1990 – Redemptoris Missio

Pope John Paul II, Encyclical

On the permanent validity of the Church’s missionary mandate

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Missionaries and Religious Institutes Ad Gentes

65. Now, as in the past, among those involved in the missionary apostolate a place of fundamental importance is held by the persons and institutions to whom the Decree Ad Gentes devotes the special chapter entitled “Missionaries.”  This requires careful reflection, especially on the part of missionaries themselves, who may be led, as a result of changes occurring within the missionary field, no longer to understand the meaning of their vocation and no longer to know exactly what the Church expects of them today.

The following words of the Council are a point of reference: “Although the task of spreading the faith, to the best of one’s ability, falls to each disciple of Christ, the Lord always calls from the number of his disciples those whom he wishes, so that they may be with him and that he may send them to preach to the nations. Accordingly, through the Holy Spirit, who distributes his gifts as he wishes for the good of all, Christ stirs up a missionary vocation in the hearts of individuals, and at the same time raises up in the Church those institutes which undertake the duty of evangelization, which is the responsibility of the whole Church, as their special task.”

What is involved, therefore, is a “special vocation,” patterned on that of the apostles. It is manifested in a total commitment to evangelization, a commitment which involves the missionary’s whole person and life, and demands a self giving without limits of energy or time. Those who have received this vocation, “sent by legitimate authority, go out, in faith and obedience, to those who are far from Christ, set aside for the work to which they have been called as ministers of the Gospel.”  Missionaries must always meditate on the response demanded by the gift they have received, and continually keep their doctrinal and apostolic formation up to date.

66. Missionary institutes, drawing from their experience and creativity while remaining faithful to their founding charism, must employ all means necessary to ensure the adequate preparation of candidates and the renewal of their members’ spiritual, moral and physical energies. They should sense that they are a vital part of the ecclesial community and should carry out their work in communion with it. Indeed, “every institute exists for the Church and must enrich her with its distinctive characteristics, according to a particular spirit and a specific mission”; the guardians of this fidelity to the founding charism are the bishops themselves.

In general, missionary institutes came into being in churches located in traditionally Christian countries, and historically they have been the means employed by the Congregation ofPropaganda Fide for the spread of the faith and the founding of new churches. Today, these institutes are receiving more and more candidates from the young churches which they founded, while new missionary institutes have arisen in countries which previously only received missionaries, but are now also sending them. This is a praiseworthy trend which demonstrates the continuing validity and relevance of the specific missionary vocation of these institutes. They remain “absolutely necessary,” not only for missionary activity ad gentes, in keeping with their tradition, but also for stirring up missionary fervor both in the churches of traditionally Christian countries and in the younger churches.

The special vocation of missionaries “for life” retains all its validity: it is the model of the Church’s missionary commitment, which always stands in need of radical and total self-giving, of new and bold endeavors. Therefore the men and women missionaries who have devoted their whole lives to bearing witness to the risen Lord among the nations must not allow themselves to be daunted by doubts, misunderstanding, rejection or persecution. They should revive the grace of their specific charism and courageously press on, preferring – in a spirit of faith, obedience and communion with their pastors – to seek the lowliest and most demanding places.…….

The Missionary Fruitfulness of Consecrated Life

69. From the inexhaustible and manifold richness of the Spirit come the vocations of theInstitutes of Consecrated Life, whose members, “because of the dedication to the service of the Church deriving from their very consecration, have an obligation to play a special part in missionary activity, in a manner appropriate to their Institute.”  History witnesses to the outstanding service rendered by religious families in the spread of the faith and the formation of new churches: from the ancient monastic institutions, to the medieval Orders, up to the more recent congregations.

(a) Echoing the Council, I invite institutes of contemplative life to establish communities in the young churches, so as to “bear glorious witness among non-Christians to the majesty and love of God, as well as to unity in Christ.” This presence is beneficial throughout the non-Christian world, especially in those areas where religious traditions hold the contemplative life in great esteem for its asceticism and its search for the Absolute.

(b) To institutes of active life, I would recommend the immense opportunities for works of charity, for the proclamation of the Gospel, for Christian education, cultural endeavors and solidarity with the poor and those suffering from discrimination, abandonment and oppression. Whether they pursue a strictly missionary goal or not, such institutes should ask themselves how willing and able they are to broaden their action in order to extend God’s kingdom. In recent times many institutes have responded to this request, which I hope will be given even greater consideration and implementation for a more authentic service. The Church needs to make known the great gospel values of which she is the bearer. No one witnesses more effectively to these values than those who profess the consecrated life in chastity, poverty and obedience, in a total gift of self to God and in complete readiness to serve humanity and society after the example of Christ.

70. I extend a special word of appreciation to the missionary religious sisters, in whom virginity for the sake of the kingdom is transformed into a motherhood in the spirit that is rich and fruitful. It is precisely the mission ad gentes that offers them vast scope for “the gift of self with love in a total and undivided manner.” The example and activity of women who through virginity are consecrated to love of God and neighbor, especially the very poor, are an indispensable evangelical sign among those peoples and cultures where women still have far to go on the way toward human promotion and liberation. It is my hope that many young Christian women will be attracted to giving themselves generously to Christ, and will draw strength and joy from their consecration in order to bear witness to him among the peoples who do not know him.

CHAPTER VIII – MISSIONARY SPIRITUALITY

87. Missionary activity demands a specific spirituality, which applies in particular to all those whom God has called to be missionaries.

Being Led by the Spirit

This spirituality is expressed first of all by a life of complete docility to the Spirit. It commits us to being molded from within by the Spirit, so that we may become ever more like Christ. It is not possible to bear witness to Christ without reflecting his image, which is made alive in us by grace and the power of the Spirit. This docility then commits us to receive the gifts of fortitude and discernment, which are essential elements of missionary spirituality.

An example of this is found with the apostles during the Master’s public life. Despite their love for him and their generous response to his call, they proved to be incapable of understanding his words and reluctant to follow him along the path of suffering and humiliation. The Spirit transformed them into courageous witnesses to Christ and enlightened heralds of his word. It was the Spirit himself who guided them along the difficult and new paths of mission.

Today, as in the past, that mission is difficult and complex, and demands the courage and light of the Spirit. We often experience the dramatic situation of the first Christian community which witnessed unbelieving and hostile forces “gathered together against the Lord and his Anointed” (Acts 4:26). 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).

Living the Mystery of Christ, “the One who was sent”

88. 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. St. Paul describes Christ’s attitude: “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).

The mystery of the Incarnation and Redemption is thus described as a total self-emptying which leads Christ to experience fully the human condition and to accept totally the Father’s plan. This is an emptying of self which is permeated by love and expresses love. The mission follows this same path and leads to the foot of the cross.

The missionary is required to “renounce himself and everything that up to this point he considered as his own, and to make himself everything to everyone.” This he does by a poverty which sets him free for the Gospel, overcoming attachment to the people and things about him, so that he may become a brother to those to whom he is sent and thus bring them Christ the Savior. This is the goal of missionary spirituality: “To the weak I became weak…; I have become all things to all men, that I might by all means save some. I do it all for the sake of the Gospel…” (1 Cor 9:22-23).

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” (Acts 18:9-10) – and who awaits him in the heart of every person.

Loving the Church and Humanity As Jesus Did

89. Missionary spirituality is also marked by apostolic charity, the charity of Christ who came “to gather into one the children of God who are scattered abroad” (Jn 11:52), of the Good Shepherd who knows his sheep, who searches them out and offers his life for them (cf. Jn 10). Those who have the missionary spirit feel Christ’s burning love for souls, and love the Church as Christ did.

The missionary is urged on by “zeal for souls,” a zeal inspired by Christ’s own charity, which takes the form of concern, tenderness, compassion, openness, availability and interest in people’s problems. Jesus’ love is very deep: he who “knew what was in man” (Jn 2:25) loved everyone by offering them redemption and suffered when it was rejected.

The missionary is a person of charity. In order to proclaim to all his brothers and sisters that they are loved by God and are capable of loving, he must show love toward all, giving his life for his neighbor. 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. As such, he overcomes barriers and divisions of race, cast or ideology. He is a sign of God’s love in the world – a love without exclusion or partiality.

Finally, 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. His daily pressure, as St. Paul says, is “anxiety for all the churches” (2 Cor 11:28). For every missionary “fidelity to Christ cannot be separated from fidelity to the Church.”

The True Missionary Is the Saint

90. The call to mission derives, of its nature, from the call to holiness. A missionary is really such only if he commits himself to the way of holiness: “Holiness must be called a fundamental presupposition and an irreplaceable condition for everyone in fulfilling the mission of salvation in the Church.”

The universal call to holiness is closely linked to the universal call to mission. Every member of the faithful is called to holiness and to mission. This was the earnest desire of the Council, which hoped to be able “to enlighten all people with the brightness of Christ, which gleams over the face of the Church, by preaching the Gospel to every creature.”  The Church’s missionary spirituality is a journey toward holiness.

The renewed impulse to the mission ad gentes demands holy missionaries. It is not enough to update pastoral techniques, organize and coordinate ecclesial resources, or delve more deeply into the biblical and theological foundations of faith. What is needed is the encouragement of a new “ardor for holiness” among missionaries and throughout the Christian community, especially among those who work most closely with missionaries.

Dear brothers and sisters: let us remember the missionary enthusiasm of the first Christian communities. Despite the limited means of travel and communication in those times, the proclamation of the Gospel quickly reached the ends of the earth. And this was the religion of a man who had died on a cross, “a stumbling block to Jews and folly to Gentiles”! (1 Cor 1:23) Underlying this missionary dynamism was the holiness of the first Christians and the first communities.

91. I therefore address myself to the recently baptized members of the young communities and young churches. Today, you are the hope of this two-thousand-year-old Church of ours: being young in faith, you must be like the first Christians and radiate enthusiasm and courage, in generous devotion to God and neighbor. In a word, you must set yourselves on the path of holiness. Only thus can you be a sign of God in the world and re-live in your own countries the missionary epic of the early Church. You will also be a leaven of missionary spirit for the older churches.

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. 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. My contact with representatives of the non-Christian spiritual traditions, particularly those of Asia, has confirmed me in the view that the future of mission depends to a great extent on contemplation. Unless the missionary is a contemplative he cannot proclaim Christ in 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).

The missionary is a person of the Beatitudes. Before sending out the Twelve to evangelize, Jesus, in his “missionary discourse” (cf. Mt 10), teaches them the paths of mission: poverty, meekness, acceptance of suffering and persecution, the desire for justice and peace, charity – in other words, the Beatitudes, lived out in the apostolic life (cf. Mt 5:1-12). By living the Beatitudes, the missionary experiences and shows concretely that the kingdom of God has already come, and that he has accepted it. The characteristic of every authentic missionary life is the inner joy that comes from faith. In a world tormented and oppressed by so many problems, a world tempted to pessimism, the one who proclaims the “Good News” must be a person who has found true hope in Christ.

Conclusion

92. Today, as never before, the Church has the opportunity of bringing the Gospel, by witness and word, to all people and nations. I see the dawning of a new missionary age, which will become a radiant day bearing an abundant harvest, if all Christians, and missionaries and young churches in particular, respond with generosity and holiness to the calls and challenges of our time.

Like the apostles after Christ’s Ascension, the Church must gather in the Upper Room “together with Mary, the Mother of Jesus” (Acts 1:14), in order to pray for the Spirit and to gain strength and courage to carry out the missionary mandate. We too, like the apostles, need to be transformed and guided by the Spirit.

On the eve of the third millennium the whole Church is invited to live more intensely the mystery of Christ by gratefully cooperating in the work of salvation. The Church does this together with Mary and following the example of Mary, the Church’s Mother and model: Mary is the model of that maternal love which should inspire all who cooperate in the Church’s apostolic mission for the rebirth of humanity. Therefore, “strengthened by the presence of Christ, the Church journeys through time toward the consummation of the ages and goes to meet the Lord who comes. But on this journey …she proceeds along the path already trodden by the Virgin Mary.”

To “Mary’s mediation, wholly oriented toward Christ and tending to the revelation of his salvific power,” I entrust the Church and, in particular, those who commit themselves to carrying out the missionary mandate in today’s world. As Christ sent forth his apostles in the name of the Father and of the Son and of the Holy Spirit, so too, renewing that same mandate, I extend to all of you my apostolic blessing, in the name of the same Most Holy Trinity. Amen.

Pope Jhn Paul II, Given on 7 December, 1990.

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