Unit seven
PART II: THE THEOLOGY AND SPIRITUALITY OF MISSION
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| PART II: THE THEOLOGY AND SPIRITUALITY OF MISSION
CHAPTER ONE THEOLOGIES OF MISSION This is a vast area that we can only touch on here, so let us look firstly at the concept of “Mission”: 1. The Church’s Mission The first question we need to ask is: “What is the Church’s mission”? The answer to this question is not easy to give as the Church has understood this “mission” in different ways over the centuries. Contrary to what may have been said for many years, the Church is not of ultimate importance. This is not to deny the Church’s divine origin; nor that the Church is the “universal sacrament of salvation” and “the people made one with the Father, Son and Holy Spirit and imbued with the presence of God.” (LG 4, 48) Since the Second Vatican Council, the view has changed from thinking of a Church central to all Christ’s saving actions to a “Church looking beyond itself to a community that preaches, serves and witnesses to the reign of God… through the power of the Holy Spirit.”13 From this point of view, Vatican Council 2 describes the “pilgrim church” as “missionary by its very nature.” (AG 2) Pope Paul VI confirms this view in his apostolic exhortation Evangelii Nuntiandi when he spoke of evangelization as the church’s “deepest identity.” (EN 14) Again, Pope John Paul II teaches that “missionary activity belongs to the very nature of Christian life.” (Redemptoris Missio 1) In other words, the very reason for the Church’s existence is the process of evangelization. Therefore, we cannot really say “the Church has a mission,” but rather “the mission of Christ has a church.”14 2. Mission to Whom? Before considering this question in more detail, let us look at an important aspect: To whom is the mission of the Church directed? The Second Vatican Council described it this way: “The Church is the universal sacrament of salvation. ‘To this Catholic unity of the people of God, therefore...all are called, and they belong to it or are ordered to it in various ways, whether they be Catholic faithful or others who believe in Christ or finally all people everywhere who by the grace of God are called to salvation.’” (Lumen Gentium 13)
“Looking at today’s world from the viewpoint of evangelization, we can distinguish three situations:
The Pope goes on to explain these three categories of mission areas: The first he calls “mission ad gentes proper”; these are people whose culture has not yet been influenced by the Gospel or non-Christian groups. It is to these groups we must proclaim Christ and his Gospel and promote Gospel values to the building up of a local church. This is an essential aspect of the mission of the Church. The other two categories include those who have heard the message of the Gospel and still need to have pastoral care. The second category of believers are those who have responded to the call of the Gospel and bear witness to it by their lives. These are the ones who must take on the burden of evangelization not only to non-believers, but to believers as well who still need pastoral care. The third category covers those who “have grown cold” in their faith and need a “new evangelization” to call them back to Christ. However, the Pope points out, there is an interdependence among all three categories of mission activity. “Each of them influences, stimulates and assists the others. The missionary thrust fosters exchanges between the Churches and directs them towards the larger world, with positive influences in every direction. The Churches in traditionally Christian countries, for example, involved as they are in the challenging task of new evangelization, are coming to understand more clearly that they cannot be missionaries to non-Christians in other countries and continents unless they are seriously concerned about the non-Christians at home. Hence, missionary activity ad intra is a credible sign and a stimulus for missionary activity ad extra and vice versa.” (RM n. 34) 3. What is the mission of the Church? Bevan and Schroeder say that “the best way to begin a definition is to say mission takes the church beyond itself into history, into culture, into people’s lives, beckoning it constantly to ‘cross frontiers.’” Pope Paul VI defined evangelization as “a complete and dynamic process by which the church seeks to convert and transform ‘solely through the divine power of the message she proclaims, both the personal and collective consciences of people, the activities in which they engage, and the lives and concrete milieux which are theirs.” (EN 17) The Pope goes on to explain how this may be done: Firstly, by Christian witness – both personally and as a community; Secondly, by proclamation Christ and his message to those who do not know these, with due respect to culture and context, and promotes human responsibility, development and freedom; Thirdly, mission has to be communitarian or better, ecclesial. It is done on behalf of the Christian community and leads to incorporation into the community. Christians themselves are called to witness to Gospel values and carry on the process of evangelization. 4. Theological Approaches to Mission Six “Constants” that shape Mission The missiologist, David Bosch, gives us this warning: ”Beware of delineating mission too sharply.” Mission happens wherever the church is; it is how the church exists. Mission is preaching Christ for the first time, the act of Christians struggling against injustice and oppression; it is binding of wounds in reconciliation; it is the church learning from other religions ways of being challenged by the world’s cultures. “Missions” exist in urban multicultural neighbourhoods, rural villages…focussing on human beings and elsewhere in a world that calls and challenges it.”15 The Church has always been conscious of its responsibility to bring the faith to others from the very earliest times. At first, the disciples confined their efforts to the Holy Land but it soon became clear that Jesus came not only for the Jews but all people. The Acts of the Apostles bring this out clearly in describing the spread of the Gospel beyond Palestine to the furthest known world – even to the very centre of the Roman Empire to Rome. History tells us the story of an active missionary activity that continues even until today. The question that has arisen today asks, “Is the Christianity preached by the Early Church the same as that we encounter today?” We see different expressions of it in different cultures and peoples. How are these connected? Besides being connected historically, they are also connected on another level: they respond to differing contexts. There is in Christianity an “essential continuity” by which it remains itself as it transforms itself in missionary outreach. Despite differing languages, contexts and cultures, there are as well certain constants that define Christianity in its missionary nature. E.g. Christology and Ecclesiology. First and foremost, the person of Jesus Christ called the Christ, has ultimate significance; then, the Bible and how to celebrate Eucharist and baptism; and a consciousness of continuity with Israel – and always a community nourished by word and Sacrament. The content of these constants is not the same, but Christianity is never without faith in and theology of Jesus as Christ and never without a commitment to and understanding of the community called church. We propose six “constants” in Christianity: six questions that Christianity must answer and that will shape the way the church will preach, serve and witness to God’s reign:
If we take the “Six Constants”, we can distinguish three different theological approaches to Mission. As our understanding of mission has developed, the way we carry out our mission or evangelization has changed. Here is a simplified chart showing a comparison amongst these three approaches, or three different Theologies of Mission: Type A, Type B and Type C as shown on the chart below.
Clarification of the Chart According to the way one understands these “constants” would point out how we carry out our mission. In other words, our particular theology of Mission would govern our action. The implications of this are enormous. It is because of one’s theology of mission that one acts in the way one sees from that point of view. We could regard each of these approaches as a development of our understanding of the Church’s mission. It is important, therefore, that we study these three approaches or theologies of Mission and apply them to our actions and instructions to others e.g. preaching, attitudes towards others and other cultures. It is clear that Francis of Assisi tended towards the third approach (TypeC) and was far ahead of his times. Francis influences the early friars as they set out on their various missionary journeys showing respect for others and their cultures. However, we should keep in mind what Bevans and Schroeder say: “As a river twists and turns in its journey toward the sea, both shaping and being shaped by the contour of the land, the geological composition of the soil and the enterprises of humanity, so the church, as a community-in-mission, both forms and is formed by the ‘lay of the land’. In turn, the various constants of the church’s one mission throughout its history have both shaped and been shaped by the historical-cultural context and the corresponding theological thought of particular times and places…”16 Thus, we can see that history is also shaped by our theological convictions and attitudes which vary from age to age. What was done in the early days of the Franciscan Order cannot be, and should not be done today in exactly the same way as before. Our understanding of Mission has changed and modern ways of acting in the light of other sciences have helped us to better understand what should be done in our own situation. It is in this line of thinking, I think, that Pope Paul VI gives his description of evangelization. He tells us
What Pope Paul VI said confirms the Franciscan approach to evangelization. Francis talked of Witness, Proclamation and a willingness to Martyrdom should that be necessary. COMPARING THE THREE APPROACHES For the sake of convenience and space, let us consider these Constants under the following headings: 1) Christ and Salvation 2) The Church and our Destiny 3) Culture and Human Dignity 1. Christ and Salvation (How does each approach see Jesus in the Plan of Salvation?) Mission is always proclaiming and witnessing to God’s offer of salvation. The way that one understands salvation will largely determine how mission is carried out according to one’s approach to mission. The first approach (Type A) reflects on the person and work of Jesus. Those following this approach think of Jesus as he has been defined by the Church Councils, as fully human and fully divine, two separate natures in the one person.23 He accepts this and other truths as part of his faith. Jesus came to save us from the sin we inherited from our first parents. The ultimate reason for God to send his Son to become man was to die for us to satisfy God who has been infinitely offended. Jesus redeemed us and we can join in this work of redemption by our own penances. This was a static, legalistic approach to mission.
Type A approach would be more comfortable with Exclusive Christology. While it would accept that there is some form of natural revelation (cf. Rom 1:18-21), the human person is unable to respond to it because he is born in sin and only Christ can save him. So the aim of mission work is to “save souls” or to “plant the Church”.24 This way of thinking would exclude any form of religious dialogue with other churches or ecumenism. Mission activity was connected to some kind of charitable activity as part of a process to prepare people for evangelization (pre-evangelization). Salvation is a personal acceptance of Jesus Christ as Saviour which has to be an interior spiritual renewal and transformation. This approach is particularly strong among the Evangelical churches. We would be familiar with the above style of missionary which was the only one that was practised until the Second Vatican Council.
Even in the Middle Ages when there was great emphasis on the humanity of Christ, this perspective still remained. Later, the focus changed to the Christ of history, the ideal human being. Jesus’ teachings were regarded as important moral principles for an authentic human life. The B Type approach stressed that Jesus can illumine human darkness like a lens through which we could see the whole world clearly and distinctly from God’s point of view. Jesus’ work was to reveal the depths of God’s love for us. Type B approach embraces Inclusive Christology and even the Pluralist point of view noted above. Rahner explains that “any person in some way responds to that innate openness by seeking honestly for transcendence in his or her life is implicitly…responding to Christ’s presence. And since human beings are social and cultural realities, Rahner would say that the society and cultural structures that shape people’s lives are also endowed with Christ’s grace. “Religious ways other than Christianity in some anonymous fashion bear the grace of Christ.”25 The task of the missionary, then, is “to bring the Good News that the riches of Christ that are present already within a particular context and the knowledge of Christ brings with it fulfilment and perfection of that context.”26 Therefore, the missionary helps people reach their fulfilment, their full, human potential in Christ. Again, by the missionary’s efforts, all can profit from the full understanding of Christ when all have been evangelized. The third approach (Type C) speaks of God relating directly to the world both in Christ and in the Spirit. God is engaged in the world’s history through the working of the Holy Spirit and the Incarnation of the Son. This approach stresses that the Incarnation was not brought about by human sin. God always had intended to send his Son to become man as an expression of his love. Therefore, we need to look more closely at the historical events of Jesus’ life, death and resurrection to understand his mystery. These events have set us free from the slavery of Satan which prevents our growth and union with God. The Resurrection is a sign of God’s approval. Type C approach is not so much a proclamation of a message or a system of doctrines but proclaiming the saving power of Jesus Christ through a life of liberating witness, a life lived in community of freedom. Pope John Paul II seems to affirm this approach when he wrote: “The Church serves the Kingdom by spreading ‘Gospel values’ throughout the world. These values are an expression of the Kingdom and help people to accept God’s plan. It is true that traces of the Kingdom can also be found beyond the limits of the Church among peoples everywhere, to the extent that they live ‘Gospel values’ and are open to the working of the Spirit who breathes when and where he wills (cf. Jn 3:8). But it must immediately be added that this temporal dimension of the Kingdom remains incomplete unless it is related to the Kingdom of Christ present in the Church and straining towards completion at the end of time.”27 2. The Church and our Destiny (What is the nature of the Church and how does it regard the future?) Type A approach considers the Church as the sole agent and protector of the faith, i.e. the Church contains the “ordinary means” to find Christ, and “Outside the Church there is no salvation.” It follows the Institutional model of the Church28 with its hierarchic and external aspects. Its goal is to spread the Church throughout the world to “save souls.” Its structures are firm and unchanging. Most missionaries who follow this approach repeat the European model that they are familiar with in the areas to which they go e.g. European liturgy, furniture, architecture (the way they build their churches), the language they use, etc. They regard the Church and the Kingdom of God to be the same thing because Jesus established the Church. Each person must prepare well for death when he or she would be judged by God, and then again at the end of the world at the time of the General Judgment. Stress was placed on the “four last things” i.e. death, judgment, heaven and hell. The world and human history were regarded as unimportant, so missionaries were not very concerned with development.29 Few people were expected to be saved. Most would be damned. We live in the time of waiting for the last day or the parousia (the Second Coming of Christ). Consequently, the missionary must work hard to “save souls” before it is too late. So, as we saw earlier, salvation could be measured by external practices of believers e.g. the number of converts, frequency at Mass and the Sacraments, etc. The second approach (Type B) is much more positive. It is characterized by those who know and help one another to hold fast to the vision as seen as the Church in Mystical Communion. The Church is a share of the kingdom, which is a God-given reality with Christ’s new life present in it, the presence of the Holy Spirit who brings about salvation and redemption. The model that expresses this approach is the Church as Mystical Communion or the Church as Sacrament. The members are intimately linked with Christ and one another. The sacramental nature of this approach points to its missionary nature. It’s unity is a symbol of all humanity united with God and each other. It is also the “Body of Christ” because it is the “door” to union with God; union with people through Baptism, sharers in gifts which they share with others. Christ is Head of the Church, present in the world and not confined to the visible Church. The preferred image of 2 Vatican Council was “People of God” which points to the radical, communal nature of the Church (which is not a ‘perfect society’). The Church is a mystery with the hidden presence of God. In it, there is a fundamental equality, dignity of its members (from Baptism) all called to perfection, one salvation, one hope, one union in charity. It includes all peoples “joined in many ways” (LG 15) even those who have not received the Gospel. There is confidence in goodness in human reason and conscience. Their reason for mission is to bring humanity to the fullness that it anticipates in its various religious experiences, open to the future, “pilgrim” journeying to the future until its fulfilment in heaven. It is the “seed” or beginning, foretaste of the heavenly kingdom. The Church’s mission ad intra (within itself) and ad extra (outside itself) is to become what it is in its deepest nature i.e. the internal quality and vitality of its members is cultivated not for the Church but as attractive witness to the Gospel in the world, and its mission to the world. This approach has an optimistic hope for the future claiming that everyone will be saved because of God’s mercy. The true Kingdom of God is the Rule of God dwelling in the hearts of individuals. We live in the “already-and-the-not-yet”. God will provide opportunities for salvation for all in ways known to God alone. God’s grace will be offered to everyone which could be accepted or rejected. Type C approach to the Church also chooses the image the “Body of Christ”. Christ rose in victory in which we share. Christ enjoys the fullness of the risen life and all will follow him “at the proper time” when “all things will be restored in Christ.” The Church is a sure means of grace. “Where the Church is, there is the Spirit of God, and every grace.” This approach was the result of the 2 Vatican Council and the understanding of Church as Community, the “People of God” mystically united to Christ, the Church as Sacrament and a dynamic understanding of the Church as Herald or Servant. These ideas are based on two documents: 1) Ad Gentes which points out that the Church is missionary by its very nature. 2) Lumen Gentium which points out that the Church is involved in the ebb and flow of history and is not static. The Church is essentially dynamic and open, discovering it integrity in historical action. In this sense, the Church is committed to the world, to humanity and to history. It must be concerned with the local community, the daily experiences of people, their joys and sorrows, etc. The Church’s function is to be in solidarity with the human race. In looking to the future, the end of the world is not the end of the process. We are in process already and look to our transformation and fulfilment into God’s image. The goal of humanity is “divinization” into a “new creation”. Christ is the alpha and omega of holiness in the world, the divine purpose of human and cosmic history. Christian mission involves commitment to human development. According to this third approach, Christianity does not offer a way to an other-worldly heaven, but a “clue that gives us a glimpse into God’s purpose for human history and invites us to participate in those purposes.” This is the “already” or “now-and-the-not-yet” perspective that St John refers to in his Gospel. CHAPTER TWO THE SPIRITUALITY OF MISSION Introduction Before the 16th century, the word “mission” meant only one thing: the Trinitarian doctrine of the operation of the Father “sending” the Son; and the Son “sending” the Holy Spirit. It referred to the community of the Trinity working in harmony and “sending” the Saviour of the world to become man like us. From this teaching, there derived a form of spirituality towards the Blessed Trinity which is truly “missionary”. It was noted earlier that it was not until much later that the word “mission” took on a wider meaning. Pope John Paul II wrote in his encyclical letter, Redemptoris missio: “Missionary activity demands a specific spirituality, which applies in particular to all those whom God has called to be missionaries.” (Redemptoris missio n. 87) “The Church, by its very nature, is missionary.”(AG n. 2) This means the very reason for the Church’s existence is to proclaim Christ. It is from faith in Christ that the Church receives its universal mission to bring salvation to all people. Salvation is a gift from God that brings freedom from all that oppresses humans, especially sin.30 We saw earlier that salvation can be understood in the sense of renewal and conversion, but also as part of the Church’s actively healing bringing reconciliation with God, humanity and nature. It also can imply living in harmony with each other and being actively engaged in the ministry of mercy, justice and peace, especially towards the poor. Everyone shares in this mission of the Church but the central role in this activity belongs to the Holy Spirit. Just as in the Early Church, so also today, it is the Holy Spirit who leads and brings about results. God breathes his Spirit into whoever he wills and where he wills cf. Jn 3:8.Those who have responded to the Holy Spirit through baptism share in the role of being “missionary” sharing in the mandate of the Church and, at the same time, being evangelized. In this sense, everyone shares in mission spirituality.
Pope John Paul II describes what he calls the virtues that one must strive for that mark genuine mission spirituality. Here are some of those characteristics: 1) A life of complete docility to the Spirit. If one is alert to the urgings of the Holy Spirit, one will allow oneself to be “moulded by the Spirit” so that we become more and more like Christ. As St Paul says that we must be one in mind with Christ Jesus. Pope John Paul reminds us that “it is impossible to bear witness to Christ without reflecting his image, which is made alive in us by grace and the power of the Spirit.” RM n. 87 this docility to the Spirit leads us to receive the gifts of fortitude and discernment. We can see this element very clearly in the life of St Francis: He was open to the Spirit and he urged all his followers to have this same openness. This is especially true when we consider is close attention to the teachings of the Church but more especially in the words of Scripture. He read and re-read Scripture, particularly the Gospels. He was so familiar with the writings in the Gospels that, when he was dying, he said that he did not need anyone to read them to him as he was so familiar with them that all he needed to do was meditate on what he already knew so well. This is clear, too, in his writings where he quotes Scripture so often and expresses his interpretation of it, as though inspired by the Holy Spirit. 2) Fortitude and Discernment These are two essential elements of missionary spirituality. This is clearly demonstrated in the lives of the apostles and in many of the members of the Early Church. The apostles were weak in proclaiming their faith in Jesus before Pentecost, but once the Spirit came down upon them at Pentecost, they went out fearlessly to preach in his name. The early martyrs are also witnesses to this strength given to them from the Holy Spirit. Again, this quality is evident not only in the life of St Francis but also in his many followers who went to distant countries to bring the message of the Gospel to the pagans or those who had fallen away from the faith. The Mongol Mission is clearly a work inspired by this desire to evangelize even though there were political reasons that first brought it about. 3) Intimate Communion with Christ Once more, this is another essential element of missionary spirituality. We are reminded that we cannot understand or carry out the mission unless we refer it to Christ as the one who was sent to evangelize. Again St Paul tells us: “Have this mind among yourselves which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a Cross” (Phil 2:5 – 8) This text speaks eloquently of that ideal that has been placed before us by St Paul and followed by St Francis and which became the driving force of his whole life: the self-annihilation, the surrender of self to God in loving service. This was to be the ideal of his friars and so he called them “Friars Minor”, “Lesser Brothers” who were to spend their lives in service. This self-renunciation must also be the characteristic of the missionary who is ready even to give his life in the service of others. This is expressed particularly by his way of life and especially his poverty and imitation of Christ. If we examine the lives of Franciscan missionaries over the years, we find this courage that also marked St Francis and many of his followers evident in all their efforts to bring the Good News to the poor, the needy, the marginalized and the outcasts. This is certainly one of the challenges that faces us today and will be treated later. 4) One who is “sent” We saw earlier, that the term “missionary” means “one who is sent”. Pope John Paul points out that “it is precisely because he is “sent” that the missionary experiences the consoling presence of Christ, who is with him at every moment of life – “Do not be afraid...for I am with you” – and awaits him in the heart of every person.” RM n.88 St Francis was very conscious of this fact that he was “sent” to carry out a task for Christ who told him to “Go, repair my church which as you can see is falling into ruin.” Francis reminds us often of our mission and even when he was dying he said, “I have done my part. Now, you go and do yours.” That is another challenge which we must face today in a world that seems to be “falling into ruin”. 5) Apostolic Charity Missionary spirituality is marked also by apostolic charity. This caring attitude draws people together and mends hurts. Charity brings reconciliation and peace to all. This is where the missionary must be an outstanding witness of this love of Christ for all. This is what urges the missionary on to make supreme efforts for others. Throughout the life of St Francis we see again and again his efforts to bring peace and reconciliation to those he meets. The stories told about him abound describing such incidents as the Wolf of Gubbio, or peace in towns or between people such as the bishop of Assisi and the Mayor. Francis always taught a message of peace and reconciliation and instructed his friars to bring that message to others wherever they might go. 6) Loving the Church and Humanity as Jesus did St Francis always showed great love and reverence for the Church. By this, we do not mean simply the material buildings but the People of God, the “little flock”, as Jesus calls it. This love must be expressed not only for one’s brothers and sisters, but for all creation. This love will lead the missionary to overcome all barriers in order to bring Christ to life amongst his people. 7) The True Missionary is the Saint To seek holiness is a duty for everyone. The call to mission is, of its very nature, a call to holiness, even heroic holiness. Holiness, in fact, must be” a fundamental presupposition and an irreplaceable condition for everyone in fulfilling the mission of salvation in the Church.”33 These are high ideals placed before us today, but they are all based on the Word of God written for us. May they inspire us to greater efforts in carrying out the Lord’s missionary mandate when he said, “Go out to all the world…”. SOME CONCLUSIONS ABOUT THE ROLE OF CONSECRATED LIFE IN MISSION Here are some conclusions that can be drawn from the above discussions on Mission as it concerns us as Franciscans:
CONCLUSION This study into the missionary charism of St Francis and the work of Franciscan missionaries attempts to give an insight into the spirituality that spurred these great men into the work of evangelization throughout the world. There were no limits to their efforts to bring Christ to the people and to inspire those people with Gospel values and so improve their lives with genuine faith and happiness. This was not intended just for the present but for all eternity. However, we must look into the present and examine what is it that prevents us in attaining this goal and what are the modern problems facing us today as Franciscans? This is the topic of the last section of this work that we must draw our attention to now. Review Questions on Unit Seven PART I: FRANCISCAN EVANGELIZATION
PART II: THE THEOLOGY AND SPIRITUALITY OF MISSION
1 Mt 10:7, 8b-10 2 For detail on the history of Franciscan Missions cf. Cargnoni, OFM Cap, Fr Francesco, “Growth and Spread of the Missionary Spirit at the beginning of the Franciscan Order” in Omnis Terra, June 2001. See also Appendix on the “Chronology of St Francis and the Missions” 3 Fortunato, Margiotti, Franciscan Mission in Dizionario francescano, op. cit. 4 Karecki, M & Wroblewshi, op. cit., 2001 “Franciscan Mission”, no. 1, p.10 5 Francis had a strict concept of obedience. He used to say that obedience granted on request did not even deserve the name ‘obedience’, but only of licence, when it was a question of the missions it was most pleasing to God. 6 Cf. Honorius III Bull Ex parte vestra of 17th March, 1226. 7 B. Fidele, Missionari francescani. Quoted by Francesco Cargnoni, OFM Cap, op. cit. 8 John Prêtre (or Prester): The legend of Prester John was popular in Europe from the 12th through to the 17th centuries. It narrated the mythical legend of a Christian patriarch and king said to rule over a Christian nation lost amidst the Muslims and pagans in the East. John was reported as a descendant of one of the three Magi, a generous ruler and virtuous man. He was supposed to have evangelized India and would come to the support of the Christians in their Crusades to free the Holy Land from the pagans. 9 Cf. Dawson, Christopher, The Mongol Mission, Sheed & Ward, London & N.Y.,1955, Introduction, p. vii 10 Refer to history books for the story of the great explorer Marco Polo and his adventures. 11 Ibid. 12 Schorr, ofm, Peter, Instruments of Peace – A Franciscan Resource Book, Rome, 1999, p. 23 13 Cf. Bevans, Stephen B & Schroeder, Roger P., Constants in Context – A Theology of Mission for Today, Orbis Books, N.Y., 2004 14 ibid, p. 8 15 Bevan & Schroeder, op. cit., p. 9 16 ibid. p. 73 17 ibid n. 15 18 Redemptoris Missio, 47 19 St John of the Cross cf. Dei Verbum, 7 20 EN 22 21 GS 4 22 Paul VI address to cardinals, 22 June, 1973, In Initiatives, RM 66 23 Cf. the Nicene Creed which is recited on Sundays at Mass. 24 The classical meaning of “planting the Church” was to have established a Christian community with its full hierarchy of bishop, priests and structure for the people. 25 Quoted by Bevan & Schroeder, op. cit. p. 53 26 ibid. 27 Cf. encyclical Redemptoris Missio, n. 20 (simplified version) 28 Cf. Avery Dulles, SJ, Models of the Church 29 There are many exceptions to this statement. 30 Finnegan, OFM, Charles, Franciscan Evangelization, from Tau Magazine, XXVI, no. 4, 2001 31 Cardaropoli, Gerardo, “Evangelicità” in Dizionario francescano, op. cit. 32 cf. ibid. 33 Dogmatic Constitution on the Church, Lumen Gentium, 1 34 cf. University of Santo Tomas on the website http://icla.claret.org/courses/missiology/ 35 ibid. Yüklə 168,54 Kb. Dostları ilə paylaş:
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