Making Disciples: Pope Francis’ Paradigm for Mission

This article examines Chapter Three of Pope Francis’ apostolic exhortation, Evangelii Gaudium, specifically his explanation of the meaning of the mission of God to proclaim the gospel throughout the world of which the church is custodian. Chapter Three addresses the issue of evangelizing in the context of the contemporary world. In a subtle but clear way, it paints a contrast between previous approaches to evangelization with their shortcomings and the call for fresh ones, or a “new evangelization.” In the physical centre of the document, Chapter Three of Evangelii Gaudium ties together the discussion on the contemporary challenges facing mission in the first two chapters, and the practical needs of the undertaking in the last two. It emphasizes the necessity of comprehensive “inculturation” with reference to everything pertaining to evangelization. Finally, it offers guidelines about preaching an effective homily, an important dimension of ongoing catechesis and church transformation.     

Chapter Four of Evangelii Gaudium: The Social Dimension of Evangelization

This contribution summarizes the four major sections of Chapter Four of Evangelii Gaudium, and offers reflections about the papal text. It concludes with Pope Francis’ proclamation that the kerygma is at the heart of evangelization, but that the gospel message has necessary social implications. Chief among those implications are treating the poor with justice and building cultures of peace through social dialogue. Francis is not the first to say these things, but he brings a genuine modesty to expectations about the role of the Petrine ministry within the process of evangelization. He also brings a direct and urgent style to articulate the centrality of the social dimension of evangelization.     

Evangelii Gaudium and the Prospects for Ecumenical Mission

Evangelii Gaudium (EG) is addressed to the “bishops, clergy, consecrated persons and the lay faithful” of the Catholic Church. It comes out of an internal discussion of “the new evangelization” and devotes considerable space to particular concerns of the Catholic Church, such as its pastoral activity, preaching ministry, and devotion to Mary. Out of 288 sections, it devotes only three near the end to “ecumenical dialogue.” So it would not seem at first sight to offer much prospect for ecumenical mission. However, this impression is deceptive. This article compares EG with the main concerns of the World Council of Churches’ statement on mission and evangelism in changing landscapes, Together towards Life (TTL), which was published earlier the same year, and finds a remarkable extent of common ground. It also finds that both documents share an inclusive and holistic understanding of mission/evangelization.     

Laudato Si’: Integral Ecology and Preferential Option for the Poor

This essay examines Pope Francis’s encyclical Laudato si’ from a Latin American perspective and its reception in this part of the world, especially in Brazil. It focuses on two aspects of Laudato si’: its dialogical approach, and the connection it makes between ecological issues and poverty. These two aspects allow us to understand Francis’s proposal of integral ecology and how the preferential option for the poor becomes central to his perspective. In addition, this essay explains how Latin American theology and pastoral experience are present in Pope Francis’s thought.     

“Everything Is Interrelated”

The COVID-19 pandemic has shown that “everything is interrelated,” especially in relation to health, ecology, economy, and climate change, as various authors have stated. The motto is the leitmotif of Pope Francis’ encyclical Laudato si’ and leads to his proposal of an integral ecology. This article deepens the implications of the latter in the encyclical and in other works and shows how the Catholic Synod of Bishops for the Pan-Amazon Region is an example of the reception and application of integral ecology in a given context. Based on this, the article proposes some conclusions, taking into account the theme of the next assembly of the World Council of Churches in 2022.     

Engaging God's Mission and Diakonia in Life of Public Spheres: Justification and Economic Justice

Abstract : This article approaches the theology of mission from the point of view of God's mission and diakonia, seeking a missional model of the grace of justification and economic justice in an age of World Christianity. The author engages a hermeneutical‐prophetic side of evangelization—viva vox evangelii—in the public sphere, and demonstrates the intrinsic connection between missio and diakonia Dei in Jesus Christ using a trinitarian‐hermeneutical perspective. The article shows that evangelization as God's mission occupies a central place by taking into account challenges from the postcolonial emancipation in the context of Empire.     

Stewardship Models of Pastoral Care,Counselling and Supervision: The Commonians Meet Ricoeur at Worship

The common factors debate in psychology and, more recently, marriage and family therapy is slow to erupt in pastoral care and counselling. This article introduces the common factors debate into pastoral science by proposing the Stewardship Models of Pastoral Ministry and Supervision. The model integrates common factors research and pastoral practice using Ricoeur’s “economy of the gift” ethic. The model’s focus is pastoral care, counselling and supervision in congregations, a unique community context in search of an adequate pastoral praxis.     

Laudato Si’: Care for Creation at the Center of a New Social Issue

This essay reviews the documents of the pontifical magisterium of the Church from the encyclical Mater et magistra ( 1961 ) to the exhortation Evangelii gaudium (2013), in order to show the Church’s historical commitment to the defense of the environment. It then argues that Laudato si’ elevates the theological status of the environmental crisis to that of a new social issue, much as Leo XIII did for the industrial crisis with his encyclical letter Rerum novarum ( 1891 ).     

Loving the World We Are: Anthropology and Relationality in Laudato si’

There is a tension between Laudato si's consistent emphasis on relationships and interconnectedness and its acceptance of anthropocentrism. While Laudato si’ does reject certain problematic forms of anthropocentrism, the encyclical does not assert an alternative to this traditional framework. This article contends that “relatiocentrism” provides the best avenue for developing the convictions expressed within Laudato si’ while moving beyond the limitations of the encyclical itself. In so doing, this essay explores the use of narrative as a means of shaping identity by mapping significant relationships and points of meaning. It examines the central anthropological claims of the encyclical and the tensions these create with anthropocentric narratives. And it examines relatiocentrism in light of the biblical creation accounts, the eschatological perspective of Laudato si’, and virtue ethics. The essay concludes by suggesting further theological and moral implications of this shift in perspective.     

THE NEW EVANGELIZATION IN AN ECCLESIOLOGICAL CONTEXT

This paper will seek to explore some of the implications of the new evangelization from an ecclesiological perspective. A key question is, what is an appropriate ecclesiological context for the new evangelization? Any conclusions or recommendations about how to respond and contextualize the new evangelization need to be grounded in an appropriate ecclesiology; one that sits well with contemporary Catholic scholarship, especially in light of the teaching of the Second Vatican Council. Following Dulles, no single approach to ecclesiology can fully explain the complex nature of the Church. Taking the ecclesiology of Lumen Gentium as a departure point a number of perspectives will be addressed, but an argument will be made for understanding the new evangelization within an ecclesiology of communion and of discipleship.     

Listening for Safe Places: Networks of Playing and Chalcedon in Disaster Pastoral Care

Disaster pastoral care operates in diverse contexts, which may challenge clergy responders in ecclesiological meaning‐making of their practices of care. This article argues that pastoral care may be imagined as part of a larger “network” of caring acts understood as a collective, multiple care practice. Such practice reflects deep‐rooted movements described in psychoanalytical theory as playing, and the christological idea of communication of properties. Therein, spiritual “safe places” can be seen to emerge, even in the midst of traumatic events.     

Evangelism as Discipleship

This article gives attention to the challenges that the missional and conversational relationship of the church poses in the intercourse between evangelism, discipleship, theological education and leadership formation in its ministry and mission. This multi‐faceted and complex process brings together competing interests with different agendas that, in a number of contexts, have resulted in mis‐evangelization. This has called into question issues about human dignity and respect and the need for reciprocity to inform all missional response of the churches. The article argues that an appropriate model of theological education is needed to equip leaders for effective witness to the gospel. This necessitates the recruitment and mentoring of emerging leaders who have had a life‐changing encounter with the life‐giving Spirit of Jesus that controls their identity, vocation and witness. Some experiences of formal and informal theological education and formation within the Anglo‐Caribbean context were identified that disconnected and disorientated leaders from the Church's missional task of bearing effective witness to the gospel. This article calls for an overhaul of seminary‐ and university‐based theological education careerism, because they serve as an encumbrance to nurturing effective contextual witness of churches. The article argues that if Jesus calls and makes us into his disciples, then faithfulness in discipleship necessitates that (1) authentic evangelism must be grounded in humility and respect for all, (2) leadership formation must be infectiously relational, and (3) the gospel must be communicated through genuine interpersonal and community‐affirming relationships. The article ends with an invitation to all churches to embrace a missional model of witnessing that invests in living with, learning from and sharing with people in communities depending on the Spirit of God in Christ to lead and bear fruit in God's time.     

What God Cannot Do: Divine Power,the Gratuity of Grace,and Henri De Lubac

When Pius XII promulgated his encyclical Humani generis in 1950, it was widely read as censuring Henri de Lubac’s views on human nature and the desire for God. In recent years, as controversies about nature and grace have revived, this reading of Humani generis has been widely assumed by supporters and critics of de Lubac alike. Henri de Lubac, however, always insisted that the encyclical did not touch his position. This article will argue that, whatever the objectives of the encyclical’s drafters, he was correct. It will make its case by turning to an issue neglected in contemporary debates about nature and grace: divine power. It will first trace the history of Christian reflection on divine power, a story whose twists and turns have only recently been uncovered by medieval historians, and then argue that, with this history in view, interpreting the crucial line in Humani generis as excluding de Lubac’s position becomes untenable. Finally, this article will discuss the implications of this conclusion for contemporary accounts of human nature, the desire for God, and the gratuity of grace.     

“Who Can Proclaim the Mighty Acts of the Lord?”

The Holy and Great Council of the Orthodox Church that met in Crete in 2016 reaffirmed that mission and evangelism is a duty for Orthodox faithful, especially in Europe, which is often seen as a terrain for evangelization by movements coming from the global South. This requires caution, planning, accountability, and especially deep faith, against the background of complacency observed among members of the Orthodox Church that creates a noticeable missionary vacuum. The article underlines the necessity to begin with honest self-criticism by pastors and teachers, clergy and laypeople and to follow this with serious pastoral planning in relation to the modern social and cultural environment and the needs of the people.     

Transforming Discipleship

The nature of oikoumene has constantly challenged a Christendom‐oriented lineal understanding of mission. The environment of doing theology of mission has changed from the denominational to the ecumenical era, from the Eurocentric to the global context, and from the mechanistic domination of the world to the age of ecological worldwide community; and the paradigm of mission has changed from evangelization to shalom, from missio ecclesiae to missio Dei, and from monologue to dialogue. Critically thinking of the dominant milieu of the people which challenges the church to transform her way of participation in the world, the church must discern the socio‐political and religio‐cultural biographies of the people as the most important language of people‐ and life‐centric missio Dei. The primary missiological question should be, then, not what God is doing with the church, but rather what God is doing with the people and creation. In the course of answering this question, the church may discern where the Spirit is at work and how to respond to it. The following article is an attempt to seek a Korean way of imitatio missionis Christi in terms of finding a contextualized spirituality and a strategy of a transforming discipleship.     

The Second Religious Globalization in Africa: Changes in the Religious Landscape and the Consequences for Social Peace: The Case of Cameroon

This article describes the changes in the religious landscape in Africa – on both the Christian and the Muslim sides – using the example of Cameroon, with the objective of determining the eventual implications that these changes can have for social peace in Africa. The country has seen a shift from planned and controlled evangelization and Islamization carried out by recognized political and religious authorities, to evangelization and Islamization done by individuals who, even though they represent religious currents recognized around the world, act autonomously. The religious landscape has consequently changed fundamentally on the geographical level: moving from the usual cleavage between the Christian South and the Muslim North to a total breakdown in ethno‐regional religious territories. The same thing can be observed for various Christian denominations, which are no longer confined to their historic ethno‐regional territories. Religious organizations are now set up in an anarchic manner. All of this is taking place in a fragile local and regional environment which could, as argued here, present a genuine threat to social peace in Cameroon.     

Virtual Empathy? Anxieties and Connections Teaching and Learning Pastoral Care Online

Is it possible to teach pastoral care online? McGarrah Sharp and Morris describe their process of transforming a residential on‐campus pastoral care course into the first online offering of the course at their seminary. They begin by describing a series of pedagogical choices made with the intent of facilitating dynamic movement between peer‐to‐peer, small group, and whole class discussions throughout the semester. Before and during the course, anxieties arose at many levels of instruction for the professor, teaching assistant, and students. Anecdotes and examples from the online course show how the online course design and facilitation was able to name and respond to anxieties as part of integrating pastoral care course content and practice – a key learning goal for the course. The authors are persuaded that online pedagogy can help identify how anxieties create space for developing empathy as much, if not more than, a traditional on‐campus format.     

The church and its pastor: Community agents

Summary The clergymen can contribute to community mental health,first of all, by enabling the church to fulfill its mission;second, by carrying out pastoral duties sensitively and competently;third, by developing and using counseling skills at various levels;fourth, by supporting and using community mental health and other human services; andfifth, by giving leadership in making the community a place which is consistent with the teachings of his faith.     

The Methodological Impact of Fides et Ratio on Catholic Social Teaching

John Paul II’s encyclical Fides et Ratio is of astonishing importance for the methodology of Catholic social teaching. This article highlights three points that emerged as contributions of Fides et Ratio to the epistemology and methodology of the social magisterium. According to Gaudium et Spes, Catholic social teaching is essentially a service of the Church that affects social life indirectly by making a free offer of sense and faith. Fides et Ratio reinforces this paradigm shift by rejecting fideism also in matters of social morality. In this, it goes beyond Vatican I, Dei Filius. The encyclical further clarifies that the method of Catholic social teaching is tripartite and requires the cooperation of at least three disciplines: theology, philosophy, and social sciences. Because of the shifting character of history, Catholic social teaching too fluctuates. It is sensitive to time and place, to history and culture.     

Using secondary students’ views about influences on their spiritual well‐being to inform pastoral care

Spiritual well‐being is reflected in the quality of relationships that each person has in up to four different domains, namely with self, with others, with the environment and/or with God. This study investigated how secondary students perceived relationships with family, friends, school and church community (including God) impacted on their spiritual well‐being. This paper reports the views of 1002 secondary school students aged from 12‐ to 18‐years‐old in Catholic, Christian community and other independent schools in Victoria, Australia. ANOVA and multiple regression analyses of students’ responses on the Quality Of Life Influences Survey developed in this study, and the Spiritual Health And Life‐Orientation Measure, a spiritual well‐being questionnaire for secondary students, revealed significant differences in perceptions students held about influences on their spiritual well‐being. A case study illustrates how these instruments can be used to inform pastoral care of young people.