A Summary Of Evangelii Gaudium 2a3g34

A Summary of Evangelii Gaudium (Joy of the Gospel): Pope Francis' First Apostolic Exhortation Summary of Evangelii Gaudium (Joy of the Gospel) Evangelii Gaudium is a fantastic document that will have a deep impact on our Church for several generations. It is also a LONG document. In his own words, “I have dealt extensively with these topics with a detail which some may find excessive” (#18). Pope Francis covers a tremendous amount of ground and the task of trying to summarize such a lengthy document to various people who only have some much time to read this blog post presents quite the challenge. In order to try to meet this challenge, I’ve separated the blog post into different sections below: o If you have 60 seconds to know what the document says, read the General Summary. o If you have 5 minutes, read the General Summary, Table of Contents and Major Themes section below it. o And, if you want to learn more about the document, check out the list of quotes as well and the “you talkin’ to me” section (section and quotes addressed to particular groups of people). As always, the best option is to read the document yourself and then use this as a guide for reflection and study later. I know this isn’t always possible or realistic, especially the day of the release. Note: I will accompany quotes with a number (e.g. #134). These number signify paragraph numbers on the document, not page numbers. General Summary (in 60 seconds) Pope Francis opens the document like this: “The Joy of the Gospel fills the hearts and lives of all who encounter Jesus. Those who accept his offer of salvation are set free from sin, sorrow, inner emptiness and loneliness. With Christ joy is constantly born anew. In this Exhortation I wish to encourage the Christian faithful to embark upon a new chapter of evangelization marked by this joy, while pointing out new paths for the Church’s journey in years to come” (#1) (italics mine). What is this new chapter? My best guess would be the quote below which I believe sums up the document well: “I dream of a 'missionary option', that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation” (#27). This is a huge statement. As a Church, we have been in self-preservation mode. We have hid ourselves in bunkers and hoped to survive. Pope Francis is calling for our Church to thrive by choosing the missionary option in everything that we do. How do we do this? That’s what the rest of the document is all about.

Table of Contents and Major Themes The Table of Contents This is one of the best ways to get an overview of the document. There is an introduction and five unique chapters. The Table of Contents was pulled straight from the back of the document. Check them out below: INTRODUCTION A JOY EVER NEW, A JOY WHICH IS SHARED II. THE DELIGHTFUL AND COMFORTING JOY OF EVANGELIZING III. THE NEW EVANGELIZATION FOR THE TRANSMISSION OF THE FAITH

CHAPTER ONE – THE CHURCH’S MISSIONARY TRANSFORMATION 1. A CHURCH WHICH GOES FORTH II. PASTORAL ACTIVITY AND CONVERSION III. FROM THE HEART OF THE GOSPEL IV. A MISSION EMBODIED WITHIN HUMAN LIMITS V. A MOTHER WITH AN OPEN HEART

CHAPTER TWO – AMID THE CRISIS OF COMMUNAL COMMITMENT I. SOME CHALLENGES OF TODAY’S WORLD II. TEMPTATIONS FACED BY PASTORAL WORKERS CHAPTER THREE – THE PROCLAMATION OF THE GOSPEL I. THE ENTIRE PEOPLE OF GOD PROCLAIMS THE GOSPEL II. THE HOMILY III. PREPARING TO PREACH IV. EVANGELIZATION AND THE DEEPER UNDERSTANDING OF THE KERYGMA CHAPTER FOUR – THE SOCIAL DIMENSION OF EVANGELIZATION I. COMMUNAL AND SOCIETAL REPERCUSSIONS OF THE KERYGMA

II. THE INCLUSION OF THE POOR IN SOCIETY III. THE COMMON GOOD AND PEACE IN SOCIETY IV. SOCIAL DIALOGUE AS A CONTRIBUTION TO PEACE CHAPTER FIVE—SPIRIT-FILLED EVANGELIZERS I. REASONS FOR A RENEWED MISSIONARY IMPULSE II. MARY, MOTHER OF EVANGELIZATION [A Summary of Lumen Fidei: Pope Francis’ First Encyclical] Major Themes in Evangelii Gaudium Like I said, this is a very long document with several major themes and highlights. Below are what I think are the most significant and some of my favorite. I’ll give at least one example of each, although many of the themes below are emphasized multiple times and in multiple ways throughout the document.

1. The Basic Proclamation of the Gospel (Kerygma) For Pope Francis, evangelization begins by sharing the basic message of the Gospel. “In catechesis too, we have rediscovered the fundamental role of the first announcement or kerygma, which needs to be the center of all evangelizing activity and all efforts at Church renewal… On the lips of the catechist the first proclamation must ring out over and over: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you” (#164). He goes on to note the importance of the kerygma throughout the life of a Christian: “It is first in a qualitative sense because it is the principal proclamation, the one which we must hear again and again in different ways, the one which we must announce one way or another throughout the process of catechesis, at every level and moment” (#164). Don’t worry he practices what he preaches. In the third paragraph he states: I invite all Christians, everywhere, at this very moment, to a renewed personal encounter with Jesus Christ, or at least an openness to letting him encounter them; I ask all of you to do this unfailingly each day. No one should think that this invitation is not meant for him or her, since “no one is excluded from the joy brought by the Lord” (#3).

2. Two Sources of Evangelization First, we can evangelize only because of God first loved us.

An evangelizing community knows that the Lord has taken the initiative, he has loved us first (cf. 1 Jn 4:19), and therefore we can move forward, boldly take the initiative, go out to others, seek those who have fallen away, stand at the crossroads and welcome the outcast. Second, our evangelization depends on theme #1: Our ability to accept the Gospel into our lives. “Here we find the source and inspiration of all our efforts at evangelization. For if we have received the love which restores meaning to our lives, how can we fail to share that love with others?” (#9).

3. Missionary Disciple The term “missionary disciple” is used throughout the document. The two are used to hold in tension the need both for a relationships with our Lord and the need to go to the outskirts to preach the Gospel. One thing is very clear. Every Baptized member of the Catholic faith is called to evangelize and is called to be a missionary disciple. “In virtue of their baptism, all the of the People of God have become missionary disciples (cf. Mt 28:19). All the baptized, whatever their position in the Church or their level of instruction in the faith, are agents of evangelization" (#120). “What I would like to propose is something much more in the line of an evangelical discernment. It is the approach of a missionary disciple, an approach ‘nourished by the light and strength of the Holy Spirit’” (#51). “The Church is herself a missionary disciple” (#40). [From the FOCUS blog: 6 Things to Know When Reading the Words of Pope Francis] 4. The Parish Pope Francis spends a considerable amount of time on the parish as he looks to see how a missionary impulse would change parish life. “In all its activities the parish encourages and trains its to be evangelizers. It is a community of communities, a sanctuary where the thirsty come to drink in the midst of their journey, and a centre of constant missionary outreach. We must it, though, that the call to review and renew our parishes has not yet sufficed to bring them nearer to people, to make them environments of living communion and participation, and to make them completely mission-oriented” (#28) In some people we see an ostentatious preoccupation for the liturgy, for doctrine and for the Church’s prestige, but without any concern that the Gospel have a real impact on God’s faithful people and the concrete needs of the present time” (#95). Then in regards to sharing the message of the Gospel: “Pastoral ministry in a missionary style is not obsessed with the disted transmission of a multitude of doctrines to be insistently imposed…the message has to concentrate on the essentials, on what is most beautiful, most grand, most appealing and at the same time most

necessary. The message is simplified, while losing none of its depth and truth, and thus becomes all the more forceful and convincing.” He will later spend several paragraphs (#135-159 - a LARGE section of the document) just on preaching homilies.

5. The Poor We all know that Pope Francis wants “a Church which is poor and for the poor.” The poor took up a huge section in this Apostolic Exhortation and his words deserve to be closely examined. Here are some significant quotes to help sum up his thoughts: We know that “evangelization would not be complete if it did not take of the unceasing interplay of the Gospel and of man’s concrete life, both personal and social” (#181). Each individual Christian and every community is called to be an instrument of God for the liberation and promotion of the poor, and for enabling them to be fully a part of society (#187). Inspired by this, the Church has made an option for the poor which is understood as a “special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness” (#198). “God’s heart has a special place for the poor, so much so that he himself 'became poor' (2 Cor8:9). The entire history of our redemption is marked by the presence of the poor. Salvation came to us from the 'yes' uttered by a lowly maiden from a small town on the fringes of a great empire.” (#197) “Without the preferential option for the poor, ‘the proclamation of the Gospel, which is itself the prime form of charity, risks being misunderstood or submerged by the ocean of words which daily engulfs us in today’s society of mass communications’” (#199)

6. De-centrailization of the Papacy This may strike someone as an odd theme in a document on evangelization, but it was clear in the document that Francis wanted to note that the centralization of the Church can harm evangelization. “Countless issues involving evangelization today might be discussed here, but I have chosen not to explore these many questions which call for further reflection and study. Nor do I believe that the papal magisterium should be expected to offer a definitive or complete word on every question which affects the Church and the world. It is not advisable for the Pope to take the place of local Bishops in the discernment of every issue which arises in their territory. In this sense, I am conscious of the need to promote a sound 'decentralization'” (#16). He also practices this principle throughout the document by quoting different groups of bishops. Note: By the way, I could have probably picked another 6 themes. I may add to this list as time goes on. [From the FOCUS Blog: The Four Best Beards in the History of Christendom]

List of Quotes (titles are mine) Complaining “Sometimes we are tempted to find excuses and complain, acting as if we could only be happy if a thousand conditions were met. To some extent this is because our 'technological society has succeeded in multiplying occasions of pleasure, yet has found it very difficult to engender joy'” (#7). Where should we preach the Gospel? In fidelity to the example of the Master, it is vitally important for the Church today to go forth and preach the Gospel to all: to all places, on all occasions, without hesitation, reluctance or fear. The joy of the Gospel is for all people: no one can be excluded.” (#23). God Asks Everything “God asks everything of us, yet at the same time he offers everything to us” (#12). What’s your four o’clock? “The joy of evangelizing always arises from grateful remembrance: it is a grace which we constantly need to implore. The apostles never forgot the moment when Jesus touched their hearts: 'It was about four o’clock in the afternoon'" (Jn. 1:39) (#13). On patience “Evangelization consists mostly of patience and disregard for constraints of time” (#24). On Atheism Today, our challenge is not so much atheism as the need to respond adequately to many people’s thirst for God, lest they try to satisfy it with alienating solutions or with a disembodied Jesus who demands nothing of us with regard to others. What disciples risk? “The disciple is ready to put his or her whole life on the line, even to accepting martyrdom, in bearing witness to Jesus Christ, yet the goal is not to make enemies but to see God’s word accepted and its capacity for liberation and renewal revealed” (24). On marriage today “Marriage now tends to be viewed as a form of mere emotional satisfaction that can be constructed in any way or modified at will” (#66). On what needs to be done “Instead, we waste time talking about 'what needs to be done' – in Spanish we call this the sin of 'habriaqueísmo' – like spiritual masters and pastoral experts who give instructions from on high. We indulge in endless fantasies and we lose with the real lives and difficulties of our people” (#96). On homilies “We know that the faithful attach great importance to it, and that both they and their ordained ministers suffer because of homilies: the laity from having to listen to them and the clergy from having to preach them!” (#135)

Beauty and evangelization “Every form of catechesis would do well to attend to the 'way of beauty' (via pulchritudinis)" (129). Proclaiming Christ means showing that to believe in and to follow him is not only something right and true, but also something beautiful, capable of filling life with new splendour and profound joy, even in the midst of difficulties.” Jesus and his people “To be evangelizers of souls, we need to develop a spiritual taste for being close to people’s lives and to discover that this is itself a source of greater joy. To be Mission is at once a ion for Jesus and a ion for his people” (#268).

You talkin’ to me? (Some quotes for particular people) Pastoral Workers (those in what we often call “ministry” in America) “It is striking that even some who clearly have solid doctrinal and spiritual convictions frequently fall into a lifestyle which leads to an attachment to financial security, or to a desire for power or human glory at all cost, rather than giving their lives to others in mission. Let us not allow ourselves to be robbed of missionary enthusiasm!” (#80) Some fall into it because they throw themselves into unrealistic projects and are not satisfied simply to do what they reasonably can. Others, because they lack the patience to allow processes to mature; they want everything to fall from heaven. Others, because they are attached to a few projects or vain dreams of success. Others, because they have lost real contract with people and so depersonalize their work that they are more concerned with the road map than with the journey itself (#82). Also, for a much longer exhortation, check out paragraphs 76-97. Lots of great advice in there for those “in ministry.” Women “Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded. The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion, but it can prove especially divisive if sacramental power is too closely identified with power in general.” (#104) Theologians and Academics “I call on theologians to carry out this service as part of the Church’s saving mission. In doing so, however, they must always that the Church and theology exist to evangelize, and not be content with a desk-bound theology. Universities are outstanding environments for articulating and developing this evangelizing commitment in an interdisciplinary and integrated way” (#134). Bishops “The bishop must always foster this missionary communion in his diocesan Church, following the ideal of the first Christian communities, in which the believers were of one heart and one soul (cf. Acts 4:32). To do so, he will sometimes go before his people, pointing the way and keeping their

hope vibrant. At other times, he will simply be in their midst with his unassuming and merciful presence” (#31). The young “Even if it is not always easy to approach young people, progress has been made in two areas: the awareness that the entire community is called to evangelize and educate the young, and the urgent need for the young to exercise greater leadership.” So much more to unpack. I will continue to read and study this document. Have you read Evangelii Gaudium yet? What impacted you the most? Share your thoughts below.

A summary of the key issues raised by Pope in Evangelii Gaudium Here is a summary of the the main features of Pope Francis’s apostolic exhortation, Evangelii Gaudium (The Joy of the Gospel), which was released at the Vatican today…

– With a mix of conversational style and formal papal magisterial language, Pope Francis sets forth a vision for giving the entire Church, at every level, a missionary thrust; he anticipates some objections and confusion, but asks everyone to give it a try. – He calls for renewal and rethinking the way every person and every institution – from the Pope and the Roman Curia down to the parish and its parishioners – live their faith and focus their energies. – The Pope recognises the Church must be realistic about the challenges individuals and the world pose to belief today, but – as a Jesuit – he encourages an Ignatian reading of the situation, looking for the people, places and trends where God is present. The practice should lead to greater consolation, joy and courage in sharing the Gospel. – Pope Francis sees the Christian life as being based on knowing and experiencing God’s love, mercy and salvation offered to all through the death and resurrection of Jesus Christ. Evangelisation programmes and catechesis must be designed to help people return to that basic knowledge and experience and help them understand church teaching in light of God having revealing himself as loving and merciful. – He apologetically spends a long section of the document talking about the importance of homilies as the one opportunity each week most priests have to encourage Catholics to live the faith. He provides detailed suggestions on reading the biblical texts for the Mass, writing the homily and delivering it. – The Pope recognises that some church teachings and positions on modern issues are confusing to many people, especially outside the church. He affirms Church teaching that women cannot be priests since Jesus chose only men as his apostles, but he also says women must be involved more in Church decision making. He also insists that the defense of the life of the unborn flows from the conviction that every life is sacred, and is a position that will not change.

– Pope Francis says that the heart of the Christian moral message is love for one another, which must motivate Christians to share the Gospel, help the poor and work for social justice. – He warns of “spiritual worldliness” which leads apparently good Catholics to be concerned almost exclusively with power or appearances or judging others rather than recognizing their own sin and reaching out to others with the same mercy God offers them. – The Pope highlights Mary not only as a model of faith and fidelity, but as a strong woman and mother who shared many of the joys and sorrows facing people today and, therefore, understands the challenges they face.

The Joy of the Gospel is the title Pope Francis has chosen for this first major document of his pontificate, putting down in print the joyous spirit of encounter with Christ that characterizes every public appearance he has made so far. The man who has constantly kept the media’s attention with his desire to embrace and share his faith with everyone he meets, now urges usto do exactly the same. To “recover the original freshness of the Gospel”, as he puts it, through a thorough renewal of the Church’s structures and vision. Including what he calls “a conversion of the papacy” to make it better able to serve the mission of evangelization in the modern world. The Church, he says, should not be afraid to re-examine “customs not directly connected to the heart of the Gospel” even if they may have deep historical roots. In strikingly direct and personal language, the Pope appeals to all Christians to bring about a “revolution of tenderness” by opening their hearts each day to God’s unfailing love and forgiveness. The great danger in today’s consumer society, he says, is “the desolation and anguish” that comes

from a “covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience.” Whenever our interior life becomes caught up in its own interests , he warns, “there is no longer room for others, no place for the poor.”As we open our hearts, the Pope goes on, so the doors of our churches must always be open and the sacraments available to all. The Eucharist, he says pointedly, “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” And he repeats his ideal of a Church that is “bruised, hurting and dirty because it has been out on the streets” rather than a Church that is caught up in a slavish preoccupation with liturgy and doctrine, procedure and prestige. “God save us,” he exclaims, “from a worldly Church with superficial spiritual and pastoral trappings!” Urging a greater role for the laity, the Pope warns of “excessive clericalism” and calls for “a more incisive female presence in the Church”, especially “where important decisions are made.” Looking beyond the Church, Pope Francis denounces the current economic system as “unjust at its root”, based on a tyranny of the marketplace, in which financial speculation, widespread corruption and tax evasion reign supreme. He also denounces attacks on religious freedom and new persecutions directed against Christians. Noting that secularization has eroded ethical values, producing a sense of disorientation and superficiality, the Pope highlights the importance of marriage and stable family relationships. Returning to his vision of a Church that is poor and for the poor, the Pope urges us to pay particular attention to those on the margins of society, including the homeless, the addicted, refugees, indigenous peoples, the elderly, migrants, victims of trafficking and unborn children. While it is not “progressive” to try to resolve problems by eliminating a human life, he says, it’s also true that “we have done little to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish.” Finally the new papal document also focuses on the themes of promoting peace, justice and fraternity, through patient and respectful dialogue with all people of all faiths and none. Better relations with other Christians, with Jews and with Muslims are all seen as indispensable ways of promoting peace and combatting fundamentalism. While urging Christians to “avoid hateful generalisations” about Islam, the Pope also calls “humbly” on Islamic countries to guarantee full religious freedom to Christians” The full text of the new Apostolic Exhortation can be found on the Vatican website, while the main points are outlined in the synopsis below: “The joy of the Gospel fills the hearts and lives of all who encounter Jesus.” Thus begins the Apostolic Exhortation Evangelii Gaudium, by which Pope Francis develops the theme of the proclamation of the Gospel in the contemporary world, drawn from, among other sources, the contribution of the work of the Synod held in the Vatican, from 7 to 28 October 2012, on the theme “The new evangelization for the transmission of the faith”. “I wish to encourage the Christian faithful to embark upon a new chapter of evangelization marked by this joy, while pointing out new paths for the Church’s journey in years to come” (1). It is a heartfelt appeal to all baptized persons to bring Christ’s love to others, “permanently in a state of mission” (25), conquering “the great danger in today’s world”, that of an individualist “desolation and anguish” (2). The Pope invites the reader to “recover the original freshness of the Gospel”, finding “new avenues” and “new paths of creativity”, without enclosing Jesus in “dull categories” (11). There is a need for a “pastoral and missionary conversion, which cannot leave things as they presently are” (25) and a “renewal” of ecclesiastical structures to enable them to become “more mission-oriented” (27). The Pontiff also considers “a conversion of the papacy” to help make this ministry “more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization”. The hope that the Episcopal Conferences might contribute to “the concrete realization of the collegial spirit”, he states, “has not been fully realized” (32). A “sound decentralization” is necessary (16). In this renewal, the Church should not be afraid to re-examine “certain customs not directly connected to

the heart of the Gospel, even some of which have deep historical roots” (43). A sign of God’s openness is “that our church doors should always be open” so that those who seek God “will not find a closed door”; “nor should the doors of the sacraments be closed for simply any reason”. The Eucharist “is not a prize for the perfect but a powerful medicine and nourishment for the weak”. These convictions have pastoral consequences that we are called to consider with prudence and boldness” (47). He repeats that he prefers “a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church … concerned with being at the centre and then ends by being caught up in a web of obsessions and procedures. If something should rightly disturb us … it is the fact that many of our brothers and sisters are living without … the friendship of Jesus Christ” (49). The Pope indicates the “temptations which affect pastoral workers” (77): “individualism, a crisis of identity and a cooling of fervour” (78). The greatest threat of all is “the grey pragmatism of the daily life of the Church, in which all appears to proceed normally, which in reality faith is wearing down” (83). He warns against “defeatism” (84), urging Christians to be signs of hope (86), bringing about a “revolution of tenderness” (88). It is necessary to seek refuge from the “spirituality of well-being … detached from responsibility for our brothers and sisters” (90) and to vanquish the “spiritual worldliness” that consists of “seeking not the Lord’s glory but human glory and well-being” (93). The Pope speaks of the many who “feel superior to others” because “they remain intransigently faithful to a particular Catholic style from the past” whereby “instead of evangelizing, one analyses and classifies others” (94). And those who have “an ostentatious preoccupation for the liturgy, for doctrine and for the Church’s prestige, but without any concern that the Gospel have a real impact” on the needs of the people (95). This is “a tremendous corruption disguised as a good … God save us from a worldly Church with superficial spiritual and pastoral trappings!” (97). He appeals to ecclesial communities not to fall prey to envy and jealousy: “How many wars take place within the people of God and in our different communities!” (98). “Whom are we going to evangelize if this is the way we act?” (100). He highlights the need to promote the growth of the responsibility of the laity, often kept “away from decision-making” by “an excessive clericalism” (102). He adds that there is a need for “still broader opportunities for a more incisive female presence in the Church”, in particular “in the various settings where important decisions are made” (103). “Demands that the legitimate rights of women be respected … cannot be lightly evaded” (104). The young should “exercise greater leadership” (106). With regard to the scarcity of vocations in many places, he emphasizes that “seminaries cannot accept candidates on the basis of any motivation whatsoever” (107). With regard to the theme of inculturation, he remarks that “Christianity does not have simply one cultural expression” and that the face of the Church is “varied” (116). “We cannot demand that peoples of every continent, in expressing their Christian faith, imitate modes of expression which European nations developed at a particular moment of their history” (118). The Pope reiterates that “underlying popular piety … is an active evangelizing power” (126) and encourages the research of theologians, reminding them however that “the Church and theology exist to evangelize” and urges them not to be “content with a desk-bound theology” (133). He focuses “somewhat meticulously, on the homily”, since “many concerns have been expressed about this important ministry and we cannot simply ignore them” (135). The homily “should be brief and avoid taking on the semblance of a speech or a lecture” (138); it should be a “heart-to-heart communication” and avoid “purely moralistic or doctrinaire” preaching (142). He highlights the importance of preparation: “a preacher who does not prepare is not ‘spiritual’; he is dishonest and irresponsible” (145). Preaching should always be positive in order always to “offer hope” and “does not leave us trapped in negativity” (159). The approach to the proclamation of the Gospel should

have positive characteristics: “approachability, readiness for dialogue, patience, a warmth and welcome, which is non-judgmental” (165). In relation to the challenges of the contemporary world, the Pope denounces the current economic system as “unjust at its root” (59). “Such an economy kills” because the law of “the survival of the fittest” prevails. The current culture of the “disposable” has created “something new”: “the excluded are not the ‘exploited’ but the outcast, the ‘leftovers’” (53). “A new tyranny is thus born, invisible and often virtual”, of an “autonomy of the market” in which “financial speculation” and “widespread corruption” and “self-serving tax-evasion reign” (56). He also denounces “attacks on religious freedom” and the “new persecutions directed against Christians. … In many places the problem is more that of widespread indifference and relativism” (61). The family, the Pope continues, “is experiencing a profound cultural crisis”. Reiterating the indispensable contribution of marriage to society” (66), he underlines that “the individualism of our postmodern and globalized era favours a lifestyle which … distorts family bonds” (67). He re-emphasizes “the profound connection between evangelization and human advancement” (178) and the right of pastors “to offer opinions on all that affects people’s lives” (182). “No one can demand that religion should be relegated to the inner sanctum of personal life, without a right to offer an opinion on events affecting society”. He quotes John Paul II, who said that the Church “cannot and must not remain on the sidelines in the fight for justice” (183). “For the Church, the option for the poor is primarily a theological category” rather than a sociological one. “This is why I want a Church that is poor and for the poor. They have much to teach us” (198). “As long as the problems of the poor are not radically resolved … no solution will be found for this world’s problems” (202). “Politics, although often denigrated”, he affirms, “remains a lofty vocation and one of the highest forms of charity”. I beg the Lord to grant us more politicians who are genuinely disturbed by … the lives of the poor!” (205). He adds an onition: “Any Church community”, if it believes it can forget about the poor, runs the risk of “breaking down”. The Pope urges care for the weakest of society: “the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned” and migrants, for whom the Pope exhorts “a generous openness” (210). He speaks about the victims of trafficking and new forms of slavery: “This infamous network of crime is now well established in our cities, and many people have blood on their hands as a result of their comfortable and silent complicity” (211). “Doubly poor are those women who endure situations of exclusion, mistreatment and violence” (212). “Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenceless and innocent among us. Nowadays efforts are made to deny them their human dignity” (213). “The Church cannot be expected to change her position on this question … it is not ‘progressive’ to try to resolve problems by eliminating a human life” (214). The Pope makes an appeal for respect for all creation: we “are called to watch over and protect the fragile world in which we live” (216). With regard to the theme of peace, the Pope affirms that “a prophetic voice must be raised” against attempts at false reconciliation to “silence or appease” the poor, while others “refuse to renounce their privileges” (218). For the construction of a society “in peace, justice and fraternity” he indicates four principles (221): “Time is greater than space” (222) means working “slowly but surely, without being obsessed with immediate results” (223). “Unity prevails over conflict” (226) means “a diversified and life-giving unity” (228). “Realities are more important than ideas” (231) means avoiding “reducing politics or faith to rhetoric” (232). “The whole is greater than the part” means bringing together “globalization and localization” (234). “Evangelization also involves the path of dialogue,” the Pope continues, which opens the Church to

collaboration with all political, social, religious and cultural spheres (238). Ecumenism is “an indispensable path to evangelization”. Mutual enrichment is important: “we can learn so much from one another!” For example “in the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of Episcopal collegiality and their experience of synodality” (246); “dialogue and friendship with the children of Israel are part of the life of Jesus’ disciples” (248); “interreligious dialogue”, which must be conducted “clear and joyful in one’s own identity”, is “a necessary condition for peace in the world” and does not obscure evangelization (250251); in our times, “our relationship with the followers of Islam has taken on great importance” (252). The Pope “humbly” entreats those countries of Islamic tradition to guarantee religious freedom to Christians, also “in light of the freedom which followers of Islam enjoy in Western countries!” “Faced with disconcerting episodes of violent fundamentalism” he urges us to “avoid hateful generalisations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence” (253). And against the attempt to private religions in some contexts, he affirms that “the respect due to the agnostic or non-believing minority should not be arbitrarily imposed in a way that silences the convictions of the believing majority or ignores the wealth of religious traditions” (255). He then repeats the importance of dialogue and alliance between believers and non-believers (257). The final chapter is dedicated to “spirit-filled evangelizers”, who are those who are “fearlessly open to the working of the Holy Spirit” and who have “the courage to proclaim the newness of the Gospel with boldness (parrhesía) in every time and place, even when it meets with opposition” (259). These are “evangelizers who pray and work” (262), in the knowledge that “mission is at once a ion for Jesus and a ion for his people” (268): “Jesus wants us to touch human misery, to touch the suffering flesh of others” (270). He explains: “In our dealings with the world, we are told to give reasons for our hope, but not as an enemy who critiques and condemns” (271). “Only the person who feels happiness in seeking the good of others, in desiring their happiness, can be a missionary” (272); “if I can help at least one person to have a better life, that already justifies the offering of my life” (274). The Pope urges us not to be discouraged before failure or scarce results, since “fruitfulness is often invisible, elusive and unquantifiable”; we must know “only that our commitment is necessary” (279). The exhortation concludes with a prayer to Mary, “Mother of Evangelization”. “There is a Marian ‘style’ to the Church’s work of evangelization. Whenever we look to Mary, we come to believe once again in the revolutionary nature of love and tenderness” (288).