QUALITATIVE ASSESSMENT OF EVANGELIZATION OF PEOPLES.
Critical Reflection on the Practical Application to the Ordinary Reality
Historical Background
The Congregation for the Evangelization of
Peoples (Latin: Congregatio pro
Gentium Evangelizatione) in Rome is the congregation of Roman Curia
responsible for missionary work and related activities. Its perhaps better
known by its former title, the Sacred
Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide)
The official
office that deals with the Evangelization of peoples in the Curia is what is
known as Sacred Congregation of Evangelization of Peoples. Founded in 1622 by
Pope Gregory XV’s bull Inscrutabili
Divinae, the body was charged with the fostering the spread of Catholicism
and with the regulation of Catholic ecclesiastical affairs in non-Catholic
countries. The intrinsic importance of its duties and extraordinary extent of
its authority and of the territory under the jurisdiction caused the cardinal
Prefect of Propaganda to be known as the “red pope”
At that time
of its inception, the expansion of colonial administrations was coming to be
largely in Dutch and English hands, both protestant countries intent in
spreading these religious doctrines, and Rome perceived the very real threat of
Protestantism spreading in the wake of commercial empire…
The
historical unfolding came with their challenges, approaches and method of
evangelization. The true perspective of missioning or coming to getting a clear
communication frequency started under Urban VIII (1623-1644). He started a
central seminary (The collegium Urbaum) strictly for training missionaries,
where the author of this research is undergoing mission studies of the same.
Collegium Urbanum
operated the polyglot printing press in Rome, printing catechisms in many languages.
These accumulations of objects now can be viewed and accessed at the Vatican
museum’s Ethnological Missionary Museum. Since 1989 the incumbent prefect is also
president of the interdicasterial commission for consecrated Religious. In 2014
Sr. Luzia Premoli, superior general of the Combonian Missionaries Sisters, was
appointed a member of the congregation for the Evangelization of Peoples, thus
becoming the first woman to be appointed a member of Roman Curial congregation.
The Nature of Synod and its functioning
A synod of
Bishops brings together about 200 bishops from all over the world, together
with some representatives of priests, religious and laity in consultative
capacity. The most ancient Churches as well as the most recent are represented
and have a voice.
The Episcopal
conferences whole over the world are consulted first about the topic. Once this
has been chosen and with the Pope’s input as a road map through the bishops’
suggestions, an outline is sent to the bishops with a number of questions
inviting them to complete and fill out the agenda. This means that bishops
ought to engage experts who are relevant, efficient and effective in the topic
proposed. This is when the laity since they are professionals should be brought
on board and should feel that their presence is not just to seen but have to
help the bishops in a manner that suits and in line with international standards
of consultations.
During the
first week, the synod fathers listen to one another in series of speeches (about
150), each limited to 8 minutes. “Brief as
a miniskirt yet short to cover the essentials” you either know what you are
talking about and able to catch the eyes of the 149 participants (Fathers of
the Church) or simply get lost in your own details. This is where relevancy,
effectiveness and efficiency play on the stage professionally, with all standardizations
and universality of the Church.
On the basis
of the content of these speeches and written submissions which participants are
free to make, a series of topics is listed for discussion in groups based on
six official languages of the synod. Even though one language is used in each
group, the group itself can be quite international in character.
Out of these discussions,
a series of prepositions on various aspects of the theme is prepared. Within
the limits of times available, they represent with reasonable accuracy the
essential elements of the thinking of the Synod Fathers. The bishops are also
given an opportunity to correct and complete them by submitting amendments
before they are voted on in their final form. When the propositions have been
approved by the Synod fathers, they and all the documentations and speeches of
the synod are handed over to the Holy Father with an invitation to issue, in
due course, a document which would accurately reflect the deliberations of the
Synod. Evangelii Nuntiandi (EN)
appeared on the 8 December 1975, a little more than a year after the Synod
concluded.
The 1974 Synod on
Evangelization
In 1974, by
choosing the theme: Evangelization in the
World of Today, was given a
deeper reflection on the mandate given by Christ to the Apostles, and through
them to the Church for all time.
“All authority in heaven and on earth has been given
unto me. Go therefore and make disciples of all nations, baptising them in the
name of the Father and of the Son and of the Holy Spirit, teaching them to
observe all that I have commanded you; and lo, I am with you always, to the
close of the age” (Matthew28:18-20)
This is an
invitation to reflect on the implications of the mission of the church, which
has been “sent” (missa) to evangelize
the whole world, a mission which has consequences and creates responsibilities
for the church as a whole, and for each and every number of the Church, each
and every section or group within the Church.
Influence on functioning of Synod
The first
result of EN which affected the methodology of subsequent Synods. The topic in
itself looked vast, the amount of information and opinion was so extensive,
that within the limits of the time available, the Synod Fathers found it
impossible to prepare a document which would satisfy the requirements of such
an important topic.
All the
documentations and speeches and written submissions of the Synod were given
over to the Holy Father with request that in due time he would publish a
document which reflected the views of the Synod on the various aspects of
evangelization. It was a collegial document, produced by bishops of the Universal
Church, united in collegiality with the Holy Father.
Influence on the subsequent Topics: Catechesis in Our
Time, 1977
In the course
of evangelization, many of the Fathers had raised questions and offered
comments on methods of preaching and teaching and transmitting the gospel. Some
were preoccupied with controversies about content and methodology which were
harmful and unity and effectiveness in handing on the Faith. They were
preoccupied about the youth which, in some countries, represented almost half
of the population.
The developments
in catechetics which relied heavily on psychology, sociology and pedagogical
concerns, and perhaps too little on the tradition and practice of the Church
and the content which was essential to the Faith, caused confusion and anxiety.
A new concern to involve the whole Christian community in the work of
catechesis was also stimulated to some extent by the experience of the Synod on
Evangelization, dealing with the role of parents, teachers and catechesis in
the work of evangelization. (Cf. 70-73).
Catechesi Tradendae
begins with reference to Mathew 28:19-20 and the Church’s obligation “to make
disciples of all nations” and make direct reference to EN in Par. 2 where John
Paul II describes how his predecessor, Pope Paul VI, had treated specifically
the subject of catechesis in EN, especially in Par. 44 (Cf. also Parr. 45-48;
78 end)
Synod on the Family, 1980
The second
Synod to occur after the publication of EN was devoted to the Family. It had
already received some attention at the synod on Evangelization (Cf. EN 71 and
70) followed by Parr. 68 and 69 in Catechesi Tradendae. The pastoral experience
of the family in the Universal Church and in local Churches. The weakening of
family ties through changes in society, the attacks on the family which
threatened to undermine an awareness of its importance for the welfare of human
society, for the future of mankind and for the continued existence of the
Church, as well as a deterioration in the understanding of human love and
deepening through the revelation of the love of Christ for the Church. All
these elements contributed to the choice of the Family as the theme for Synod
in 1980.
This Synod on
the Family was seen by Pope Paul II as a natural continuation of the two
preceding Synods on Evangelization in 1974 and Catechesi in 1977. He even
linked it with the Synod of 1971 which published documents on the Ministerial
Priesthood and on justice in the Modern World (Familiaris Consortio 2). The
Publication of EN and Catechesi Tradendae provoked reflection on pastoral
experience of the family and on the role of Christian family in the modern
world which later found expression in Familiaris
Consortium.
The cry for Liberation
The struggles
of millions, to overcome everything which condemns them to remain on the margin
of life: famine, chronic disease, terrorism, sexual human trafficking,
illiteracy, poverty, in juice, corruption, stealing of elections and
manipulation of country constitutions to remain and die in power,
neo-colonialism in the form of imposing democracy yet back the scenes are
stealing natural resources and instigating war, and tribal clashes and genocides.
The duty of
the Church is to proclaim the message to millions of human beings, assisting
the birth of liberation, of giving witness to it, of ensuring that its
complete. This is not foreign to evangelization. Today we have Christians who
frequently are tempted to reduce the church’s mission to the dimensions of
simply temporal projects. Many are asking should we first deal with the
requirements of human development, and only then go on to evangelize? We need to
acquaint ourselves with the social teachings of the Church, to formulate it in
a way which will effectively influence the life of people and of peoples and
produce real solutions for the only too real problems of today.
The dilemma that will always remain for future
missionaries
There is
always the repeated accusation that Christianity is a European thing which, in
effect, was an element and instrument of colonial domination. Christianity
originated out of Europe and was brought to Europe with its various languages
and cultures from outside by missionaries who were native to the countries they
evangelized.
Some keep on
saying African Church for African people and an Indian Church for Indian people.
What is essential is the element of Christianity has to retain at all cost and
never give way to cultural elements in conflict with the gospel. Know the
culture of the people or nation in question. Evangelizers have to ensure that one knows
sufficiently the Gospel one brings, not only knowing the Gospel in itself but
also in preparation in the Old testament, and its application in the earliest
years of the Church as reflected in the other books of New Testament. Know also
the teaching of the Church, aware of the history of the church and her
experience, the steps that were taken, the successes achieved and the mistakes
that were made in the past.
Because the
whole issue of inculturation is not new, even though it may be new in its
dimension and its complexity. It confronted the Church as soon as the Apostles
began to move from Jerusalem and make their way to Samaria (Acts 8:4-5). It became even more
complicated and cute when Paul and Barnabas set sail from Seleucia (Act 13:4). All these elements have
contributed to the church’s understanding of herself and how best to produce a fruitful
union of Gospel and culture in every nation.
The way forward
The best attribute
we can give to EN is to reread repeatedly and more so parish priests and ministers
of the word to read at least a page
before the celebration of the Holy Mass, Small communities and the Homily should include a point or two
to sensitize the congregation. The Priest is always the head catechist of the
parish, he ought to do that what pertains to the catechist: preach, admonish,
instruct, discipline, create, illumine and highlight the faith in a small yet
contextualized pedagogical approach to all.
The new
commitment to evangelical witness and the missionary action (EN 80 re “the fatigue
and disenchantment” etc. of many missionaries). We serve to renew our
conviction that because of our faith in Jesus Christ, because of our membership
of the Church, we do not have something unique to offer mankind since, as a Church
and members of the Church, we have been called and equipped to be the salt of
the earth, to give it savour, we are intended by Christ to be a light to the
World.
We do not impose
things to people in our missioning’s, but propose to mankind. We need to find
ways of breaking the message to reach the hearts of men, respect the cultures
we mission. We are called to stimulate the faith by being aware especially in
promoting missionary vocations provided through the work of the society for the
Propagation of Faith and Holy Childhood Association. Sometimes as we talk about
these things, one gets the impression that it is a recent invention!
