EVANGELII NUNTIANDI: Evangelization in the Modern World

Apostolic Exhortation of Pope Paul VI promulgated on December 8, 1975

Notes the dramatic changes in society and their challenges to the church. Calls evangelization the transforming of all aspects of life from within.

Issues

1. People in developing nations struggle against famine, disease, illiteracy, poverty, economic and cultural neo-colonialism, and unjust trade.

2. We cannot limit the proclamation of the Gospel to one section of humanity, one social class or a single type of civilization.

3. Modem society suffers from atheistic secularism, indifference, consumerism, focus on pleasure, discrimination, and a desire for domination.

4. Modern persons are sated by talk and often impervious to words.

5. The present century thirsts for authenticity.

Responses

1. Proclaim the gospel as liberation from all oppression, assist in that liberation, witness to it and ensure its completion.

2. Preach appropriately to each culture about rights and duties, family and social life, liberation, peace, justice and development.

3. See social justice as integral to faith; translate social teaching into action appropriate to each group.

4. Employ modem means of communication in teaching.

5. Witness to the Gospel through conversion of life; integrate personal and societal transformation; strive for unity in the church.

EVANGELII NUNTIANDI

To the Episcopate, to the Clergy and to all the Faithful of the entire world.

Venerable Brothers and dear Sons and Daughters: health and the apostolic blessing.

1. There is no doubt that the effort to proclaim the Gospel to the people of today, who are buoyed up by hope but at the same time often oppressed by fear and distress, is a service rendered to the Christian community and also to the whole of humanity.

For this reason the duty of confirming the brethren—a duty which with the office of being the Successor of Peter[1] we have received from the Lord, and which is for us a "daily preoccupation,"[2] a program of life and action, and a fundamental commitment of our Pontificate—seems to us all the more noble and necessary when it is a matter of encouraging our brethren in their mission as evangelizers, in order that, in this time of uncertainty and confusion, they may accomplish this task with ever increasing love, zeal and joy.

2. This is precisely what we wish to do here, at the end of this Holy Year during which the Church, "striving to proclaim the Gospel to all people,"[3] has had the single aim of fulfilling her duty of being the messenger of the Good News of Jesus Christ—the Good News proclaimed through two fundamental commands: "Put on the new self"[4] and "Be reconciled to God."[5]

We wish to do so on this tenth anniversary of the closing of the Second Vatican Council, the objectives of which are definitively summed up in this single one: to make the Church of the twentieth century ever better fitted for proclaiming the Gospel to the people of the twentieth century.

We wish to do so one year after the Third General Assembly of the Synod of Bishops, which as is well known, was devoted to evangelization; and we do so all the more willingly because it has been asked of us by the Synod Fathers themselves. In fact, at the end of that memorable Assembly, the Fathers decided to remit to the Pastor of the universal Church, with great trust and simplicity, the fruits of all their labors, stating that they awaited from him a fresh forward impulse, capable of creating within a Church still more firmly rooted in the undying power and strength of Pentecost a new period of evangelization.[6]

3. We have stressed the importance of this theme of evangelization on many occasions, well before the Synod took place. On June 22, 1973, we said to the Sacred College of Cardinals: "The conditions of the society in which we live oblige all of us therefore to revise methods, to seek by every means to study how we can bring the Christian message to modern man. For it is only in the Christian message that modern man can find the answer to his questions and the energy for his commitment of human solidarity."[7] And we added that in order to give a valid answer to the demands of the Council which call for our attention, it is absolutely necessary for us to take into account a heritage of faith that the Church has the duty of preserving in its untouchable purity, and of presenting it to the people of our time, in a way that is as understandable and persuasive as possible.

4. This fidelity both to a message whose servants we are and to the people to whom we must transmit it living and intact is the central axis of evangelization. It poses three burning questions, which the 1974 Synod kept constantly in mind:

—In our day, what has happened to that hidden energy of the Good News, which is able to have a powerful effect on man's conscience?

—To what extent and in what way is that evangelical force capable of really transforming the people of this century?

—What methods should be followed in order that the power of the Gospel may have its effect?

Basically, these inquiries make explicit the fundamental question that the Church is asking herself today and which may be expressed in the following terms: after the Council and thanks to the Council, which was a time given her by God, at this turning-point of history, does the Church or does she not find herself better equipped to proclaim the Gospel and to put it into people's hearts with conviction, freedom of spirit and effectiveness?

5. We can all see the urgency of giving a loyal, humble and courageous answer to this question, and of acting accordingly.

In our "anxiety for all the Churches,"[8] we would like to help our brethren and sons and daughters to reply to these inquiries. Our words come from the wealth of the Synod and are meant to be a meditation on evangelization. May they succeed in inviting the whole People of God assembled in the Church to make the same meditation; and may they give a fresh impulse to everyone, especially those "who are assiduous in preaching and teaching,"[9] so that each one of them may follow "a straight course in the message of the truth,"[10] and may work as a preacher of the Gospel and acquit himself perfectly of his ministry.

Such an exhortation seems to us to be of capital importance, for the presentation of the Gospel message is not an optional contribution for the Church. It is the duty incumbent on her by the command of the Lord Jesus, so that people can believe and be saved. This message is indeed necessary. It is unique. It cannot be replaced. It does not permit either indifference, syncretism or accommodation. It is a question of people's salvation. It is the beauty of the Revelation that it represents. It brings with it a wisdom that is not of this world. It is able to stir up by itself faith—faith that rests on the power of God.[11] It is truth. It merits having the apostle consecrate to it all his time and all his energies, and to sacrifice for it, if necessary, his own life.

6. The witness that the Lord gives of Himself and that Saint Luke gathered together in his Gospel—"I must proclaim the Good News of the kingdom of God"[12]—without doubt has enormous consequences, for it sums up the whole mission of Jesus: "That is what I was sent to do."[13] These words take on their full significance if one links them with the previous verses, in which Christ has just applied to Himself the words of the prophet Isaiah: "The Spirit of the Lord has been given to me, for he has anointed me. He has sent me to bring the good news to the poor."[14]

Going from town to town, preaching to the poorest—and frequently the most receptive—the joyful news of the fulfillment of the promises and of the Covenant offered by God is the mission for which Jesus declares that He is sent by the Father. And all the aspects of His mystery—the Incarnation itself, His miracles, His teaching, the gathering together of the disciples, the sending out of the Twelve, the cross and the resurrection, the permanence of His presence in the midst of His own—were components of His evangelizing activity.

7. During the Synod, the bishops very frequently referred to this truth: Jesus Himself, the Good News of God,[15] was the very first and the greatest evangelizer; He was so through and through: to perfection and to the point of the sacrifice of His earthly life.

To evangelize: what meaning did this imperative have for Christ? It is certainly not easy to express in a complete synthesis the meaning, the content and the modes of evangelization as Jesus conceived it and put it into practice. In any case the attempt to make such a synthesis will never end. Let it suffice for us to recall a few essential aspects.

8. As an evangelizer, Christ first of all proclaims a kingdom, the kingdom of God; and this is so important that, by comparison, everything else becomes "the rest," which is "given in addition."[16] Only the kingdom therefore is absolute and it makes everything else relative. The Lord will delight in describing in many ways the happiness of belonging to this kingdom (a paradoxical happiness which is made up of things that the world rejects),[17] the demands of the kingdom and its Magna Charta,[18] the heralds of the kingdom,[19] its mysteries,[20] its children,[21] the vigilance and fidelity demanded of whoever awaits its definitive coming.[22]

9. As the kernel and center of His Good News, Christ proclaims salvation, this great gift of God which is liberation from everything that oppresses man but which is above all liberation from sin and the Evil One, in the joy of knowing God and being known by Him, of seeing Him, and of being given over to Him. All of this is begun during the life of Christ and definitively accomplished by His death and resurrection. But it must be patiently carried on during the course of history, in order to be realized fully on the day of the final coming of Christ, whose date is known to no one except the Father.[23]

10. This kingdom and this salvation, which are the key words of Jesus Christ's evangelization, are available to every human being as grace and mercy, and yet at the same time each individual must gain them by force—they belong to the violent, says the Lord,[24] through toil and suffering, through a life lived according to the Gospel, through abnegation and the cross, through the spirit of the beatitudes. But above all each individual gains them through a total interior renewal which the Gospel calls metanoia; it is a radical conversion, a profound change of mind and heart.[25]

11. Christ accomplished this proclamation of the kingdom of God through the untiring preaching of a word which, it will be said, has no equal elsewhere: "Here is a teaching that is new, and with authority behind it."[26] "And he won the approval of all, and they were astonished by the gracious words that came from his lips.[27] There has never been anybody who has spoken like him."[28] His words reveal the secret of God, His plan and His promise, and thereby change the heart of man and his destiny.

12. But Christ also carries out this proclamation by innumerable signs, which amaze the crowds and at the same time draw them to Him in order to see Him, listen to Him and allow themselves to be transformed by Him: the sick are cured, water is changed into wine, bread is multiplied, the dead come back to life. And among all these signs there is the one to which He attaches great importance: the humble and the poor are evangelized, become His disciples and gather together "in His name" in the great community of those who believe in Him. For this Jesus who declared, "I must preach the Good News of the Kingdom of God"[29] is the same Jesus of whom John the Evangelist said that He had come and was to die "to gather together in unity the scattered children of God."[30] Thus He accomplishes His revelation, completing it and confirming it by the entire revelation that He makes of Himself, by words and deeds, by signs and miracles, and more especially by His death, by His resurrection and by the sending of the Spirit of Truth.[31]

13. Those who sincerely accept the Good News, through the power of this acceptance and of shared faith therefore gather together in Jesus' name in order to seek together the kingdom, build it up and live it. They make up a community which is in its turn evangelizing. The command to the Twelve to go out and proclaim the Good News is also valid for all Christians, though in a different way. It is precisely for this reason that Peter calls Christians "a people set apart to sing the praises of God,"[32] those marvelous things that each one was able to hear in his own language.[33] Moreover, the Good News of the kingdom which is coming and which has begun is meant for all people of all times. Those who have received the Good News and who have been gathered by it into the community of salvation can and must communicate and spread it.

14. The Church knows this. She has a vivid awareness of the fact that the Savior's words, "I must proclaim the Good News of the kingdom of God,"[34] apply in all truth to herself: She willingly adds with St. Paul: "Not that I boast of preaching the gospel, since it is a duty that has been laid on me; I should be punished if I did not preach it"[35] It is with joy and consolation that at the end of the great Assembly of 1974 we heard these illuminating words: "We wish to confirm once more that the task of evangelizing all people constitutes the essential mission of the Church."[36] It is a task and mission which the vast and profound changes of present-day society make all the more urgent. Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelize, that is to say, in order to preach and teach, to be the channel of the gift of grace, to reconcile sinners with God, and to perpetuate Christ's sacrifice in the Mass, which is the memorial of His death and glorious resurrection.

15. Anyone who rereads in the New Testament the origins of the Church, follows her history step by step and watches her live and act, sees that she is linked to evangelization in her most intimate being:

—The Church is born of the evangelizing activity of Jesus and the Twelve. She is the normal, desired, most immediate and most visible fruit of this activity: "Go, therefore, make disciples of all the nations."[37] Now, "they accepted what he said and were baptized. That very day about three thousand were added to their number.... Day by day the Lord added to their community those destined to be saved."[38] —Having been born consequently out of being sent, the Church in her turn is sent by Jesus. The Church remains in the world when the Lord of glory returns to the Father. She remains as a sign—simultaneously obscure and luminous—of a new presence of Jesus, of His departure and of His permanent presence. She prolongs and continues Him. And it is above all His mission and His condition of being an evangelizer that she is called upon to continue.[39] For the Christian community is never closed in upon itself. The intimate life of this community—the life of listening to the Word and the apostles' teaching, charity lived in a fraternal way, the sharing of bread[40] this intimate life only acquires its full meaning when it becomes a witness, when it evokes admiration and conversion, and when it becomes the preaching and proclamation of the Good News. Thus it is the whole Church that receives the mission to evangelize, and the work of each individual member is important for the whole.

—The Church is an evangelizer, but she begins by being evangelized herself. She is the community of believers, the community of hope lived and communicated, the community of brotherly love, and she needs to listen unceasingly to what she must believe, to her reasons for hoping, to the new commandment of love. She is the People of God immersed in the world, and often tempted by idols, and she always needs to hear the proclamation of the "mighty works of God"[41] which converted her to the Lord; she always needs to be called together afresh by Him and reunited. In brief, this means that she has a constant need of being evangelized, if she wishes to retain freshness, vigor and strength in order to proclaim the Gospel. The Second Vatican Council recalled[42] and the 1974 Synod vigorously took up again this theme of the Church which is evangelized by constant conversion and renewal, in order to evangelize the world with credibility.

—The Church is the depositary of the Good News to be proclaimed. The promises of the New Alliance in Jesus Christ, the teaching of the Lord and the apostles, the Word of life, the sources of grace and of God's loving kindness, the path of salvation—all these things have been entrusted to her. It is the content of the Gospel, and therefore of evangelization, that she preserves as a precious living heritage, not in order to keep it hidden but to communicate it.

—Having been sent and evangelized, the Church herself sends out evangelizers. She puts on their lips the saving Word, she explains to them the message of which she herself is the depositary, she gives them the mandate which she herself has received and she sends them out to preach. To preach not their own selves or their personal ideas,[43] but a Gospel of which neither she nor they are the absolute masters and owners, to dispose of it as they wish, but a Gospel of which they are the ministers, in order to pass it on with complete fidelity.

16. There is thus a profound link between Christ, the Church and evangelization. During the period of the Church that we are living in, it is she who has the task of evangelizing. This mandate is not accomplished without her, and still less against her.

It is certainly fitting to recall this fact at a moment like the present one when it happens that not without sorrow we can hear people—whom we wish to believe are well-intentioned but who are certainly misguided in their attitude—continually claiming to love Christ but without the Church, to listen to Christ but not the Church, to belong to Christ but outside the Church. The absurdity of this dichotomy is clearly evident in this phrase of the Gospel: "Anyone who rejects you rejects me."[44] And how can one wish to love Christ without loving the Church, if the finest witness to Christ is that of St. Paul: "Christ loved the Church and sacrificed himself for her"?[45]

17. In the Church's evangelizing activity there are of course certain elements and aspects to be specially insisted on. Some of them are so important that there will be a tendency simply to identify them with evangelization. Thus it has been possible to define evangelization in terms of proclaiming Christ to those who do not know Him, of preaching, of catechesis, of conferring Baptism and the other sacraments.

Any partial and fragmentary definition which attempts to render the reality of evangelization in all its richness, complexity and dynamism does so only at the risk of impoverishing it and even of distorting it. It is impossible to grasp the concept of evangelization unless one tries to keep in view all its essential elements.

These elements were strongly emphasized at the last Synod, and are still the subject of frequent study, as a result of the Synod's work. We rejoice in the fact that these elements basically follow the lines of those transmitted to us by the Second Vatican Council, especially in "Lumen Gentium," "Gaudium et Spes" and "Ad Gentes."

18. For the Church, evangelizing means bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new: "Now I am making the whole of creation new."[46] But there is no new humanity if there are not first of all new persons renewed by Baptism[47] and by lives lived according to the Gospel.[48] The purpose of evangelization is therefore precisely this interior change, and if it had to be expressed in one sentence the best way of stating it would be to say that the Church evangelizes when she seeks to convert,[49] 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 milieu which are theirs.

19. Strata of humanity which are transformed: for the Church it is a question not only of preaching the Gospel in ever wider geographic areas or to ever greater numbers of people, but also of affecting and as it were upsetting, through the power of the Gospel, mankind's criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation.

20. All this could he expressed in the following words: what matters is to evangelize man's culture and cultures (not in a purely decorative way, as it were, by applying a thin veneer, but in a vital way, in depth and right to their very roots), in the wide and rich sense which these terms have in Gaudium et Spes,[50] always taking the person as one's starting-point and always coming back to the relationships of people among themselves and with God.

The Gospel, and therefore evangelization, are certainly not identical with culture, and they are independent in regard to all cultures. Nevertheless, the kingdom which the Gospel proclaims is lived by men who are profoundly linked to a culture, and the building up of the kingdom cannot avoid borrowing the elements of human culture or cultures. Though independent of cultures, the Gospel and evangelization are not necessarily incompatible with them; rather they are capable of permeating them all without becoming subject to any one of them.

The split between the Gospel and culture is without a doubt the drama of our time, just as it was of other times. Therefore every effort must be made to ensure a full evangelization of culture, or more correctly of cultures. They have to be regenerated by an encounter with the Gospel. But this encounter will not take place if the Gospel is not proclaimed.

21. Above all the Gospel must be proclaimed by witness. Take a Christian or a handful of Christians who, in the midst of their own community, show their capacity for understanding and acceptance, their sharing of life and destiny with other people, their solidarity with the efforts of all for whatever is noble and good. Let us suppose that, in addition, they radiate in an altogether simple and unaffected way their faith in values that go beyond current values, and their hope in something that is not seen and that one would not dare to imagine. Through this wordless witness these Christians stir up irresistible questions in the hearts of those who see how they live: Why are they like this? Why do they live in this way? What or who is it that inspires them? Why are they in our midst? Such a witness is already a silent proclamation of the Good News and a very powerful and effective one. Here we have an initial act of evangelization. The above questions will ask, whether they are people to whom Christ has never been proclaimed, or baptized people who do not practice, or people who live as nominal Christians but according to principles that are in no way Christian, or people who are seeking, and not without suffering, something or someone whom they sense but cannot name. Other questions will arise, deeper and more demanding ones, questions evoked by this witness which involves presence, sharing, solidarity, and which is an essential element, and generally the first one, in evangelization."[51]

All Christians are called to this witness, and in this way they can be real evangelizers. We are thinking especially of the responsibility incumbent on immigrants in the country that receives them.

22. Nevertheless this always remains insufficient, because even the finest witness will prove ineffective in the long run if it is not explained, justified—what Peter called always having "your answer ready for people who ask you the reason for the hope that you all have"[52] —and made explicit by a clear and unequivocal proclamation of the Lord Jesus. The Good News proclaimed by the witness of life sooner or later has to be proclaimed by the word of life. There is no true evangelization if the name, the teaching, the life, the promises, the kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed. The history of the Church, from the discourse of Peter on the morning of Pentecost onwards, has been intermingled and identified with the history of this proclamation. At every new phase of human history, the Church, constantly gripped by the desire to evangelize, has but one preoccupation: whom to send to proclaim the mystery of Jesus? In what way is this mystery to be proclaimed? How can one ensure that it will resound and reach all those who should hear it? This proclamation—kerygma, preaching or catechesis—occupies such an important place in evangelization that it has often become synonymous with it; and yet it is only one aspect of evangelization.

23. In fact the proclamation only reaches full development when it is listened to, accepted and assimilated, and when it arouses a genuine adherence in the one who has thus received it. An adherence to the truths which the Lord in His mercy has revealed; still more, an adherence to a program of life—a life henceforth transformed—which He proposes. In a word, adherence to the kingdom, that is to say, to the "new world," to the new state of things, to the new manner of being, of living, of living in community, which the Gospel inaugurates. Such an adherence, which cannot remain abstract and unincarnated, reveals itself concretely by a visible entry into a community of believers. Thus those whose life has been transformed enter a community which is itself a sign of transformation, a sign of newness of life: it is the Church, the visible sacrament of salvation.[53] Our entry into the ecclesial community will in its turn be expressed through many other signs which prolong and unfold the sign of the Church. In the dynamism of evangelization, a person who accepts the Church as the Word which saves[54] normally translates it into the following sacramental acts: adherence to the Church, and acceptance of the sacraments, which manifest and support this adherence through the grace which they confer.

24. Finally, the person who has been evangelized goes on to evangelize others. Here lies the test of truth, the touchstone of evangelization: it is unthinkable that a person should accept the Word and give himself to the kingdom without becoming a person who bears witness to it and proclaims it in his turn.

To complete these considerations on the meaning of evangelization, a final observation must be made, one which we consider will help to clarify the reflections that follow.

Evangelization, as we have said, is a complex process made up of varied elements: the renewal of humanity, witness, explicit proclamation, inner adherence, entry into the community, acceptance of signs, apostolic initiative. These elements may appear to be contradictory, indeed mutually exclusive. 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.

25. 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.

26. 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: "...that we should be called children of God; and so we are."[56] And thus we are one another's brothers and sisters in God.

27. 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.[57] And not an immanent salvation, meeting material or even spiritual needs, restricted to the framework of temporal existence and completely identified with temporal desires, hopes, affairs and struggles, but a salvation which exceeds all these limits in order to reach fulfillment in a communion with the one and only divine Absolute: a transcendent and eschatological salvation, which indeed has its beginning in this life but which is fulfilled in eternity.

28. 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.[58] Evangelization therefore also includes the preaching of hope in the promises made by God in the new Covenant in Jesus Christ; the preaching of God's love for us and of our love for God; the preaching of brotherly love for all men—the capacity of giving and forgiving, of self-denial, of helping one's brother and sister—which, springing from the love of God, is the kernel of the Gospel; the preaching of the mystery of evil and of the active search for good. 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.[59]

29. 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.

30. 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.

31. 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."[61]

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.

32. 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...."[62]

33. With regard to the liberation which evangelization proclaims and strives to put into practice one should rather say this:

—it cannot be contained in the simple and restricted dimension of economics, politics, social or cultural life; it must envisage the whole man, in all his aspects, right up to and including his openness to the absolute, even the divine Absolute;

—it is therefore attached to a view of man which it can never sacrifice to the needs of any strategy, practice or short-term efficiency.

34. 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.

35. 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.

36. 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.

37. 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."[63] "We must say and reaffirm that violence is not in accord with the Gospel, that it is not Christian; and that sudden or violent changes of structures would be deceitful, ineffective of themselves, and certainly not in conformity with the dignity of the people."[64]

38. 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.[65]

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.

39. 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!"[66]

40. 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.

41. 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."[67] St. 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.[68] It is therefore primarily by her conduct and by her life that the Church will evangelize the world, in other words, by her living witness of fidelity to the Lord Jesus—the witness of poverty and detachment, of freedom in the face of the powers of this world, in short, the witness of sanctity.

42. Secondly, it is not superfluous to emphasize the importance and necessity of preaching. "And how are they to believe in him of whom they have never heard? 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."[69] This law once laid down by the Apostle Paul maintains its full force today.

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.[70] This is why St. 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.

43. 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 para-liturgies, and in assemblies of the faithful. It will always be a privileged occasion for communicating the Word of the Lord.

44. 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.

45. 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.

46. 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 world 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.

47. 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.

48. 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.

49. 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."[73]

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.

50. 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! To all creation! Right to the ends of the earth! She did this once more at the last Synod, as an appeal not to imprison the proclamation of the Gospel by limiting it to one sector of mankind or to one class of people or to a single type of civilization. Some examples are revealing.

51. To reveal Jesus Christ and His Gospel to those who do not know them has been, ever since the morning of Pentecost, the fundamental program which the Church has taken on as received from her Founder. The whole of the New Testament, and in a special way the Acts of the Apostles, bears witness to a privileged and in a sense exemplary moment of this missionary effort which will subsequently leave its mark on the whole history of the Church.

She carries out this first proclamation of Jesus Christ by a complex and diversified activity which is sometimes termed "pre-evangelization" but which is already evangelization in a true sense, although at its initial and still incomplete stage. An almost indefinite range of means can be used for this purpose: explicit preaching, of course, but also art, the scientific approach, philosophical research and legitimate recourse to the sentiments of the human heart.

52. This first proclamation is addressed especially to those who have never heard the Good News of Jesus, or to children. But, as a result of the frequent situations of dechristianization in our day, it also proves equally necessary for innumerable people who have been baptized but who live quite outside Christian life, for simple people who have a certain faith but an imperfect knowledge of the foundations of that faith, for intellectuals who feel the need to know Jesus Christ in a light different from the instruction they received as children, and for many others.

53. This first proclamation is also addressed to the immense sections of mankind who practice non-Christian religions. The Church respects and esteems these non Christian religions because they are the living expression of the soul of vast groups of people. 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. They possess an impressive patrimony of deeply religious texts. They have taught generations of people how to pray. They are all impregnated with innumerable "seeds of the Word"[74] and can constitute a true "preparation for the Gospel,"[75] to quote a felicitous term used by the Second Vatican Council and borrowed from Eusebius of Caesarea.

Such a situation certainly raises complex and delicate questions that must be studied in the light of Christian Tradition and the Church's magisterium, in order to offer to the missionaries of today and of tomorrow new horizons in their contacts with non-Christian religions. We wish to point out, above all today, that neither respect and esteem for these religions nor the complexity of the questions raised is an invitation to the Church to withhold from these non-Christians the proclamation of Jesus Christ. On the contrary the Church holds that these multitudes have the right to know the riches of the mystery of Christ[76] —riches in which we believe that the whole of humanity can find, in unsuspected fullness, everything that it is gropingly searching for concerning God, man and his destiny, life and death, and truth. Even in the face of natural religious expressions most worthy of esteem, the Church finds support in the fact that the religion of Jesus, which she proclaims through evangelization, objectively places man in relation with the plan of God, with His living presence and with His action; she thus causes an encounter with the mystery of divine paternity that bends over towards humanity. In other words, our religion effectively establishes with God an authentic and living relationship which the other religions do not succeed in doing, even though they have, as it were, their arms stretched out towards heaven.

This is why the Church keeps her missionary spirit alive, and even wishes to intensify it in the moment of history in which we are living. She feels responsible before entire peoples. She has no rest so long as she has not done her best to proclaim the Good News of Jesus the Savior. She is always preparing new generations of apostles. Let us state this fact with joy at a time when there are not lacking those who think and even say that ardor and the apostolic spirit are exhausted, and that the time of the missions is now past. The Synod has replied that the missionary proclamation never ceases and that the Church will always be striving for the fulfillment of this proclamation.

54. Nevertheless the Church does not feel dispensed from paving unflagging attention also to those who have received the faith and who have been in contact with the Gospel often for generations. Thus she seeks to deepen, consolidate, nourish and make ever more mature the faith of those who are already called the faithful or believers, in order that they may be so still more.

This faith is nearly always today exposed to secularism, even to militant atheism. It is a faith exposed to trials and threats, and even more, a faith besieged and actively opposed. It runs the risk of perishing from suffocation or starvation if it is not fed and sustained each day. To evangelize must therefore very often be to give this necessary food and sustenance to the faith of believers, especially through a catechesis full of Gospel vitality and in a language suited to people and circumstances.

The Church also has a lively solicitude for the Christians who are not in full communion with her. While preparing with them the unity willed by Christ, and precisely in order to realize unity in truth, she has the consciousness that she would be gravely lacking in her duty if she did not give witness before them of the fullness of the revelation whose deposit she guards.

55. Also significant is the preoccupation of the last Synod in regard to two spheres which are very different from one another but which at the same time are very close by reason of the challenge which they make to evangelization, each in its own way.

The first sphere is the one which can be called the increase of unbelief in the modern world. The Synod endeavored to describe this modern world: how many currents of thought, values and counter-values, latent aspirations or seeds of destruction, old convictions which disappear and new convictions which arise are covered by this generic name!

From the spiritual point of view, the modern world seems to he forever immersed in what a modern author has termed "the drama of atheistic humanism."[77]

On the one hand one is forced to note in the very heart of this contemporary world the phenomenon which is becoming almost its most striking characteristic: secularism. We are not speaking of secularization, which is the effort, in itself just and legitimate and in no way incompatible with faith or religion, to discover in creation, in each thing or each happening in the universe, the laws which regulate them with a certain autonomy, but with the inner conviction that the Creator has placed these laws there. The last Council has in this sense affirmed the legitimate autonomy of culture and particularly of the sciences.[78] Here we are thinking of a true secularism: a concept of the world according to which the latter is self-explanatory, without any need for recourse to God, who thus becomes superfluous and an encumbrance. This sort of secularism, in order to recognize the power of man, therefore ends up by doing without God and even by denying Him.

New forms of atheism seem to flow from it: a man centered atheism, no longer abstract and metaphysical but pragmatic, systematic and militant. Hand in hand with this atheistic secularism, we are daily faced, under the most diverse forms, with a consumer society, the pursuit of pleasure set up as the supreme value, a desire for power and domination, and discrimination of every kind: the inhuman tendencies of this "humanism."

In this same modern world, on the other hand, and this is a paradox, one cannot deny the existence of real steppingstones to Christianity, and of evangelical values at least in the form of a sense of emptiness or nostalgia. It would not be an exaggeration to say that there exists a powerful and tragic appeal to be evangelized.

56. The second sphere is that of those who do not practice. Today there is a very large number of baptized people who for the most part have not formally renounced their Baptism but who are entirely indifferent to it and not living in accordance with it. The phenomenon of the non practicing is a very ancient one in the history of Christianity; it is the result of a natural weakness, a profound inconsistency which we unfortunately bear deep within us. Today however it shows certain new characteristics. It is often the result of the uprooting typical of our time. It also springs from the fact that Christians live in close proximity with non-believers and constantly experience the effects of unbelief. Furthermore, the non-practicing Christians of today, more so than those of previous periods, seek to explain and justify their position in the name of an interior religion, of personal independence or authenticity.

Thus we have atheists and unbelievers on the one side and those who do not practice on the other, and both groups put up a considerable resistance to evangelization. The resistance of the former takes the form of a certain refusal and an inability to grasp the new order of things, the new meaning of the world, of life and of history; such is not possible if one does not start from a divine absolute. The resistance of the second group takes the form of inertia and the slightly hostile attitude of the person who feels that he is one of the homily, who claims to know it all and to have tried it all and who no longer believes it.

Atheistic secularism and the absence of religious practice are found among adults and among the young, among the leaders of society and among the ordinary people, at all levels of education, and in both the old Churches and the young ones. The Church's evangelizing action cannot ignore these two worlds, nor must it come to a standstill when faced with them; it must constantly seek the proper means and language for presenting, or representing, to them God's revelation and faith in Jesus Christ.

57. Like Christ during the time of His preaching, like the Twelve on the morning of Pentecost, the Church too sees before her an immense multitude of people who need the Gospel and have a right to it, for God "wants everyone to be saved and reach full knowledge of the truth."[79]

The Church is deeply aware of her duty to preach salvation to all. Knowing that the Gospel message is not reserved to a small group of the initiated, the privileged or the elect, but is destined for everyone, she shares Christ's anguish at the sight of the wandering and exhausted crowds, "like sheep without a shepherd" and she often repeats His words: ''I feel sorry for all these people."[80] But the Church is also conscious of the fact that, if the preaching of the Gospel is to be effective, she must address her message to the heart of the multitudes, to communities of the faithful whose action can and must reach others.

58. The last Synod devoted considerable attention to these "small communities," or communautes de base, because they are often talked about in the Church today. What are they, and why should they be the special beneficiaries of evangelization and at the same time evangelizers themselves?

According to the various statements heard in the Synod, such communities flourish more or less throughout the Church. They differ greatly among themselves both within the same region and even more so from one region to another.

In some regions they appear and develop, almost without exception, within the Church, having solidarity with her life, being nourished by her teaching and united with her pastors. In these cases, they spring from the need to live the Church's life more intensely, or from the desire and quest for a more human dimension such as larger ecclesial communities can only offer with difficulty, especially in the big modern cities which lend themselves both to life in the mass and to anonymity. Such communities call quite simply be in their own way an extension on the spiritual and religious level—worship, deepening of faith, fraternal charity, prayer, contact with pastors— of the small sociological community such as the village, etc. Or again their aim may be to bring together, for the purpose of listening to and meditating on the Word, for the sacraments and the bond of the agape, groups of people who are linked by age, culture, civil state or social situation: married couples, young people, professional people, etc.; people who already happen to be united in the struggle for justice, brotherly aid to the poor, human advancement. In still other cases they bring Christians together in places where the shortage of priests does not favor the normal life of a parish community. This is all presupposed within communities constituted by the Church, especially individual Churches and parishes.

In other regions, on the other hand, communautes de base come together in a spirit of bitter criticism of the Church, which they are quick to stigmatize as "institutional" and to which they set themselves Up in opposition as charismatic communities, free from structures and inspired only by the Gospel. Thus their obvious characteristic is an attitude of fault-finding and of rejection with regard to the Church's outward manifestations: her hierarchy, her signs. They are radically opposed to the Church. By following these lines their main inspiration very quickly becomes ideological, and it rarely happens that they do not quickly fall victim to some political option or current of thought, and then to a system, even a party, with all the attendant risks of becoming its instrument.

The difference is already notable: the communities which by their spirit of opposition cut themselves off from the Church, and whose unity they wound, can well be called communautes de base, but in this case it is a strictly sociological name. They could not, without a misuse of terms, be called ecclesial communautes de base, even if while being hostile to the hierarchy, they claim to remain within the unity of the Church. This name belongs to the other groups, those which come together within the Church in order to unite themselves to the Church and to cause the Church to grow.

These latter communities will be a place of evangelization, for the benefit of the bigger communities, especially the individual Churches. And, as we said at the end of the last Synod, they will be a hope for the universal Church to the extent: