EVANGELII GAUDIUM The Good News from Francis

RICHARD LENNAN

HURCH-SPEAK, the language simply rail against complacency, of official ecclesial documents, can promotes a positive alternative: the embrace Coften be a source of dismay for would- of mission. He reminds the church that mis- be readers, both inside and outside the church. sion is, and must always be, at the centre of That dismay has been evident recently in re- our life of faith as a Christian community. sponse to the questionnaire on ‘family’, which Evangelii Gaudium expresses Pope Francis’ is part of the preparation for the synod of bish- passion for mission, a passion that is the peer- ops that will take place later this year. The for- less source of the gaudium that permeates both mulation of that questionnaire is anything but the document and the ministry of the new user-friendly—‘How is the theory and prac- of Rome. tice of natural law in the union between man Evangelii Gaudium is the post-synodal and woman challenged in light of the forma- document from the synod on ‘The New Evan- tion of a family?’ As a result, many Catholics gelization for the Transmission of the Chris- keen to participate in the consultation found tian Faith’ (2012). It is instructive to com- the experience frustrating. pare Pope Francis’ exhortation with the syn- Against that background, Pope Francis is od’s Instrumentum Laboris and its final proving to be a godsend. His earthy images ‘Propositions’, the latter of which Pope and direct language make his statements ac- Francis inherited from Pope Benedict XVI. cessible to those hungry for nurturing in faith. The Instrumentum Laboris, an earnest and Evangelii Gaudium, Pope Francis’ ‘Apostolic somewhat defensive text, begins with ‘duty’ Exhortation on the Proclamation of the Gos- and turns to ‘joy’ only in its Conclusion; the pel in Today’s World’, exemplifies his synod’s fifty-eight Propositions have a sin- straightforward style. It is, after all, not every gle reference to ‘joy’, and that exclusively in papal document that includes a mention of relation to the consecrated life. There is per- ‘sourpusses’ (article 85). Quotable quotes haps no more striking gauge of the difference surface often in the document: ‘an between Evangelii Gaudium and the synod’s evangelizer must never look like someone texts than the fact that ‘joy’ appears fifty times who has just come back from a funeral’ (10); in the first chapter of Pope Francis’ document. ‘I want to remind priests that the confessional Although exactly half of the Propositions must not be a torture chamber (44); ‘I want from the synod of 2012 appear as footnotes in a Church which is poor and for the poor’ Evangelii Gaudium, the differences in tone (198); and, of course, the already-legendary between the present document and the synod’s ‘smell of the sheep’ (24). texts indicate clearly that Pope Francis is mak- It would be a mistake, however, to equate ing a personal statement or testimony, not sim- Pope Francis’ freedom from jargon and ob- ply repackaging the synod’s sentiments. Pope fuscation with a lack of substance. In fact, the Francis signals unambiguously his conviction papal document is a sustained challenge to the that ‘joy’, the joy derived from knowing the complacency that can impede every aspect of presence of God (article 4), is to underpin the church’s witness to the gospel. Rather than every expression of the church’s life.

3 COMPASS THE GOOD NEWS FROM POPE FRANCIS

The other linguistic feature of Evangelii Richard Lennan, a priest the good of others’ (article 39). for naïveté, the pope engages in a hard-edged Gaudium that identifies it as particular to Pope of the of What is particularly notable in the first critique of the contemporary world, a critique Francis is its use of terms characteristic of Maitland-Newcastle, is chapter of the exhortation is the equation that shows an acute awareness of the chal- Ignatian spirituality. The exhortation contains Professor of Systematic made between the effectiveness of the lenges that confront the proclamation of the neither direct quotes from St Ignatius Loyola Theology in the School church’s mission in the world and the con- gospel. Those challenges notwithstanding, nor citations from the Spiritual Exercises, but of Theology and Ministry version of the church itself, a conversion di- Evangelii Gaudium displays a deep trust in the constancy with which the pope speaks of at Boston College. rected towards ensuring that we are not pro- the power of the gospel to offer hope, even in ‘desire’ (thirty times), ‘discern’/‘discernment’ moting a ‘false god’ of our own making (arti- the world shaped, and distorted, by globalised (twenty times) and ‘contemplate’ (fifteen cle 41). In the context of highlighting the capitalism. times) are unmistakable pointers to his Jesuit importance of asking whether our words and The prophetic role that any pope is roots. In addition, the abundance of references actions as ecclesial communities are genu- uniquely placed to exercise is most evident to ‘mercy’ (thirty-two times), which Pope (article 31). Above all, every bishop can inely evangelical, Pope Francis refers to the in Pope Francis’ analysis of the world of ‘the Francis has made his signature tune, demon- serve the mission of the local church by pro- urgent requirement that we free ourselves market.’ The sub-headings of the second strates conclusively that the new document moting whatever is conducive to participa- from a concentration on customs that ‘may chapter of the exhortation—‘No to an expresses the pope’s priorities—‘mercy’ oc- tion and dialogue in those churches. Through be beautiful, but … no longer serve as means economy of exclusion’; ‘No to the new idola- curs only once in the Lineamenta and three such dialogue, the bishop ensures that those of communicating the Gospel’ (article 43). try of money’; ‘No to a financial system times in the Propositions. ‘who would tell him what he would like to Equally, he stresses the need for pastors to which rules rather than serves’; ‘No to the Since Evangelii Gaudium is a sprawling hear’ are not the only ones to whom he lis- act with ‘mercy and patience’ (article 44). inequality which spawns violence’—identify text—Pope Francis is yet to add to his arse- tens (article 31). Pope Francis’ admonitions An authentic evangelical spirit commits the pope’s concerns with laser-like precision. nal the virtue of being concise, a virtue that to extend to his own office. He is the church to doing whatever good we can, The pope names the flaws of unrestrained modulates passion without dulling it—the alert, therefore, to the ‘excessive centrali- ‘even if in the process, its shoes get soiled by capitalism—its ‘exclusion and inequality’ analysis of it in this article concentrates on zation’ that can impede the church’s mission- the mud of the street’ (article 45). Evangeli- (article 53), its ‘trickle-down’ mythology, four themes. The four foci are: the church as ary outreach (article 32). cal activity, however, is not simply ‘doing’: ‘sacralised workings’, and ‘globalization of a missionary body; the pastoral life of the Pope Francis advocates for a church char- it also involves the willingness to ‘see’ oth- indifference’ (article 54)—with a directness church; the dynamics of the homily; the rela- acterised by a spirit that is ‘bold and crea- ers and to listen to them (article 46). A church that politicians consistently evade. At the tionship between evangelisation and build- tive’ (article 33). Such a church will be com- committed to mission, then, is a church with heart of Pope Francis’ critique is his rejec- ing a more just world. mitted to the practice of a collective ‘wise open doors—‘One concrete sign of such tion of consumerism as the defining feature and realistic pastoral discernment’; it will be openness is that our church doors should al- of humanity (article 54). With an emphasis The Missionary Church a church willing to take risks, not simply re- ways be open, so that if someone, moved by deeply grounded in the tradition of Catholic peat the way things have ‘always’ been done the Spirit, comes there looking for God, he social teaching, the pope homes in on ‘the A primary characteristic of a church that (article 33). Such a church will also not mis- or she will not find a closed door’ (article common good’ as the foundation for an ethi- could be good news for our complex world take mission for ‘the disjointed transmission 47). In order to be a conduit of grace, a mis- cal financial system, no less than for a peace- is its willingness ‘to go forth’ (article 20). of a multitude of doctrines to be insistently sionary church will avoid situations where ful world (articles 56-60). This involves following Jesus in the midst imposed’ (article 35). Evangelii Gaudium ‘we act as arbiters of grace rather than its Beyond his scrutiny of economics, the of ‘the unruly freedom of the world’ (article invokes Vatican II’s ‘hierarchy of truths’ (ar- facilitators’ (article 47). In particular, Pope pope uses the second chapter of the exhorta- 22). Becoming a missionary church requires ticle 36), as well as the teaching of Thomas Francis appeals for the courage to commit tion to review other features of the contem- the renewal of every aspect of the church’s Aquinas (article 37), to reinforce the need for ourselves to the poor, rather than remain ‘shut porary world. In terms that echo his two im- life. It requires especially a concerted effort the church to speak more about grace than up within structures which give us a false mediate predecessors, Pope Francis high- in the church to ensure that ‘mere adminis- the law, more about Christ than the church, sense of security’ (article 49). lights the limits of ‘secularist rationalism’ tration’ (article 25) does not absorb all our and more about God’s word than the pope (article 63) and the shadow-side of our in- energies. (article 38). The point, of course, is not to The Pastoral Life of the Church formation-driven society, especially its ‘re- Accordingly, parishes need to beware of contrast the components of each pair, but to markable superficiality in the area of moral declining into ‘a useless structure out of recognise that there is indeed a ‘hierarchy’ Throughout his exhortation, Pope Francis discernment’ (article 64). In that vein, he also touch with people or a self-absorbed cluster between them. The challenge for the church, identifies the life of Christian discipleship as affirms the importance of the church’s role made up of a chosen few’ (article 28). Bish- therefore, is to ensure that it gives priority to a life of joy, a joy that can be a source of good in raising questions that are ‘less palatable to ops in particular can support mission by ‘al- ‘the God of love who saves us, to see God in news in the world. Although it is easy to stig- public opinion’ (article 65). Particularly note- lowing the flock to strike out on new paths’ others and to go forth from ourselves to seek matise both ‘joy’ and ‘good news’ as synonyms worthy in the analysis of society is the pope’s

4 5 COMPASS THE GOOD NEWS FROM POPE FRANCIS

The other linguistic feature of Evangelii Richard Lennan, a priest the good of others’ (article 39). for naïveté, the pope engages in a hard-edged Gaudium that identifies it as particular to Pope of the diocese of What is particularly notable in the first critique of the contemporary world, a critique Francis is its use of terms characteristic of Maitland-Newcastle, is chapter of the exhortation is the equation that shows an acute awareness of the chal- Ignatian spirituality. The exhortation contains Professor of Systematic made between the effectiveness of the lenges that confront the proclamation of the neither direct quotes from St Ignatius Loyola Theology in the School church’s mission in the world and the con- gospel. Those challenges notwithstanding, nor citations from the Spiritual Exercises, but of Theology and Ministry version of the church itself, a conversion di- Evangelii Gaudium displays a deep trust in the constancy with which the pope speaks of at Boston College. rected towards ensuring that we are not pro- the power of the gospel to offer hope, even in ‘desire’ (thirty times), ‘discern’/‘discernment’ moting a ‘false god’ of our own making (arti- the world shaped, and distorted, by globalised (twenty times) and ‘contemplate’ (fifteen cle 41). In the context of highlighting the capitalism. times) are unmistakable pointers to his Jesuit importance of asking whether our words and The prophetic role that any pope is roots. In addition, the abundance of references actions as ecclesial communities are genu- uniquely placed to exercise is most evident to ‘mercy’ (thirty-two times), which Pope (article 31). Above all, every bishop can inely evangelical, Pope Francis refers to the in Pope Francis’ analysis of the world of ‘the Francis has made his signature tune, demon- serve the mission of the local church by pro- urgent requirement that we free ourselves market.’ The sub-headings of the second strates conclusively that the new document moting whatever is conducive to participa- from a concentration on customs that ‘may chapter of the exhortation—‘No to an expresses the pope’s priorities—‘mercy’ oc- tion and dialogue in those churches. Through be beautiful, but … no longer serve as means economy of exclusion’; ‘No to the new idola- curs only once in the Lineamenta and three such dialogue, the bishop ensures that those of communicating the Gospel’ (article 43). try of money’; ‘No to a financial system times in the Propositions. ‘who would tell him what he would like to Equally, he stresses the need for pastors to which rules rather than serves’; ‘No to the Since Evangelii Gaudium is a sprawling hear’ are not the only ones to whom he lis- act with ‘mercy and patience’ (article 44). inequality which spawns violence’—identify text—Pope Francis is yet to add to his arse- tens (article 31). Pope Francis’ admonitions An authentic evangelical spirit commits the pope’s concerns with laser-like precision. nal the virtue of being concise, a virtue that to bishops extend to his own office. He is the church to doing whatever good we can, The pope names the flaws of unrestrained modulates passion without dulling it—the alert, therefore, to the ‘excessive centrali- ‘even if in the process, its shoes get soiled by capitalism—its ‘exclusion and inequality’ analysis of it in this article concentrates on zation’ that can impede the church’s mission- the mud of the street’ (article 45). Evangeli- (article 53), its ‘trickle-down’ mythology, four themes. The four foci are: the church as ary outreach (article 32). cal activity, however, is not simply ‘doing’: ‘sacralised workings’, and ‘globalization of a missionary body; the pastoral life of the Pope Francis advocates for a church char- it also involves the willingness to ‘see’ oth- indifference’ (article 54)—with a directness church; the dynamics of the homily; the rela- acterised by a spirit that is ‘bold and crea- ers and to listen to them (article 46). A church that politicians consistently evade. At the tionship between evangelisation and build- tive’ (article 33). Such a church will be com- committed to mission, then, is a church with heart of Pope Francis’ critique is his rejec- ing a more just world. mitted to the practice of a collective ‘wise open doors—‘One concrete sign of such tion of consumerism as the defining feature and realistic pastoral discernment’; it will be openness is that our church doors should al- of humanity (article 54). With an emphasis The Missionary Church a church willing to take risks, not simply re- ways be open, so that if someone, moved by deeply grounded in the tradition of Catholic peat the way things have ‘always’ been done the Spirit, comes there looking for God, he social teaching, the pope homes in on ‘the A primary characteristic of a church that (article 33). Such a church will also not mis- or she will not find a closed door’ (article common good’ as the foundation for an ethi- could be good news for our complex world take mission for ‘the disjointed transmission 47). In order to be a conduit of grace, a mis- cal financial system, no less than for a peace- is its willingness ‘to go forth’ (article 20). of a multitude of doctrines to be insistently sionary church will avoid situations where ful world (articles 56-60). This involves following Jesus in the midst imposed’ (article 35). Evangelii Gaudium ‘we act as arbiters of grace rather than its Beyond his scrutiny of economics, the of ‘the unruly freedom of the world’ (article invokes Vatican II’s ‘hierarchy of truths’ (ar- facilitators’ (article 47). In particular, Pope pope uses the second chapter of the exhorta- 22). Becoming a missionary church requires ticle 36), as well as the teaching of Thomas Francis appeals for the courage to commit tion to review other features of the contem- the renewal of every aspect of the church’s Aquinas (article 37), to reinforce the need for ourselves to the poor, rather than remain ‘shut porary world. In terms that echo his two im- life. It requires especially a concerted effort the church to speak more about grace than up within structures which give us a false mediate predecessors, Pope Francis high- in the church to ensure that ‘mere adminis- the law, more about Christ than the church, sense of security’ (article 49). lights the limits of ‘secularist rationalism’ tration’ (article 25) does not absorb all our and more about God’s word than the pope (article 63) and the shadow-side of our in- energies. (article 38). The point, of course, is not to The Pastoral Life of the Church formation-driven society, especially its ‘re- Accordingly, parishes need to beware of contrast the components of each pair, but to markable superficiality in the area of moral declining into ‘a useless structure out of recognise that there is indeed a ‘hierarchy’ Throughout his exhortation, Pope Francis discernment’ (article 64). In that vein, he also touch with people or a self-absorbed cluster between them. The challenge for the church, identifies the life of Christian discipleship as affirms the importance of the church’s role made up of a chosen few’ (article 28). Bish- therefore, is to ensure that it gives priority to a life of joy, a joy that can be a source of good in raising questions that are ‘less palatable to ops in particular can support mission by ‘al- ‘the God of love who saves us, to see God in news in the world. Although it is easy to stig- public opinion’ (article 65). Particularly note- lowing the flock to strike out on new paths’ others and to go forth from ourselves to seek matise both ‘joy’ and ‘good news’ as synonyms worthy in the analysis of society is the pope’s

4 5 COMPASS THE GOOD NEWS FROM POPE FRANCIS discourse on ‘cities’ (article 71-5), which he (article 83); they become ‘querulous and dis- The Homily it differs markedly from a lecture on exegesis characterises as the venue from which arise illusioned pessimists’ (article 85). and from content that is ‘moralistic or doctri- both ‘countless possibilities’ (article 74) and The alternative to such flawed ap- The prominence of ‘the homily’ in an apos- naire’ (article 142). obstacles to human development, obstacles proaches is a recovery of ‘the revolution of tolic exhortation on evangelisation is per- ‘Preparation’ is the largest single topic represented by human trafficking, narcotics, tenderness’ that God offers humanity haps unremarkable. More remarkable, how- that Evangelii Gaudium examines in its re- the abuse of minors, and the abandonment of through the Incarnation (article 88). A ever, is Pope Francis’s acknowledgement view of the homily. Pope Francis asserts that the elderly (article 75). church focused on God will not slip into ‘a that homilies are a source of ‘so many con- preparation must have priority, ‘even if less The goal of the pope’s social critique is to self-absorbed promethean neopelagianism’ cerns’, indeed of ‘suffering’, for both the time has to be given to other important ac- clarify the context in which the church is to or a ‘narcissistic and authoritarian elitism’ people in the pews and for priests (article tivities’ (article 145). Preparation is far more engage in pastoral activity. Here again, the sub- (article 94)—here, the temptation to jargon 135). What is not in doubt is the pope’s con- than working on the mechanics of preach- titles that capture the necessary priorities of proves irresistible! The key to a mission- viction about the importance of the homily: ing; in fact, its core component is ‘serene such activity are particularly instructive: ‘Yes oriented church, then, can be found only in in the context of the Eucharist, the homily concentration’ on the biblical text (article to the challenge of a missionary spirituality’; a focus on Jesus Christ. For that reason, Pope ‘surpasses all form of catechesis as the su- 146). Preachers, therefore, are to be the first ‘No to selfishness and spiritual sloth’; ‘No to Francis urges all in the church to reject ‘the preme moment in the dialogue between God to hear the text on which they are to preach, a sterile pessimism’; ‘Yes to the new relation- vainglory of those who are content to have and his people’ (article 137). The possibil- they are to practise lectio divina, and to rec- ships in Christ’; ‘No to spiritual worldliness’; a modicum of power and would rather be ity that the homily might actually be recog- ognise the implications of those texts for ‘No to warring among ourselves.’ the general of a defeated army than a mere nised as such an exalted instrument is linked their own lives, not simply for the lives of The prophetic zeal that Pope Francis dem- private in a unit which continues to fight.’ inextricably with whether or not the preacher others (articles 147-53). onstrates in naming social ills is no less evi- What is needed instead is a church that draws knows ‘the heart of his community, in order As with the other emphases in the docu- dent in his passion for a promoting a church on ‘a history of sacrifice, of hopes and daily to realize where its desire for God is alive ment, the discussion of the homily stresses both committed to addressing those ills. A central struggles, of lives spent in service and fi- and ardent, as well as where that dialogue, the human and faith dynamics that it involves. aspect of his strategy is to highlight the dan- delity to work, tiring as it may be’ (article once loving, has been thwarted and is now This includes linking the text to the specific gers that might engulf the church’s pastoral 96). Likewise, we are not to be a church barren’ (article 137). situations of people’s lives, while avoiding the workers—as an aside, the use of ‘pastoral whose members ‘war’ against one another, A good homily, then, is not ‘a form of en- temptation to dwell on ‘questions that nobody workers’ is an intriguing instrument: it includes but one in which there is ‘a radiant and at- tertainment like those presented by the media’ asks’ (article 155). As Pope Francis presents the ordained, but is not limited to them, so it tractive witness of fraternal communion (ar- (article 138), but ‘a kind of music which in- them, good homilies are an act of love for the enables the pope to make his case without be- ticle 99). spires encouragement, strength and enthusi- neighbour (article 156), they ‘awaken a de- coming embroiled in unproductive disputes The final passages of Chapter Two (arti- asm’ (article 139). Indeed, Pope Francis sire and move the will towards the Gospel’ over who can or cannot be a ‘minister’. cles 102-07) are less developed than the pre- presents the homily as being akin to a mother (article 157). In short, good homilies form part Pastoral workers, then, need to guard ceding parts of the chapter. The most signifi- addressing her children, who are receptive of ‘a mystagogical renewal’ in the church that against an ‘inordinate concern’ for ‘personal cant feature of the final section is the pope’s because they ‘know that they are loved’ (arti- aids ‘the integration of every dimension of the freedom and relaxation’, which result in ‘a effort to hold the need for ‘still broader op- cle 139). It would be fascinating to poll both person within a communal journey of hearing heightened individualism, a crisis of iden- portunities for a more incisive female pres- congregants and preachers to determine the and response’ (article 166). tity and a cooling of fervour’ (article 78). ence in the Church’ (article 103) in tension degree to which the ‘motherly’ image of the Pope Francis cautions pastoral workers with the exclusion of women from priestly homily does or does not resonate with those Evangelisation and Building against an obsession with being like every- ordination, which ‘can prove to be especially who listen to or preach homilies. a More Just World one else and seeking to possess what they divisive if sacramental power is too closely Pope Francis clearly believes strongly that possess (article 79). Above all, he warns identified with power in general’ (article 104). the human qualities of the preacher – ‘the The election of a South American as pope against activity ‘without a spirituality which Although it may well be of some consolation closeness of the preacher, the warmth of his sparked immediate debate over whether he was would permeate it and make it pleasurable’ to some women that the pope reminds the voice, the unpretentiousness of his manner of or was not a devotee of liberation theology. (article 82). Such empty activity, driven by church that ‘a woman, Mary, is more impor- speaking, the joy of his gestures’ (article Some participants in that debate were adamant the desire for immediate results, leads pas- tant than the bishops’ (article 104), it is diffi- 140)—can cover a multitude of sins. Indeed, that not only had Jorge Mario Bergoglio, Pope toral workers to be intolerant of ‘disagree- cult to imagine that the current document he contends that those human qualities will Francis’ earlier incarnation, eschewed that the- ment, possible failure, criticism, the cross’ could be the last word, even the last papal bear fruit even when the homily ‘may be some- ology, he had positively opposed it. Irrespec- (article 82). Those who succumb to such a word, on women in the church. what tedious’ (article 140). Preaching that in- tive of whether or not Pope Francis claims ‘lib- condition become like ‘mummies in a mu- volves ‘heart-to-heart communication’ can eration theology’ as a brand, there are certainly seum’, being melancholic and lacking hope * * * have a ‘quasi-sacramental character’; as such, sentiments in Evangelii Gaudium that would

6 7 COMPASS THE GOOD NEWS FROM POPE FRANCIS discourse on ‘cities’ (article 71-5), which he (article 83); they become ‘querulous and dis- The Homily it differs markedly from a lecture on exegesis characterises as the venue from which arise illusioned pessimists’ (article 85). and from content that is ‘moralistic or doctri- both ‘countless possibilities’ (article 74) and The alternative to such flawed ap- The prominence of ‘the homily’ in an apos- naire’ (article 142). obstacles to human development, obstacles proaches is a recovery of ‘the revolution of tolic exhortation on evangelisation is per- ‘Preparation’ is the largest single topic represented by human trafficking, narcotics, tenderness’ that God offers humanity haps unremarkable. More remarkable, how- that Evangelii Gaudium examines in its re- the abuse of minors, and the abandonment of through the Incarnation (article 88). A ever, is Pope Francis’s acknowledgement view of the homily. Pope Francis asserts that the elderly (article 75). church focused on God will not slip into ‘a that homilies are a source of ‘so many con- preparation must have priority, ‘even if less The goal of the pope’s social critique is to self-absorbed promethean neopelagianism’ cerns’, indeed of ‘suffering’, for both the time has to be given to other important ac- clarify the context in which the church is to or a ‘narcissistic and authoritarian elitism’ people in the pews and for priests (article tivities’ (article 145). Preparation is far more engage in pastoral activity. Here again, the sub- (article 94)—here, the temptation to jargon 135). What is not in doubt is the pope’s con- than working on the mechanics of preach- titles that capture the necessary priorities of proves irresistible! The key to a mission- viction about the importance of the homily: ing; in fact, its core component is ‘serene such activity are particularly instructive: ‘Yes oriented church, then, can be found only in in the context of the Eucharist, the homily concentration’ on the biblical text (article to the challenge of a missionary spirituality’; a focus on Jesus Christ. For that reason, Pope ‘surpasses all form of catechesis as the su- 146). Preachers, therefore, are to be the first ‘No to selfishness and spiritual sloth’; ‘No to Francis urges all in the church to reject ‘the preme moment in the dialogue between God to hear the text on which they are to preach, a sterile pessimism’; ‘Yes to the new relation- vainglory of those who are content to have and his people’ (article 137). The possibil- they are to practise lectio divina, and to rec- ships in Christ’; ‘No to spiritual worldliness’; a modicum of power and would rather be ity that the homily might actually be recog- ognise the implications of those texts for ‘No to warring among ourselves.’ the general of a defeated army than a mere nised as such an exalted instrument is linked their own lives, not simply for the lives of The prophetic zeal that Pope Francis dem- private in a unit which continues to fight.’ inextricably with whether or not the preacher others (articles 147-53). onstrates in naming social ills is no less evi- What is needed instead is a church that draws knows ‘the heart of his community, in order As with the other emphases in the docu- dent in his passion for a promoting a church on ‘a history of sacrifice, of hopes and daily to realize where its desire for God is alive ment, the discussion of the homily stresses both committed to addressing those ills. A central struggles, of lives spent in service and fi- and ardent, as well as where that dialogue, the human and faith dynamics that it involves. aspect of his strategy is to highlight the dan- delity to work, tiring as it may be’ (article once loving, has been thwarted and is now This includes linking the text to the specific gers that might engulf the church’s pastoral 96). Likewise, we are not to be a church barren’ (article 137). situations of people’s lives, while avoiding the workers—as an aside, the use of ‘pastoral whose members ‘war’ against one another, A good homily, then, is not ‘a form of en- temptation to dwell on ‘questions that nobody workers’ is an intriguing instrument: it includes but one in which there is ‘a radiant and at- tertainment like those presented by the media’ asks’ (article 155). As Pope Francis presents the ordained, but is not limited to them, so it tractive witness of fraternal communion (ar- (article 138), but ‘a kind of music which in- them, good homilies are an act of love for the enables the pope to make his case without be- ticle 99). spires encouragement, strength and enthusi- neighbour (article 156), they ‘awaken a de- coming embroiled in unproductive disputes The final passages of Chapter Two (arti- asm’ (article 139). Indeed, Pope Francis sire and move the will towards the Gospel’ over who can or cannot be a ‘minister’. cles 102-07) are less developed than the pre- presents the homily as being akin to a mother (article 157). In short, good homilies form part Pastoral workers, then, need to guard ceding parts of the chapter. The most signifi- addressing her children, who are receptive of ‘a mystagogical renewal’ in the church that against an ‘inordinate concern’ for ‘personal cant feature of the final section is the pope’s because they ‘know that they are loved’ (arti- aids ‘the integration of every dimension of the freedom and relaxation’, which result in ‘a effort to hold the need for ‘still broader op- cle 139). It would be fascinating to poll both person within a communal journey of hearing heightened individualism, a crisis of iden- portunities for a more incisive female pres- congregants and preachers to determine the and response’ (article 166). tity and a cooling of fervour’ (article 78). ence in the Church’ (article 103) in tension degree to which the ‘motherly’ image of the Pope Francis cautions pastoral workers with the exclusion of women from priestly homily does or does not resonate with those Evangelisation and Building against an obsession with being like every- ordination, which ‘can prove to be especially who listen to or preach homilies. a More Just World one else and seeking to possess what they divisive if sacramental power is too closely Pope Francis clearly believes strongly that possess (article 79). Above all, he warns identified with power in general’ (article 104). the human qualities of the preacher – ‘the The election of a South American as pope against activity ‘without a spirituality which Although it may well be of some consolation closeness of the preacher, the warmth of his sparked immediate debate over whether he was would permeate it and make it pleasurable’ to some women that the pope reminds the voice, the unpretentiousness of his manner of or was not a devotee of liberation theology. (article 82). Such empty activity, driven by church that ‘a woman, Mary, is more impor- speaking, the joy of his gestures’ (article Some participants in that debate were adamant the desire for immediate results, leads pas- tant than the bishops’ (article 104), it is diffi- 140)—can cover a multitude of sins. Indeed, that not only had Jorge Mario Bergoglio, Pope toral workers to be intolerant of ‘disagree- cult to imagine that the current document he contends that those human qualities will Francis’ earlier incarnation, eschewed that the- ment, possible failure, criticism, the cross’ could be the last word, even the last papal bear fruit even when the homily ‘may be some- ology, he had positively opposed it. Irrespec- (article 82). Those who succumb to such a word, on women in the church. what tedious’ (article 140). Preaching that in- tive of whether or not Pope Francis claims ‘lib- condition become like ‘mummies in a mu- volves ‘heart-to-heart communication’ can eration theology’ as a brand, there are certainly seum’, being melancholic and lacking hope * * * have a ‘quasi-sacramental character’; as such, sentiments in Evangelii Gaudium that would

6 7 COMPASS not be out of place in the writings of Gustavo evangelisation and justice resounds in his Gutiérrez or Jon Sobrino—nor indeed of John emphasis on the need for the church to be Paul II. Accordingly, the exhortation is un- attentive to ‘a privileged and preferential DEAR PRIME MINISTER equivocal in the link that it makes between the religious care’ for the poor, since ‘the worst MALCOLM P. FYFE msc at the heart of evangelisation and discrimination which the poor suffer is the a commitment ‘to desire, seek and protect the lack of spiritual care’ (article 200). Office of the Vicar General good of others’ (article 178). It is evident that Pope Francis envisages As is common to liberation theologies, it the church being transformed by commitment The Honourable Tony Abbott MP, is Pope Francis’ reflections on ‘the kingdom’ to the poor. Thus, he imagines a church that Prime Minister of Australia, Father Malcolm P. Fyfe msc is the Vicar that generate his strongest statements on the moves from ‘spiritual worldliness camou- Parliament House, Canberra. General of the Catholic link between the spread of the gospel and flaged by religious practices, unproductive 20.01.2014 service to the sufferings of our world: ‘True meetings and empty talk’ (article 207) to be- Diocese of Darwin. Christian hope, which seeks the come one that draws near to the world’s mul- Dear Prime Minister, eschatological kingdom, always generates tiple expressions of poverty and vulnerability history’ (article 181). The document stresses (articles 210-12), is committed to care for the I write to express my deep concern at your that authentic religion is neither merely pri- earth (articles 215-16), and work for peace Government’s current Asylum Seekers’ Policy. vate nor focused on the preparation of souls (articles 218-21), especially through multiple I am alarmed by the number of men, for heaven, because ‘God wants his children forms of ‘social dialogue’ with other religions women and children whose lives have been to be happy in this world too’ (article 182). (articles 238-58). put indefinitely on hold and who must deal Faith, therefore, is utterly reconcilable with To describe Evangelii Gaudium as an in- with harsh conditions of detention, both within people. ‘a deep desire to change the world, to trans- spiring document would be true, but that de- Australia and particularly offshore. As a Catho- ‘Stop the boats’ is a clever and mindless mit values, to leave this earth somehow bet- scription would run the risk of domesticating lic priest here in Darwin, I have tried to minis- mantra. It overlooks the critical fact that the ter than we found it’ (article 183) the pope’s challenge, reducing it to the level ter to a number of these people and have heard ‘boats’ are actually full of human beings. I Pope Francis identifies the ‘option for the of a bumper-sticker or a fridge-magnet. A more their stories. know the story of many of these people—it poor’ as ‘primarily a theological category appropriate response, for individuals and com- So many people with whom I mix are makes the slogan very ugly. The expressed rather than a cultural, sociological, politi- munities, would be continual prayerful reflec- deeply alarmed by the deliberate renaming of concern about people drowning is greatly dis- cal or philosophical one’ (article 198). As tion on the text. In that reflection, we might asylum seekers as illegals. Renaming some counted when I discover that it is an accept- such, it has implications for the church’s own pray that the Spirit would enable us to experi- reality doesn’t change its nature. Operation able risk for these people as an alternative to life: it calls the church to be friends with ence Christ, ‘risen and glorified’, as ‘the well- Sovereign Borders is widely regarded as fudg- the horrors they have experienced. the poor; indeed it calls the church to be spring of our hope’ and empower us with ‘the ing the truth. Does it no longer concern you that so many ‘poor and for the poor’ (article 198). The help we need to carry out the mission which Have asylum seekers always been illegals? people, especially families, are being griev- connection that the pope makes between he has entrusted to us’ (article 275). Seemingly under Malcolm Fraser that was ously punished, particularly in isolated and certainly not true. At what point in time did offshore detention centres, in order to deter they become illegals and on what grounds? people from attempting to claim asylum in Your Government, along with the previ- Australia? How far can one go in inflicting Let the risen Jesus enter your life, welcome him as a friend, ous Labour-led Government, has followed a suffering on some people in order to deter oth- with trust: he is life! policy of demonizing these people to the ex- ers from acting in a certain way? If up till now you have kept him at a distance, step forward. tent that many good people in the Australian Though I have no first-hand knowledge of He will receive you with open arms. community now think of these asylum seekers Manus or Christmas Island, I am personally as having no rights and as justly deserving the quite familiar with the Island of Nauru. You If you have been indifferent, take a risk: you won’t be disap- inhuman treatment being meted out to them. must know that living there may be fine for pointed. Is this what we are being asked to celebrate Nauruans, I-Kiribatis and the few expatriates If following him seems difficult, don’t be afraid, trust him, be on the upcoming Australia Day, a day when they are in a position to employ, but for others confident that he is close to you, he is with you and he will we hark back with approval to the arrival by it is an island prison and a dead-end. give you the peace you are looking for and the strength to live sea in 1788 of people who up till then were You are damaging, ruining in some cases, foreign to this land? In reality, Australia has the lives of people who arrived here before as he would have you do. —Pope Francis. been significantly built up as a nation by boat the recent election contest between your Party

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