with the same

love with which Christ loved it: «Those who have the missionary spirit feel

Christ's burning love for souls, and love the Church as Christ did... Like

Christ he must love the Church: "Christ loved the Church and gave himself up

for her" (Eph 5:25). This love, even to the point of giving one's life, is a

focal point for him. Only profound love for the Church can sustain the

missionary's zeal... For every missionary "fidelity to Christ cannot be

separated from fidelity to the Church" (PO 14)» (RMi 89; AG 5; EN 13-16)15.

The pastoral dimension of missionary spirituality shows the apostolic

fruitfulness of charity. The apostle's sanctification is closely related to

the exercise of the ministries (PO 13). The most characteristic aspect of

apostolic spirituality is «charity», whose model is the Good Shepherd:

«Missionary spirituality is also marked by apostolic charity, the charity of

Christ... the Good Shepherd who knows his sheep, who searches them out and

offers his life for them (cf. Jn 10)... The missionary is a person of

charity... he must show love towards all, giving his life for his neighbour.

The missionary is the "universal brother", bearing in himself the Church's

spirit, her openness to and interest in all peoples and individuals, especially

the least and poorest of his brethren... He is a sign of God's love in the

world» (RMi 89; cf. EN 76-80)16.

The contemplative dimension is presented within the context of an urgent

call to holiness. Unconditional missionary availability starts from the

encounter with Christ: «The call to mission derives, of its nature, from the

call to holiness... The universal call to holiness is closely linked to the

universal call to mission...The Church's missionary spirituality is a journey

towards holiness. The renewed impulse to the mission ad gentes demands holy

missionaries... What is needed is the encouragement of a new "ardour for

holiness" among missionaries and throughout the Christian community» (RMi 90).

«For their part, missionaries should reflect on the duty of holiness required

of them by the gift of their vocation, renew themselves in spirit day by day,

and strive to update their doctrinal and pastoral formation» (RMi 91)

The contemplative dimension is presented in close relationship to

15    ? On the sense and love of the Church, see chapter 6.

16    ? On pastoral activity, see chapter 1.

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missionary activity: «The missionary must be "a contemplative in action". He

finds answers to problems in the light of God's word and in personal and

community prayer... the future of mission depends to a great extent on

contemplation. Unless the missionary is a contemplative he cannot proclaim

Christ is a credible way. He is a witness to the experience of God, and must

be able to say with the Apostles: "that which we have looked upon... concerning

the word of life, ... we proclaim also to you" (1 Jn 1:1-3)» (RMi 91)17.

The anthropological and sociological dimension of missionary spirituality

refers to the circumstances and situations of people, cultures and nations.

Christian charity finds expression in the attitude of the Beatitudes: «In

fidelity to the spirit of the Beatitudes, the Church is called to be on the

side of those who are poor or oppressed in any way. I therefore exhort the

disciples of Christ and all Christian communities - from families to dioceses,

from parishes to Religious Institutes - to carry out a sincere review of their

lives regarding their solidarity with the poor... It is in fact these "works

of charity" that reveal the soul of all missionary activity: love, which has

been and remains the driving force of mission» (RMi 60).

2. Christianity as mission, the Christian's missionary spirituality

Every believer is called to live the great Christian and missionary

reality of Baptism which finds expression in the attitude of the Beatitudes (Mt

5:48) and the commandment of love (Jn 13:34-35). Missionary spirituality is a

life-style that fulfils the missionary command to proclaim the Gospel to all

nations.

Everything Christian has universal perspectives. The Word of God or

revelation, the reality of Jesus the Saviour, the gift of faith, baptism, the

nature of the Church, the development of perfection and any theme of Christian

life always concern all mankind. The fact of being Christian or the Christian

vocation itself is a universal mission.

A) Christian revelation or the Word of God for all mankind

God spoke communicating his plans of salvation for all mankind. The Old

and New Testament have this perspective of universality, though the immediate

recipients of the Word may be particular people or a small community who are

thus «charged» to communicate God's plans of salvation to others. This is why

17    ? On contemplation in relation to mission, see chapter 5.

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Vatican II presents as one of its objectives, «to set forth the true doctrine

on divine Revelation and its transmission. For it wants the whole world to

hear the summons to salvation, so that through hearing it may believe, through

belief it may hope, through hope it may come to love»18.

Throughout creation and history, God manifested himself to all men and

women without exception. Christ, the Word of God, is the centre of creation

and history (Jn 1:3). Through this divine manifestation and especially through

the Old and New Testament revelation God «throughout the ages, prepared the way

for the Gospel»19.

Divine revelation culminates in Jesus (Heb 1:1-2), Son of God, eternal

Word of the Father, eternally proclaimed in the Holy Spirit, who came to dwell

among men (Jn 1:1-18). This divine revelation is for the salvation of all

peoples20.

The divine plan of salvation for all mankind appears in the Word of God.

Through this Word we know that mankind has been chosen or predestined in Christ

from all eternity (Eph 1:4) and that «he would bring everything together under

Christ» (Eph 1:10; Col 1:15-17). The beneficiaries of this mystery of Christ,

eternally hidden in the mind of God and now revealed, are all mankind. This is

why the person who has already met this Word of God must feel, in different

ways and to different degrees, according to his or her own specific vocation,

the desire to «make all men see what is the plan of the mystery hidden for ages

in God» (ibid. 3:9).

The Word of God or the doctrine and person of Jesus is not a theory to be

studied only technically. It is not exactly an ideological system, but a word

that possesses virtualities different to human words. It is like a living

message that goes out to meet every man and woman (Is 9:8). It is an

efficacious word (Gen 1:1ff), creative and persevering with universal

dimensions that accomplishes salvation throughout human history (2 Tim 2:8-9),

proclaimed by God in the fullness of times (Gal 4:4). Therefore those who

receive this word through Christian faith must feel the responsibility of

communicating it to their brethren. Revelation cannot remain as a simple

18    ? «Dei Verbum» n. 1. St. Augustine's affirmation, De Catechizandis rudibus 4,8; PL 40, 316.

19    ? Ibid. n. 3.

20    ? Ibid. n. 7.

13

memory and a theoretical «doctrine»21.

God, who is love (1 Jn 4:8), has only one personal Word who is the Word

(Jn 1:1). He gave us this Word for all mankind (Jn 1:12-14). This is the

summit of divine revelation (Heb 1:1). So God loves the whole world (Jn 3:16)

since Christ, God's personal Word become our brother, belongs to all mankind

(Gal 4:4 and Jn 3:17). This is the personal initiative of the God of Love (1

Jn 4:10).

B) Jesus the universal Saviour

Every individual has been created to be God's «image», his «glory» or

«epiphany». Not only the person as an individual, but also as collectivity

expressed mainly in the human family (Gen 1:27; Eph 5:22ff). This first plan

of God's met its contrast in the first man's sin with its worldwide

consequences. But the same creator wanted to re-establish this first plan with

an even better plan: salvation in Christ. Hence God «is the Saviour of all

men» (1 Tim 4:10). In Jesus, Son of God, «the grace of God has appeared for

the salvation of all men» (Tit 2:11; cf. 3-4).

The fact that every person has to develop his or her own being as the

«image» (glory) of the God of Love allows us to speak of a radical «mission»

that begins from this reality and moves to change creation, history and all

mankind into an image of God. This would be a «theocentric» mission. But the

fact that this plan of God's was raised to an even better plan (of redemption

in Christ the Saviour) means that mission is strictly Christian, coming from

the Father through his Son Jesus and in the Holy Spirit. Hence the Christian

mission is at the same time theocentric, Trinitarian, Christological and

pneumatological22. Every person's reason for existence, especially of those who

have already been renewed in Christ the Saviour, is to fulfil a universal

mission.

Jesus is the Saviour of all mankind (Mt 1:21), he belongs to everyone, he

21    ? H. Vorgrimler (ed.), Commentary on the Documents of Vatican II, vol. IV (London 1969); Aa.Vv., Costituzione conciliare Dei Verbum, Brescia, Paideia 1967; Aa.Vv., Comentarios a la constitución «Dei Verbum» sobre la divina revelación, Madrid, BAC 1969; (F. Gil Hellín), Constitutio Dogmatica Dei Verbum, Lib. Edit. Vaticana 1993) («iter»).

22    ? AG n. 2-4. The ecclesial dimension is the expression («sacrament») of all these aspects. See «Redemptoris Missio» I-II.

14

is their brother and responsible for the history of each individual and Head of

all mankind. The saving mission he received from the Father has no boundaries:

he introduces himself as the one sent to save mankind (Jn 3:17), approaching

those who suffer (Mt 8:17), calling everyone (Mt 11:28), shedding his blood for

all (Mt 26:28). His «thirst» (Jn 19:28) is the thirst of the Good Shepherd who

has compassion for all (Mk 6:34). Jesus died for all (2 Cor 5:15). This is

why the Apostles always present Christ as the centre of creation and history

(Jn 1:3; Col 1:16ff; Heb 13:8). The Pauline affirmations are very expressive:

«He (the Father) has delivered us from the dominion of darkness and transferred

us to the kingdom of his beloved Son, in whom we have redemption, the

forgiveness of sins. He is the image of the invisible God, the first-born of

all creation; for in him all things were created, in heaven and on earth... all

things were created through him and for him... in him all things hold

together... for in him all the fullness of God was pleased to dwell, and

through him to reconcile to himself all things, whether on earth or in heaven,

making peace by the blood of his cross» (Col 1:13-20)23.

The unity of the human family is exalted in this dynamic of the unity of

the Mystical Body of Christ. Hence «all men are called to this union with

Christ, who is the light of the world, through whom we live, and towards whom

our whole life is directed»24.

The reality of Jesus the universal Saviour is not only the object of

preaching in a concrete age (in Jesus' own age), almost leaving all mankind to

find out «spontaneously» about this redeeming truth, rather «what was once

preached by the Lord, or fulfilled in him for the salvation of mankind, must be

proclaimed and spread to the ends of the earth, starting from Jerusalem, so

that what was accomplished for the salvation of all men may, in the course of

time, achieve its universal effect»25.

This saving reality of Jesus' is confirmed not only in the conversions of

all times and in all cultures, but in the great appreciation that the very

person of Jesus continues to arouse in anyone who reads or comes into contact

with the Gospel. This appreciation can be observed in present-day Japan (where

23    ? Some passages of the New Testament about Jesus the universal Saviour are summarized and paraphrased in AG n. 3. Cf. St. Lyonnet, De peccato et redemptione, Romae, Pontificio Ist. Biblico 1960, c.l. See note 13.

24    ? LG n. 3. The Eucharistic sacrament brings about this unity (1 Cor 10:17).

25    ? AG n. 3. So a process of «osmosis» is not sufficient.

15

they speak of millions of people who have read the Gospel) and in Hindu and

Buddhist environments, particularly from the nineteenth century onwards26.

C) The gift of faith

If those who have received the gift of faith want to live it with all its

consequences, they will feel the pressing need to become an instrument so that

others may receive it. This missionary consequence is a vital law of the

Christian faith itself and of Christian spirituality. It is the same life in

Christ that urges us to this «divulgence». And it is also a feeling of

gratitude that completes this urgency to tell everyone something that is,

according to revelation, for all mankind, «Faith is strengthened when it is

given to others!» (RMi 2).

There are many aspects of this gift from God that is called faith by

which «man freely commits his entire self to God, making the full submission of

his intellect and will to God who reveals, and willingly assenting to the

Revelation given by him»27. So there is a dedication and personal encounter and

an acceptance of doctrine. To reach this decision of faith, «man must have the

grace of God to move and assist him; he must have the interior helps of the

Holy Spirit»28.

The gratuitousness of the gift of faith leads to gratitude. And this

gratuitousness is not only for the first stage of faith, but also «so that

Revelation may be more and more profoundly understood»29. This is why when a

Christian lives the faith more intensely, he feels the missionary call more

strongly in order to communicate it to others. The same Christian mysticism

and contemplation leads to a sense of Christian universalism (history, cosmos,

mankind) in a perspective of «cosmic unity» in Christ. The Christian life of

26    ? J. López Gay, Intentos de teologia autóctona..., in: Estudios de Missionologia I (1976) 55-84. See also: D. Acharuparambil, The Church's Mission and non-Christian Religions, in: Mission for the third Millennium, o.c., 213-239; A. Camps, La Personne et la fonction du Christ dans l'hinduisme et dans la théologie hindou-chrétienne, «Bulletin» (Secretarius pro non-christianis) 18 (1971) 212-213; M. Dhavamony, Salvation and Non-Christian Religions, in: Cristo, Chiesa, Missione, Urbaniana University Press 1992, 399-420; F.A. Sullivan, Salvation outside the Church? Tracting the history of the Catholic response, New York, Paulist Press 1992.

27    ? «Dei Verbum» n. 5; cf. Vatican I, «Dei Filius» c. 3.

28    ? Ibidem.

29    ? Ibidem.

16

perfection (and contemplation) is a process of unity in which the universal

missionary zeal is a spontaneous consequence and an urgency that leads even to

the sacrifice of one's own existence on the altars of hope and charity: «The

love of Christ impels us»... (2 Cor 5:14). Hence before a new stage of

evangelization, as a prior preparation, the missionary revival of our times

implies a revival of Christian spirituality.

In discussions on the formal aspect of missionary zeal, from stressing

«propagating the faith», we have begun to stress «implanting the Church» and

accomplishing God's saving designs in accordance with Christ's command. But

all these aspects are an integral part of Christian faith. Mission includes

them all. And from Christ's command to preach to all nations, «the Church has

an obligation to proclaim the faith and salvation which comes from Christ, both

by reason of the express command... and also by reason of the life which Christ

infuses into his members»30.

The proclamation of the death and resurrection of Christ, Son of God and

Redeemer, is like the substance of the first Christian preaching, that is, it

is the first proclamation to those who do not yet believe31. This is the so-

called Christian «kerygma» or first proclamation of the Gospel. Hence Paul's

preaching in announcing the mystery of Christ particularly to those who are not

yet Christians32.

Christian faith includes vital acceptance of this reality: the risen

Christ, Son of God and Redeemer, who lives among us (Mt 28:20; Rev 1:18) and

draws all creation and all history to a final restoration and an encounter with

the triune God, when «God may be everything to every one» (1 Cor 5:28).

«Accepting» the Christian faith involves letting oneself be filled with this

geographical and historical universal missionary dynamic33.

Each point of our faith (dogma and morals) brings with it a universal

30    ? AG n. 5; «Rerum Ecclesiae» (Pius XI) AAS 18 (1926) 65ff, part I; «Fidei Donum» (Pius XII) AAS 49 (1957) 225ff, introduction.

31    ? Acts 2:22-24, 32-41; 3:12-16, 19-26; 4:10-12; 8:26; 10:34ff; 13:26ff; 17:31; 1 Cor 15.

32    ? Rom 1:1; 15:16-1.

33    ? This is the perspective of «Gaudium et Spes» at the end of every chapter of the first part. So, for example, in n. 45: «The Word of God, through whom all things were made, was made flesh, so that as a perfect man he could save all men and sum up all things in himself. The Lord is the goal of human history, the focal point of the desires of history and civilization, the center of mankind, the joy of all hearts, and the fulfilment of all aspirations».

17

missionary perspective, at least if it is studied in the light of the mystery

of Christ and not only as a theoretical affirmation.

D) Missionary repercussions of every Christian theme, especially of Baptism and

the Eucharist

Apart from being one of the Lord's commands (Mt 28:19), in itself baptism

has some universal derivations: «Incorporated into the Church by Baptism, the

faithful are appointed by their baptismal character to Christian religious

worship; reborn as sons of God, they must profess before men the faith they

have received from God through the Church»34. The power of the Spirit, in which

they have been baptized and through which they are reborn in Christ, is

completed in the sacrament of Confirmation: «By the sacrament of Confirmation

they are more perfectly bound to the Church... Hence they are, as true

witnesses of Christ, more strictly obliged to spread the faith by word and

deed»35.

The significance of Pentecost (communicated by Baptism and Confirmation,

and also by the sacrament of Orders) has universal perspectives (Acts 2:17):

«On the day of Pentecost, however, he came down on the disciples that he might

remain with them forever; on that day the Church was openly displayed to the

crowds and the spread of the Gospel among the nations, through preaching, was

begun. Finally, on that day was foreshadowed the union of all peoples in the

catholicity of the faith by means of the Church of the New Alliance, a Church

which speaks every language, understands and embraces all tongues in charity,

and thus overcomes the dispersion of Babel»36.

If every Christian theme has missionary derivations, this must be said

mainly with regard to the eucharistic sacrifice, «the source and summit of the

Christian life»37. Jesus wants to leave his Church a testimony and continuation

of his redeeming sacrifice for the good of all mankind (Mt 26:28). It is the

sacrifice prophesied by Malachi as a sacrifice with universal dimensions (Mal

1:11).

Everything that has a Christian meaning has these same perspectives. So

34    ?. LG n. 11. Cf. St. Thomas 3 q. 63 a. 2.

35    ? Ibidem.

36    ? AG n. 4. The gift of tongues expresses this missionary dimension.

37    ? LG n. 11. See note 12.

18

missionary spirituality and life cannot be an embellishment of Christianity and

Christian life, but it is an intimate part of them.

A sign of maturation in the process of conversion and baptism is

precisely the missionary dimension. If Jesus' mission has no boundaries,

neither does participation in this mission (Jn 20:21). Jesus' command (Mk

16:15) includes all believers in accordance with their different vocations and

charisms.

One of the fields in which the missionary dimension should appear more

clearly is the liturgical field, especially in the celebration of the Eucharist

and the other sacraments. If the liturgy is «an exercise of the priestly

office of Jesus Christ»38, one can easily understand that it is also «the summit

toward which the activity of the Church is directed; it is also the fount from

which all her power flows»39. The nature of Christian liturgy is, therefore, a

missionary nature since it reveals to us the mysteries of Christ, the Redeemer

of all mankind. A liturgical feast or celebration is always a missionary

event.

E) The missionary nature of the Church

This is one of the best known fundamental assertions in mission theology:

«The whole Church is missionary, and the work of evangelization the fundamental

task of the people of God»40. The Church exists in order to be the «universal

sacrament of salvation»41. The Church's «sacramentality», her reason for being

an efficacious sign of the Lord, has no geographical, historical, racial or

cultural boundaries.

The Church is «a sign lifted up among the nations»42, not in the sense of

38    ? «Sacrosanctum Concilium» n. 7.

39    ? Ibid. n. 10. See Instruction «Eucharisticum Mysterium» (25.3.67): AAS 59 (1967) 539-573; PAUL VI, Enc. «Mysterium Fidei»: AAS 57 (1965) 753-774. On the liturgy (Eucharist) and mission: Aa.Vv., Liturgie et mission, Louvain, Desclée 1963; J. Hofinger, (Ed.), Liturgy and the Missions, New York 1960; P. Fink (Edit.), The New Dictionary of Sacramental Worship, Minnesota, The Liturgical Press 1990; R. Kevin Seasoltz, New Liturgy, new Laws, Collegeville, Liturgical Press 1980.

40    ? AG n. 35; cf. n. 2. See bibliography in note 11 of chapter 1 and note 46 of this chapter.

41    ? Ibid. n. 1; LG n. 48; See bibliography on the Church's sacramental nature in note 12 of chapter 1.

42    ? Is 11:12 and «Sacrosanctum Concilium» n. 2.

19

triumph or ostentation, but in the sense of a universal responsibility in

evangelization. The nature of the Church is to gather all the children of God

who are scattered abroad (Jn 11:52) and ensure that all mankind is one flock

and has one shepherd (Jn 10:16).

Everything that is Church has these universal and missionary

perspectives, as we said in speaking about Baptism, the Eucharist, the liturgy,

etc. and as will be said later in speaking of spiritual life. So missionary

activity is not the work of an ecclesial group or of limited facts, but the

constant work of approaching all mankind to help them in their personal

encounter with Jesus Christ.

The «mystery of Christ» is proclaimed and communicated to all mankind

through the Church (Eph 3:8-11). Hence Paul sings of the mystery of Christ

prolonged in the Church: «Great indeed, we confess, is the mystery of our

religion: He was manifested in the flesh, vindicated in the Spirit, seen by

angels, preached among the nations, believed on in the world, taken up in

glory» (1 Tim 3:16).

The Church knows that Christ's salvation reaches all mankind, but this

always occurs through the ministry of the Church, though not necessarily

through visible verifiable forms. In this sense the patristic statement

according to which «outside the Church there is no salvation» (Tertullian and

Origen) is still valid. It suffices to remember the eucharistic celebration in

many Christian communities and whose effects reach every human person.

So the nature of the Church is to let the features of Christ, the light

of the world and Saviour of all mankind, shine forth in its own countenance.

And since «the Church, in Christ, is in the nature of sacrament - a sign and

instrument, that is, of communion with God and of unity among all men - she

here purposes, for the benefit of the faithful and of the whole world, to set

forth, as clearly as possible... her own nature and universal mission». This

is the objective that Vatican II indicates word for word at the beginning of

its central document43.

This missionary nature of the Church has a Trinitarian, Christological

and pneumatological sense. What the Father had planned eternally around the

mystery of Christ for the salvation of all mankind, finds expression in the

mystery of the Church: «The Church on earth is by its very nature missionary

since, according to the plan of the Father, it has its origin in the mission of

43    ? LG n. 1; in the constitution «Sacrosanctum Concilium» it adds; «to call all mankind into the Church's fold».

20

the Son and the Holy Spirit»44.

The early Church and the Church of all times heard this «voice of blood»

concerning mankind:

«As this fragment of bread was scatted on the mountains,

once gathered together it became one,

so may the Church be gathered

from the ends of the earth into your kingdom...

Remember, Lord, your Church,

so as to free her from all evil,

make her perfect in your love

and gather her from the four winds,

sanctify her in the kingdom you have prepared»45.

The Church, the «pleroma» or fullness of Jesus (Eph 1:23), has the same

universal characteristics as Jesus had. People and structures are the Church

to the extent in which they take on this ecclesial reality46.

F) Christian life in the Spirit

Christian spiritual life is essentially missionary. The undertaking to

be configured to Christ of itself implies being attuned to Christ's sentiments.

The process of purification ensures that the Christian abandons his own

individual points of view and tastes; the lights on the Mystery of Christ (in

44    ? AG n. 2. In LG n. 48, the ecclesial eschatological aspect is related to the missionary aspect.

45    ? Didache 9, 4; 9, 5.

46    ? Aa.Vv., Church as Mission, Washington 1984; Aa.Vv., Chiesa e missione, Roma, Pont. Univ. Urbaniana 1990; J. Blauw, The Missionary Nature of the Church, Grand Rapids 1962; R. Campell, The church in mission, New York, Maryknoll 1965; G. Ghirlanda, Universal Church, Particular Church and Local Church at the second Vatican Council and in the New Code of Canon Law, in: Vatican II Assesment and Perspectives, twuenty Years after (1962-1987), vol. II, New York, Paulist Press 1989; R.E. Hedlund, The mission of the Church in the world: a Biblical theology, Grand Rapids, Baker Book House 1991; B. Kloppenburg, The Ecclesiology of Vatican II, Chicago, Franciscan Herald Press 1974; L.E. Legazpi, The Theology of the Particular Church in the new Code, «Philippiniana Sacra» 21 (1986) 245-257; J. Masson, Missions: Church and Mission, in: Sacramentum Mundi, Burns and Oates, vol. IV, 1969, 49-79; E. Nunnenmacher, The missionary nature of the Church, in: Mission for the third Millennium, o.c., 105-168; R. Schnackenburg, The Church in the New Testament, London, Burns and Oates 1981; E. Sion, The charismatic nature of the local Church, «Africa Ecclesiastical Review» 18 (1976) 160-165; S.J. Ukpong, The local Church and missionary consciousness, in: Portare Cristo all'uomo, II, Rome, Pont. Univ. Urbaniana 1985, 559-578.

21

the most enlightening stage of spiritual life) open more universal and eternal

perspectives; the journey towards union means that the problems and interests

of Christ become the Christian's own problems and interests. Consequently, if

we could define spiritual life as a process of union (in configuration and

imitation of Christ), this union leads to the peak of a universal and cosmic

Christian view in which every person has his or her own personal responsibility

or universal mission.

Spiritual life is fidelity to the Holy Spirit. So it is not necessarily

a process of mere psychological spirituality. «Christ sent the Holy Spirit

from the Father to exercise inwardly his saving influence, and to promote the

spread of the Church»... «The Holy Spirit... provides her [the Church] with

different hierarchical and charismatic gifts... inspiring in the hearts of the

faithful that same spirit of mission which impelled Christ himself»47. There

cannot be fidelity to the Spirit without fidelity to his mission. A process of

Christian contemplation (in a more «monastic» sense or in a sense of greater

direct apostolic activity) is always a process of missionary fidelity to the

action of the Holy Spirit (Therese of Lisieux or Javier).

Christian prayer is the filial attitude of the «Our Father» that seeks to

draw its own existence and that of others to establish a royal family of God's

children. So it means not only praying for missionary activity, but ensuring

that every Christian prayer has the perspectives indicated by Christ: «that

they know thee the only true God, and Jesus Christ whom thou hast sent» (Jn

17:3) With these missionary perspectives Christ gives glory to the Father and

fulfils the work entrusted to him48.

As far as the Church's liturgical prayer as such is concerned, we only

need to go back to what we said about the liturgy and especially about the

Eucharist. In ecclesial prayer, which is Christ's prayer to the Father with

his body, and which is the echo or continuation of the eternal hymn of the Word

to the Father in the Spirit, «He attaches to himself the entire community of

mankind and has them join him in singing this divine song of praise»49.

The specific vocation of every Christian is mission, in different ways

47    ? AG n. 4. The union between charism and hierarchy appears more clearly in the light of mission.

48    ? This is the missionary perspective of the prayer of the Last Supper (Jn 17).

49    ? «Sacrosanctum Concilium» n. 83-84.

22

and to different degrees. But it always has a universal perspective. The

charisms received serve to fulfil a mission that has universal origins. The

characteristics of this mission will depend on the specific range of this

mission (lay, religious, sacerdotal...), but always with the intention of

leaving the imprint of Christ and an aspect of the image of the God of Love for

the good of all mankind.

Life in the Spirit has many aspects, which do not need to be mentioned

here50. But as a special application we should stress the missionary value of

suffering and the cross. Christ's redeeming sacrifice, made present in the

Eucharistic mystery, has universal dimensions, as we said before. But

participation in this sacrifice and in its dimensions depends on our ability to

be willing to suffer the fate of Christ, that is, to drink his cup. The

Christian does not seek suffering in itself; rather more than any other person

he is horrified by everything that is not the supreme Good or participation in

it. But he knows very well that the way of redemption is the way of the cross,

which leads to the resurrection. The Christian's suffering has the same

meaning as Christ's suffering: «In my flesh I complete what is lacking in

Christ's afflictions for the sake of his body, that is, the Church» (Col 1:24).

3. The apostle's or missionary's spirituality

As we have studied, missionary spirituality means spirituality that

derives from mission. Because every Christian is «called» or «sent», we have

first seen the missionary spirituality of every believer. But though each

person must fulfil an apostolic assignment, there are those who are called to a

special mission or apostolate. Hence the necessity of being able and having to

speak about the specific spirituality of the missionary or apostle who makes

the first proclamation of the Gospel to those who still do not believe. This

theme is closely linked to the theme of the specific missionary vocation, which

50    ? Aa.Vv., Credo in Spiritum Sanctum, Atti del Congresso Internazionale di Pneumatologia, Lib. Edit. Vaticana 1983. R. Butterworth, The Spirit in Action, St. Paul Pub., England 1979; J. Danielou, La mission du Saint Esprit, in: Le Mystère du salut des nations, Paris 1956; F.X. Durwell, Holy Spirit of God, London 1986; J. López Gay, The Holy Spirit and the Mission, «Omnis Terra» 13 (1979) 53-61; E.F. Farrel, Surprised by the Spirit, New Jersey, Dimension Books 1973; A.M. Henry, The Holy Spirit, New York 1960; R. Hoeckman, The Holy Spirit: the Spirit of Christian Mission, «Omnis Terra» n. 131 (1982) 397-403; G. Kaitholil, The Holy spirit and the mission of the Church, «Living Word» 82 (1976) 20-32; P. Kalilombe, Evangelization and the Holy Spirit, «African Ecclesiastical Review» 18 (1976) 8-18; Y. Raguin, L'Esprit sur le monde, Desclée 1975. See other studies in chapter 4.

23

will be dealt with in a separate chapter.

A) Spirituality and apostolate

It suffices for us to make some reflections on the relationship between

spirituality and the apostolate. If «the Christian vocation is, of its nature,

a vocation to the apostolate as well», growth in spiritual life, or

configuration to Christ, is equivalent «to spreading the kingdom of Christ all

over the earth»51.

The possible tension between spiritual or interior life and the

apostolate is due only to the apostle's personal (or personalistic) attitudes.

The power of the Spirit who moves us to a configuration to Christ, is the same

power that leads everything towards restoration in him and the extension of his

kingdom. The extension of Christ's kingdom is accomplished only through

charity accompanied by faith and hope. «The apostolate is lived in faith, hope

and charity poured out by the Holy Spirit into the hearts of all the members of

the Church». Hence «charity is, as it were, the soul of the whole

apostolate»52.

Without the apostle's spiritual life, apostolic activity would very often

cease to be such, and would become a work similar to the spread of any ideology

or the proselytism of any system. Since Christ, sent by the Father, is «the

source of the Church's whole apostolate», the consequence is that «the

fruitfulness of the apostolate of lay people depends on their living union with

Christ»53.

The Good Shepherd's availability which is manifested in charity, has its

origin in a life of contemplation54. In fact those who have experienced

apostolic zeal more strongly are people of prayer. In this sense prayer has

been called the soul of every apostolate, since it fosters charity in which we

find «the soul» and the very reason for apostolic activity. Paul's affirmation

«I feel a divine jealously for you» is like St. Francis of Assisi's expression:

«love is not loved». So the apostle's deep conviction can come only from

contemplation of the mystery of God's love in Christ Jesus (Eph 3:18-19).

51    ? «Apostolicam Actuositatem» n. 2. In chapter 1 we have collected the bibliography on the theology of the apostolate.

52    ? Ibid. n. 3; LG n. 33.

53    ? Ibid. n. 4.

54    ? «Contemplata aliis tradere»: II-II, q. 188, a. 6.

24

Though we should speak of means of spirituality for the apostle, among

these same means we must point out the apostolic activity that is being carried

out, especially if it is the continuation of the word and saving activity of

Jesus (preaching, Eucharist, sacraments, responsibility of charity)55.

The apostle's love ensures that both his «interior life» and his

«external action» spring from his encounter with and devotion to Christ.

Without a vital relationship with Him, «interior life» will be spiritualism,

and «external action» would be a simple human action or «heresy of action»56.

Charity ensures that interior life is Christian spiritual life and not only a

psychological process of interiorization; and it is the same charity that

transforms interior action into apostolic action in the strict sense of the

word.

The mission lived consciously means that all spiritual life enlarges the

apostolic and spiritual horizons within God's saving plans for all mankind. It

is this missionary spirit that made St. Teresa of Lisieux the patroness of the

missions without separating her from her own contemplative vocation.

B) The missionary's spirituality

Missionary spirituality is also entering into harmony with the sentiments

and attitudes of the Good Shepherd who exercised his mission according to the

Father's saving plans for all mankind. This gives rise to a special aspect of

missionary spirituality, namely, the spirituality of the one who has actually

been called to fulfil this universal mission directly57.

The missionary's spirituality has some special characteristics that

derive from the charism received and that could be expressed as follows:

- dedication to the first proclamation of the Gospel;

- establishing permanent signs of ecclesial evangelization;

- ensuring that every human sector is really the Church sacrament.

The first proclamation of the Gospel is the goal of the specific

missionary vocation. Today this first proclamation must be made also in

55    ? This is how «Presbyterorum Ordinis» n. 13 expressly indicates it for priests: «Priests will acquire holiness in their own distinctive way by exercising their functions sincerely and tirelessly in the Spirit of Christ».

56    ? The expression is even used in Pius XII's exhortation «Menti nostrae» (1950).

57    ? The special missionary vocation will be studied in chapter 3; cf. «Maximum Illud» (Benedict XV), AAS 11 (1919) 440ff, part two. See: A. Pardilla, La figura bíblica del apóstol, Roma, Claretianum 1982.

25

traditionally Christian areas. But this apostolic activity takes place

preferably in areas where the Gospel has not yet been preached and where the

Church does not yet show her nature as a clear sign of Christ.

Sensitivity regarding the first proclamation of the Gospel comes from

apostolic spirituality and, concretely, from a study and contemplation of the

so-called Christian «kerygma»: the first presentation of the death and

resurrection of Christ. This means a sensitivity in preaching the Gospel to

the «poor», or, in this case, to the «poorest», to those who have not yet

reached the Christian faith58.

Establishing permanent signs of the Church or permanent signs of

evangelization, also implies a special awareness. This awareness comes from a

deepening of the mystery of the Church through study and prayer. Without this

spirituality the theme «implanting» the Church appears only in its

«administrative» or «structural» aspect. But the apostle who lives intimately

united with Christ knows very well that the Church is a sum total of sensitive

signs of the presence and action of the risen Christ59. And these signs are not

yet found in many human sectors, at least in a mature or permanent manner.

Once the permanent signs of evangelization have been established, one

must ensure that these signs really constitute the «Church sacrament» in human

circumstances and communities. It is a juncture for a second evangelization,

but still part of missionary activity. The ecclesial community the missionary

is creating, is a community that from the very beginning must begin as a

missionary community or «a sign lifted up among the nations»60.

The general theme of mission, so much stressed in present-day

spirituality and theology, has taken the attention from what the universal

mission is in the strict sense. Today feeling the specific vocation for this

mission will involve a special action of the Christian community itself in

order to arouse these pioneers who made their impression in every historical

moment of evangelization.

When we speak of the missionary's spirituality, we also refer to this

charism, that is, to the special vocation of many people who devote their whole

life to the universal spread of God's kingdom. Their task is not to go to

«mission» lands or mission areas; but their whole spirituality, and sometimes

58    ? Lk 4:14.43; Rom 15:16.

59    ? «Sacrosanctum Concilium» n. 7-8.

60    ? Is 11:12; «Sacrosanctum Concilium» n. 2.

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their service, is directed towards the universal mission understood in the

strict sense: individual or community contemplative life in some missionary

institution, service in or for some missionary institutes, collaboration in the

Pontifical Missionary Societies, dedication to the missionary animation of all

the People of God, a life offered up in the sacrifice of a sickness, etc. This

particular missionary life is the «humus» from which the best missionary

vocations of apostles like St. Francis Xavier start and in which they are

prepared.

C) Special situations today

Several times we have indicated the main aspects of evangelization today

in a perspective we could describe as «a new stage of evangelization». Later

on we will indicate the apostle's characteristic virtues and the main aspects

of his spirituality with its practical applications. A new historical

situation in the field of evangelization means that we need to make an indepth

study of the missionary virtues, stressing some aspects that in other times

could be secondary.

The present tendency to relate evangelization and culture means that the

missionary must have an attitude of being able to discover the signs of Christ

in every people (and in every religion), in every person and in every event.

The missionary task of calling to conversion and faith must be included in this

perspective. Without deep spirituality, neither the imprints of the Lord would

be discovered nor would the explicit encounter with Christ be sufficiently and

prudently stimulated. The same sensitivity that makes Christ's footsteps

visible is the sensitivity that reveals the path that leads to the final

destination. This delicacy helps us to follow the teaching of the history of

salvation, which prepares for the encounter of all mankind in the Church.

Only a great spirit of contemplation will today make the missionary yearn

to bring everyone towards the fullness of Christ. It is not enough for him to

know that pagans already have the grace of Christ to save them. Contemplation

of God's saving designs and the sentiments of Christ the Good Shepherd urge,

with greater intensity than in other ages, towards the final encounter in the

Christian faith.

The tension between evangelization and development is no longer a dilemma

when one analyses in the light of the Gospel and Jesus' ways of behaviour.

Missionary spirituality helps us to avoid two obstacles: that of absenteeism in

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social commitments, and that of a secularizing or simply «secular» (in the

positive sense) activity, which is not really the task of evangelization.

There is an instability in present-day missionary activity due to the

circumstances of change and maturation in particular Churches or local

communities. Today more than ever the missionary has the impression of being

just passing through, and for a short time. Naturally this will help to purify

many things that stifled missionary work in the past, placing the missionary in

a field that was formerly not his. But the present situation must invite him

to greater generosity that will give rise to a profusion of new initiatives and

will open new possibilities for evangelization. The first evangelization still

has many new possibilities. And the path of Christian communities who will

become self-sufficient also demands the sacrifice of the missionary, who must

spend his life sowing, for the last time and in a more anonymous way, in these

same communities that are already almost mature.

The doubts about the apostolic identity arose in the same way as they did

in other ecclesiastical fields. The new difficulties seem to cancel out the

work undertaken with so much sacrifice and even to spread the conviction or the

impression that in the past time was wasted in evangelization. Only the

theological attitude of «hoping against hope» (Rom 4:18) can change the

difficulties into new possibilities for evangelization. «We want to confirm

you in the certainty of your vocation... Your choice is not mistaken, your

effort is not in vain, your sacrifice has not failed... Have confidence, the

Church is with you»61.

4. Christian spirituality in the encounter with non-Christian spirituality

Much more so than in the past, Christian spirituality today is in

constant contact with non-Christian spirituality. Because of the special

emphasis given to this field, the great Christian authors of the past and the

present writings and gestures of spirituality have a particular importance

today.

A) Worldwide repercussions of spirituality

Both in traditionally Christian countries and in those with a pagan

majority, Christian and pagan spirituality meet and argue with each other. The

mass media bring the Christian texts and teachings to every corner. At the

61    ? Paul VI, Message for «World Mission Sunday» 1975, in: Insegnamenti di Paolo VI, XIII (1975) 960-964 (dedicated to the person of the missionary).

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same time, millions of pagans have constant contact with Christian communities:

workers, students, tourists, sportsmen, politicians, economists, men of

culture, of commerce, etc.

The present religious awareness is being focused more and more in the

field of prayer and interior experiences. This happens both on a Christian

level and on a pagan level. On the other hand, the re-evaluation of non-

Christian religions has occurred mainly with a rediscovery of its experiences

and spiritual values. The religions traditions of every nation seem deeper

when they are expressed within a sphere of interior experiences and even of

mysticism.

This has produced a phenomenon of «osmosis» in which the spiritual

fathers of each religion seek the confirmation and completion of their own

experiences in foreign fields or in other religions. So, for example, every

non-Christian person who has some experience of prayer life reads the books of

St. Teresa of Avila or St. John of the Cross with pleasure, without directly

establishing for himself the truth or superiority of Christianity. In the same

way many Christian writers deepen the treasure of the non-Christian spiritual

tradition without finding any improprieties for the fact of citing and using

texts of real value for the encounter with God62.

Through the laws of the Mystical Body we know that any prayer, suffering,

act of love, etc., has universal repercussions. But the present novelty lies

in the fact that ideas, attitudes, writings and other spiritual expressions

have worldwide repercussions such as they never had in the past. This is

assisted by the mass media, but mainly by the common sensitivity to these

themes. The spirituality of people and communities has boundless

repercussions.

If the result of this phenomenon is greater «ecumenism» and an exchange

that enriches, it could also produce a mystic or spiritual syncretism, more on

a level of psychological experience than on a level of real and explicit

encounter with Christ. Today's missionary must know the external and internal

spiritual traditions of Christianity, be able to use them, have his own

62    ? Some studies or collections use Christian and non-Christian traditions simultaneously. Aa.Vv., Prayer-Prière, «Studia Missionalia» 24 (1975); Aa.Vv., La mistica, fenomenologia e riflessione teologica, Roma, Città Nuova 1984; Aa.Vv., La preghiera, bibbia, teologia, esperienze storiche, Roma, Città Nuova 1988. Aa.Vv., Asian Religious Traditions and Christianity, Manila, Univ. of Santo Tomas 1983; W. Johnston, The Inner Eye of Love, London, Collins 1978. Idem, Letters to Contemplatives, New York, Orbis Books 1991. See other studies in chap. 5.

29

experience of these ways of the spirit and, more concretely, know how to

present the specific aspect of Christianity.

The apostle's work today is seen through this prism of spirituality that

leads to a concrete dedication in the field of charity. And these charitable

gestures are those that open the door to the person who is enquiring into the

Christian spirituality from which they come.

B) The specific nature of Christian spirituality

All existing religious groups (outside and inside Christianity) are aware

of their own spiritual riches. Sometimes these are ancestral traditions that

have influenced and continue to influence world spirituality. The important

thing for the Christian apostle is to understand and present what is specific

about his own spirituality to those people and those communities that already

have an experience of God, of prayer and even of contemplation.

If spirituality is presented on a level of ideas (ideologies) and of

reflection on God, every ideological system is similar, and the possible

superiority of one over another is purely circumstantial or of degree. In

«Christian» theodicy one can find a more complete explanation, one that is more

adequate as a whole, more universal, etc., but each of the ideological facts

can be found in other non-Christian ambients.

The ways of purification, of unity of life towards an integrity and

encounter with a personal God are similar in all religions. At least the

spiritual authors of each of them show a similarity even as far as terminology

(purification, enlightenment, union) is concerned.

Going deeply into the subject of prayer, we are faced with almost the

same difficulty. Normally in this field the processes of spirituality and the

methods for attaining it are explained. It is true that these processes and

these methods often depend on a religious ideology; but after all, they are

merely similar means and they are similar so that a certain peace and quiet may

be reached in which (according to the different denominations) a predominant

part will or will not be given to divine action.

Hence the importance of presenting Christian spirituality not in the rich

experience of reflections, methods and means, but in its very essence, i.e., as

an encounter with and a filial attitude towards the Triune God of Love, who

sent us his Son. Christian spiritual life does not differ from the spiritual

30

life of non-Christians because of its different aesthetic or spiritual

techniques (which are like the «art» or means of expression, acquisition,

etc.), but it excels through a theological life (faith, hope, charity) as the

expression of the Christian mysteries of the Trinity, Incarnation, Redemption,

Resurrection, grace, etc.63.

When any form or method of spirituality from non-Christian areas is

adopted, two points of view must be taken into account:

1) the forms and methods that are adopted can be more or less valid than

those already known and used in Christian countries; 2) this assimilation of

spiritual means should let the particularity and unrepeatability of the

Christian mystery shine through. So, for example, the already known prayer

methods could be enriched with new contributions from non-Christian sectors, on

condition that they remain (like the methods already known and Christianized)

as simple methods.

The explanation of the Christian mystery on the basis of new religious

confrontations could be valid. But in the path of contemplation and union with

God, the most profound Christian spiritual life goes beyond any kind of image

or likeness in order to reach the Trinitarian mystery, manifested and

communicated by Christ, which is above every human conception or ideology,

formed inside or outside Christianity64.

63    ? See note 63. Aa.Vv., Contemplazione e missione, «Fede e Civiltà» 75 (1978) 3-34; E. Ancilli, Fecondità missionaria della preghiera contemplativa, in: Spiritualità della missione, Roma, Teresianum 1986, 181-196; Ch.A. Bernard, Théologie affective, Paris, Cerf 1984; L. Borriello, Una forte esperienza di Dio quale base di ogni promozione umana ed evangelizzazione, in: Portare Cristo all'uomo, III, Roma, Pont. Univ. Urbaniana 1985, 441-460; T. Brandsma, La vita contemplativa claustrale nella missione, «Riv. Vita Spirituale» 40 (1986) 131-153; Dao Dinh Duc, Preghiera e missione, in: Missiologia oggi, Roma, Pont. Univ. Urbaniana 1985, 233-251; J. Esquerda Bifet, Experiences of God, Sydney (and Manila), St. Paul Pub. 1977; Idem, El camino de la contemplación cristiana y no cristiana, camino diferenciado de salvación, in: La salvezza oggi, Roma, Pont. Univ. Urbaniana 1989, 343-360; G. Maloney, Invaded bay God, Mysticisme and the indwelling Trinity, Dimensions Books 1979; TH. Merton, Contemplative Prayer, New York, Herder 1969; J.H. Nicolas, Contemplation et vie contemplative en christianisme, Paris, Beauchesne 1980; P. Soares, Evagelization and contemplation, «Indian Missiological Review» 3 (Shillong 1981) 202-206; R. Woillaume, Faith and Contemplation, Darton 1974.

64    ? Apart from the works cited in note 62, see: R. Guelluy, Présence de Dieu, Tournai, Casterman 1970; Y. Raguin, La profondeur de Dieu, Paris, Desclée 1973.

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C) Christian communities of prayer and charity

In the present-day exchange and encounter of people from every religion,

race and culture, Christian communities should appear as communities that

express their own faith, hope and charity in community attitudes and signs of

prayer and commitment to those who suffer. Christian communities are such to

the extent in which they are communities of prayer and charity.

The nature of the evangelical «sign», so necessary in our society, must

appear in the persons of the apostles and apostolic institutions. Contact with

an apostle or a Christian community must be an encounter with the God of Love

who is manifested there through the risen Lord.

Today the Christian apostle, especially the one who devotes himself to

contact with non-Christians, must be a person of experience in the path of

prayer, who fully knows this process of dialogue and encounter with Christ so

well described by all spiritual writers and saints. Today, more than in other

times, the missionary must be a master of spirituality. Non-Christians already

have a rich experience of prayer and union with God, and they need to be

presented with something original which cannot come from better methods or

better theoretical explanations, but from the very mystery of Christ

assimilated by the apostle.

If the missionary has formed his own small Christian community on this

foundation of prayer and charity, this same community, from the very beginning,

will become a «sign» of the Gospel, missionary in the midst of the great human

community that is not yet Christian.

The guarantee that this spirituality is something more than one of the

many experiences could be summarized in these points: 1) total view of human

history and reality in the light of the mystery of Christ; 2) deepening of the

revealed Word in order to enlighten the reality or problem of the real human

being; 3) practice of dialogue with God who is Love and who has given us his

Son Jesus, now risen and present among us; 4) a community which, formed with

these spiritual principles, undertakes like no one else to give its life like

the Good Shepherd (commandment of love).

Present-day evangelization will be carried out essentially through these

communities of prayer and charity, which are the only ones that can have a

lasting effect on our secularized society. These communities do not start from

an ordinary spontaneous group, but they come into being under the action of the

Word preached, and of the Eucharist celebrated around a successor of the

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Apostles within the worldwide communion65.

The history of evangelization has constantly shown the necessity of

creating communities that pray and love. Sometimes they have been monasteries,

as a starting point for the evangelization and salvation of the individual as a

whole. At other times, they have been small less structured communities,

similar to family cells, that have permeated all society. But they always have

these unmistakable aspects of (eucharistic) prayer and charity, like the

characteristics that are already found in the first Christian communities (Acts

2:42)66.

D) Spirituality, a new Areopagus of evangelization

The Christian's missionary spirituality and the missionary's spirituality

understood in the strict sense, are themes that have been very much discussed

in recent years, but that today present certain new aspects, as we have just

said. The constant meeting of Christian spirituality with non-Christian

spirituality has greater aspects of newness concerning the originality of

present-day intercommunion and the universal sensitivity for spiritual themes.

But there is yet another aspect of missionary spirituality that it is

interesting to study: spirituality as evangelization.

In fact, broadly speaking and without going into details on the subject,

evangelization means presenting the Gospel. Now, the Gospel cannot be

presented to modern man with simple theoretical explanations or only with

apologetic arguments. The (always necessary) painstaking doctrinal work

produces a certain joy today. We need to go to the heart of the problem: what

does happiness mean? How should one live the experience and dialogue with the

65    ? See «Sacrosanctum Concilium» n. 41-42. Cf. «Princeps Pastorum» (John XXIII) AAS 51 (1959) 833ff, part three (community of charity).

66    ? J. Comby, Deux mille ans d'évangélisation, Paris, Desclée 1992; H.W. Gensichen, The Burden and Lesson of History, in: K. Müller, Mission Theology, Steyler Verlag 1987, chap. 6; M. Green, Evangelism in the Early Church, London 1969; B. De Vaulx, Les Missions: leur histoire, Paris, Fayard 1960. See Histoire universelle des Missions Catholiques, Paris, Lib. Gund 1956. Cf. «Maximum Illud» (Benedict XV) AAS 11 (1919) 440ff, introduction; «Rerum Ecclesia» (Pius IX) AAS 18 (1926) 65ff, introduction; «Saeculo exeunte» (Pius XII), AAS 32 (1940) 249ff, introduction; «Evangelii Praecones» (Pius XII), AAS 43 (1951) 497ff, parts one and two. M. Balzarini, A. Zanotti, Le missioni nel pensiero degli ultimi Pontefici, Milano 1960; A. Retif, Introduction à la doctrine pontificale des missions, Paris 1963; A. Santos Hernández, Las misiones católicas, in: Historia de la Iglesia (Fliche-Martin), vol. 29, Valencia, Edicep 1978; T. Scalzotto, I Papi e l'evangelizzazione missionaria, in: Chiesa e missione, Roma, Pont. Univ. Urbaniana 1990, 547-595.

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God of Love? What novelty does the personal encounter with the risen Christ

offer to life? What light does the Christian experience bring to human

existence?...

Christian spirituality has always been an integral part of

evangelization. St. Teresa of Avila's life of holiness has and can have as

many missionary repercussions as Saint Francis Xavier's life of apostolic

holiness. Today the newness comes from the universal interest fostered by many

movements and currents of spirituality. People are seeking experiences of God,

experiences of inner life and prayer, experiences of joy... The answer cannot

be only doctrinal, but doctrine must be accompanied by experience, or by a

Christian life lived intimately. Living Christian spirituality means preparing

to respond to the present-day necessities of evangelization.

These themes of spirituality could all be summarized in the current

presentation of the Sermon of the Mount. The new law gives us children of God

who know how to react, loving like their Father in any circumstance (Mt 5:48).

In this they follow Jesus' example in accordance with the commandment of love

(Jn 13:34-35). The new law is announced with doctrine, but it is also

presented with signs and attitudes like those of Jesus who «did and taught»

(Acts 1:1).

Today evangelization means presenting these Christian attitudes with

doctrine and with signs of life or holiness:

- experience of God who is Love, especially in moments that seem to be

the «silence» and «absence» of this same God; in Jesus the «Emmanuel» (God-

with-us) and personal Word of the Father, this silence and this absence will be

revealed as a word and more real and closer presence;

- experience of dialogue with God, with a prayer that is more a filial

attitude than a method or a psychological exercise; it is an experience of

poverty and charity, like a process of divine filiation in order to be able to

say «Our Father»;

- experience of joy and hope, especially in the moments of God's silence

and absence, in the conviction that everything is the «wedding cup» prepared by

the Father and that it is always possible to make the best of our life;

- experience of the «beatitude», or, of being able to react, loving in

any circumstance, even if it were a question of the circumstances in which

Jesus lived, which are those described in the Sermon on the Mount.

This presentation of Christian experiences could be described as the

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presentation of today's saints. The saint is the person who, with his or her

weaknesses and limits, habitually maintains the note of charity. The saints

are the best, if not the only, signs of the Gospel. This is why they are the

best evangelizers. Today evangelizing means showing clear signs of evangelical

charity, even with the radicalism of the evangelical counsels, in the different

fields of human activity.

But this Christian spirituality, which in itself is evangelization, is

accomplished in the apostle's ordinary circumstances, almost always without his

being aware that his gestures of anonymous charity reveal the Gospel. The best

evangelical seeds did not make any noise, nor did they attract the attention of

the age in which they were sown. They are the seeds of Nazareth and the cross.

But people of good will, and there are always many of them, understood and set

the pace towards Christian conversion, moved and sustained by the dominating

incentive of Christian sanctity.

«Evangelii Nuntiandi» and «Redemptoris Missio» are an urgent call to

present the experience of God in order to evangelize present-day society: «The

world which, paradoxically, despite innumerable signs of the denial of God, is

nevertheless searching for him in unexpected ways and painfully experiencing

the need of him - the world is calling for evangelizers to speak to it of a God

whom the evangelists themselves should know and be familiar with as if they

could see the invisible» (EN 76). «Our times are both momentous and

fascinating. While on the one hand people seem to be pursuing material

prosperity and to be sinking ever deeper into consumerism and materialism, on

the other hand we are witnessing a desperate search for meaning, the need for

an inner life, and a desire to learn new forms and methods of meditation and

prayer. Not only in cultures with strong religious elements, but also in

secularized societies, the spiritual dimension of life is being sought after as

an antidote to dehumanization. This phenomenon - the so-called "religious

revival" - is not without ambiguity, but it also represents an opportunity.

The Church has an immense spiritual patrimony to offer mankind, a heritage in

Christ, who called himself "the way, and the truth, and the life" (Jn 14:6): it

is the Christian path to meeting God, to prayer, to asceticism, and to the

search for life's meaning. Here too there is an "Areopagus" to be evangelized»

(RMi 38).