Pablo vi evangelii nuntiandi pdf

Lumen gentium , 5: AAS 57 , pp. Ad gentes , I: AAS 58 , p. Gregorio Magno, Homil. Sacrosanctum Concilium , AAS 56 , p. Lugdunense I. Ad apostolicae dignitatis: Conciliorum Oecumenicorum Decreta , Ed. Instituto per le Scienze Religiose, Bolonia , p. Viennense, Const. Ad providam Christi , ed. Lateranense V. Bula In apostolici culminis , ed. Supernae dispositionis , ed. Divina disponente clementia , ed.

Lumen gentium AAS 57 , p. Lumen gentium , 10, AAS 57 , pp. Presbyterorum ordinis , 2. Apostolicam actuositatem , AAS 58 , p. Is 61, 1. Ad gentes , 4: AAS 58 , pp. Presbyterorum ordinis , AAS 58 , p. Ad gentes , 6: AAS 58 , pp. Unitatis redintegratio , 1: AAS 57 , pp. II, Decl. Dignitatis humanae , 4: AAS 58 , p. Ad gentes , 7: AAS 58 , p. Conmemorando tres acontecimientos 2. Tema frecuente de nuestro pontificado 3. El anuncio del reino de Dios 8. A costa de grandes sacrificios Hacia una comunidad evangelizada y evangelizadora La Iglesia, inseparable de Cristo Importancia primordial del testimonio Impulso nuevo al apostolado Un testimonio al amor del Padre Bajo el signo de la esperanza Un mensaje que afecta a toda la vida Libertad religiosa El testimonio de vida Liturgia de la Palabra La catequesis Contacto personal indispensable Abandono y medios humanos.

Aunque habla hablado de tantas cosas santas durante la cena Yo era un mendigo humilde y feo Siendo el tiempo cosa de tan subido precio y el perderlo falta tan deplorable, quiero hacer una advertencia honrada con el fin de que Fue publicado en la Segunda Deja una respuesta Cancelar la respuesta Lo siento, debes estar conectado para publicar un comentario.

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The question is undoubtedly a delicate one. Evangelii Nuntiandi — How is Evangelii Nuntiandi abbreviated? They have to be regenerated by an encounter with the Gospel. They carry within them the echo of thousands of years of searching for God, a quest which is incomplete but often made with great sincerity and righteousness of heart.

Many parochial or other communities live and are held together thanks to the Sunday homily, when it possesses these qualities. This website uses cookies to improve your experience while you navigate through the website.

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In fact they are complementary and mutually enriching. Each one must always be seen in relationship with the others. The value of the last Synod was to have constantly invited us to relate these elements rather than to place them in opposition one to the other, in order to reach a full understanding of the Church's evangelizing activity. It is this global vision which we now wish to outline, by examining the content of evangelization and the methods of evangelizing and by clarifying to whom the Gospel message is addressed and who today is responsible for it.

In the message which the Church proclaims there are certainly many secondary elements. Their presentation depends greatly on changing circumstances. They themselves also change.

But there is the essential content, the living substance, which cannot be modified or ignored without seriously diluting the nature of evangelization itself. It is not superfluous to recall the following points: to evangelize is first of all to bear witness, in a simple and direct way, to God revealed by Jesus Christ, in the Holy Spirit, to bear witness that in His Son God has loved the world - that in His Incarnate Word He has given being to all things and has called men to eternal life.

Perhaps this attestation of God will be for many people the unknown God[55] whom they adore without giving Him a name, or whom they seek by a secret call of the heart when they experience the emptiness of all idols.

But it is fully evangelizing in manifesting the fact that for man the Creator is not an anonymous and remote power; He is the Father: " Evangelization will also always contain - as the foundation, center, and at the same time, summit of its dynamism - a clear proclamation that, in Jesus Christ, the Son of God made man, who died and rose from the dead, salvation is offered to all men, as a gift of God's grace and mercy.

Consequently evangelization cannot but include the prophetic proclamation of a hereafter, man's profound and definitive calling, in both continuity and discontinuity with the present situation: beyond time and history, beyond the transient reality of this world, and beyond the things of this world, of which a hidden dimension will one day be revealed - beyond man himself, whose true destiny is not restricted to his temporal aspect but will be revealed in the future life.

The preaching likewise - and this is always urgent - of the search for God Himself through prayer which is principally that of adoration and thanksgiving, but also through communion with the visible sign of the encounter with God which is the Church of Jesus Christ; and this communion in its turn is expressed by the application of those other signs of Christ living and acting in the Church which are the sacraments.

To live the sacraments in this way, bringing their celebration to a true fullness, is not, as some would claim, to impede or to accept a distortion of evangelization: it is rather to complete it. For in its totality, evangelization - over and above the preaching of a message - consists in the implantation of the Church, which does not exist without the driving force which is the sacramental life culminating in the Eucharist.

But evangelization would not be complete if it did not take account of the unceasing interplay of the Gospel and of man's concrete life, both personal and social. This is why evangelization involves an explicit message, adapted to the different situations constantly being realized, about the rights and duties of every human being, about family life without which personal growth and development is hardly possible,[60] about life in society, about international life, peace, justice and development- a message especially energetic today about liberation.

It is well known in what terms numerous bishops from all the continents spoke of this at the last Synod, especially the bishops from the Third World, with a pastoral accent resonant with the voice of the millions of sons and daughters of the Church who make up those peoples.

Peoples, as we know, engaged with all their energy in the effort and struggle to overcome everything which condemns them to remain on the margin of life: famine, chronic disease, illiteracy, poverty, injustices in international relations and especially in commercial exchanges, situations of economic and cultural neo-colonialism sometimes as cruel as the old political colonialism.

The Church, as the bishops repeated, has the duty to proclaim the liberation of millions of human beings, many of whom are her own children- the duty of assisting the birth of this liberation, of giving witness to it, of ensuring that it is complete. This is not foreign to evangelization. Between evangelization and human advancement- development and liberation- there are in fact profound links. These include links of an anthropological order, because the man who is to be evangelized is not an abstract being but is subject to social and economic questions.

They also include links in the theological order, since one cannot dissociate the plan of creation from the plan of Redemption. The latter plan touches the very concrete situations of injustice to be combated and of justice to be restored. They include links of the eminently evangelical order, which is that of charity: how in fact can one proclaim the new commandment without promoting in justice and in peace the true, authentic advancement of man?

We ourself have taken care to point this out, by recalling that it is impossible to accept "that in evangelization one could or should ignore the importance of the problems so much discussed today, concerning justice, liberation, development and peace in the world. This would be to forget the lesson which comes to us from the Gospel concerning love of our neighbor who is suffering and in need. The same voices which during the Synod touched on this burning theme with zeal, intelligence and courage have, to our great joy, furnished the enlightening principles for a proper understanding of the importance and profound meaning of liberation, such as it was proclaimed and achieved by Jesus of Nazareth and such as it is preached by the Church.

We must not ignore the fact that many, even generous Christians who are sensitive to the dramatic questions involved in the problem of liberation, in their wish to commit the Church to the liberation effort are frequently tempted to reduce her mission to the dimensions of a simply temporal project.

They would reduce her aims to a man-centered goal; the salvation of which she is the messenger would be reduced to material well-being. Her activity, forgetful of all spiritual and religious preoccupation, would become initiatives of the political or social order.

But if this were so, the Church would lose her fundamental meaning. Her message of liberation would no longer have any originality and would easily be open to monopolization and manipulation by ideological systems and political parties. She would have no more authority to proclaim freedom as in the name of God. This is why we have wished to emphasize, in the same address at the opening of the Synod, "the need to restate clearly the specifically religious finality of evangelization.

This latter would lose its reason for existence if it were to diverge from the religious axis that guides it: the kingdom of God, before anything else, in its fully theological meaning With regard to the liberation which evangelization proclaims and strives to put into practice one should rather say this:. Hence, when preaching liberation and associating herself with those who are working and suffering for it, the Church is certainly not willing to restrict her mission only to the religious field and dissociate herself from man's temporal problems.

Nevertheless she reaffirms the primacy of her spiritual vocation and refuses to replace the proclamation of the kingdom by the proclamation of forms of human liberation- she even states that her contribution to liberation is incomplete if she neglects to proclaim salvation in Jesus Christ. The Church links human liberation and salvation in Jesus Christ, but she never identifies them, because she knows through revelation, historical experience and the reflection of faith that not every notion of liberation is necessarily consistent and compatible with an evangelical vision of man, of things and of events; she knows too that in order that God's kingdom should come it is not enough to establish liberation and to create well-being and development.

And what is more, the Church has the firm conviction that all temporal liberation, all political liberation- even if it endeavors to find its justification in such or such a page of the Old or New Testament, even if it claims for its ideological postulates and its norms of action theological data and conclusions, even if it pretends to be today's theology- carries within itself the germ of its own negation and fails to reach the ideal that it proposes for itself whenever its profound motives are not those of justice in charity, whenever its zeal lacks a truly spiritual dimension and whenever its final goal is not salvation and happiness in God.

The Church considers it to be undoubtedly important to build up structures which are more human, more just, more respectful of the rights of the person and less oppressive and less enslaving, but she is conscious that the best structures and the most idealized systems soon become inhuman if the inhuman inclinations of the human heart are not made wholesome, if those who live in these structures or who rule them do not undergo a conversion of heart and of outlook.

The Church cannot accept violence, especially the force of arms- which is uncontrollable once it is let loose- and indiscriminate death as the path to liberation, because she knows that violence always provokes violence and irresistibly engenders new forms of oppression and enslavement which are often harder to bear than those from which they claimed to bring freedom.

We said this clearly during our journey in Colombia: "We exhort you not to place your trust in violence and revolution: that is contrary to the Christian spirit, and it can also delay instead of advancing that social uplifting to which you lawfully aspire. Having said this, we rejoice that the Church is becoming ever more conscious of the proper manner and strictly evangelical means that she possesses in order to collaborate in the liberation of many.

And what is she doing? She is trying more and more to encourage large numbers of Christians to devote themselves to the liberation of men. She is providing these Christian "liberators" with the inspiration of faith, the motivation of fraternal love, a social teaching which the true Christian cannot ignore and which he must make the foundation of his wisdom and of his experience in order to translate it concretely into forms of action, participation and commitment.

All this must characterize the spirit of a committed Christian, without confusion with tactical attitudes or with the service of a political system. The Church strives always to insert the Christian struggle for liberation into the universal plan of salvation which she herself proclaims.

What we have just recalled comes out more than once in the Synod debates. In fact we devoted to this theme a few clarifying words in our address to the Fathers at the end of the assembly. It is to be hoped that all these considerations will help to remove the ambiguity which the word "liberation" very often takes on in ideologies, political systems or groups.

The liberation which evangelization proclaims and prepares is the one which Christ Himself announced and gave to man by His sacrifice. The necessity of ensuring fundamental human rights cannot be separated from this just liberation which is bound up with evangelization and which endeavors to secure structures safeguarding human freedoms.

Among these fundamental human rights, religious liberty occupies a place of primary importance. We recently spoke of the relevance of this matter, emphasizing "how many Christians still today, because they are Christians, because they are Catholics, live oppressed by systematic persecution!

The drama of fidelity to Christ and of the freedom of religion continues, even if it is disguised by categorical declarations in favor of the rights of the person and of life in society! The obvious importance of the content of evangelization must not overshadow the importance of the ways and means.

This question of "how to evangelize" is permanently relevant, because the methods of evangelizing vary according to the different circumstances of time, place and culture, and because they thereby present a certain challenge to our capacity for discovery and adaptation. On us particularly, the pastors of the Church, rests the responsibility for reshaping with boldness and wisdom, but in complete fidelity to the content of evangelization, the means that are most suitable and effective for communicating the Gospel message to the men and women of our times.

Let it suffice, in this meditation, to mention a number of methods which, for one reason or another, have a fundamental importance. Without repeating everything that we have already mentioned, it is appropriate first of all to emphasize the following point: for the Church, the first means of evangelization is the witness of an authentically Christian life, given over to God in a communion that nothing should destroy and at the same time given to one's neighbor with limitless zeal.

As we said recently to a group of lay people, "Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses. Peter expressed this well when he held up the example of a reverent and chaste life that wins over even without a word those who refuse to obey the word. Secondly, it is not superfluous to emphasize the importance and necessity of preaching. And how are they to hear without a preacher?

So faith comes from what is heard and what is heard comes by the preaching of Christ. Preaching, the verbal proclamation of a message, is indeed always indispensable. We are well aware that modern man is sated by talk; he is obviously often tired of listening and, what is worse, impervious to words.

We are also aware that many psychologists and sociologists express the view that modern man has passed beyond the civilization of the word, which is now ineffective and useless, and that today he lives in the civilization of the image. These facts should certainly impel us to employ, for the purpose of transmitting the Gospel message, the modern means which this civilization has produced.

Very positive efforts have in fact already been made in this sphere. We cannot but praise them and encourage their further development. The fatigue produced these days by so much empty talk and the relevance of many other forms of communication must not however diminish the permanent power of the word, or cause a loss of confidence in it.

The word remains ever relevant, especially when it is the bearer of the power of God. Paul's axiom, "Faith comes from what is heard,"[71] also retains its relevance: it is the Word that is heard which leads to belief. This evangelizing preaching takes on many forms, and zeal will inspire the reshaping of them almost indefinitely.

In fact there are innumerable events in life and human situations which offer the opportunity for a discreet but incisive statement of what the Lord has to say in this or that particular circumstance.

It suffices to have true spiritual sensitivity for reading God's message in events. But at a time when the liturgy renewed by the Council has given greatly increased value to the Liturgy of the Word, it would be a mistake not to see in the homily an important and very adaptable instrument of evangelization. Of course it is necessary to know and put to good use the exigencies and the possibilities of the homily, so that it can acquire all its pastoral effectiveness.

But above all it is necessary to be convinced of this and to devote oneself to it with love. This preaching, inserted in a unique way into the Eucharistic celebration, from which it receives special force and vigor, certainly has a particular role in evangelization, to the extent that it expresses the profound faith of the sacred minister and is impregnated with love. The faithful assembled as a Paschal Church, celebrating the feast of the Lord present in their midst, expect much from this preaching, and will greatly benefit from it provided that it is simple, clear, direct, well-adapted, profoundly dependent on Gospel teaching and faithful to the magisterium, animated by a balanced apostolic ardor coming from its own characteristic nature, full of hope, fostering belief, and productive of peace and unity.

Many parochial or other communities live and are held together thanks to the Sunday homily, when it possesses these qualities. Let us add that, thanks to the same liturgical renewal, the Eucharistic celebration is not the only appropriate moment for the homily.

The homily has a place and must not be neglected in the celebration of all the sacraments, at paraliturgies, and in assemblies of the faithful. It will always be a privileged occasion for communicating the Word of the Lord.

A means of evangelization that must not be neglected is that of catechetical instruction. The intelligence, especially that of children and young people, needs to learn through systematic religious instruction the fundamental teachings, the living content of the truth which God has wished to convey to us and which the Church has sought to express in an ever richer fashion during the course of her long history.

No one will deny that this instruction must be given to form patterns of Christian living and not to remain only notional. Truly the effort for evangelization will profit greatly- at the level of catechetical instruction given at church, in the schools, where this is possible, and in every case in Christian homes- if those giving catechetical instruction have suitable texts, updated with wisdom and competence, under the authority of the bishops.

The methods must be adapted to the age, culture and aptitude of the persons concerned, they must seek always to fix in the memory, intelligence and heart the essential truths that must impregnate all of life.

It is necessary above all to prepare good instructors- parochial catechists, teachers, parents- who are desirous of perfecting themselves in this superior art, which is indispensable and requires religious instruction.

Moreover, without neglecting in any way the training of children, one sees that present conditions render ever more urgent catechetical instruction, under the form of the catechumenate, for innumerable young people and adults who, touched by grace, discover little by little the face of Christ and feel the need of giving themselves to Him. Our century is characterized by the mass media or means of social communication, and the first proclamation, catechesis or the further deepening of faith cannot do without these means, as we have already emphasized.

When they are put at the service of the Gospel, they are capable of increasing almost indefinitely the area in which the Word of God is heard; they enable the Good News to reach millions of people.

The Church would feel guilty before the Lord if she did not utilize these powerful means that human skill is daily rendering more perfect. It is through them that she proclaims "from the housetops"[72] the message of which she is the depositary.

In them she finds a modern and effective version of the pulpit. Thanks to them she succeeds in speaking to the multitudes. Nevertheless the use of the means of social communication for evangelization presents a challenge: through them the evangelical message should reach vast numbers of people, but with the capacity of piercing the conscience of each individual, of implanting itself in his heart as though he were the only person being addressed, with all his most individual and personal qualities, and evoke an entirely personal adherence and commitment.

For this reason, side by side with the collective proclamation of the Gospel, the other form of transmission, the person-to-person one, remains valid and important. The Lord often used it for example, with Nicodemus, Zacchaeus, the Samaritan woman, Simon the Pharisee , and so did the apostles.

In the long run, is there any other way of handing on the Gospel than by transmitting to another person one's personal experience of faith? It must not happen that the pressing need to proclaim the Good News to the multitudes should cause us to forget this form of proclamation whereby an individual's personal conscience is reached and touched by an entirely unique word that he receives from someone else.

We can never sufficiently praise those priests who through the sacrament of Penance or through pastoral dialogue show their readiness to guide people in the ways of the Gospel, to support them in their efforts, to raise them up if they have fallen, and always to assist them with discernment and availability. Yet, one can never sufficiently stress the fact that evangelization does not consist only of the preaching and teaching of a doctrine. For evangelization must touch life: the natural life to which it gives a new meaning, thanks to the evangelical perspectives that it reveals; and the supernatural life, which is not the negation but the purification and elevation of the natural life.

This supernatural life finds its living expression in the seven sacraments and in the admirable radiation of grace and holiness which they possess. Evangelization thus exercises its full capacity when it achieves the most intimate relationship, or better still, a permanent and unbroken intercommunication, between the Word and the sacraments. In a certain sense it is a mistake to make a contrast between evangelization and sacramentalization, as is sometimes done.

It is indeed true that a certain way of administering the sacraments, without the solid support of catechesis regarding these same sacraments and a global catechesis, could end up by depriving them of their effectiveness to a great extent. The role of evangelization is precisely to educate people in the faith in such a way as to lead each individual Christian to live the sacraments as true sacraments of faith- and not to receive them passively or reluctantly.

Here we touch upon an aspect of evangelization which cannot leave us insensitive. We wish to speak about what today is often called popular religiosity. One finds among the people particular expressions of the search for God and for faith, both in the regions where the Church has been established for centuries and where she is in the course of becoming established.

These expressions were for a long time regarded as less pure and were sometimes despised, but today they are almost everywhere being rediscovered. During the last Synod the bishops studied their significance with remarkable pastoral realism and zeal.

Popular religiosity, of course, certainly has its limits. It is often subject to penetration by many distortions of religion and even superstitions. It frequently remains at the level of forms of worship not involving a true acceptance by faith. It can even lead to the creation of sects and endanger the true ecclesial community.

But if it is well oriented, above all by a pedagogy of evangelization, it is rich in values. It manifests a thirst for God which only the simple and poor can know. It makes people capable of generosity and sacrifice even to the point of heroism, when it is a question of manifesting belief. It involves an acute awareness of profound attributes of God: fatherhood, providence, loving and constant presence. It engenders interior attitudes rarely observed to the same degree elsewhere: patience, the sense of the cross in daily life, detachment, openness to others, devotion.

By reason of these aspects, we readily call it "popular piety," that is, religion of the people, rather than religiosity. Pastoral charity must dictate to all those whom the Lord has placed as leaders of the ecclesial communities the proper attitude in regard to this reality, which is at the same time so rich and so vulnerable. Above all one must be sensitive to it, know how to perceive its interior dimensions and undeniable values, be ready to help it to overcome its risks of deviation.

When it is well oriented, this popular religiosity call be more and more for multitudes of our people a true encounter with God in Jesus Christ. Jesus' last words in St. Mark's Gospel confer on the evangelization which the Lord entrusts to His apostles a limitless universality: "Go out to the whole world; proclaim the Good News to all creation. The Twelve and the first generation of Christians understood well the lesson of this text and other similar ones; they made them into a program of action.

Even persecution, by scattering the apostles, helped to spread the Word and to establish the Church in ever more distant regions.

The admission of Paul to the rank of the apostles and his charism as the preacher to the pagans the non Jews of Jesus' Coming underlined this universality still more. In the course of twenty centuries of history, the generations of Christians have periodically faced various obstacles to this universal mission. On the one hand, on the part of the evangelizers themselves, there has been the temptation for various reasons to narrow down the field of their missionary activity.

On the other hand, there has been the often humanly insurmountable resistance of the people being addressed by the evangelizer. Furthermore, we must note with sadness that the evangelizing work of the Church is strongly opposed, if not prevented, by certain public powers Even in our own day it happens that preachers of God's Word are deprived of their rights, persecuted, threatened or eliminated solely for preaching Jesus Christ and His Gospel.

But we are confident that despite these painful trials the activity of these apostles will never meet final failure in any part of the world. Despite such adversities, the Church constantly renews her deepest inspiration, that which comes to her directly from the Lord: To the whole world!