Well, I finally finished reading Evangelii gaudium, the Holy Father's new apostolic exhortation. I read it for two reasons: first, because I'm tired of people yanking quotes out of it in the hopes of proving either that their enemies are wrong, or that the Pope is wrong. Second, I feel so encouraged by everything this Pope says that I felt I should read it all. It's not the controversial bits that are likely to mean a lot to me, but the parts nobody quotes.
Halfway through my reading of it, the Vatican webpage took down the html version and put up a pdf. That was pretty annoying, because it made it harder to pull quotes. I had to type them out instead of copy/pasting. Then, of course, they put the html back up today so now you can pull quotes again. Sigh.
The first important thing to know is that it is an apostolic exhortation. That means an encouraging letter, not a doctrinal one. They're written after bishop's synods, sometimes by a committee, though it seems this one must have been personally authored by the Pope, at least for the most part, because it's very much his tone and his priorities. At the same time, you can tell he's making sure to include the points the bishops talked about at the Synod.
Sometimes it was hard not to quote the whole thing. I managed to keep my excerpts to 40 paragraphs -- about a seventh of the whole thing. You should go read the whole thing. But if, like me, you're a bit overwhelmed by a 200-page document, this will give you some nice snippets.
8. Thanks solely to this encounter – or renewed encounter – with God’s love, which blossoms into an enriching friendship, we are liberated from our narrowness and self-absorption. We become fully human when we become more than human, when we let God bring us beyond ourselves in order to attain the fullest truth of our being. Here we find the source and inspiration of all our efforts at evangelization. For if we have received the love which restores meaning to our lives, how can we fail to share that love with others?
I have been thinking lately that it's hard enough to be a good human, why should we try to be more? But being human is a funny thing. It's part of our nature to try to transcend our nature.
11. Saint John of the Cross says that “the thicket of God’s wisdom and knowledge is so deep and so broad that the soul, however much it has come to know of it, can always penetrate deeper within it”. Or as Saint Irenaeus writes: “By his coming, Christ brought with him all newness”. With this freshness he is always able to renew our lives and our communities, and even if the Christian message has known periods of darkness and ecclesial weakness, it will never grow old. Jesus can also break through the dull categories with which we would enclose him and he constantly amazes us by his divine creativity. Whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world. Every form of authentic evangelization is always “new”.
In other words, don't read St. Thomas and St. Augustine a lot and then assume that you know allll about Jesus. Read the Gospel too and ponder how much more we have to learn.
24. An evangelizing community gets involved in people's daily lives; it bridges distances, it is willing to abase itself if necessary, and it embraces human life, touching the suffering flesh of Christ in others. Evangelizers thus take on "the smell of the sheep" and the sheep are willing to hear their voice. An evangelizing community is also supportive, standing by people at every step of the way, no matter how difficult or lengthy this may prove to be.... It cares for the grain and does not become impatient at the weeds. The sower, when he sees weeds sprouting among the grain, does not grumble or overreact. He or she finds a way to let the word take flesh in this particular situation and bear fruits of new life, however imperfect or incomplete these may appear.
This is why Francis speaks disparagingly of "proselytism." Just telling people about Jesus is not enough. You have to be with people.
32. Since I am called to put into practice what I ask of others, I too must think about a conversion of the papacy. It is my duty, as the Bishop of Rome, to be open to suggestion which can help make the exercise of my ministry more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization. Pope John Paul II asked for help in finding "a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation". We have made little progress in this regard. The papacy and the central structures of the universal Church also need to hear the call to pastoral conversion. The Second Vatican Council stated that, like the ancient patriarchial Churches, episcopal conferences are in a position "to contribute in many and fruitful ways to the concrete realization of the collegial spirit". Yet this desire has not been fully realized, since a juridical status of episcopal conferences which would see them as subjects of specific attributions, including genuine doctrinal authority, has not yet been sufficiently elaborated. Excessive centralization, rather than proving helpful, complicates the Church's life and her missionary outreach.
I am very curious what the Pope means by this, and what he means to do. Decentralization? Doctrinal authority for bishops' conferences? (Do I really want the USCCB having power like that?!) We'll just have to watch and see, but it's intriguing to say the least.
34. If we attempt to put all things in a missionary key, this will also affect the way we communicate the message. In today's world of instant communication and occasionally biased media coverage, the message we preach runs a greater risk of being distorted or reduced to some of its secondary aspects. In this way certain issues which are part of the Church's moral teaching are taken out of the context which gives them their meaning. The biggest problem is when the message we preach then seems identified with those secondary aspects which, important as they are, do not in and of themselves convey the heart of Christ's message. We need to be realistic and not assume that our audience understands the full background to what we are saying, or is capable of relating what we say to the very heart of the Gospel which gives it meaning, beauty, and attractiveness.
35. Pastoral ministry in a missionary style is not obsessed with the disjointed transmission of a multitude of doctrines to be insistently imposed. When we adopt a pastoral goal and a missionary style which would actually reach everyone without exception or exclusion, the message has to concentrate on the essentials, on what is most beautiful, most grand, most appealing, and at the same time most necessary.
This is the Pope's defense of his habit of focusing on Jesus and not talking about people's pet issues. If you talk about the moral teachings and you don't talk about Jesus, not only are you failing to evangelize them, but you will ultimately fail to convince them of the moral teachings too. If they don't know Jesus, why will they trust what he says about how they should live their lives?
38. First, it needs to be said that in preaching the Gospel a fitting sense of proportion has to be maintained. This would be seen in the frequency with which certain themes are brought up and in the emphasis given to them in preaching. For example, if in the course of the liturgical year a parish priest speaks about temperance ten times but only mentions charity or justice two or three times, an imbalance results, and precisely those virtues which ought to be most present in preaching and catechesis are overlooked. The same thing happens when we speak more about law than about grace, more about the Church than about Christ, more about the Pope than about God's word.
*cough cough* I hope our local pastor reads this.
40. Within the Church countless issues are being studied and reflected upon with great freedom. Differing currents of thought in philosophy, theology, and pastoral practice, if open to being reconciled by the Spirit in respect and love, can enable the Church to grow, since all of them help to express more clearly the immense riches of God's word. For those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel.
There is room in the Church for a lot of different ideas. That's something I like about it.
43. In her ongoing discernment, the Church can also come to see that certain customs not directly connected to the heart of the Gospel, even some which have deep historical roots, are no longer properly understood and appreciated. Some of these customs may be beautiful, but they no longer serve as means of communicating the Gospel. We should not be afraid of re-examine them. At the same time, the Church has rules or precepts which may have been quite effective in their time, but no longer have the same usefulness for directing and shaping people's lives. Saint Thomas Aquinas pointed out that the precepts which Christ and the apostles gave to the people of God "are very few." Citing Saint Augustine, he noted that the precepts subsequently enjoined by the Church should be insisted upon with moderation "so as not to burden the lives of the faithful" and make our religion a form of servitude, whereas "God's mercy has willed that we should be free." This warning, issued many centuries ago, is most timely today.
This reminds me of the debate every time a Holy Day of Obligation gets transferred. Some people say, "No, this is awful, we're abandoning a TRADITION!" And some people say, "But we have work that day, and getting to church is a huge burden which I am thankful to be free of this time." I see the Pope wants to be practical about this stuff, keep what is still working and not being afraid to drop things that aren't. Practices aren't dogmas.
53. Just as the commandment "Thou shalt not kill" sets a clear limit in order to safeguard the value of human life, today we also have to say "thou shalt not" to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalized: without work, without possibilities, without any means of escape.
Human beings are themselves considered consumer goods to be used and then discarded. We have created a "throw away" culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be part of the society in which we live; those excluded are no longer society's underside or its fringes or its disenfranchised -- they are no longer even a part of it. The excluded are not the "exploited" but the outcast, the "leftovers."
54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naive trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people's pain, and feeling a need to help them, as though all this were someone else's responsibility and not our own.
The economic stuff -- or at least the first batch of it. Seems clear enough to me that the Pope isn't saying "you can't have a free market" but "you can't be consumerist, you can't trust the market to take care of the moral stuff for you." And you can't. Is what he describes necessarily a result of Austrian economics? No way ... like I said, it seems more Keynesian to me. But is it what is currently happening, what many conservatives currently say? Absolutely. I hear it all the time.
63. We must recognize that if part of our baptized people lack a sense of belonging to the Church, this is also due to certain structures and the occasionally unwelcoming atmosphere of some of our parishes and communities, or to a bureaucratic way of dealing with problems, be they simple or complex, in the lives of our people. In many places an administrative approach prevails over a pastoral approach, as does a concentration on administering the sacraments apart from other forms of evangelization.
This is why we don't go to our local parish.
88. The Christian ideal will always be a summons to overcome suspicion, habitual mistrust, fear of losing our privacy, all the defensive attitudes which today's world imposes on us. Many try to escape from others and take refuge in the comfort of their privacy or in a small circle of close friends, renouncing the realism of the social aspect of the Gospel. For just as some people want a purely spiritual Christ, without flesh and without the cross, they also want their interpersonal relationships provided by sophisticated equipment, by screens and systems which can be turned on and off on command. Meanwhile, the Gospel tells us constantly to run the risk of a face-to-face encounter with others, with their physical presence which challenges us, with their pain and their pleas, with their joy which infects us in our close and continuous interaction. True faith in the incarnate Son of God is inseparable from self-giving, from membership in the community, from service, from reconciliation with others. The Son of God, by becoming flesh, summoned us to the revolution of tenderness.
In other words, isolating yourself with a circle of blog readers and facebook friends who all agree with you is not going to make you close to Christ. Can the internet bring you closer to others? Absolutely! But it can also help you push them further away.
94. This worldliness can be fuelled in two deeply interrelated ways. One is the attraction of gnosticism, a purely subjective faith whose only interest is a certain experience or a set of ideas and bits of information which are meant to console and enlighten, but which ultimately keep one imprisoned in his or her own thoughts and feelings. The other is the self-absorbed promethean neopelagianism of those who ultimately trust only in their own powers and feel superior to others because they observe certain rules or remain intransigently faithful to a particular Catholic style from the past. A supposed soundness of doctrine or discipline leads instead to a narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyzes and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying. In neither case is one really concerned about Jesus Christ or others.
Smackdown on both liberals and conservatives in one pithy paragraph. You rock, Papa F.
98. How many wars take place within the people of God and in our different communities! In our neighborhoods and in the workplace, how many wars are caused by envy and jealousy, even among Christians! Spiritual worldliness leads some Christians to war with other Christians who stand in the way of their quest for power, prestige, pleasure, and economic security. Some are even no longer content to live as part of the greater Church community, but stoke a spirit of exclusivity, creating an "inner circle." Instead of belonging to the whole Church in all its rich variety, they belong to this or that group which thinks itself different or special.
Read: sticking to your group of traditionalists, Fatima people, Medjugorje people, Regnum Christi people. If you're in a group or a movement and you refuse to associate even with fellow Catholics if they're not in your movement, or you speak disparagingly of people who aren't in your group, he's talking to you. This is exactly what we did when I was in Regnum Christi, always in a subtle way. "Oh, well, those people aren't formed. That bishop just doesn't understand."
101. Let us ask the Lord to help us understand the law of love. How good it is to have this law! How much good it does us to love one another, in spite of everything. Yes, in spite of everything!..... We all have our likes and dislikes, and perhaps at this very moment we are angry with someone. At least let us say to the Lord: "Lord, I am angry with this person, with that person. I pray to you for him and for her." To pray for a person with whom I am irritated is a beautiful step forward in love, and an act of evangelization. Let us do it today! Let us not allow ourselves to be robbed of the ideal of fraternal love!
I have never read a paragraph in a papal document anything like that one. Beautiful.
104. Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded. The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion, but it can prove especially divisive if sacramental power is too closely identified with power in general. It must be remembered that when we speak of sacramental power "we are in the realm of function, not that of dignity or holiness." The ministerial priesthood is one means employed by Jesus for the service of his people, yet our great dignity derives from baptism, which is accessible to all. The configuration of the priest to Christ the head -- namely, as the principle source of grace -- does not imply an exaltation which would set him above the others. .... This presents a great challenge for pastors and theologians, who are in a position to recognize more fully what this entails with regard to the possible role of women in decision-making in different areas of the Church's life.
I am curious what he's going to come up with as roles for women. I can think of quite a few that don't involve ordination at all, and yet people would get mad about those too because they feel only priests should have power anywhere. But there is no real reason why we can't have women administer parishes (especially where one priest provides sacraments to a number of parishes). In fact, there's no reason a woman can't be a cardinal. But will that happen? I doubt in my lifetime.
117. When properly understood, cultural diversity is not a thread to Church unity. The Holy Spirit, sent by the Father and the Son, transforms our hearts and enables us to enter into the perfect communion of the blessed Trinity, where all things find their unity. He builds up the communion and and harmony of the pople of God. THe same spirit is that harmony, just as he is the bond of love between the Father and the Son. It is he who brings forth a rich variety of gifts, while at the same time creating a unity which is never uniformity but a multifaceted and inviting harmony. Evangelization joyfully acknowledges these varied treasures which the Holy Spirit pours out upon the Church. We would not do justice to the logic of the incarnation if we thought of Christianity as monocultural and monotonous. While it is true that some cultures have been closely associated with the preaching of the Gospel and the development of Christian thought, the revealed message is not identified with any of them; its content is transcultural. Hence in the evangelization of new cultures, or cultures which have not received the Christian message, it is not essential to impose a specific cultural form, no matter how beautiful or ancient it may be, together with the Gospel. The message that we proclaim always has a certain cultural dress, but we in the Church can sometimes fall into a needless hallowing of our own culture, and thus show more fanaticism than true evangelizing zeal.
In other words, nice as Latin is, there's nothing intrinsically superior about it. And there's nothing intrinsically inferior about inculturated practices when they genuinely come from the culture of the people. Didn't the Black Robes convert the Pacific Coast tribes with "ladder to heaven" totem poles? (On the other hand, a bunch of white people in Seattle dancing and singing in Swahili at a catechetical conference was just weird. There's such a thing as needless hallowing of other people's culture too.)
128. In this preaching, which is always respectful and gentle, the first step is personal dialogue, when the other person speaks and shares his or her joys, hopes and concerns for loved ones, or so many other heartfelt needs. Only afterwards is it possible to bring up God's word, perhaps by reading a Bible verse or relating a story, but always keeping in mind the fundamental message: the personal love of God who became man, who gave himself up for us, who is living and who offers us his salvation and his friendship. This message has to be shared humbly as a testimony on the part of one who is always willing to learn, in the awareness that the message is so rich and so deep that it always exceeds our grasp.
In other words, the last instance of "evangelizing" which I saw wasn't it: A Catholic said to an agnostic, "You must repent of your sin or you face damnation. Look up Thomas' proofs for the existence of God." This is not evangelization. This is putting someone else down to make yourself feel superior. Not cool.
153. In the presence of God, during a recollected reading of the text, it is good to ask, for example: "Lord, what does this text say to me? What is it about my life that you wan to change by this text? What troubles me about this text? Why am I not interested in this? Or perhaps: What do I find pleasant in this text? What is it about this word that moves me? What attracts me? Why does it attract me? When we make an effort to listen to the Lord, temptations usually arise. One of them is simply to feel troubled or burdened, and to turn away. Another common temptation is to think about what the text means for other people, and so avoid applying it to our own life. It can also happen that we look for excuses to water down the clear meaning of the text. Or we can wonder if God is demanding too much of us, asking for a decision which we are not yet prepared to make. This leads many people to stop taking pleasure in the encounter with God's word; but this would mean forgetting that no one is more patient than God our Father, that no one is more understanding and willing to wait. He always invites us to take a step forward, but does not demand a full response if we are not yet ready. He simply asks that we sincerely look at our life and present ourselves honestly before him, and that we be willing to continue to grow, asking from him what we ourselves cannot as yet achieve.
This is from the section on lectio divina. Definitely going to make an effort to do this more. I don't think I've gotten such practical advice on prayer from any priest.
184. This is not the time or the place to examine in detail the many grave social questions affecting today's world, some of which I have dealt with in the second chapter. This Exhortation is not a social document, and for reflection on those different themes we have a most suitable tool in the Compendium of the Social Doctrine of the Church, whose use and study I heartily recommend. Furthermore, neither the Pope nor the Church have a monopoly on the interpretation of social realities or the proposal of solutions to contemporary problems. here I can repeat the insightful observation of Pope Paul VI: "In the face of such widely varying situations, it is difficult for us to utter a unified message and to put forward a solution which has universal validity. This is not our ambition, nor is it our mission. It is up to the Christian communities to analyze with objectivity the situation which is proper to their own country."
In other words, that economic stuff earlier isn't the point of this document. (Try telling the media that!) The Pope is talking about ends -- justice, equity, care for the poor. He is not trying to exhaustively detail means. If you share the Pope's ends, he's not going to care if you achieve those with different means than his preferred ones.
187. Each individual Christian and every community is called to be an instrument of God for the liberation and promotion of the poor, and for enabling them to be fully a part of society. This demands that we be docile and attentive to the cry of the poor and to come to their aid. . . . If we, who are God's means of hearing the poor, turn deaf ears to this plea, we oppose the Father's will and his plan; that poor person "might cry to the Lord against you, and you would incur guilt" (Dt. 15:9). A lack of solidarity towards his or her needs will directly affect our relationship with God: "For if in bitterness of soul he calls down a curse upon you, his Creator will hear his prayer" (Sir. 4:6). The old question always returns: "How does God's love abide in anyone who has the world's goods, and sees a brother or sister in need and yet refuses help?" (1 Jn. 3:17) Let us recall also how bluntly the apostle James speaks of the cry of the oppressed: "The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts" (5:4).
This in return to the person who said on the internet last week that the Pope talks too much about physical poverty and not enough about spiritual issues. Failing to care for the poor is a spiritual issue. It's a sin.
189. Solidarity is a spontaneous reaction by those who recognize that the social function of property and the universal destination of goods are realities which come before private property. The private ownership of goods is justified by the need to protect and increase them, so that they can better serve the common good; for this reason, solidarity must be lived as the decision to restore to the poor what belongs to them. These convictions and habits of solidarity, when they are put into practice, open the way to other structural transformations and make them possible. Changing structures without generating new convictions and attitudes will only ensure that these same structures will become, sooner or later, corrupt, oppressive, and ineffectual.
Yes, your property is yours. No, you don't have the right to keep it when another is suffering for the lack of it. Even John Locke said the same. It might not be illegal -- and it does not have to be illegal -- but it is morally wrong not to provide for those in need out of your own excess.
202. The need to resolve the structural causes of poverty cannot be delayed, not only for the pragmatic reason of its urgency for the good order of society, but because society needs to be cured of a sickness which is weakening and frustrating it, and which can only lead to new crises. Welfare projects, which meet certain urgent needs, should be considered merely temporary responses. As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation and by attacking the structural causes of inequality, no solution will be found for the world's problems or, for that matter, to any problems. Inequality is the root of social ills.
203. The dignity of each human person and the pursuit of the common good are concerns which ought to shape all economic policies. At times, however, they seem to be a mere addendum imported from without in order to fill out a political discourse lacking in perspectives or plans for true and integral development. How many words prove irksome to this system! It is irksome when the question of ethics is raised, when global solidarity is invoked, when the distribution of goods is mentioned, when reference is made to protecting labor and defending the dignity of the powerless, when allusion is made to a God who demands a commitment to justice. At other times these issues are exploited by a rhetoric which cheapens them. Casual indifference in the face of such questions empties our lives and our words of all meaning. Business is a vocation, and a noble vocation, provided that those engaged in it see themselves challenged by a greater meaning in life; this will enable them truly to serve the common good by striving to increase the goods of this world and to make them more accessible to all.
204. We can no longer trust in the unseen forces and the invisible hand of the market. Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms, and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded.
I have no idea why the other paragraphs about the economy were quoted so often, and these ignored. Seems the Pope's words are even stronger here. And yet they ring true. Financial speculation? Have you read how speculation on wheat prices caused them to skyrocket and starve people in the third world ... just a few years ago? Increasing profits by reducing the work force ... have we seen anyone do that lately? No one likes it when you mention this stuff. You must be a damn socialist or you wouldn't talk about unemployment. And yet, the solution to these problems is a moral one. You can fence the financial sector about with a million laws; as long as people see profit as the only end, they will find a way. If something is banned in your own country, surely there is an undeveloped one that will let you do it. If taxes get too high, there are always ways to get around them. If the law raises wages, you can cut hours. The only solution is to actually have a conscience.
210. It is essential to draw near to new forms of poverty and vulnerability, in which we are called to recognize the suffering Christ, even if this appears to bring us no tangible and immediate benefits. I think of the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned, and many others. Migrants present a particular challenge for me, since I am the pastor of a Church without frontiers, a Church which considers herself mother to all. For this reason, I exhort all countries to a generous openness which, rather than fearing the loss of local identity, will prove capable of creating new forms of cultural synthesis. How beautiful are those cities which overcome paralysing mistrust, integrate those who are different and make this very integration a new factor of development! How attractive are those cities which, even in their architectural design, are full of spaces which connect, relate and favour the recognition of others!
211. I have always been distressed at the lot of those who are victims of various kinds of human trafficking. How I wish that all of us would hear God’s cry: “Where is your brother?” (Gen 4:9). Where is your brother or sister who is enslaved? Where is the brother and sister whom you are killing each day in clandestine warehouses, in rings of prostitution, in children used for begging, in exploiting undocumented labour. Let us not look the other way. There is greater complicity than we think. The issue involves everyone! This infamous network of crime is now well established in our cities, and many people have blood on their hands as a result of their comfortable and silent complicity.
212. Doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights. Even so, we constantly witness among them impressive examples of daily heroism in defending and protecting their vulnerable families.
213. Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenceless and innocent among us. Nowadays efforts are made to deny them their human dignity and to do with them whatever one pleases, taking their lives and passing laws preventing anyone from standing in the way of this. Frequently, as a way of ridiculing the Church’s effort to defend their lives, attempts are made to present her position as ideological, obscurantist and conservative. Yet this defence of unborn life is closely linked to the defence of each and every other human right. It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development. Human beings are ends in themselves and never a means of resolving other problems. Once this conviction disappears, so do solid and lasting foundations for the defence of human rights, which would always be subject to the passing whims of the powers that be. Reason alone is sufficient to recognize the inviolable value of each single human life, but if we also look at the issue from the standpoint of faith, “every violation of the personal dignity of the human being cries out in vengeance to God and is an offence against the creator of the individual”.
214. Precisely because this involves the internal consistency of our message about the value of the human person, the Church cannot be expected to change her position on this question. I want to be completely honest in this regard. This is not something subject to alleged reforms or “modernizations”. It is not “progressive” to try to resolve problems by eliminating a human life. On the other hand, it is also true that we have done little to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish, especially when the life developing within them is the result of rape or a situation of extreme poverty. Who can remain unmoved before such painful situations?
215. There are other weak and defenceless beings who are frequently at the mercy of economic interests or indiscriminate exploitation. I am speaking of creation as a whole. We human beings are not only the beneficiaries but also the stewards of other creatures. Thanks to our bodies, God has joined us so closely to the world around us that we can feel the desertification of the soil almost as a physical ailment, and the extinction of a species as a painful disfigurement. Let us not leave in our wake a swath of destruction and death which will affect our own lives and those of future generations."
I couldn't help but quote this whole block. We have to loudly oppose anything and everything that takes advantage of the vulnerable. To be consistent, the Church has to favor both the immigrant and the unborn, both the slave and the elderly person. If we made one exception -- even one -- where an innocent life could be destroyed to solve someone else's problem, there would be no honesty or consistency in our message.
I only wish there were more Catholics who were 100% pro-life. It seems the ones who care about abortion don't care about children killed in drone strikes, and vice versa.
243. The Church has no wish to hold back the marvellous progress of science. On the contrary, she rejoices and even delights in acknowledging the enormous potential that God has given to the human mind. Whenever the sciences -- rigorously focused on their specific field of inquiry -- arrive at a conclusion which reason cannot refute, faith does not contradict it. Neither can believers claim that a scientific opinion which is attractive but not sufficiently verified has the same weight as a dogma of faith. At times some scientists have exceeded the limits of their scientific competence by making certain statements or claims. But here the problem is not with reason itself, but with the promotion of a particular ideology which blocks the path to authentic, serene, and productive dialogue.
Not new, but the Pope thought it worth repeating. Both Catholics and non-Catholics could use a reminder that the Church isn't anti-science.
246. Given the seriousness of the counter-witness of division among Christians, particularly in Asia and Africa, the search for paths to unity becomes all the more urgent. Missionaries on those continents often mention the criticisms, complaints, and ridicule to which the scandal of divided Christians give rise rise. If we concentrate on the convictions we share, and if we keep in mind the principle of the hierarchy of truths, we will be able to progress decidedly toward common expressions of proclamation, service and witness. The immense numbers of people who have not received the Gospel of Jesus Christ cannot leave us indifferent.
In short, who wants to be Christian when there are so many different kinds and none of them get along?
266. But this conviction has to be sustained by our own constantly renewed experience of savouring Christ's friendship has his message. It is impossible to persevere in a fervent evangelization unless we are convinced from personal experience that it is not the same thing to have known Jesus as not to have known him, not the same thing to walk with him as to walk blindly, not the same thing to hear his word as not to know it, and not the same thing to contemplate him, to worship him, to find our peace in him, as not to. It is not the same thing to try to build the world with his Gospel as to try to do so by our own lights. We know well that with Jesus life becomes richer and that with him it is easier to find meaning it everything. This is why we evangelize. A true missionary, who never ceases to be a disciple, knows that Jesus walks with him, speaks to him, breathes with him, works with him. He senses Jesus alive with him in the midst of the missionary enterprise. Unless we see him present at the heart of our missionary commitment, our enthusiasm soon wanes and we are no longer sure of what it is that we are handing on; we lack vigor and passion. A person who is not convinced, enthusiastic, certain and in love, will convince nobody.
I keep hearing the argument, "Why share the Gospel with anyone if there's a chance they could get to heaven without it?" What a ridiculous argument! If it's not better to know God than not to, who wants to go to heaven?
And yet the last few lines left me a little depressed. I feel, at the moment, like I would convince nobody.
270. Sometimes we are tempted to be that kind of Christian who keeps the Lord’s wounds at arm’s length. Yet Jesus wants us to touch human misery, to touch the suffering flesh of others. He hopes that we will stop looking for those personal or communal niches which shelter us from the maelstrom of human misfortune and instead enter into the reality of other people’s lives and know the power of tenderness. Whenever we do so, our lives become wonderfully complicated and we experience intensely what it is to be a people, to be part of a people.
In other words, the good life is messy.
274. If we are to share our lives with others and generously give of ourselves, we also have to realize that every person is worthy of our giving. Not for their physical appearance, their abilities, their language, their way of thinking, or for any satisfaction that we might receive, but rather because they are God's handiwork, his creation. God created that person in his image, and he or she reflects something of God's glory. Every human being is the object of God's infinite tenderness, and he himself is present in their lives. Jesus offered his precious blood on the cross for that person. Appearances notwithstanding, every person is immensely holy and deserves our love. Consequently, if I can help at least one person to have a better life, that already justifies the offering of my life.
Every person is worthy of our giving. I want to cross stitch that on a pillow.
279. Because we do not always see these seeds growing, we need an interior certainty, a conviction that God is able to act in every situation, even amid apparent setbacks: “We have this treasure in earthen vessels” (2 Cor 4:7). This certainty is often called “a sense of mystery”. It involves knowing with certitude that all those who entrust themselves to God in love will bear good fruit (cf. Jn 15:5). This fruitfulness is often invisible, elusive and unquantifiable. We can know quite well that our lives will be fruitful, without claiming to know how, or where, or when. We may be sure that none of our acts of love will be lost, nor any of our acts of sincere concern for others. No single act of love for God will be lost, no generous effort is meaningless, no painful endurance is wasted. All of these encircle our world like a vital force. Sometimes it seems that our work is fruitless, but mission is not like a business transaction or investment, or even a humanitarian activity. It is not a show where we count how many people come as a result of our publicity; it is something much deeper, which escapes all measurement. It may be that the Lord uses our sacrifices to shower blessings in another part of the world which we will never visit. The Holy Spirit works as he wills, when he wills and where he wills; we entrust ourselves without pretending to see striking results. We know only that our commitment is necessary. Let us learn to rest in the tenderness of the arms of the Father amid our creative and generous commitment. Let us keep marching forward; let us give him everything, allowing him to make our efforts bear fruit in his good time.
I don't always have this kind of faith. But it encourages me just to think that Pope Francis does.
What message of Pope Francis inspires or challenges you the most?