Bulletin 2016 Vol. 48, No. 11/12 - November-December

PRIESTHOOD

Editorial 1

Pope Francis’ dinamic vision of priesthood: Ten Foundational Themes James H. Kroeger, MM 3

Las tres ramas troncales del árbol de la pastoral: sacerdote, profeta, rey P. Lic. Jesús Moreno Led 14

Foreign Priests in The Netherlands: Reversed Mission, Mutual Assistance and Internal Outsourcing Frans J.S. Wijsen 22

DOCUMENTS: Developing Good Church Leadership Habits Daryll Gordon Stanton 31

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SEDOS Un piccolo seme di dialogo SEDOS Raffaele Luise 40

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The Sedos Staff wishes all our Readers a peaceful end to this year and thanks you very much for your cooperation and interest during the year. We should like to remind Members that they have a right to three free copies of the bulletin, instead those who are not members are invited to renew their subscription for 2017. The cost within Europe per copy is 30 euro and abroad it is 45 euro per copy.

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SEDOS BULLETIN

Editor: Peter Baekelmans, CICM Administrator: Cristina Giustozzi, SMSM Secretary: Leila Benassi

Editorial Board: Celine Kokkat, JMJ Philippa Wooldridge

Advisory Board: Marina Cassarino, SMC Arlindo Dias, SVD Veronica Openibo, SHCJ André Schaminée, MAFR Kathy Schmittgens, SSND Gisela Schreyer, MSOLA Lissy Sebastian, RNDM Emili Turú, FMS

The digital version of the bulletin and some translations of the articles can be found on the SEDOS website: www.sedosmission.org

Editorial

Dear Readers,

We are coming to the end of the year 2016. The first of these is just this fundamental rela- For the SEDOS team it was the first time to tionship with Christ. In the next article, Jesus serve its members with some new documenta- Moreno Led deepens these three basic branch- tion and study on Global Mission through the es of pastoral work, being priest, prophet and SEDOS Bulletin. We made some fundamental king. Our pastoral and missionary work comes changes to the Bulletin so that its readers may forth and is based on these three. He shares enjoy more its outlook, and can learn more with us the idea that “life and mission of the from its content. We will do our utmost to Church is not possible without the positive continue in this line next year with our new openness to the world”. The last article we President of SEDOS, Sr. Veronica Openibo, have chosen gives a concrete example of the Superior General of the Society of the Holy struggle of foreign priests, missionary priests, Child, SHCJ. She has already served three in The Netherlands. The priest there is torn be- years as Vice-President. The new Vice- tween two loves: presence versus projects, President will be Fr. Tesfaye Tadesse Gebre- parish work versus missionary work, priority silasie, Superior General of the Comboni Mis- to clergy or laity in the parish, and so on. The sionaries of the Heart of Jesus, MCCJ. We struggle as a foreign priest to be accepted by welcome them both from our heart! the local clergy and laity is not an easy task. A good preparation on the side of the foreign Brother Emili Turù, Superior General of the priest, and awareness building on the side of Marist Brothers, FMS, has come to the end of the Dutch Catholics is necessary. his term as President of SEDOS. It was a pleasure working with him. Thanks to his The Document we have selected is a study readiness to help us in the running of the done by Daryll Gordon Stanton on some bad SEDOS office we were able to move on with habits of African Church leaders, and how some needed reorganization quickly. At the they can be avoided. These ten bad habits are Annual General Assembly of 1 December, not limited to the African Church only. One 2016, the members were informed about this, can find them back in all parts of the world, and were shown the first results. The partici- and priests as well as lay-people will have to pants gave us some interesting points to focus make an effort to go against them. The first ar- on next year, among others the topic of inter- ticle in this SEDOS Bulletin, the ten invita- culturality and the celebration of the Fifth tions of Pope Francis to live our priesthood to Centenary of the Reformation. the full, can be seen as a perfect answer to these ten bad habits. We wish to close this year with the bulletin on the topic of “Priesthood”. With Christmas We are not perfect as human beings, and we celebrate the coming of the High Priest Je- thus also as priest or/and missionary. It was sus Christ. Jesus had a threefold mission as for this reason that SEDOS organized an In- Prophet, Priest, and King. And so do we! We terreligious Pilgrimage to the Holy Door, just share in his priesthood as Christians, and es- a few days before the closure of the Holy pecially as ordained priests. James Kroeger, Year, this year. Many of us came there togeth- MM, points out the ten fundamental themes in er to pray and to ask for forgiveness for our Pope Francis’ dynamic vision of priesthood. wrongdoings towards other religions, and to forgive the wrongdoing of our religious 1 neighbours to us. You can read more about it in the article by Raffaele Luise, a journalist who is member of the Religions for Peace Ita- ly. A short video of the event was made by a friend, Eugene Hertoghe: https://vimeo.com/193203862

SEDOS wishes you all a Merry Christmas and a Happy New Year, 2017!

2

James H. Kroeger, MM

Pope Francis’ dynamic vision of priesthood Ten Foundational Themes

Pope Francis, truly a “people’s pope,” con- the method of citation). One now turns direct- nects and interacts well with people across a ly to elucidating the “priestly thought” of Pope wide spectrum of ages, backgrounds, social Francis. strata and walks of life. He is noted for a large number of “firsts”: first Jesuit pope; first to I. Anchor Your Priesthood in Your Rela- take the name Francis; first non-European tionship with Christ. pope in more than 1,000 years; the first pope to be honored in 2013 by Time as “Person of In his first apostolic exhortation, Evangelii the Year,” the prestigious title given to the one Gaudium (3), Francis directly invited every- who “has done the most to influence the one (priests in particular) to daily engagement events of the year.” with Jesus. “I invite all Christians, every- Pope Francis, who has over ten million fol- where, at this very moment, to a renewed per- lowers on Twitter, is often remembered for his sonal encounter with Jesus Christ…. I ask all sense of humor and memorable quotes. When of you to do this unfailingly each day. No one he was elected pope in 2013, he told the other should think that this invitation is not meant cardinals: “May God forgive you for what you for him or her…. The Lord does not disap- have done.” A child once asked him if he point those who take this risk; whenever we wanted to be pope and this was his response: take a step towards Jesus, we come to realize “You have to be totally crazy to want to be that he is already there, waiting for us with pope.” His quotes contain much profound open arms” (CC). “Each of us is very dear to wisdom, expressed succinctly and in a memo- God, who loves us, chooses us and calls us to rable manner. “A little bit of mercy makes the serve…. We would do well each day to pray world less cold and more just.” “To be wise, trustingly for this, asking to be healed by Je- use three languages: think well, feel well, and sus, to grow more like him who “no longer do well. And to be wise, allow yourselves to calls us servants but friends” (Jn 15:15)” (SS). be surprised by the love of God!” This is a clear challenge for priests: to live in In addition to insights on a broad range of conformity to Christ in the midst of the world current topics, Pope Francis has spoken pro- of today. Expressed simply, all is anchored in foundly and insightfully on priests and the one’s friendship with Jesus. priesthood on a variety of occasions (e.g. Pope Francis spoke about the priest’s “tired- Chrism Masses, Ordination Masses, Jubilee ness” in his 2015 Chrism Mass homily, noting for Priests, etc.). This modest presentation at- how it can bring us closer to Christ. “The tempts to mine the rich treasures of Francis’ tiredness of priests! Do you know how often I insights on priesthood, quoting extensively the think about this weariness which all of you very words spoken by the pope; it revolves experience? I think about it and I pray about it, around ten pivotal themes. Admittedly, this is often, especially when I am tired myself…. only one author’s attempt to “thematize” the Whenever we feel weighed down by pastoral thought of Pope Franciscus on the priesthood. work, we can be tempted to rest however we Twenty-four of the most relevant documents please, as if rest were not itself a gift of that contain “priesthood material” are cited God…. Our weariness is precious in the eyes (see final page for bibliographic sources and of Jesus who embraces us and lifts us up…. 3

Let us never forget that a key to fruitful priest- it be clear to all of us that apart from Him we ly ministry lies in how we rest and in how we can do nothing (cf. Jn 15:8)” (HH). look at the way the Lord deals with our weari- ness. How difficult it is to learn how to rest! II. As a Merciful Shepherd, Be Close This says much about our trust and our ability to Your People. to realize that we too are sheep; we need the help of the Shepherd” (KK). We need to learn Pope Francis boldly stated: “People love to rest in the arms of the Good Shepherd. their priests; they want and need their shep- During the 2016 Jubilee for Priests, Pope herds! The faithful never leave us without Francis, celebrating the Eucharist on the Feast something to do, unless we hide in our offices of the Sacred Heart, noted that we must al- or go out in our cars wearing sun glasses. ways “contemplate two hearts: the Heart of There is a good and healthy tiredness. It is the the Good Shepherd and our own heart as exhaustion of the priest who wears the smell priests. The Heart of the Good Shepherd is not of the sheep, but also smiles the smile of a fa- only the Heart that shows us mercy, but is it- ther rejoicing in his children or grandchil- self mercy…. There I know I am welcomed dren…. If Jesus is shepherding the flock in and understood as I am; there, with all my sins our midst, we cannot be shepherds who are and limitations, I know the certainty that I am glum, plaintive or, even worse, bored. The chosen and loved. Contemplating that heart, I smell of the sheep and the smile of a father” renew my first love; the memory of that time (KK). when the Lord touched my soul and called me “The joy of Jesus the Good Shepherd is not to follow him, the memory of the joy of hav- a joy for himself alone, but a joy for others ing cast the nets of our life upon the sea of his and with others, the true joy of love. This is Word” (WW). “Never forget your first love. also the joy of the priest. He is changed by the Never!” (GG) mercy that he freely gives…. Dear priests, in Certainly, for priests, our relationship with the Eucharistic celebration we rediscover each Christ is intimately linked into the Eucharist. day our identity as shepherds. In every Mass, “Through your ministry, the spiritual sacrifice may we truly make our own the words of of the faithful is made perfect for it is united to Christ: “This is my body, which is given up the sacrifice of Christ, which through your for you.” This is the meaning of our life; with hands in the name of the whole of the Church these words, in a real way we can daily renew is offered up in a bloodless way on the altar in the promises we made at our priestly ordina- the celebration of the holy mysteries. When tion. I thank all of you for saying ‘yes’!” you celebrate the Mass, understand, therefore, (WW). what you do. Do not do it in haste! Imitate Speaking of the “priest-shepherd in his par- what you celebrate—it is not an artificial rite, ish or in the mission entrusted to him,” Francis an artificial ritual—so that participating in the noted that this mission “brings him joy when- mystery of the Lord’s death and resurrection ever he is faithful to it, whenever he does all you may bear the death of Christ in your that he has to do and lets go of everything that members and walk with him in the newness of he has to let go of, as long as he stands firm life” (LL). amid the flock which the Lord has entrusted to As priests, we “cannot live without a vital, him: Feed my sheep (cf. Jn 21:16-17)…. All personal, authentic and solid relationship with who are called should know that genuine and Christ…. [One] who is not daily nourished by complete joy does exist in this world: it is the the Food will become a bureaucrat…. Daily joy of being taken from the people we love prayer, assiduous reception of the sacraments, and then being sent back to them as dispensers particularly the Eucharist and Reconciliation, of the gifts and counsels of Jesus, the one daily contact with the Word of God and a spir- Good Shepherd who, with deep compassion ituality which translates into lived charity— for all the little ones and the outcasts of this these are vital nourishment for each of us. Let earth, wearied and oppressed like sheep with- out a shepherd, wants to associate many others 4 to his ministry, so as Himself to remain with dance of the Father’s mercy; we have the re- us and to work, in the person of his priests, for warding and consoling task of incarnating the good of his people” (EE). “Have always in mercy, as Jesus did” (QQ). Misericordiae mind the example of the Good Shepherd, who Vultus, Francis’ 2015 Bull of Indiction for the came not to be served but to serve; to seek and Extraordinary Jubilee of Mercy, overflows save that which was lost” (RR). with copious insights on the mercy of God. In Priests will share in the sufferings of their Evangelii Gaudium, Francis quotes Thomas people. “In our prayer we ask for the grace to Aquinas, asserting that “mercy is the greatest “feel and savor” the Gospel that it can make of all virtues” and “it is proper to God to have us more “sensitive” in our lives…. We can ask mercy” (EG 37). for the grace to taste with the crucified Jesus the bitter gall of all those who share in his III. Seek to Live a Modest Life-style; cross, and smell the stench of misery—in field Be Available. hospitals [a favorite expression of Pope Fran- cis], in trains and in boats crammed with peo- Although diocesan priests do not take the ple. The balm of mercy does not disguise this vow of poverty like religious priests, all stench. Rather, by anointing it, it awakens new priests commit themselves to living and prac- hope” (VV). ticing a simple style of life. It is well known For Pope Francis, the work of priests does that during his years in Buenos Aires, Cardinal not consist of “purely mechanical jobs, like Bergoglio lived in a small apartment rather running an office, building a parish hall, or than in an episcopal residence; he used public laying out a soccer field for the young of the transportation rather than have a car with a parish…. The tasks of which Jesus speaks call driver; he cooked for himself. As newly elect- for the ability to show compassion; our hearts ed pope he rode with the other cardinals on the are to be “moved” and fully engaged in carry- bus, paid his own hotel bill, and now he main- ing them out. We are to rejoice with couples tains a very modest car and lives in the Casa who marry; we are to laugh with the children Santa Marta. Pope Francis knows the material brought to the baptismal fount; we are to ac- needs necessary for the apostolate; however, company young fiancés and families; we are he also challenges his fellow priests to exam- to suffer with those who receive the anointing ine their sincerity and authenticity in living of the sick in their hospital beds; we are to their own spiritual poverty. mourn with those burying a loved one…. For Francis admits: “In the Church we have, and us priests, what happens in the lives of our have always had, our sins and failings…. Our people is not like a news bulletin: we know people forgive us priests many failings, except our people, we sense what is going on in their for that of attachment to money. This does not hearts. Our own heart, sharing in their suffer- have so much to do with money itself, but the ing, feels “compassion,” is exhausted, broken fact that money makes us lose the treasure of into a thousand pieces, moved and even “con- mercy. Our people can sniff out which sins are sumed” by the people” (KK). truly grave for the priest, the sins that kill his The message for priests that Pope Francis ministry…. Being merciful is not only “a way frequently reiterates is expressed in his words of life,” but “the way of life.” There is no oth- spoken at the ordination of ten priests on Good er way of being a priest” (VV). Shepherd Sunday in 2013: “Today I ask you in How do priests become “good and faithful the name of Christ and the Church: never tire servants” (cf. Mt 25:21)? For Francis, “we are of being merciful” (BB). When he ordained asked to be available…. Each morning he thirteen priests on May 11, 2014, Francis said: trains himself to be generous with his life and “And here I want to pause to ask you: for the to realize that the rest of the day will not be love of Jesus Christ, never tire of being merci- his own, but given over to others…. One who ful! Please!” (FF). At the 2016 Chrism Mass, serves is open to surprises, to God’s constant Francis noted: “As priests, we are witnesses to surprises…. One who serves is not worried and ministers of the ever-increasing abun- about the timetable. It deeply troubles me 5 when I see a timetable in a parish: “From such IV. Admit One’s Limitations; a time to such a time.” And then? There is no Become a Model of Integrity. open door, no priest, no deacon, no layperson to receive people. This is not good…. If you The Letter to the Hebrews (5:1) states that show that you are available to others, your “every high priest has been taken from among ministry will not be self-serving, but evangeli- men and made their representative before cally fruitful” (SS). God.” Presbyterorum Ordinis, the Vatican II Francis has spoken frequently on the virtue document on the Ministry and Life of Priests, of availability in priests. In his 2014 Chrism asserts: “Priests, who are taken from among Mass, he noted: “The availability of her priests men and ordained for men in the things that makes the Church a house with open doors, a belong to God in order to offer gifts and sacri- refuge for sinners, a home for people living on fices for sins, nevertheless live on earth with the streets, a place of loving care for the sick, other men as brothers” (PO 3). Priests are tru- a camp for the young, a classroom for cate- ly to be “in this world, but not of this world”; chizing children about to make their First they need to be deeply aware of both their Communion…. Wherever God’s people have “nothingness”/“humanness” as well as their desires or needs, there is the priest, who “greatness”/“dignity.” Even in their weak- knows how to listen (ob-audire) and feels a nesses they are to manifest the overwhelming loving mandate from Christ who sends him to power and presence of the divine. The mani- relieve that need with mercy or to encourage fold workings of God’s grace within our hu- those good desires with resourceful charity” man limitations is indeed a profound mystery; (EE). we priests should allow ourselves to be over- Pope Francis’ commitment to simple living whelmed by God’s loving mercy—and shed is concretely reflected in his choice of name: tears of joyful gratitude! Francis. Many of the details of his “name- Francis says: “That is how we [priests] have choice” are common- to see ourselves: poised ly known, since between our utter Francis himself nar- shame and our sublime rated them. When it dignity. Dirty, impure, became clear that he mean and selfish, yet at was chosen, his the same time, with feet friend, Cardinal washed, called and Claudio Hummes chosen to distribute the who was seated next Lord’s multiplied to him, hugged him, loaves, blessed by our gave him a kiss, and said: “Don’t forget the people, loved and cared for. Only mercy poor!” Francis said: “Those words came to makes this situation bearable. Without it, ei- me: the poor, the poor. Then, right away, ther we believe in our own righteousness like thinking of the poor, I thought of Francis of the Pharisees, or we shrink back like those Assisi. For me, he is the man of poverty.” who feel unworthy…. The important thing is Francis added: “How I would like a Church that each of us feel that fruitful tension born of which is poor and for the poor.” In his Evan- the Lord’s mercy: we are at one and the same gelii Gaudium, Francis has a major section on time sinners pardoned and sinners restored to the inclusion of the poor in the Church and so- dignity” (TT). “The mercy of God … is al- ciety (EG 186-216); he strongly reiterates his ways “greater” than our consciousness of our desire: “I want a Church which is poor and for sinfulness” (UU). the poor” (EG 198). Pope Francis asserts that “A good priest, therefore, is first of all a man with his own humanity, who knows his own history, with its riches and its wounds, who has learned to make peace with this, achieving the funda- 6 mental serenity proper to one of the Lord’s V. Exude Joy in Ministry; disciples…. Our humanity is the “earthen ves- Receive and Give Affection. sel” in which we conserve God’s treasure, a vessel we must take care of, so as to transmit The dominant theme for Pope Francis’ sec- well its precious contents…. He is the “high ond Chrism Mass reflection (2014) was priest,” at the same time close to God and “priestly joy.” “We recall the happy day of the close to man; he is the “servant,” who washes institution of the priesthood, as well as the day the feet and makes himself close to the weak- of our own priestly ordination. The Lord est; he is the “good shepherd,” who always anointed us in Christ with the oil of gladness, cares for his flock” (OO). and this anointing invites us to accept and ap- One can identify various faults and failures preciate this great gift: the gladness, the joy of in priests which receive harsh words from being a priest. Priestly joy is a priceless treas- Pope Francis: the sin of careerism / authoritar- ure, not only for the priest himself, but for the ianism / [and] “clericalism which is a distor- entire faithful people of God: that faithful tion of religion” (DD). There is the sin of “ex- people from which he is called to be anointed istential schizophrenia … the disease of those and which he, in turn, is sent to anoint” (EE). who live a double life, the fruit of that hypoc- “Priestly joy has its source in the Father’s risy typical of the mediocre” (HH). On sever- love, and the Lord wishes the joy of this love al occasions Pope Francis told priests to be to be “ours” and to be “complete” (Jn much more merciful to divorced Catholics and 15:11)…. There are three significant features to welcome remarried couples and their chil- of our priestly joy. It is a joy which anoints dren to the Church (NN). “The Church is us…, it is a joy which is imperishable, and it is called to be the house of the Father, with doors a missionary joy which spreads and attracts…. always wide open…. Everyone can share in A joy which anoints us. In a word, it has pene- some way in the life of the Church; everyone trated deep within our hearts; it has shaped can be part of the community; nor should the them and strengthened them sacramentally…. doors of the sacraments [e.g. Baptism, Eucha- We are anointed down to our very bones, and rist] be closed for simply any reason” (EG 47). our joy, which wells up from deep within, is Therefore, priests need to constantly exam- the echo of this anointing. An imperishable ine their conscience and style of life. Pope joy … which the Lord has promised no one Francis offers a very brief examination of con- can take from us (Jn 16:22)…. A missionary science for priests: “Where is my heart? joy: priestly joy is deeply bound up with Among the people, praying with and for the God’s holy and faithful people: … for baptiz- people, involved in their joys and sufferings, ing and confirming them, healing and sancti- or rather among the things of the world, fying them, blessing, comforting and evange- worldly affairs, my private space?” (OO). For lizing them” (EE). another approach, Francis suggests the “hymn Recall that the first major document issued to charity” in Saint Paul’s first letter to the Co- by Pope Francis was Evangelii Gaudium (The rinthians as a guide for an examination of con- Joy of the Gospel). For Francis, “The joy of science (JJ). In addition, do we priests realize the Gospel fills the hearts and lives of all who that we are “useless servants” (Lk 17:10), encounter Jesus…. With Christ joy is con- “whom the Lord blesses with the fruitfulness stantly born anew…. I wish to encourage the of his grace, seats at his table, and serves us Christian faithful to embark upon a new chap- the Eucharist”? (VV). Priests—the entire ter of evangelization marked by this joy” (EG Church—must never become “self- 1). referential!” (VV) Hidden in this first apostolic exhortation by Francis are several creative expressions to re- mind us of the centrality of joy in our aposto- late. “There are Christians whose lives seem like Lent without Easter” (EG 6). “An evan- gelizer must never look like someone who has 7 just come back from a funeral” (EG 10). We VI. Be Committed to Quality Preaching. must be wary of a “tomb psychology” that “transforms Christians into mummies in a mu- Many Catholics were surprised when Pope seum” (EG 83). Francis quoted Saint John Francis in Evangelii Gaudium devoted twenty- XXIII, asserting that “We feel we must disa- five sections to the homily and preaching (EG gree with those prophets of doom who are al- 135-159). Francis made several straightfor- ways forecasting disaster, as though the end of ward—even blunt—statements about priests the world were at hand” (EG 84). Christians and preaching. “The homily is the touchstone must avoid anything that “turns us into queru- for judging a pastor’s closeness and ability to lous and disillusioned pessimists, ‘sourpuss- communicate to his people” (135). “The hom- es’” (EG 85). “Let us not allow ourselves to ily cannot be a form of entertainment…. It be robbed of the joy of evangelization!” (EG should be brief and avoid taking on the sem- 83). blance of a speech or a lecture…. If the homi- For Francis, a priest should be a true apostle, ly goes on too long, it will affect two charac- “a person who transmits joy everywhere he teristic elements of the liturgical celebration: goes. A heart filled with God is a happy heart its balance and its rhythm” (138). “Prepara- that radiates an infectious joy; it is immediate- tion for preaching is so important a task that a ly evident! So let us not lose that joyful, hu- prolonged time of study, prayer, reflection and morous and even self-deprecating spirit which pastoral creativity should be devoted to it…. makes people amiable even in difficult situa- A preacher who does not prepare is not “spir- tions. How beneficial is a good dose of hu- itual”; he is dishonest and irresponsible with mor! We would do well to recite often the the gifts he has received” (145). prayer of Saint Thomas More. I say it every The homily “should not be used to correct day” (HH). The final line of More’s prayer is: errors…, it should not be employed to teach “Grant me, O Lord, a sense of good humor. doctrine…, it should not be used to expound Allow me the grace to be able to take a joke various theological opinions…, let us not use and to discover in life a bit of joy, and to be it to talk about the latest news” (147). “What able to share it with others” (HH). is essential is that the preacher be certain that Pope Francis has fervently implored the God loves him, that Jesus Christ has saved Lord for the gift of joy for priests. “On this him and that his love always has the last priestly Thursday I ask the Lord Jesus to pre- word” (151). “Preparation for preaching thus serve the joy sparkling in the eyes of the re- becomes an exercise in evangelical discern- cently ordained…. Preserve, Lord, in your ment” [linking profound faith to contemporary young priests the joy of going forth, of doing life] (154). “Another feature of a good homily everything as if for the first time, the joy of is that it is positive…. Positive preaching al- spending their lives fully for you…. I ask the ways offers hope, points to the future, does not Lord to confirm the priestly joy of those who leave us trapped in negativity” (159). have already ministered for some years…, Speaking to newly ordained priests, Francis those who bear the burden of the ministry…. I said: “May your homilies not be boring; may ask the Lord Jesus to make better known the your homilies touch the heart of the people joy of elderly priests, whether healthy or in- because they come from your heart, because firm. It is the joy of the Cross…. May they what you are telling them is what you carry in know the joy of handing on the torch, the joy your heart. It is in this way that the Word of of seeing new generations of their spiritual God is passed on, and thus your teaching will children, and of hailing the promises from be a joy and support to Christ’s faithful; the afar, smiling and at peace, in that hope which fragrance of your lives will be your testimo- does not disappoint” (EE). ny” (LL). One readily recalls here the episco- pal motto of John Henry Cardinal Newman: Cor ad cor loquitur [Heart speaks to heart]. “A good priest can be recognized by the way his people are anointed; this is a clear proof. 8

When our people are anointed with the oil of dispensable”; … it is the disease of those who gladness, it is obvious: for example, when turn into lords and masters and think of them- they leave Mass looking as if they have heard selves as above others and not at their service. good news. Our people like to hear the Gospel It is an effect of the pathology of power, from preached with “unction,” they like it when the a superiority complex.” (2) “Another disease Gospel we preach touches their daily lives…, is the “Martha complex,” excessive busy- when it brings light to moments of extreme ness…. Jesus called his disciples to ‘rest a darkness…. People thank us because while’.” (3) “Then too there they feel we have prayed over is the disease of mental and the realities of their everyday spiritual “petrification”; it is lives, their troubles, their 1. The disease of feeling found in those who have a joys, their burdens, and their 'immortal' or 'essential' heart of stone…, those who hopes” (AA). 2. The disease of excessive ac- lose ‘the sentiments of Je- tivity sus’.” (4) “The disease of VII. Carefully Monitor 3. The diseases of mental and excessive planning and of any “Clerical Posi- spiritual 'petrification' functionalism.” (5) “The tion or Power” 4. The disease of overplanning disease of poor coordination You Possess. 5. The disease of bad coordina- [that arises] once the mem- tion bers lose communion Perhaps the most pointed 6. The disease of spiritual Alz- among themselves.” address of Pope Francis to heimer's Pope Francis lists other alert priests and bishops to 7. The disease of rivalry and possible diseases as (6) some possible pitfalls in their vainglory “spiritual Alzheimer’s dis- ministry and life is found in 8. The disease of existential ease [which] consists of los- his 2014 Christmas message schizophrenia ing the memory of our per- to the Roman Curia (HH). 9. The disease of gossip and sonal “salvation history,” The message was crafted as a chatter our past history with the kind of “examination of con- 10. The disease of deifying the Lord and our “first love”…. science,” following the prac- leaders We see it in those who have tice of the Desert Fathers, 11. The disease of indifference lost the memory of their en- who prepared “lists” as a to others counter with the Lord.” (7) preparation for the Sacrament 12. The disease of the funeral “The disease of rivalry and of Reconciliation. Francis face vainglory … [which in- noted that healing comes 13. The disease of hoarding cludes] our titles of honor.” about through an awareness 14.The disease of closed circles (8) “The disease of existen- of one’s sickness and the per- 15. The disease of worldly prof- tial schizophrenia; this is the sonal and communal decision it and exhibitionism disease of those who live a to patiently and perseveringly double life.” (9) “The disease apply the appropriate remedies. of gossiping, grumbling and back- Francis mentioned some of the probable biting…. Brothers, let us be on our guard “diseases and temptations which weaken our against the terrorism of gossip!” (10) “The service to the Lord,” which can weaken our disease of idolizing superiors … in the hope of “vital, personal, authentic and solid relation- gaining their favor.” Such Church leaders ship with Christ.” Mentioning several specific “are victims of careerism and opportunism…. items provides clarity and can foster “a living They serve thinking only of what they can get relationship with God that nourishes and and not of what they should give.” strengthens our communion with others.” The The five final diseases listed by Pope Fran- “disease list” of Pope Francis includes fifteen cis begin with (11) “the disease of indifference items (HH). to others. This is where each individual thinks First, there is (1) “the disease of thinking we only of himself and loses sincerity and warmth are “immortal,” “immune,” or downright “in- of human relationships.” (12) “The disease of 9 a lugubrious face. Those glum and dour per- “Popular piety enables us to see how the sons who think that to be serious we have to faith, once received, becomes embodied in a put on a face of melancholy and severity, and culture and is constantly passed on. Once treat others … with rigor, brusqueness and ar- looked down upon, popular piety came to be rogance.” (13) “The disease of hoarding appreciated once more in the decades follow- [when one] tries to fill an existential void in ing the Council. In the Exhortation Evangelii his heart by accumulating material goods, not Nuntiandi, Pope Paul VI gave a decisive im- out of need but only in order to feel secure.” pulse in this area. There he stated that popular (14) “The disease of closed circles, where be- piety “manifests a thirst for God which only longing to a clique becomes more powerful the poor and the simple can know” and that “it than belonging to the Body and, in some cir- makes people capable of generosity and sacri- cumstances, to Christ himself.” Lastly, (15) fice even to the point of heroism, when it is a “the disease of worldly profit, of forms of self- question of bearing witness to belief.” Closer exhibition [which begins when] an apostle to our own time, Benedict XVI, speaking turns his service into power, and his power in- about Latin America, pointed out that popular to a commodity in order to gain worldly profit piety is “a precious treasure of the Catholic or even greater power.” Church,” in which ‘we see the soul of the Lat- “Brothers, these diseases and these tempta- in American peoples’” (EG 123). tions are naturally a danger…. We need to be “The Aparecida Document [to which Francis clear that it is only the Holy Spirit who can contributed much] describes the riches which heal all our infirmities…. Let us ask the Vir- the Holy Spirit pours forth in popular piety by gin Mary … to make us love the Church as his gratuitous initiative. On that beloved con- Christ, her Son and our Lord, loves her, to tinent, where many Christians express their have the courage to acknowledge that we are faith through popular piety, the bishops also sinners in need of his mercy…. And please, refer to it as “popular spirituality” or “the peo- do not forget to pray for me! Heartfelt thanks! ple’s mysticism.” It is truly “a spirituality in- (HH). carnated in the culture of the lowly”…. It is It must be noted that at Christmas 2014 “a legitimate way of living the faith, a way of Francis gave a catalogue of fifteen “curial dis- feeling part of the Church and a manner of be- eases” (which can also infect priests); then in ing missionaries”; it brings with itself the his 2015 Christmas message he spoke about grace of being a missionary, of coming out of “curial antibiotics.” He used an acrostic anal- oneself and setting out on pilgrimage” (EG ysis of the twelve letters of the word miseri- 124). cordia to communicate the core of his positive “Underlying popular piety, as a fruit of the message, imitating what Matteo Ricci did in inculturated Gospel, is an active evangelizing his evangelizing initiatives in China. Francis power which we must not underestimate; to do concluded his reflection with the prayer at- so would be to fail to recognize the work of tributed to Blessed Oscar Arnulfo Romero, the Holy Spirit. Instead, we are called to pro- noting that priests are to be “servants, not mote and strengthen it, in order to deepen the Messiahs” (PP). never-ending process of inculturation. Ex- pressions of popular piety have much to teach VIII. Capitalize on the “Popular Piety” us; for those who are capable of reading them, of the Faithful. they are a locus theologicus which demands our attention, especially at a time when we are In his comprehensive apostolic exhortation, looking to the new evangelization” (EG 126). The Joy of the Gospel (Evangelii Gaudium), Before he was elected pope, the then- Pope Francis devotes several sections to “the Cardinal Jorge Bergoglio spoke in a 2012 lec- evangelizing power of popular piety” (EG ture about the “theology of the people,” which 122-126). Some brief selections capture the he holds in high esteem. He explained the in- thought of the pope. ner sense of this “theology of the people,” emphasizing that popular piety is the antithesis 10 of widespread secularization. This theology is has gone to the jail for juveniles in Rome; he founded on common peoples’ culture and de- has traveled to the southern Italian island of votion, including spirituality and sense of jus- Lampedusa to be in solidarity with the numer- tice; it manifests “the faith of our humble peo- ous migrants, many of whom have died in ple.” their effort to get to Europe. For Cardinal Bergoglio, Latin America is “As priests, we identify with people who are largely characterized by poverty and Christi- excluded, people the Lord saves. We remind anity; the latter is expressed by various and ourselves that there are countless masses of colorful forms of popular piety such as pro- people who are poor, uneducated, prisoners, cessions, vigils, and public prayer. He said: who find themselves in such situations be- “When we approach our people with the gaze cause others oppress them. But, we too re- of the good shepherd, when we do not come to member that each of us knows the extent to judge but to love, we can find out that this cul- which we too are often blind…. Jesus comes tural way to express the Christian faith is still to redeem us, to send us out, to transform us present among us, especially in our poor.” He from being poor and blind, imprisoned and affirmed that “popular spirituality is the origi- oppressed, to become ministers of mercy and nal way through which the Holy Spirit has led consolation” (QQ). and continues to lead millions of our broth- “As priests, we are witnesses to and minis- ers.” ters of the ever-increasing abundance of the Cardinal Bergoglio himself promoted vari- Father’s mercy; we have the rewarding and ous forms of popular piety in Buenos Aires. consoling task of incarnating mercy, as Jesus For example, he popularized the devotion to did, who “went about doing good and healing” “Our Lady, Undoer of Knots.” He propagated (Acts 10:38) in a thousand ways so that it the suggestive image of La Virgen De- could touch everyone. We can help to incul- satanudos, a title originating in Augsburg, turate mercy, so that each person can embrace Germany [Maria Knotenlöserin]. He has also it and experience it personally” (QQ). popularized the image of the “Sleeping Saint Francis asserts that priests need a “priestly Joseph.” Cardinal Tagle of Manila has af- gaze” which enables them to “see people with firmed that Pope Francis is very comfortable the eyes of mercy. It has to be learned from with popular religiosity because it is a means seminary on, and it must enrich all our pasto- “to strengthen the faith”; in popular piety “the ral plans and projects…. We have to let our- Holy Spirit and the culture of the poor meet.” selves be moved by people’s situation, which Undoubtedly, popular piety is a rich founda- at times is a mixture of their own doing, hu- tion on which priests can build their pastoral man weakness, sin and insuperable condition- ministry! ings. We have to be like Jesus, who was deep- ly moved at the sight of people and their prob- IX. Be Genuinely Sensitive lems…. He healed people, forgave their sins, to Those on the “Fringes” eased their suffering, gave them rest and made and “Margins.” them feel the consoling breath of the Spirit” (VV). From the very beginning of his ministry as Addressing bishops, priests, and religious in Bishop of Rome, Pope Francis has asserted the Manila Cathedral in 2015, Francis empha- that a priest’s authority is always linked to his sized the challenge to serve the poor and service, especially to the care and protection needy, “those living in the midst of a society of the poorest, weakest, the least important, burdened by poverty and corruption, tempted the most needy, those readily forgotten, the to give up.” The clergy faces the “challenge marginalized, and those on the fringes of soci- of proclaiming the radicalism of the Gospel in ety. In Argentina, Francis was known as the a society which has grown comfortable with “slum bishop” for his regular contact with the social exclusion, polarization, and scandalous poor; he believes that such service is the most inequality”; they must remember that “the concrete way of serving Jesus. As Pope he poor are at the center of the Gospel, are at the 11 heart of the Gospel; if we take away the poor of our time, which is searching, sometimes from the Gospel we cannot understand the with anguish, sometimes with hope, be ena- whole message of Jesus Christ” (II). In short, bled to receive the good news not from evan- for Pope Francis “all of us are asked to obey gelizers who are dejected, discouraged, impa- His [Jesus’] call to go forth from our own tient or anxious, but from ministers of the comfort zone in order to reach all the “periph- Gospel whose lives glow with fervor, who eries” in need of the light of the Gospel” (EG have first received the joy of Christ (EG 10; 20). cf. EN 75). Francis asserts: “Being a Christian is not the X. In Everything, Be a Genuine result of an ethical choice or a lofty idea, but “Missionary Disciple.” the encounter with an event, a person, which gives life a new horizon and a decisive direc- In Evangelii Gaudium, Pope Francis propos- tion” (EG 8; cf. Benedict XV). For Pope es a profound missionary renewal of the entire Francis, every Christian “ought to grow in Church; certainly the clergy are central to this awareness that he himself is continually in renewal. Francis asserts that we need an need of being evangelized” (EG 164). In “evangelizing Church that comes out of her- Chapter Two (EG 50-109), Francis focuses on self,” not a Church that is “self-referential” the challenges facing the proclamation of the and “lives within herself, of herself, for her- Gospel today; the pope asserts: “Challenges self.” “I dream of a “missionary option,” that exist to be overcome! Let us be realists, but is, a missionary impulse capable of transform- without losing our joy, our boldness and our ing everything, so that the Church’s customs, hope-filled commitment. Let us not allow our- ways of doing things, times and schedules, selves to be robbed of missionary vigor” (EG language and structures can be suitably chan- 109). Or again, “I repeat: Let us not allow neled for the evangelization of today’s world ourselves to be robbed of the joy of evangeli- rather than for her self-preservation…. All re- zation” (EG 83). newal in the Church must have mission as its goal if it is not to fall prey to a kind of eccle- Conclusion sial introversion” (EG 27). “Missionary outreach is paradigmatic for all This modest presentation has sought to high- the Church’s activity…. We need to move light ten pivotal characteristics emerging from ‘from a pastoral ministry of mere conservation Pope Francis’ profound vision of the priest- to a decidedly missionary pastoral ministry’” hood. For the sake of clarity, the copious ma- (EG 15). “I want to emphasize that what I am terial of Francis has been thematically ar- trying to express here has programmatic sig- ranged under ten foundational insights that nificance and important consequences…. form an integrated whole. Another writer may Throughout the world, let us be “permanently have chosen a different in a state of mission” (EG 25). style of presentation. However, what re- A pivotal insight of Pope Francis is that “we mains crucial is for readers to penetrate the in- are all missionary disciples” (EG 119); sightful wisdom of Pope Francis; truly, this through baptism, “all the members of the Peo- thematic arrangement is quite secondary to the ple of God have become missionary disciples” original papal material. (EG 120). All Christians are “agents of evan- The thought of Pope Francis on the priest- gelization.” “The new evangelization calls for hood emerges from his deep convictions. Ear- personal involvement on the part of each of ly in his pontificate Francis wrote: “Mission is the baptized…. Every Christian is a mission- at once a passion for Jesus and a passion for ary to the extent that he or she has encoun- his people. When we stand before Jesus cruci- tered the love of God in Christ Jesus: we no fied…, we realize once more that he wants to longer say that we are “disciples” and “mis- make use of us to draw closer to his beloved sionaries,” but rather that we are always ‘mis- people. He takes us from the midst of his sionary disciples’” (EG 120). “May the world people and he sends us to his people; without 12 this sense of belonging we cannot understand EE - April 17, 2014: Chrism Mass Homily our deepest identity” (EG 268). Again in his in Saint Peter’s Basilica message for World Mission Sunday 2015, FF - May 11, 2014: Ordination Homily of Francis asserted: “Mission is a passion for Je- thirteen priests in Saint Peter’s Basilica sus and at the same time a passion for his peo- GG - June 6, 2014: Morning Mass Homily ple.” In his address to the 2016 assembly of in Casa Santa Marta the Pontifical Missionary Societies, Francis HH - December 22, 2014: Address to the spoke of “the passion for God and for the mis- Roman Curia sion of the II - January 16, 2015: Homily to the Clergy Church”; he left his audience (and us) with a in the Manila Cathedral clear challenge: JJ - February 14, 2015: Address at Public “We must grow in evangelizing passion!” Consistory for the Creation of New Cardinals (XX). KK - April 2, 2015: Chrism Mass Homily in Saint Peter’s Basilica Pivotal Bibliographical Sources LL - April 26, 2015: Ordination Homily of nineteen new priests in Saint Peter’s Basilica Introduction. The material by Pope Francis MM - May 2, 2015: Homily at North Amer- on the Priesthood is extremely rich and plenti- ican College in Rome to celebrate “Pope’s ful. It is available to readers in a variety of in- Day” ternet and printed sources; often the very same NN - August 6, 2015: Homily on the Feast document is found in various digital and print- of the Transfiguration of the Lord ed forms. To facilitate the documentation of OO - November 20, 2015: Speech to Con- the quotes of Pope Francis in this presentation, ference on “Priesthood” Documents of Vati- a simple reference system is employed. Each can II of the cited documents containing specific PP - December 21, 2015: Address to the “priesthood material” from Pope Francis is Roman Curia identified with double letters of the alphabet; QQ - March 24, 2016: Chrism Mass Homily an interested researcher could easily locate the in Saint Peter’s Basilica specific document, no matter in what format RR - April 17, 2016: Homily to Priests on or language it appears. All one needs to do is World Day of Prayer for Vocations to check this bibliography to find the date and SS - May 29, 2016: Homily at Jubilee for description of a specific document of the pope. Deacons In the text of this presentation, only the double TT - June 2, 2016: First Meditation at Jubi- letters appear at the end of a given quote. lee for Priests Hopefully, this simple approach avoids an UU - June 2, 2016: Second Meditation at overly complicated and cumbersome manner Jubilee for Priests of documentation, while providing the source VV - June 2, 2016: Third Meditation at Jubi- of the specific quote from Pope Francis. The lee for Priests material appearing below is presented in WW - June 3, 2016: Homily at Mass for chronological order, beginning in 2013 and Feast of the Sacred Heart of Jesus extending to 2016. XX - June 4, 2016: Address to Assembly of the Pontifical Missionary Societies AA - March 28, 2013: Chrism Mass Homily in Saint Peter’s Basilica BB - April 21, 2013: Ordination Homily of ten priests in Saint Peter’s Basilica We thank the author who sent this article to be CC - November 24, 2013: Apostolic Exhor- published in the Sedos Bulletin. tation Evangelii Gaudium DD - 2013: Book by Jorge Bergoglio and Abraham Skorka: On Heaven and Earth

13

P. Lic. Jesús Moreno Led

Las tres ramas troncales del árbol de la pastoral sacerdote, profeta, rey

La naturaleza íntima de la Iglesia se expresa de Jesús. Tres misiones, siempre unidas e in- en una triple tarea: anuncio de la Palabra de separables, en relación que la teología de la Dios (kerygma-martyria), celebración de los Iglesia ha definido como leiturgía, martyría y Sacramentos (leiturgia) y servicio de la cari- diakonía. Acción litúrgica, acción profética, dad (diakonia). Son tareas que se implican acción servicial. Las tres deben encarnarse en mutuamente y no pueden separarse una de otra el “espíritu” de Jesús, del Evangelio, que es la (DCE 25). koinonía, de la que ya hemos hablado, como el Seguimos en “la naturaleza íntima de la ámbito necesario en la vida y acción de la Iglesia”, es decir, en su ser comunión, en vivir Iglesia, el estilo y modo natural, el aire- la comunión y en hacerla visible en su acción. espíritu en el que la Iglesia debe siempre ac- Esta visibilidad en la acción tiene tres tareas, tuar. La koinonía-comunión no es un vago “tres ramas del tronco”, siguiendo la imagen afecto personal, sino una realidad interior que elegida para este trabajo. procede de la comunión íntima y diversa en la En la Iglesia, actuamos pastoralmente todos unidad trinitaria y que debe expresarse de unidos porque todos participamos, por el bau- forma adecuada e importante en la vida y en tismo, de la triple función de Cristo: Sacerdo- las realizaciones eclesiales y pastorales. te, Profeta y Rey, de su triple oficio, en len- guaje más pobre según mi opinión, o, en len- A. Ser sacerdote, según el NT, es ofrecer to- guaje técnico latino, el triple munus. “La Igle- da la vida al Padre: “Les pido, pues, herma- sia tiene, como misión propia y específica, nos, por la misericordia de Dios, que se ofrez- comunicar la vida de Jesucristo a todas las can como sacrificio vivo, santo y agradable a personas, anunciando la Palabra, administran- Dios, Este debe ser su auténtico culto” (Rm do los Sacramentos y practicando la caridad” 12,1). Hacer de la vida toda la vida, un culto (AP 386). 1 agradable a Dios. Porque así fue el sacerdocio Que la Iglesia sea la continuadora de las tres de Cristo del que participa, y cuya misión con- misiones de Cristo es algo evidente para el tinúa Iglesia y, en ella, cada bautizado. cristiano. Es suficiente con recordar estas fra- La ofrenda permanente de Cristo se hizo to- ses evangélicas para comprender a la Iglesia tal y definitiva en la entrega de la vida en la como continuadora de la obra, de la triple mi- cruz. La cruz es el signo supremo de cómo sión de Cristo: “Como el Padre me ha envia- Cristo hizo de su vida una ofrenda obediente do, yo también los envío a ustedes” (Jn 20,21). agradable al Padre. “Por eso, al entrar en este La misión recibida por Jesús del Padre es la mundo, dice Cristo: no has querido sacrificio misma que encomienda a la Iglesia. ni ofrenda, pero me has formado un cuerpo; no has aceptado holocaustos ni sacrificios por 1. Cristo, sacerdote, profeta y rey el pecado. Entonces yo dije: Aquí vengo, oh Dios, para hacer tu voluntad” (Hb 10,5-7). Estamos hablando de las tres funciones o Cristo es el Único y Sumo Sacerdote.2 Por- misiones que Cristo ha encarnado y que la teo- que hizo de su persona y de toda su vida una logía ha recogido desde siempre. Es el triple ofrenda agradable al Padre. Ofrenda que en- título de Cristo Sacerdote, Profeta y Rey. Tri- contró su plena expresión en la entrega por ple misión que ha recibido la Iglesia como amor hasta la cruz. Leamos detenidamente es- continuadora en el tiempo de la misión tas frases del entonces joven teólogo Joseph 14

Ratzinger, hoy Benedicto XVI. Iluminan a la ra lo presentan los discípulos de Emaús al perfección el sacerdocio de Cristo del que par- “Desconocido” que se les acerca. Aunque es- ticipamos todos los cristianos por el bautismo. taban decepcionados por el final de la vida de El que, desde la perspectiva del derecho re- Jesús, no podían dejar de reconocer que había ligioso, era un simple laico, que no desempe- sido un gran profeta que hablaba en nombre de ñaba ninguna función en el culto de Israel, era Dios (cf. Lc 24,13-35). el único verdadero sacerdote. Su muerte, un Jesús nos constituyó a todos los que íbamos acontecimiento totalmente profano desde el a creer en Él como profetas y nos dio “autori- punto de vista histórico -condena de un crimi- dad” para actuar como tales: “Ustedes recibi- nal político- fue en realidad la única liturgia de rán la fuerza del Espíritu Santo: él vendrá so- la historia humana, una liturgia cósmica por la bre ustedes para que sean mis testigos en Jeru- que Jesús entró en el templo real, es decir, en salén, en toda Judea, en Samaría y hasta los la presencia de Dios, no en el ámbito restrin- extremos de la tierra2 (Hch 1,8). gido de la escena cúltica, en el templo, sino ante los ojos del mundo. Por su muerte no C. Santificado en el bautismo, ungido en la ofreció cosas, sangre de animales o cualquier confirmación y alimentado en la Eucaristía, el otra cosa, sino que se ofreció a sí mismo (Hb cristiano, en la Iglesia y con la Iglesia, la ser- 9, 11ss.). vidora que encarna el servicio del Señor, está Observemos el cambio fundamental que se llamado a servir a sus hermanos desde el ha operado en la carta a los hebreos y que amor, la entrega y la transformación de la so- constituye su idea central: lo que desde una ciedad. perspectiva terrena era un acontecimiento pro- Ser rey, 4 según el modo de ser de Cristo, fano, es en realidad el verdadero culto de la consiste en: salir de sí mismo, de los exclusi- humanidad, pues quien lo hizo traspasó el es- vos intereses personales, del propio provecho pacio de la escena litúrgica e hizo verdad: se y ponerse al servicio de los demás defendien- entregó a sí mismo.3 do su dignidad humana y de hijos de Dios. “Jesús es Cristo, es rey en cuanto crucificado. B. Santificado en el bautismo (lo que le Su crucifixión es su realeza, su realeza es el constituye en participante del sacerdocio de don de sí mismo a los hombres, es la identidad Cristo, es decir, en sacerdote), ungido en la de palabra, misión y existencia justamente en confirmación, el cristiano está llamado a la renuncia a su existencia”.5 anunciar a Cristo y a vivir lo que anuncia. Es El servir es la verdadera forma de reinar y constituido profeta y llamado a ser profeta, nos deja presentir algo de cómo Dios es Señor, unido a la Iglesia, llamada a ser profecía viva del “reinado de Dios”. En la pasión y en la en cada tiempo y lugar. muerte, la vida del Hijo del hombre se con- Ser profeta consiste en: anunciar y testimo- vierte también en “pro-existencia” (existir pa- niar con la vida y la palabra a Cristo y nuestra ra los demás); se convierte en liberador y sal- fe en El, iluminar la vida de la persona huma- vador para “todos”: no sólo para los hijos de na y la realidad del mundo y de la historia Israel dispersos, sino para todos los hijos de desde la Palabra de Dios, denunciar lo negati- Dios dispersos (cf. Jn 11,52), para la humani- vo del mundo, lo que se opone al plan salva- dad.6 dor de Dios y afirmar, proclamar y defender la “¡Dios reinó desde el madero!”. Ésta es la esperanza creyente del triunfo de todo lo exclamación de la Iglesia ante el modo sor- bueno, noble y justo. Ser profeta es ser testigo. prendente de ejercer Dios su soberanía sobre Así lo reconocieron en Jesús los que lo vie- todo lo creado. Porque Dios es amor y el amor ron actuar y hablar y se acercaron a Él con es entrega total al otro. El icono, imagen sa- limpieza y sencillez de corazón: “Un gran pro- grada, del señorío de Cristo es Cristo lavando feta ha surgido entre nosotros; Dios ha visita- los pies a sus discípulos (cf. Jn 13). La defini- do a su pueblo” (Lc 7,16). Jesús “fue un profe- ción de su señorío nos la da el mismo Cristo: ta poderoso en obras y palabras ante Dios y “Yo estoy entre ustedes como el que sirve” ante todo el pueblo” (Lc 24,19). De esta mane- (Lc 22,27). Su trono es la cruz –expresión del 15 amor más grande-, su corona es de espinas - ce al mal a fuerza de bien (Rm 12,3.10.13- burla de los entienden el señorío de otra mane- 17.21). ra- y su cetro, una can manto real es una capa Ser “el mayor” para la Iglesia no es otra cosa sucia. Y lo presentó Pilatos sin saberlo: “¡Éste que servir humildemente al mundo. Ser “el es el hombre!”. “¡Aquí tienen a su rey!” (Jn mayor” para el cristiano-rey consiste en servir 19,5.14). Este es el camino “regio” (“se humi- a todos los demás. El mayor no se mide por la lló a sí mismo haciéndose obediente hasta la dignidad sobre los demás sino por su servicio muerte, y una muerte de cruz” - Flp 2,8) que y entrega. Curioso y sorprendente para este lleva a la gloria del “señorío definitivo” (“Por mundo y para los cristianos, este modo de ser eso Dios lo exaltó y le dio el nombre sobre to- “rey”. do nombre... y toda lengua proclame que Jesu- El Concilio Vaticano II, LG 36 a, expresa así cristo es Señor para gloria de Dios Padre”. - el concepto de realeza aplicado a Cristo y al Flp 2,9.11). Sólo confesamos el señorío glo- cristiano: “Cristo se hizo obediente hasta la rioso de Cristo cuando servimos “hasta la muerte y por esto el Padre lo exaltó y entró en cruz”, como Él, a nuestros hermanos y a to- la gloria de su reino” Cristo manifestó su dos. realeza en la entrega, en el servicio hasta la Todo cristiano recibe esa misma misión, ese muerte. Así se constituyó realmente como mismo de estar en el mundo en relación con Rey. Como se ha dicho sencillamente: Cristo los demás: “Si yo, que el Maestro y el Señor, es el-hombre-para-los demás. O, como lo dice les he lavado los pies, ustedes deben lo mismo Pablo: “se despojó de su grandeza, tomó la unos con otros” (Jn 13,16). “El mayor de uste- condición de esclavo y se hizo semejante a los des el que sirva a los demás” (Mt 23,11). hombres. Y en su condición de hombre, se Ser rey para la Iglesia y en ella, para el cris- humilló a sí mismo haciéndose obediente has- tiano, será tanto, lavar los pies a los demás, ta la muerte, y una muerte de cruz” (Flp 2,7- ponerse a su servicio atenta a sus necesidades, 8). La glorificación, la manifestación de su ser hacerse solidaria con los últimos, opción pre- profundo, divino, vendrá después. Algo que ferencial por los pobres, como Cristo el rey olvidamos los cristianos con demasiada facili- por excelencia, el modelo de rey. Podemos dad, ligereza y por intereses de una fe cómoda concretar la realeza de la Iglesia y del cris- y absentista de la realidad, cuando solamente tiano, sin forzar para nada el sentido, con estas celebramos, ponderamos y enfatizamos este recomendaciones de San Pablo en su carta a aspecto último, tan verdadero como el de la los romanos: cruz y el lavatorio de los pies, pero que será Les digo, además, a todos y cada uno de us- “al final”. Por eso este final es lo que nos sos- tedes, en virtud de la gracia que Dios me ha tiene en la esperanza cuando nuestro servicio confiado, que no se consideren más de lo de- es rechazado, ridiculizado o perseguido. El bido, sino que cada uno se considere en lo que “trono” de la cruz, mientras estamos peregri- vale, conforme al grado de fe que Dios le ha nando en el mundo, no puede ser sustituido concedido... Apréciense unos a otros como por el “trono glorioso” del Apocalipsis y de hermanos y sean los primeros en estimarse tantas imágenes y representaciones de Jesús. unos a otros... Compartan las necesidades de “Él comunicó este poder a sus discípulos pa- los creyentes; practiquen la hospitalidad. Ben- ra que también ellos dispusieran de una liber- digan a quienes los persigan; bendigan y no tad soberana y vencieran en sí mismos, con la maldigan. Alégrense con los que se alegran; propia renuncia y una vida santa, al reino del lloren con los que lloran. Vivan en armonía pecado” (LG 36a). El cristiano recibe esa unos con otros y no sean engreídos, antes bien misma misión de Cristo. Manifiesta y cumple pónganse al nivel de los sencillos. Y no sean con su nueva realidad de rey liberándose de la autosuficientes. A nadie devuelvan mal por esclavitud y sometimiento a las cosas tempo- mal; procuren hacer el bien ante todos los rales: gloria, fama, dinero, superficialidad, hombres. Hagan lo posible, en cuanto de uste- dominio sobre todo el que podemos... De esta des dependa, por vivir en paz con todos. No te manera, el cristiano-rey vence el reino del dejes vencer por el mal; por el contrario, ven- mal. 16

“Sirviendo a Cristo también en los demás, 2. La Iglesia, continuadora y presencia podrán llevar a sus hermanos, por medio de la de Cristo Sacerdote, Profeta y Rey paciencia y de la humildad, al Rey, a quien servir es reinar” (LG 36a). No hay duda, pues La misión sacerdotal de la Iglesia, su misión que se ejerce el reinado sirviendo a los demás litúrgica, responde a la mediación sacerdotal como Cristo y llevándolos al mismo Cristo. de Cristo. Una mediación que no es cultual so- En resumen, todos los bautizados estamos lamente, sino existencial. La vida ofrecida se llamados a continuar la función real del Me- celebra en el Sacramento. Así la Iglesia es sa- sías, anunciada en el Antiguo Testamento y cerdotal como Cristo lo fue. En los Sacramen- realizada definitivamente por Jesús: tos actúa el Cristo en el Espíritu para gloria traer paz y justicia a los hombres, defender del Padre en bien de los hermanos y del mun- al débil, al oprimido, al que carece de digni- do. dad, al huérfano y a la viuda. La función real La Iglesia sacerdotal actualiza la presencia es una gran responsabilidad porque es la obra de Cristo en ella y en el mundo, puesto que Je- del que quiere traer paz y justicia a la humani- sucristo ha previsto ser recordado con palabras dad, y el cristiano la y con símbolos, gestos y puede ejercer sólo obe- acciones, vivificados por deciendo a un criterio el Espíritu Santo. Así el muy determinado: mo- recuerdo de Jesucristo delando su realeza so- toma un carácter real, de bre la de Jesús crucifi- algo que sucede realmen- cado, el Mesías que te, el recuerdo se hace “reina desde el made- presencia y acción de Je- ro”. Sí, los cristianos sús por medio del Espíri- son pueblo mesiánico sólo cuando y si aceptan tu Santo. Y este recuerdo-memorial toma una la cruz, como su Señor, que fue proclamado dimensión de fiesta y celebración no sólo de rey de los judíos sólo en la cruz (cf. Jn Jesucristo, sino también de la realidad existen- 19,19).7 cial humana, situándola en el marco comunita- Todo esto el cristiano lo vive y lo celebra en rio pascual y de esperanza escatológica. Esta la Eucaristía. Ella es el sacramento que actua- misión sacerdotal, no exclusivamente litúrgi- liza la ofrenda, el sacrificio, de Cristo. En ella, ca, interpela a toda la Iglesia y a cada uno de Cristo nos dejó el memorial de su pasión y de los fieles para que hagan de su vida un sacrifi- su resurrección. El memorial de su entrega to- cio espiritual (es decir, en el Espíritu) que sea tal. Ahora la Eucaristía es para nosotros el agradable a Dios (cf. Rm 12,1-2). "hagan esto en memoria mía" (Le 22,19). Y es principalmente en la Eucaristía donde “Hacer esto en memoria mía” no significa so- todas las dimensiones del sacerdocio único de lamente repetir los mismos gestos de Jesús Cristo y el participado de la Iglesia y de cada (bendecir, partir, dar el pan), sino que significa cristiano, como miembro de ella, encuentran de modo completo: “hagan lo mismo que yo su vínculo de unión. he hecho en mi vida y que ahora se les dejo en La misión profética responde a la necesidad el pan, cuerpo entregado, y en el vino, sangre de la mediación salvífica de la Palabra de redamada. La Eucaristía no es un simple rito - Dios. Tiene una dimensión de primer anuncio eso sería no haber entendido a Jesús-, sino la de la Palabra (evangelización), una dimensión entrega de Jesús que hoy se prolonga en la en- de acompañamiento pedagógico posterior, o trega de sus discípulos a todos en actitud de iluminador de toda la existencia humana cre- servicio “real”, de reyes. yente (catequesis y formación permanente posterior) y una dimensión crítica de todo aquello que en este mundo se opone a la dig- nidad humana y de hijo de Dios de toda per- sona y de todo aquello que no responde en la

17 pastoral de la Iglesia a la Palabra de Dios y al gracia, podemos experimentar lo que dice el mundo actual.8 Prólogo de Juan: “Pero a cuantos la recibieron, Esta misión profética se basa en la Palabra les da poder para ser hijos de Dios”(Jn 1,12) de Dios que la Iglesia acoge en su vida, con- (VD51).9 serva, anuncia, hace viva en cada momento de la historia. Esa misma Palabra que lleva a la 1. La Caridad Pastoral Iglesia a proponer un mundo nuevo sin miedo al juicio crítico sobre la realidad, siempre tan La misión real, servicial, u organización pas- lejana del Proyecto de Dios, del Reino de toral de la Iglesia debe realizarse, encarnarse, Dios. en el espíritu de la realeza de Cristo que veía- La relación entre Cristo, Palabra del Padre, y mos más arriba. Esto es lo básico y fundamen- la Iglesia no puede ser comprendida como si tal. Este espíritu de realeza se hace visible en fuera solamente un acontecimiento pasado, la comúnmente llamada caridad pastoral. sino que es una relación vital, en la cual cada No sólo la misión real de la Iglesia, sino las fiel está llamado a entrar personalmente. En tres grandes misiones de la Iglesia deben estar efecto, hablamos de la presencia de la Palabra siempre animadas por la caridad pastoral, por de Dios entre nosotros hoy: “Y sabed que yo la actitud acogedora y entregada de los agen- estoy con vosotros todos los días, hasta al fin tes de pastoral. Sin ella la acción pastoral se del mundo” (Mt 28,20). [...] La Constitución convertiría en una pura estrategia o en una dogmática Dei Verbum expresa este misterio simple ideología, pero la Iglesia y los agentes en los términos bíblicos de un diálogo nupcial: de pastoral no realizarían la misión que les ha “Dios, que habló en otros tiempos, sigue con- encomendado el Señor. versando siempre con la esposa de su Hijo En la cumbre de los carismas del Espíritu y amado; y el Espíritu Santo, por quien la voz resumiéndolos todos, san Pablo coloca el viva del Evangelio resuena en la Iglesia, y por amor: “Aspirad a los carismas superiores, y ella en el mundo, va introduciendo a los fieles aun os voy a mostrar un camino más excelen- en la verdad plena y hace que habite en ellos te” (1Co 12,31)- Más que un carisma entre intensamente la palabra de Cristo (cf. Col tantos, aquí hay la plenitud del Espíritu sin la 3,16)” (DV 8). cual ningún don, aunque sea el más sublime La Esposa de Cristo, maestra también hoy en (el conocimiento, la fe, el martirio, los mila- la escucha, repite con fe: “Habla, Señor, que gros), tiene ningún valor. El amor es así el la- tu Iglesia te escucha”. Por eso, la Constitución zo de unión, el tejido que vivifica los ministe- dogmática Dei Verbum 1 comienza diciendo: rios, que les emparenta con el ministerio del “La Palabra de Dios la escucha con devoción Único, del Siervo.10 y la proclama con valentía el santo Concilio”. En definitiva, la calidad pastoral depende dé En efecto, se trata de una definición dinámica la capacidad de amor (caridad pastoral) que de la vida de la Iglesia: “Son palabras con las mueve las actuaciones pastorales. Es el amor que el Concilio indica un aspecto que distin- quien realiza la esperanza en el interior de la gue a la Iglesia. La Iglesia no vive de sí mis- historia, y es la esperanza quien manifiesta la ma, sino del Evangelio, y en el Evangelio en- fe. cuentra siempre de nuevo orientación para su Podemos decir, pues, que es este criterio camino. Es una consideración que todo cris- pastoral el que puede unir y dar sentido a to- tiano debe hacer y aplicarse a sí mismo: sólo das las acciones, programas y proyectos pasto- quien se pone primero a la escucha de la Pala- rales y también el que puede anularlos e inuti- bra, puede convertirse después en su heraldo”. lizarlos. Él puede hacer que, teniendo expe- En la Palabra de Dios proclamada y escucha- riencia del amor, el mundo pueda conocer a da, y en los sacramentos, Jesús dice hoy, aquí Dios que es amor (cf. 1 Jn 4,8). y ahora, a cada uno: “Yo soy tuyo, me entrego Una auténtica evangelización de nuestros a ti”, para que el hombre pueda recibir y res- pueblos implica asumir plenamente la radica- ponder, y decir a su vez: “Yo soy tuyo”. La lidad del amor cristiano, que se concreta en el Iglesia aparece así en ese ámbito en que, por seguimiento de Cristo en la Cruz; en el pade- 18 cer por Cristo (AP 543)11 a causa de la justi- - reflexión sobre la actuación-situación de cia; en el perdón y amor a los enemigos. Este la Iglesia o comunidad eclesial que elabora el amor supera al amor humano y participa en el proyecto. Para conocer sus aspectos positivos, amor divino, único eje cultural capaz de cons- negativos o carencias. Los proyectos pastora- truir una cultura de la vida. En el Dios Trini- les deben nacer de la reflexión sobre la Iglesia dad la diversidad de Personas no genera vio- en su acción concreta, en su vida interior apos- lencia y conflicto, sino que es la misma fuente tólica. de amor y de vida. Una evangelización que - conocimiento de la realidad en la que y a pone la Redención en el centro, nacida de un la que evangeliza, sobre la situación del mun- amor crucificado, es capaz de purificar las es- do en el que vive y en el que debe ser sacra- tructuras de la sociedad violenta y generar mento de salvación. nuevas... Evangelizar sobre el amor de plena - todo para cumplir su misión, hoy y aquí, donación, como solución al conflicto, debe ser de continuar el plan de salvación de Dios, para el eje cultural “radical” de una nueva sociedad ser fiel a la misión encomendada por el su Se- (AP 543). ñor. De ahí que sea absolutamente imprescin- dible que los responsables y los agentes de 2. Los proyectos de Pastoral pastoral conozcan y sepan en qué mundo es- tán, cuáles son los condicionamientos sociales, La misión real de la Iglesia responde, en su culturales, políticos, económicos y religiosos organización pastoral, a la necesidad de me- de la sociedad; qué valores y contravalores diaciones (estructuras, funciones, misiones) son los que organizan y dirigen a la sociedad. históricas y pedagógicas. Unas han estado Por eso, la comunidad cristiana realiza el “previstas”, “prefiguradas”, “preanunciadas” anuncio de Jesús cuando se convierte en una por el mismo Jesucristo y proceden de la Igle- mediación real, encarnada en la realidad, entre sia del NT (p.e. ministerio pastoral, servicios a la Palabra de Dios y las aspiraciones, expecta- los pobres, catequistas...); otras proceden de tivas, necesidades... de las personas. Es nece- las nuevas necesidades surgidas en la vida de sario, por tanto, conocerlas para que la acción la comunidad cristiana. Todas estas mediacio- pastoral de la Iglesia evangelice al mundo y nes han de acompañar hacia el aprendizaje de transforme su vida interior para convertirse en la manera de vivir de Jesucristo. De esta ma- mejor y más clara servidora de la humanidad. nera la comunidad se hace presente pública- Esta misión mediadora la realiza la Iglesia en mente en el interior de su vida en cada tiempo una doble dirección: yendo desde la Palabra y situación, mediante los proyectos pastorales, de Dios hacia la vida y retornando desde la vi- fruto de la comunión pastoral intraeclesial, de da a la Palabra de Dios. Desde este punto de cara a realizar la misión recibida del mismo vista se ha de disponer a ser una mediadora Cristo. realista y transparente, lo cual supone sereni- La acción pastoral de la Iglesia no tiene otra dad, humildad, reforma constante y valentía finalidad que hacer presente la persona y el fiel al Señor. mensaje de Jesús en cada momento de la his- De ahí que sea absolutamente imprescindi- toria y en cada comunidad humana, para el ble que los responsables y los agentes de pas- encuentro-conversión a Jesucristo y la entrada toral conozcan y sepan en qué mundo están, en su comunidad, la Iglesia, de aquel que cuáles son los condicionamientos sociales, acepta el mensaje. Esto es lo que deben buscar culturales, políticos, económicos y religiosos y pretender los diferentes proyectos pastorales. de la sociedad; qué valores y contravalores Estos proyectos han de elaborarse siempre son los que organizan y dirigen a la sociedad. con estos cuatro presupuestos o finalidades: Por eso, la comunidad cristiana realiza el - reflexión teológica. Los proyectos son pa- anuncio de Jesús cuando se convierte en una ra anunciar la fe de la Iglesia, el Misterio de mediación real, encarnada en la realidad, entre Dios revelado y ofrecido. Sin una buena teo- la Palabra de Dios y las aspiraciones, expecta- logía de fondo, no se pueden elaborar buenos tivas, necesidades... de las personas. Es nece- proyectos pastorales. sario, por tanto, conocerlas para que la acción 19 pastoral de la Iglesia evangelice al mundo y superar los propios fallos y contradicciones y transforme su vida interior para convertirse en para poder vivir en esperanza teologal. mejor y más clara servidora de la humanidad. Por tanto, la acción pastoral de la Iglesia ha Esta misión mediadora la realiza la Iglesia en de mantenerse en esta triple misión de Cristo, una doble dirección: yendo desde la Palabra entregada a la Iglesia y en total fidelidad a de Dios hacia la vida y retornando desde la vi- ellas, que es uno de los modos necesarios de da a la Palabra de Dios. Desde este punto de ser fiel al Señor, si quiere asegurar sus raíces y vista se ha de disponer a ser una mediadora conservar la memoria y la presencia de Cristo realista y transparente, lo cual supone sereni- en cada momento de la historia. Esto tiene una dad, humildad, reforma constante y valentía importante consecuencia: hemos de distinguir fiel al Señor. los elementos básicos fundamentales de aque- llos otros que no son sino expresión de un de- 3. Actitud Misionera terminado contexto cultural, de una época de- terminada o de una peculiar zona geográfica. La vida y la misión de la Iglesia no son po- Estos segundos no son esenciales, aunque sí sibles sin la apertura positiva al mundo. La muy importantes en el conocimiento de la Iglesia ha de salir de ella misma para poder ser realidad, y, por ello, la reflexión y la acción Iglesia. Esta apertura y conexión de los cris- pastoral ha de ejercer sobre ellos una función tianos con el mundo y con la historia es el co- crítica, especialmente sobre aquellos que son razón de la misión evangelizadora de la Igle- fruto de un pasado para el que sirvieron, pero sia. La Iglesia o bien es misionera o bien tiene que hoy ya no sirven. el peligro de dejar de ser Iglesia. La dimensión Es la necesaria conversión pastoral de la que misionera de la Iglesia emerge en el mundo nos habla con energía y a la que nos convoca contemporáneo como la prioridad más urgen- con frecuencia el documento de la V Confe- te. rencia General del CELAM en Aparecida: La Iglesia mediadora no es un fin en sí mis- La conversión personal despierta la capaci- ma, sino para el Reino de Dios, a cuyo servi- dad de someterlo todo al servicio de la instau- cio ha sido formada. Su grandeza está en su ración del Reino de la vida. Obispos, presbíte- capacidad de fidelidad a la Palabra de Dios, a ros, diáconos permanentes, consagrados y la persona humana y a la comunidad eclesial y consagradas, laicos y laicas, estamos llamados humana. Esta fidelidad supone transmitir ínte- a asumir una actitud de permanente conver- gramente el mensaje de salvación captando las sión pastoral, que implica escuchar con aten- intuiciones y las necesidades del mundo con- ción y discernir “lo que el Espíritu está dicien- temporáneo. Esta tarea sólo es posible como do a las Iglesias” (Ap 2,29) a través de los gracia y, por lo tanto, mediante la fe. En con- signos de los tiempos en los que Dios se mani- secuencia, la actitud clave de la Iglesia como fiesta (AP 366). comunidad trascendente, que nace y vive de El mensaje de Aparecida la concreta pidien- Dios y que ha sido convocada para anunciar el do “entrar decididamente, con todas sus fuer- amor de Dios, es la actitud misionera. Esta es zas, en los procesos constantes de renovación la responsabilidad de la Iglesia y la responsa- misionera, y de abandonar las estructuras ca- bilidad personal de cada cristiano unido al tra- ducas que ya no favorecen la transmisión de la bajo solidario-comunal de toda la comunidad. fe” (AP 365). Nos convoca, así mismo, a pasar Esta actitud misionera exige estar presente, de de “una pastoral de mera conservación a una una manera servicial y martirial, en los nú- pastoral decididamente misionera” (AP 370). cleos vitales de la sociedad. Asimismo esta ac- titud y presencia misionera en el mundo pide Conclusión que continúa que todos en la Iglesia seamos sujetos evange- Estas tres misiones de Cristo, de la Iglesia y lizadores. Ser sujetos y no objetos pasivos nos de cada bautizado las he llamado “ramas del llevará a todos los cristianos, dentro y fuera de tronco de la pastoral”. Quiero decir con ello, la Iglesia, a alimentar nuestra fe, para poder claro está, que las tres son troncales, centrales.

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Esto significa sencillamente que en toda pas- toral, sea fundamental, general o especial, de- que goza, configura y dirige al pueblo sacerdotal, ben estar siempre presentes: la misión proféti- realiza como representante de Cristo el sacrificio eu- ca, la litúrgica y la real-servicial. A las que carístico, y lo ofrece a Dios en nombre de todo el pueblo. Los fieles, en cambio, participan en la cele- hemos añadido una cuarta dimensión: la mi- bración de la Eucaristía en virtud de su sacerdocio sionera, y el ambiente-espíritu en que toda real, y lo ejercen al recibir los sacramentos, en la pastoral debe “nadar”: la comunional o koino- oración y en la acción de gracias, con el testimonio nía. Todas estas dimensiones pertenecen al ser de una vida santa, con la renuncia y el amor que se de la Iglesia que se vive y se actúa en la pasto- traduce en obras" (LG 10 b). Quizás todas estas ex- ral. No se puede plantear cuál de ellas es la plicaciones no serían necesarias, ni crearían intermi- más importante teológica o eclesialmente. To- nables discusiones, si reserváramos el concepto y la palabra “sacerdote” a Cristo, el Único Sacerdote, y a das son necesarias e imprescindibles. El olvi- todos los cristianos cuyo sacerdocio nace del bautis- do de una de ellas afecta a las otras. mo. Los que hoy llamamos “sacerdotes” serían iden- Así como la persona humana no puede pres- tificados como “presbíteros”. cindir de los órganos fisiológicos básicos sin 3 J. Ratzinger, Introducción al cristianismo, Sígue- provocar su muerte, de la misma manera la vi- me, Salamanca, 2005, p. 237 4 da de la Iglesia no puede prescindir de ningu- La palabra “rey”, aplicada a Cristo y a los cristia- na de estas dimensiones sin poner en peligro la nos, tiene una significación y sentido totalmente distintos al que se aplica a los reyes de misma supervivencia de la Iglesia. Estas di- este mundo como jefes de estado o como primeras mensiones troncales son tres. En cada una de figuras en algún aspecto de las actividades humanas, ellas y en las tres unidas, hemos de tener pre- p.e., del fútbol, de la moda, de las finanzas, de la be- sente siempre su finalidad, que es la misión; y lleza... humanamente significa poder, importancia, la actitud pastoral, que es la caridad pastoral. superioridad... Evangélicamente es todo lo contrario. Y ahora, sí, podemos pasar al capítulo si- Por eso Jesús rechaza el titulo cuando se lo quieren guiente que completa el título de este trabajo: atribuir en ese sentido (cf. Jn 6,15). Y lo acepta cuando está humillado, azotado y coronado de espi- la pastoral de conjunto. nas ante Pilatos (cf. Jn 18,37) y se proclama entonces “testigo de la verdad”. Para entender la “realeza” en Ref: Cuadernos de Teología Pastoral, Año 2, el sentido de la Palabra de Dios, nos ayuda la lectura n°2, 2011, pp. 59-76. y meditación del salmo 72 [71] 5 J. Ratzinger, Introducción al cristianismo, ed. cit., p. 175. The English translation of this article can be 6 found in the SEDOS website: J. Ratzinger - Benedicto XVI, Jesús de Nazaret, Planeta, Bogotá, 2007, p. 385. www.sedosmission.org 7 E. Bianchi, Una vida diferente, San Pablo, Ma- drid, 2005, p. 69. 8 Cf. J. Ratzinger, Nuevo Pueblo de Dios, Herder, 1 Creo que hubiera sido mejor decir celebrando los Barcelona, 2005, p. 351 Sacramentos que administrando los Sacramentos. 9 Para completar la relación intrínseca entre la Pa- Los Sacramentos son celebraciones del Señor que labra y la Iglesia, podemos leer toda la segunda parte actúa, celebraciones de la fe. La “administración” da de esta Exhortación Apostólica de Benedicto XVI. la sensación de que los Sacramentos son “cosas” que 10 B. Bobrinskoy El Misterio de la Trinidad, Secre- se dan y que, por tanto, se administran tariado Trintario, Salamanca, 2008, p. 154 2 “El Único”. Los cristianos a los que llamamos 11 La negrilla de la preposion “por”, por mi parte, “sacerdotes” les cuadra mejor, según el NT, el nom- obedece a que creo que hubiera sido mejor decir pa- bre de “presbíteros”. Usando correctamente esta dis- decer con Cristo. Aspecto que queda mejor recogido tinta denominación, no tendríamos que repetir cons- cuando el documento afirma que el amor pastoral tantemente que la diferencia entre el sacerdocio co- participa en el amor divino. Por eso, como conse- mún y el sacerdocio de los presbíteros se diferencian cuencia de esta afirmación hubiera sido mejor la ex- “esencialmente”. "Su diferencia -la del sacerdocio presión “padecer con Cristo”. ministerial- es esencial y no sólo de grado. En efecto, el sacerdocio ministerial, por el poder sagrado del

21

Frans J.S. Wijsen

Foreign Priests in The Netherlands Reversed Mission, Mutual Assistance and Internal Outsourcing

Introduction During the past decades, quite a lot has been In 2014,8,83% of the total number of mem- written about the decrease of the number of bers of religious institutes (N=5538) was “for- Dutch foreign missionaries working in the eign” defined as “born outside the Nether- overseas missions. So far very little has been lands”. The database of the Conference of written about new or foreign (I use these terms Netherlands Religious Institutes does not dis- as equivalents) missionaries working in the tinguish between European and extra- Netherlands. Yet this is a new phenomenon European foreigners but it is estimated that that is largely neglected in Dutch mission and two thirds of the foreigners are extra- religious studies, which are preoccupied with European. The enormous growth over the past Muslim communities and their spiritual lead- years can partly be explained by the fact that ers. some provinces of Netherlands religious insti- It is well known that between the First tutes merged with other European provinces World War and the Second Vatican Council which caused mobility within these provinces. missionary institutes in the Netherlands sent About one fifth of the foreign missionaries are an overwhelming number of missionaries to involved in the administration of their reli- the mission territories. In 1950, 1 out of 550 gious institutes. And again one fifth of the for- Dutch Catholics was working as a missionary eign missionaries belong to new religious in- overseas, and 1 out of 9 Catholic stitutes that were founded outside the Nether- mis¬sionaries in the world was Dutch. But, lands. These statistics are not complete be- since the beginning of the 21st century, mis- cause not all new religious institutes are mem- sion has been reversed. Missionary institutes bers of the Conference of Netherlands Reli- in the Netherlands no lon¬ger send young gious Institutes, and their foreign missionaries missionaries to the old mission territories, but are not included in the database. Within the receive foreign missionaries to work in the Roman Catholic church this reversed mission Dutch society, and their number has more than started in the 1980s as part of the emerging doubled over the past seven years, as Table 1 new Catholic movements, and as a conse- shows. quence of new policies within dioceses and re- ligious institutes. In this article we focus on TABLE l 2006 2013 2014 the latter group, making abstraction of the for- eign priests within new Catholic movements Priests 45 101 109 and those incardinated within Dutch dioceses, Brothers 10 19 18 looking at it from the perspectives of the Sec- active nuns 109 292 288 ond Vatican Councils teaching on mutual mis- contempl. nuns 21 61 74 sionary assistance of churches and of internal and external outsourcing in international busi- Total 185 473 489 nesses. Seen from these two perspectives it is no- (Database Conference of Netherlands ticed that the reversed mission of foreign Religious Institutes) priests is controversial and contested, in mass media and policy statements. People ask themselves, what is the “assistance” that for- eign priests bring, and in what way is it “mu- 22 tual”? And, assuming that outsourcing in in- gospel, but that they are deeply spiritual and ternational businesses is based on the econom- do a lot of charity work. It goes without saying ic principle of demand and supply, people ask, that the group of foreign missionaries is not what is the demand, or whose demand is it? homogeneous. They come from different reli- Foreign priests are compared with clerics gious institutions and different countries, and within Muslim communities, brought from their views of church and mission vary ac- Turkey and Morocco, who are estranged from cordingly. the Dutch situation, and need civic integration The aim of this article is to explore the un- courses. The difference is that most foreign easiness in the relation between foreign priests priests not only serve migrant Catholics but and Dutch Catholics, including Dutch “old” also Dutch Catholics. missionaries, and what should and could be The reversed mission of foreign priests is done about it. I limit myself to the perspec- not only contested within the Dutch church tives of the “new” and “old” missionaries. I and society, but also did not directly study within the religious in- the “reception” of for- stitutes themselves. A eign priests by Dutch pamphlet entitled Catholics, only indi- Church and Ministry, rectly through what popular among pro- the foreign priests gressive Catholics, dis- themselves tell about tributed by the Provin- their experiences of cial and Council of the how they are received Dutch Province of the by Dutch Catholics, Dominicans mentions and through reports in among others “import- the mass media. ing priests from abroad” as a strategy of the This article is based on an analysis of fifteen “Church authority” to meet the shortage of group discussions with “old” and “new” mis- priests and to reduce the number of “Services sionaries (particularly those in leadership posi- of Word and Communion” in the parishes. It tions), individual interviews with five higher notes that “many church communities are, to superiors of religious institutions that receive say the least, unhappy with this situation”. Al- new missionaries or think about doing that, so other studies, conducted among others in participation in seminars of the workgroup In- Germany and the United States, show that ternational Religious Institutes of the Confer- there is an ambiguity or uneasiness in the rela- ence of Netherlands Religious, and a review of tion between “old” and “new” churches. On policy documents of international religious in- the one hand Dutch Catholics understand that stitutes, particularly of the Society of the Di- “reversed mission” is a consequence of a vine Word (working in Nieuwegein, The globalizing world and church; on the other Hague, Amsterdam and Schiedam), the Mis- hand they find it difficult to accept that their sionaries of the Sacred Heart (working in Rot- church and country are seen as a “mission ter- terdam), and the Congregation of the Holy ritory”. There is an ambiguity and uneasiness Spirit (working in Eindhoven and Rotterdam). on both sides. Some of the foreign priests These sources were analysed using open and came to the Netherlands to convert Dutch selective coding. In harmony with the so- people, e.g. to bring back the gospel to those called “pastoral circle” this paper has three who had forgotten about the gospel. And they parts: description, evaluation and innovation. are well aware of the paradox that it often was The assumption underlying this article is that Dutch missionaries who brought the gospel to the reversed mission of foreign priests (and them, e.g. to the “young Churches” in the this applies to all missionary enterprises) can southern hemisphere. Once they are here they only be successful, in economic terms, if it is discover that many Dutch people are no longer demand-driven, or if it has an added value. It members of the church or know about the translates the traditional model of mission as 23

“sending” and “receiving” (the communica- priests within his own religious institute who tion model) into a “demand” and “supply” argued that the young churches overseas model (a market model) and sees mission as themselves have a shortage of priests. Accord- operating on a “market of spiritual goods”. ing to the new missionaries whom we inter- viewed there is breakdown of communication Description and a mismatch between their own expecta- Since the establishment of the apostolate for tions and those of the old missionaries, and the immigrants in 1975, it was thought that re- between them and the Dutch church. Hereafter turning missionaries could cater for the needs we shall describe this mismatch in terms of di- of immigrants. However, these missionaries lemmas. We hasten to add that we cannot gen- themselves were estranged from the Dutch sit- eralize. A huge variety exists among the new uation, so they were not very instrumental in mission¬aries, and within the religious insti- helping immigrants to find their way in the tutes they belong to. This contribution is ex- Netherlands, and quite often these missionar- ploratory in nature, and needs further research. ies just continued their “Latin American” or “African” missions, not in Latin America or Presence versus Project Africa, but in the Netherlands. For this reason, From the 1970s onwards, religious institutes among others, the Dutch bishops decided that in the Netherlands developed an approach that immigrant communities should be integrated could be described as “Christian presence” in into the territorial parishes. harmony with the spirituality of Charles de Also because of decreasing numbers of re- Foucault. So, when these institutes invite for- turning missionaries the idea developed that eign missionaries to the Netherlands they want missionaries could no longer provide pastoral them not “to do many things”, but simply “to services to the immigrant communities, so be there”. The foreign missionaries, however, leadership had to come from within the immi- come from churches that are mainly project grant communities themselves. But, apart oriented. Coming from so-called developing from some specific immigrant communities, countries, many of them see mission primarily such as the Vietnamese, priest vocations from in terms of offering social services to people the immigrant communities were very few. in need. The reason for this seems quite simple. Most immigrants came here primarily for economic Parish versus Mission reasons; and becoming a priest is not very In the Netherlands it has become common profitable, not material-wise and not in terms practice that members of religious institutes do of self-esteem, at least not in the Netherlands not take responsibility for parishes. Many (the income of priests in Germany is higher Dutch missionaries do not see it as their pri- and therefore Germany seems a preferred des- mary task to “fill the gaps” in parishes, but to tination for foreign priests). perform extra¬ordinary ministries in addition Consequently, since the early 1990s a new to parishes. In many cases they set up a paral- current developed: the coming of foreign mis- lel structure. Most foreign missionaries, how- sionaries sent by the new provinces of mis- ever, are trained in their seminaries to be par- sionary institutes, first working within the ad- ish priests. They do not see a conflict between ministration of their own institutes, but later parish and mission, but tend to think in terms also in multicultural neighbourhoods of the of missionary parishes, or pastoral mission. “big cities”. But, this bringing of priests from other continents has been contested and is Clergy versus Laity considered controversial, both from the per- Some higher superiors of missionary insti- spective of the sending church, and of the re- tutes fear that bringing foreign priests would ceiving church. One of the provincial superi- limit the role of the laity. They say that since ors whom we interviewed said that his invita- the 1970s they have invested in lay missionar- tion to foreign missionaries to work in the ies and that these lay missionaries are the true Netherlands was contested by Dutch fellow- heirs of the religious institutes. Bringing in 24 foreign priests would strengthen a clerical they are used to non-Christian environments, church and sacramental ministry again. Some coming from India or Indonesia, where Chris- of the foreign priests from their side say that tians are a minority, or China, where religious they are used to catechists working in outsta- expression was restricted until recently. And, tions. They come from huge parishes which according to them, when Dutch missionaries lack priests and in which lay people always went to their mission territories, they also had played a crucial role. to get accustomed to surroundings that were different from the ones they knew. The same Sacraments versus Social Ministry applies to foreign missionaries coming to the Another mismatch is that the old missionar- Netherlands. ies say that the new missionaries are “too sac- ramental” or “too spiritual”. What the Dutch Evaluation church needs is not sacraments, but social According to the Decree on the Missionary ministry. They think that if the church does Activity of the Church, the responsibility for not serve, it serves nothing. The foreign mis- mission is entrusted to the local church. But as sionaries, however, do not make these distinc- mission of the Catholic, or worldwide Church, tions. Coming from non-Western cultures, mission has necessarily a universal dimension. they tend to think in more holistic terms. They For this reason the new churches should par- speak about “integral development”, in which ticipate in the universal mission by sending material and spiritual development, develop- missionaries to other parts of the world. Thus, ment of body and soul, go together. the reversed mission of new missionaries com- ing from Africa, Asia and Latin America to Foreign Missionaries and Dutch the Netherlands is in harmony with the teach- Missionaries ing of the Second Vatican Council, and with Some religious superiors fear that bringing later concepts such as “mission in six conti- in foreign missionaries would reproduce reli- nents” and “mutual mis¬sionary assistance of gious institutes that are no longer “of this churches”. time”. The old religious institutes should die Although the phrase “mission in six conti- before new flowers could flourish in the Dutch nents” was first expressed at the World Mis- religious landscape. Henceforth, foreign mis- sion Conference of the World Council of sionaries are welcome, but they should not be Churches in Mexico 1963, the idea that Eu- involved in the administration of “old” struc- rope is a mission territory was advocated by tures of religious institutes. The foreign mis- Henri Godin and Yvan Daniel already in sionaries themselves feel that they are not tak- 1942.37 One can also argue that the concept en seriously, or even excluded from the ad- of “foreign mission” dates from the 17th cen- ministration of their institutes, and marginal- tury “internal mission” as practiced among ized. Some of the foreign missionaries spoke oth¬ers by the Congregation of the Mission, in terms of a “tacit racism”, “paternalism” and popularly known as Lazarists, among common “superiority complex” on the side of the old people in France. So, the notion of “mission Dutch missionaries. in Europe” is not new. In the Catholic Church the notion of “mutuality in mission” was de- Secularization and Acculturation veloped during the Second Vatican Council According to religious superiors it is almost after Catholic communities in former mission impossible for foreign missionaries to get ac- territories had been recognized as “local customed to secularization. Consequently they churches” in their own right, who should be cannot take leadership positions in the Dutch self-supporting, self-ministering, and self- parishes, or be responsible for the process of propagating. fusion of parishes. The Netherlands is one of the most secularized societies in the world, and quite unique in its church situation. The foreign missionaries on the other hand say that 25

Internationalization and Outsourcing value. The members of the Society of the Dine To a certain extent the Second Vatican Word, for example, consider themselves to be Council’s view of church and mission was far- “followers of the Word”. They are not pri- sighted. As the first manifestation of the marily interested in “teaching dogmas” but in World Church, the Second Vatican Council “telling stories”. They bring an alternative to was in harmony with the internalization of in- the legalistic church, and see their contribution ternational com¬panies. It is not uncommon to in communicating Biblical narratives. Moreo- compare human resources management in the ver, taking their inspiration from the prologue Roman Catholic Church and in multinational of the gospel of John, they perceive their mis- corporations. sion as quite universal and inclusive. The mis- The “mutual missionary assistance of sionaries of the Society of the Divine Word churches” paradigm has a parallel in interna- and the Congregation of the Holy Spirit say tional businesses, where outsourcing is quite that living together in an international com- normal. Outsourcing means contracting out a munity is an example to the Dutch church and business activity to another business unit with- society showing that a complex and plu- in the same enterprise (internal outsourcing), ralis¬tic society needs not to be a “multicul- or to a third-party (external outsourc-ing), be- tural drama” or “multicultural illusion”, as cause they can do it better or cheaper. The some policy makers and politicians tend to term “outsourcing” became popular in the say; and that inter-cultural living is not easy, United States in the beginning of the 21st cen- but very well possible! tury and can involve transferring employees from one business unit to another. Spirituality and Community Life Dutch companies invite information and Apart from being one of the most secular- communication technicians from India, hospi- ized countries in the world, the Netherlands is tal surgery assistants from South Africa, and also one of the most de-institutionalized socie- nurses from Indonesia, to work in the Nether- ties in the world. Coming from an era in which lands because businesses or hospitals lack the Netherlands was extremely church- qualified per¬sonnel. So when religious insti- centred, divided into neatly separated “pillars” tutes bring foreign priests to do missionary (Catholic, Protestant, socialist) in which life work, it is not necessarily a “conservative” ac- was collective, the Dutch nation has become tivity but can be very up-to-date. Transferring highly individualized. missionaries from one “province” of a reli- Coming mostly from non-Western societies gious institute to another can be seen as a form which are perceived as more communitarian, of internal outsourcing. It is simply a matter of new missionaries want to show in the Dutch human resources management on the basis of context that community life in itself is valua- demand and supply. ble. Moreover, the new missionaries who have lived in the Netherlands for a longer time un- Not a Carbon Copy of the Local Church derstand that most Dutch people are not secu- But, what is the demand? Or better, whose larists, atheists or even agnostics, but “spiritu- demand is it? Do the foreign missionaries who al seekers”. So, members of the Congregation belong to religious institutions have any added of the Holy Spirit (“Spiritans”) want to build value to the local church or society? If they spiritual centres where spiritual seekers can simply reduplicate what Dutch priests or for- feel at home. eign priests working within the dioceses or within new Catholic movements already do, Clergy versus Laity they do not bring anything new. So, what is it According to the foreign missionaries them- that makes them different? Do they have an selves, inviting them is not nec¬essarily an at- own voice? Moreover, do they have their own tack on laity. Some churches in the southern theology, and charisma? hemisphere main¬tained the post Second Vat- On the supply side, the foreign missionaries ican Council spirit with its theologies of liber- themselves think that they do have an added ation or dialogue, and small or basic Christian 26 communities. Many of the foreign missionaries would simply duplicate the exist- mis¬sionaries are familiar with the outstation ing parishes, indeed they would not add any- system in which catechists perform pastoral thing to traditional parish structures. But if duties. According to them, they can bring back they show alternatives, they really add their to the Netherlands what was brought by Dutch own voice to the plurality of voices in the missionaries to the southern hemisphere, but church. lost here in the Netherlands since the early 1970s. Foreign missionaries turn the argument A Generation Gap that inviting them signifies an attack on lay The above-mentioned “breakdown of com- ministries the other way round. By not inviting munication” or “mismatch” between “old” and foreign missionar¬ies and not taking full re- “new” missionaries is not only a conflict be- sponsibility of parishes, more parish commu- tween Western and non-Western people, but nities will lack Eucharistic celebrations. One also between the older and the younger gener- can predict that the processes of “joining par- ation. The younger generation in the Nether- ishes into a region, in which one Dutch priest lands, at least the church-going group, is more has to be of service to more than one par- sacramental and charismatic than the 8th May ish”,43 and thus the process of the Dutch Movement type of Catholics, who are more church becoming more clerical will go on. So cerebral and ethical believers.47 For the bringing foreign missionaries can also safe- younger generation belief comes from the guard lay ministries, if the new missionaries heart, not from the brains. And coping with take full responsibility of parishes and contin- ecclesiastical hierarchy seems less difficult for ue to involve lay people just as they did in the church-going youngsters than for the older outstations “at home”. generation in the Netherlands, who experi- Moreover, international missionary institutes enced the emancipation process in the 1960s. show that lay ministries are not a threat to the priesthood. Several of these institutes include Paternalism or Neo-Colonialism lay missionaries as “associates”, “affiliates” or The fact that the new missionaries were ex- “friends” in their missionary work, and they cluded from the administration of their own advocate collaboration between them and the religious institutions seems incomprehensible foreign priests.44 This, however, is also true to them. In their self-understanding they came for some of the new movements in the Catho- to the Netherlands to continue and enhance the lic Church, thus not unique for the internation- spirituality of their religious institute, includ- al missionary institutes. ing its administration and management. The official reason for not involving foreign mis- Sacraments versus Social Ministry sionaries in the administration is that the “old” In a welfare state, material needs are catered missionaries don't want to bother the new ones for by the government. Due to neo-liberal with structures “of the past”, as was shown politics, the state's social services are mini- above, but they also say that the new mission- mized and churches fill the gaps. The tragedy aries “are not yet ready” for this task because is that Dutch priests think that immigrants and “they do not speak the Dutch language fluent- people at the underside of the society need so- ly”, or “the situation of the Dutch church is cial ministry, but increasingly these people go too complicated” for them. One can see a pat- to the Pentecostal and Charismatic churches tern of neo-colonialism or paternalism here. because there, their spiritual needs are taken seriously. Innovation It is widely acknowledged that coaching and Parish versus Presence education are keys to the success of “reversed According to the Encyclical Letter Redemp- mission”, but that the new missionaries are not toris Missio there is no conflict between parish well trained for their job. After restructuring and mission. It speaks about missionary par- theological education in the Netherlands in the ishes or pastoral mission. If parishes run by 1960s, Dutch missionaries who went to mis- 27 sion territories overseas were relatively well Dutch Catholics goes wrong, and this has to prepared for their job, but this seems less the do with “typical Dutch” post Second Vatican case with the new missionaries coming to the Council processes in the Dutch Catholic Netherlands. Church, illustrated well by the development of the Dutch “New Catechism”. First of all, in a Foreign Missionaries and New context where Roman Catholics used to be a Movements peripheral group, dominated by Protestants, As was mentioned above, apart from bishops after the Second Vatican Council closed Cath- inviting foreign priests to work in their dio- olic communities changed into open ones, fos- ceses, there are the “new movements” such as tering relations with the “outside world”. chemin neuf, neo-catechumenate, Emmanuel Ecumenical relations are high on the agenda community, Sant Egidio community, Com- of many parishes, and inter-communion is a mune e liberazione, the Missionaries of Chari- widely accepted practice. ty founded by Mother Theresa in India, the Moreover, due to rapid secularization and Argentine Servants of the Lord and Virgin of decrease of priestly vocations, Dutch parishes Matara, the Sisters of St. John and the Broth- learned to give pastoral responsibilities to lay ers of St. John, the Colombian Misioneros de people, particularly to women, who seem to be Cristo, the Indian Heralds of the Good News, more active in the churches than men. For and so on, who work in the Netherlands. some of the foreign missionaries this is a chal- Some of them do well in terms of numbers. lenge to overcome. One of them narrated his The Emmanuel community attracts young culture shock when he was not invited to con- people who seek meaning in life. The Sant celebrate Mass at his first Christmas Eve in Egidio community combines piety with social the Netherlands. The Mass was dominated by activism. In June 2014 it took over the Moses lay people while he was sitting in the church. and Aaron Church in the City Centre of Am- Foreign priests were used to women and lay sterdam combining liturgical with diaconal ac- people in general as “helpers of the priest”, in tivities. The Servidoras del Señor y de la Vir- no way equal to them, and not responsible for gen de Matará, popularly known as “Blue Sis- financial administration or pastoral ministry. ters”, form the female branch of the Argentina founded the Institute of the Divine Word. It Conduct Theological Studies in the became influential in the Netherlands after a Netherlands Dutch woman became the superior general of According to the mission decree, the for- this congregation. The ministries of the new mation of missionaries must be complemented Catholic movements are quite diverse and in the countries to which they are sent so that cannot be generalized. Some work for renew- they get acquainted with the history, social al, others for restoration of traditional parish structures and customs of the peoples. Mis- structures. For the “old” missionary institutes sionary institutes should collaborate as much working in the Netherlands there is no reason as possible in order to co-ordinate their work to condemn or criticize these “new” institutes, both in the country of origins as well as the or even feel threatened by them. Contrary to mission territories, and this applies also to the the secularization thesis which claims that plu- missionary formation. Specialized institutes of rality leads to a loss of plausibility, rational mission studies should concentrate on ethnol- choice theorists argue that plurality and com- ogy, linguistics, history, religious studies, so- petition do not decrease, but increase religious ciology and pastoral theology. Some of the loyalties. Dioceses prefer to accept foreign missionaries before their priestly ordination. For example, Protestants, Women and Lay People in in the diocese of Roermond six Indian neo- the Church phytes started in the diocesan seminary in the Without generalizing, it is relatively easy to academic year 2013-2014. The German Prov- identify some of the issues where the commu- ince of the Society of the Divine Word does nication between foreign missionaries and the same in its Higher Institute for Philosophy 28 and Theology at St Augustine. Advanced stud- cause they are no longer used to them in ies for foreign missionaries are needed. To the Dutch society. They have to learn that there is extent that basic Christian communities in the not necessarily a link between the practice of Netherlands exist, they are not grass-roots wearing a clerical collar or a veil and the reli- communities, but communities of highly gious attitude of the person who wears them. learned lay people. So for the new missionar- ies it is important to be well educated and ac- Conference of Religious in the quainted with the Dutch education system. Netherlands Since the early 1990s the Religious Superi- Making Parishes Missionary ors' Conferences of Priests, Sisters and Broth- Instead of taking distance of parishes, or be- ers merged to become the Conference of ing involved without taking full responsibility Netherlands Religious (Konferentie Neder- for parishes and doing their “own things” next landse Religieuzen — KNR). Time has come to them, it is desirable if foreign missionaries to transform the Conference of Netherlands do take full responsibility of parishes, but do it Religious to the Conference of Religious in in ways that make them different from dioce- the Netherlands, independent of their national- san priests, this is: making parishes missionary ity, not only offering leadership positions to in the sense of boundary crossing, and making foreign missionaries of “old” missionary insti- parishioners true missionaries in the sense of tutes, but also opening itself to “new” reli- bridge builders between people with different gious institutes that originate from outside the cultural and religious orientations. Netherlands. Nationality is a strange concept More or less forced by the demands of the in the Catholic (this is universal, thus transna- “new” missionaries themselves, and by finan- tional) Church anyway. cial constraints, religious institutes in the Netherlands have started to take over respon- Conclusion and Discussion sibility for territorial parishes again. And some The aim of this article was to explore the un- bishops allow them, and even want them, to easiness in the relation between foreign priests combine traditional parish work with mission- and Dutch Catholics, including Dutch “old” ary tasks, on a fifty-fifty basis. There is a win- missionaries, and what should and could be win situation here. done about it. On the basis of an analysis of In contrast to the diocesan priests, who tend our sources we conclude that there is an un- to focus on herding the “church-goers”, for- easiness on the side of the new missionaries eign missionaries should focus on the “lost because they feel not welcomed by Dutch sheep”, or “spiritual seekers”, without neglect- Catholics, and not taken seriously by the “old” ing the former group. It would be desirable if Dutch missionaries. The “old” missionaries international religious institutes would estab- feel uneasy because on the one hand they lish an “experimental garden” where foreign share the doubts of the other Dutch Catholics, missionaries can develop necessary skills for including their own fellow missionaries, and missionary work in a Dutch context, guided by on the other hand, they share the ideals of their supervision, reflection and coaching. general superiors and local bishops. Answer- ing the question what should and could be Reversed Mission as Two-Way Process done about the uneasiness we conclude that Reversed mission does not only require a the reversed mission of foreign priests is in change of mentality on the part of the foreign harmony with the internationalization process- missionaries who are sent to the Netherlands, es in the Catholic Church and in international but also on the part of the Dutch faithful who businesses. From the perspective of the Sec- receive them. For example, many Dutch Cath- ond Vatican Council it is important to improve olics interpret wearing of a clerical collar as a open-ended communication, by good prepara- sign of conservatism. In the same way they in- tion on the side of the foreign priests, and terpret wearing a veil by Muslim women or awareness building on the side of Dutch Cath- Catholic nuns as signs of conservatism, be- olics. From the perspective of internal out- 29 sourcing it is important to close the gap be- tween supply and demand. Even if there is no “market” for foreign priests, there are indica- tions that they are developing a market, by creating demands. In some cases Dutch pa- rishioners preferred a foreign priest above a Dutch priest, saying that the former make time for them, and listen to them, even if their abil- ity to communicate in Dutch is not yet perfect. There is also an uneasiness because the re- versed mission of foreign priests requires a change of perspective. As one of them said, “we did not come to demolish the church but to build it up”. Interestingly, in inviting for- eign missionaries, none of the international re- ligious institutes focus on what usually is seen as the “core business” of these institutes, the missio ad gentes, or primary evangelization. Seemingly dialogue with secular society is yet a bridge too far for them.

Ref: Exchange, Journal of Missiological and Ecumenical Research, Vol. 45 No.1 (2016), pp. 66-85.

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DOCUMENTS Daryll Gordon Stanton

Developing Good Church Leadership Habits

Leadership requires consistent sharpening to What are these bad habits and are they overcome bad habits, sometimes fatal, that prevalent in the African Church leaders develop. I will interact with Hans Fin- – Yes or No? zel’s book The Top Ten Mistakes That Lead- ers Make: Victor Books, 1994. Since 1994 he The top-down attitude Yes has spoken with leaders from many different Putting paper-work before people-work Yes walks of life - policemen, teachers, school Absence of affirmation Yes administrators, corporate leaders, middle man- No room for mavericks Yes agement, government agency employees, Dictatorship in decision-making Yes businessmen, salespeople, family business Dirty delegation Yes owners, and the elders and staff of local Communication chaos Yes churches. When he is asked, “Have you Missing the clues of corporate culture Yes changed your mind about the top ten mis- Success without successors Yes takes?”, he answers: “Absolutely not!” (72- Failure to focus on the future Yes 76). The current edition has received many accolades. Rick Warren, pastor of Saddleback 1. Get rid of the top-down attitude and Church and author of The Purpose Driven Life embrace servant leadership. observes, “Most leadership books have a short shelf life, but Hans' book has endured the test As Finzel comments: “Of all the sins of poor of time. It's a great read on servant leader- leadership, none is greater and none is still ship.” John C. Maxwell, author of numerous committed more often, generation after gener- leadership works, speaker, and founder of The ation” (163-164). Where does this leadership Injoy Group notes, “This is one of the most mistake show up in the Church? It may be practical books on leadership I have in my seen in: “(1) abusive authority, (2) deplorable own personal library. If you are serious about delegation, (3) lack of listening (4) dictator- becoming a better leader, you will want to ship in decision making, (5) lack of letting go, read this book.” Joseph M. Stowed, author, and (6) in egocentric manners" (174-175). speaker, and former president of Moody Bible While our Lord Jesus Christ demonstrates Institute, remarks: “Hans' book is a leader's servant leadership to the Church, it is rare to- mirror... you'll see yourself in previously un- day, and unfortunately the top-down leader- revealed ways and learn what it takes to get ship attitude seems to come naturally to most presentable for effective leadership” (1-3). leaders. Finzel reviews new leadership styles This paper highlights the ten bad habits that that oppose the top-down, autocratic style: Finzel insists church leaders must avoid to end “participatory management”, “the flat organi- “the great leadership famine”, offering them zational style”, or the “democratic leadership”. as suggestions for African leaders to consider. He concludes that “servant leadership embrac- es all” these models (193-194). Emmanuel Wafula studied Philippians 2: 3-11 and drew out seven servant leadership principles: Christ's attitude of humility and sacrificial love for other people is foundational in under- standing and practice of servant leadership. 31

Attitude influences our thought patterns and 2. Do not put paper-work before the way we view people and tasks as servant people- work. leaders. Biblical servant leaders' primary concern is Not long ago one could have argued with the value and dignity of others and they per- Finzel about this being a major mistake in Af- ceive the individual's self-worth as of greater rica, but probably not today. Due to the inter- importance than their needs. action in the global community, paper-pushers Humility does not erode the personality of are finding a foothold in the urbanizing Africa, an individual. It shows the power and strength and they make statements like: (1) “People of the leader employed for the wellbeing of bother me; they are interruptions.” (2) “I pre- others. fer to be alone ... to get my work done.” (3) Biblical servant leaders believe in followers “This job would be great... except for the peo- however frail they might be and they help ple!” (4) “I'm out of touch with the networks their followers to achieve self-actualization. and currents in the workplace." (5) “I'm insen- Biblical servant leaders exercise preferential sitive; I tend to run over people.” (6) “I listen treatment of others regardless of their social poorly ... if at all.” (7) “I'm impatient.” (8) status. “My self-worth is based on accomplishment” Both pain and praise are intertwined in bib- (313-315). lical servant leadership. A leader accepts the Finzel read the Gospels, underlined all the one in the place of the other. leadership principles, and made an amazing How then can today's church leaders practice discovery: “Jesus spent more time touching servant leadership, leading without the arro- people and talking to them than doing any gance of a top-down attitude? Or, as Finzel other action. His focus was not on words, it enquires: “If my desire is to be a servant lead- was on compassion” (389-391). The greater er as I maintain my responsibilities of authori- one's leadership role, the more important peo- ty in the organization, what are my guiding ple work is. How can a pastor put aside the principles?” He offers six alternative practices paperwork? Finzel's suggests that church lead- (271-279): ers should “Love your wastebasket” (442- 444). But what does this mean? It requires Not abusive authority, discarding old ways of doing things and find- but servitude ing ways to spend time with one's co-workers, (John 13). spouse, children, and friends. This might in- Not deplorable delegation, clude taking lunches away from work with but freedom for people to others, praying for people, exercising with col- be themselves (Eph. 4). leagues, changing locations to get out among Not lack of listening, but focus on the needs people, delegating more, “ransacking” instead of others (Phil. 2). of reading everything, seeing people as priori- Not dictatorship, but partners in the process ty one, and Managing by Wandering Around (1 Peter 5:1-4). (MbWA). Finzel also recommends listening. Not holding on, but letting go with “Listen is the most important word in a lead- affirmation er's language. Just because we are the leaders (1 Thess. 5:11-14). does not mean we are the only ones with a Not egocentrism, but power for others voice” (548-554). Finzel insists: “The L in (Col. 3:12,13). leader stands for listening (James 1:19). In addition to these are four other activities: 1. Empathizing. If others are happy, share their joy. If there is deep tragedy in their lives, stop everything and weep with them (Rom. 12:15). 2. Comforting. We have gone through so much ourselves and those experiences give us 32 the richness as leaders to be able to comfort think and feel they are appreciated. These in- others when they go through the same pain clude: (see 2 Cor. 1:3-4). 1. Effective recognition and appreciation 3. Carrying burdens. This is the way we must be individualized and delivered per- “fulfill the law of Christ” (Gal. 6:2). sonally. 4. Encouraging. Let people know often 2. Appreciation needs to be communicated they are doing a good job. Look for the good using the recipients' preferred appreciation and point it out, and you'll see more and more language. good come from your colleagues. “Therefore 3. A challenge to effective appreciation is encourage one another and build each other we tend to communicate to others in ways up, just as in fact you are doing” (1 Thess. that are most meaningful to us. 5:11) (549-550). 4. Acts of appreciation need to be viewed as valuable by the recipient. 3. Affirm and praise people when they 5. For appreciation to be effective and need it. believable, it must be communicated regu- larly. Absence of affirmation is a third bad habit to 6. Appreciation needs to be communicated avoid. People thrive on affirmation and praise. in a way that is perceived as authentic by the As Finzel claims, “We wildly underestimate recipient. the power of the tiniest personal touch of kindness.” So we must “Learn to read the var- 4. Allow room for mavericks. ying levels of affirmation your people need” (471-472). Finzel observes that “Christian or- A maverick is an independent individual ganizations are sometimes the worst, because with a pioneer spirit. Webster’s Dictionary de- there is the attitude that “they are working for fines a “maverick” as, “an independent indi- God, and he will reward them for their la- vidual who does not go along with a group.” bors.” Some even argue that it builds egos to Webster's synonyms for maverick include give men praise, therefore, it is unspiritual and “dissident,” “dissenting,” “heretical,” and is to be avoided at all costs” (483-484). Lead- “nonconformist”. Jesus was a maverick and ers must learn the varying levels of affirma- was eventually destroyed by the institutional tion their people need. Finzel recognizes these religious body he came to redeem (641-642). people as: Desperados ...can't get enough “Mavericks are free spirits that have always praise and good strokes. They are desperate been misunderstood. This is as true in the for approbation. Up-and-downers ...go along Church as it is in the business world.” (584- just fine with little need of attention. But then 586). But not all troublemakers and malcon- she will enter into an emotional valley. “Nor- tents are true mavericks. As Finzel observes: mal” people ...come from stable homes and Some are just a pain to have around and may not need as much affirmation as others. don't do anyone much good. So it is important Autopilots ...the few people who really do not to learn to recognize and reward properly the need any encouragement; “all we need to do is mavericks in our midst. Legitimate mavericks cultivate kindness.” (509-533) who can bring you into the future: care not As Paul told the Thessalonians, “...we urge just for their own ideas but for the goals of the you, brothers, warn those who are idle, en- organization; are making a difference in their courage the timid, help the weak, be patient present position; are willing to earn the right with everyone" (1Thess. 5:14). Poor leaders to be heard; are influencing others and produc- demand a great deal from people and never ing good results. give them a pat on the back for a job well How can the Church encourage the true done. Effective leaders realize that most peo- mavericks who can help it? Finzel suggests: ple are motivated more by affirmation and en- (1) give them a long tether - they need space couragement (562-563). Paul White refers to to soar, (2) put them in charge of something several key components for employees to they can really own, (3) listen to their ideas 33 and give them time to grow, (4) let them work position. Therefore, I will determine our direc- on their own if they wish, (5) leave them alone tion, for I am the leader and I know best” and give them time to blossom (694-697). (719). He further observes, “Mavericks can save However, as S. Gumbe of the University of from the slide toward institutionalism. They Zimbabwe observes, “Today, leadership is in- bring the future. Over time our manmade or- creasingly associated not with command and ganizations grow old, rigid and tired, just like control but with the concept of inspiration, of we humans do. The pioneering spirit of mav- getting along with other people and creating a ericks can stop that slide and turn it around.” mission with which others can identify.” So, Unfortunately, “Large organizations usually how can the Church overcome dictatorial kill off mavericks before they can take root. leadership? Finzel notes moving beyond the “I The larger and older an organization gets, the know all the answers” attitude is required. The more it tends to reject creative types. We have alternative to dictatorial decision-making is to learn how to cultivate pioneers among us.” team leadership. Webster's Dictionary defines Mavericks are misunderstood because “they “team” as “a number of persons associated to- make messes by their very nature”, but these gether in work or activity”. Finzel contends are “the good messes institutions need” be- that, cause “institutions become too organized for Moving to teams has liberated management their own good, and thus have a hard time ac- and harnessed the power of more and more cepting the disruption that change agents creative energy at every level. Leadership is bring.” These messes are especially needed to teamwork, coaching, creativity-and the syner- give “a rebirth at middle age”. Nevertheless, it gy of a group of people inspired by their lead- is important to discover the truly useful mav- er. The apostolic style stands at the opposite ericks since some people simply love to com- end of the continuum from the leader who sees plain. Finzel recognizes that the useful maver- his primary role as managing the resources of icks “do not just cause trouble, but rather truly a team. The apostle sees truth as having come want to make a difference”. Thus “we need to down from on high. The apostle knows the create space in our organizations for these battle plan and where the team will go. It is beneficial mavericks to flourish” (707-709). the team's responsibility to implement the dreams and visions that were singularly pre- 5. Get rid of dictatorship in decision- sented to the leader (836-841). making Finzel advocates “flat” organizational struc- tures for the Church because these are the As Finzel observes, “Dictators take the fun model of the future. He concludes: out of life and break the human spirit that Though there are many ways to draw organ- longs to soar with achievement.” How do dic- izational charts, people today prefer to work in tators operate? They are easily recognized be- flat organizations without huge bureaucracies cause: over their heads. Young workers especially 1. They hoard decisions. prefer a shorter distance between the front 2. They view truth and wisdom as lines and the CEO. Top down pyramids are a primarily their domain. thing of the past! (891-893). 3. They restrict decisions to an elite group. Leaders of flat organizational structures may 4. They surprise their workers with edicts be referred to as facilitators. How do facilita- from above. (878) tors lead? They are readily recognized be- Another label for the dictatorial style of cause: leadership is what Finzel calls the “apostolic” 1. They delegate decisions. view of decision making in the Church. These 2. They involve others as much as possible. leaders claim to have special knowledge or 3. They view truth and wisdom as being anointing that gives them the inside edge on distributed throughout the organization. truth: “I know the answers, because I have 4. They are developers. been given special insight, knowledge, and 5. They see people as their greatest 34

resources for ideas that will bring who work for you more than sloppy delega- success. tion with too many strings attached.” But there 6. They give their people space to make are numerous reasons why delegation is hard decisions. to do well. These include: (1) fear of losing 7. They let those who are responsible authority, (2) fear of work being done poorly, decide how jobs will be done. When the (3) fear of work being done better, (4) unwill- best leader's work is done, the people ingness to take the necessary time, (5) fear of will say, “We did it ourselves!” (879- depending on others, (6) lack of leadership 882). training and positive delegation experience, Today's church leaders must work together (7) fear of losing value in the organization with their teams in order to draw out ideas and (912-935). organize them. “Unless there is goal owner- Jesus delegated to his disciples the fulfill- ship, there will never be strong support for the ment of the Great Commission-spreading the leader. The leader will ultimately have to steer word about God's love. He prepared them well the group into fulfilling the mission, but what and then turned them loose. However, delega- that mission is should be determined together tion must match each worker's follow-through by the key players of the team”(825-882). ability. Jesus not only gave them an important Nevertheless, it is important to heed some job to do, He promised to follow up on that words of caution from Gumbe: delegation with his presence: “...surely I am Effective leaders do not use one leadership with you always...” (Matthew 28:20). He was style in isolation of other styles. Leaders ad- going to hold his followers accountable, but he just their styles to the operative situation ... na- also intended to encourage them along the tional culture is certainly an important situa- way. This is an excellent practice of delega- tional variable in determining which leader- tion (893-895). Finzel's five key ingredients ship style is the most effective. National cul- for clean delegation are: ture of subordinates can affect leadership 1. Have faith in the one to whom you style. A leader cannot choose his/her style at delegate. will. What is feasible depends on the cultural 2. Release the desire to do it “better” conditioning of a leader's subordinates. yourself. In addition, Gumbe provides several signifi- 3. Relax from the obsession that it has to be cant examples that church leaders may consid- done your way. er: 4. Practice patience in the desire to do it ... a manipulative, autocratic or directive faster yourself. style is compatible with high power distance. 5. Vision to develop others by delegating Power distance rankings should also be good (1044-1046). indicators of employee willingness to accept Besides these key ingredients, Finzel pro- participative leadership. Participation is likely vides nine guidelines for clean delegation: to be most effective in lower power distance 1. Choose qualified people. culture. An achievement-oriented style that is 2. Exhibit confidence. focused on setting challenging goals and ex- 3. Make their duties clear. pects employees to perform at their highest 4. Delegate the proper authority. levels, is likely to be most effective in cultures 5. Do not tell them how to do the work. where uncertainty avoidance is low. 6. Set up accountability points along the way. 6. Develop clean delegation habits. 7. Supervise according to their follow- through style. A sixth bad habit, dirty delegation, involves 8. Give them room to fail occasionally. refusing to relax and let go. Finzel categorizes 9. Give praise and credit for work well this as “over-managing”, and labels it as “one done (1046-1048). of the great cardinal sins of poor leadership”. He remarks that, “Nothing frustrates those 35

7. Cure communication chaos. too much pressure, too much physical distance between leaders and followers, too much A seventh bad habit church leaders must knowledge to patiently listen to followers who avoid is communication chaos. Leaders should discover things the leaders already know, too never assume that anyone knows anything. In much pride I listen to others, and communica- fact, the bigger the group, the more attention tion overload (1155-1166). must be given to communication. It is im- How does one know if the organization has portant to remember that when left in the dark, communication chaos? Finzel guides the people tend to dream up wild rumors. There- church leader to ask how many of the follow- fore, communication must be the passionate ing symptoms are present in their organiza- obsession of effective church leadership tion: (1) chaos and confusion about the (1058-1060). Finzel has observed that as or- group’s direction, (2) arguments or disagree- ganizations grow from small entrepreneur- ments about priorities, (3) duplication effort, ships into professionally managed organiza- (4) waste of resources through jobs that get tions, communication must be given more at- canceled midstream, (5) conflicts among de- tention and must become more formal (1086- partments, (6) poor morale, (7) poor produc- 1087). tivity, (8) idleness of resource, (9) job insecu- Finzel outlines a communication pattern rity (1229-1231). from birth, through adolescence, to maturity: How can church leaders overcome chaos? Finzel offers a number of good suggestions: Oral to Written 1. Have regular press conferences with Informal to Formal your people. Let them hear your heart. Al- Spontaneous to Planned low them to ask you tough questions. Active to Passive 2. Keep memos brief. Include one-page Lively to Liturgical summaries on the top of lengthy reports. Use faxes and e-mail to keep communication fresh As organizations grow, the original group of and up to the minute. founders can become an inside elite. Since 3. Produce a concise written statement of they were there from the beginning, they have vision and objectives that can be distributed the most information and power (1098-1099). throughout your organization. Thus, it becomes important for church leaders 4. Have stand-up meetings to avoid lengthy to put the strategic plan in writing, so all can discussions. sign off on it and then use that body of 5. Read Death by Meeting by Patrick knowledge to orient each new member of the Lencioni to learn how to do meetings right. leadership group (1117-1118). The higher one 6. Develop an in-house newsletter for goes in leadership, the more sensitive one weekly communication to the insiders. must be about everything communicated. This 7. As the leader, cast the vision to insiders is what Finzel refers to as becoming aware of as much as you do to outsiders. “communication linkages.” Every time a 8. Have face time with your leaders. phone call is made or a letter is written or a 9. Play and pray with those you lead. decision is made, the leader needs to ask: 10. Schedule regular off-site meetings for “What people are affected by this deci- team development that include play as sion/letter/memo/directive? What are the link- well as work. ages?” Finzel admonishes leaders to “Think of 11. Make internal communications a top all the people who need to be informed when a priority of your job. decision is made” (1123-1126). What are 12. Keep your followers informed as to what some of the reasons why it is hard for leaders you expect of them. to communicate to everyone in the organiza- 13. Find ways to articulate and communicate tion? Finzel comment that leaders fail to in- vision and values. form and listen to others because they have: 14. Make sure that formal communication too little time too many people to supervise, systems are in place. 36

15. Avoid the great surprise. Don't ambush tian organization ought to be about. The Bible people who are not doing their jobs well. compels us to do whatever we do to the glory Be honest. of God: “So whether you eat or drink or what- 16. MbWA: Manage by Wandering Around. ever you do, do it all for the glory of God” (1 Get out of your office, but be sensitive to Cor. 10:3 1). “And whatever you do, whether others achieving their goals/don't in word or deed, do it all in the name of the interrupt another's work flow. Lord Jesus, giving thanks to God the Father 17. Find ways to tap into the underground through him” (Col. 3:17). Later, Paul states, within your organization. Have “Whatever you do, work at it with all your informants. heart, as working for the Lord, not for men, 18. Practice HOT communication: Honest, since you know that you will receive an inher- Open, and Transparent. Nothing itance from the Lord as a reward. It is the Lord happens until people talk (1232-1252). Christ you are serving” (vv. 23-24). (1324- 1329). 8. Understand, cultivate and improve It is helpful to distinguish “values” from an organization's corporate culture. “beliefs”. Finzel offers several samples of how values (preferences) and beliefs (moral abso- Missing the clues of corporate culture is an lutes) differ: eighth bad habit for church leaders to avoid. An organization's corporate culture is the way Preferences Moral Absolutes insiders behave based on the values and group traditions that they hold. This should be a top leadership priority. Expressed simply it is “the way we do things around here”. Leaders Tastes Black/White should never underestimate the mighty power Regional/Cultural Ethical Issues of their organization's culture. With this in Methodology/Not Right and mind Finzel declares, “cultivating and chang- Theology Wrong Matters ing the culture should be one of leadership's (1344) top priorities.” However, leaders must respect values different from their own (1266-1267). Finzel admonishes: “As a leader, spend Webster's Dictionary defines “culture” as: some time alone and really think about your The integrated pattern of human knowledge, own values and beliefs. Then work with your belief, and behavior that depends upon the ca- leadership team and list the values and beliefs pacity for learning and transmitting your whole team believes in. This list will be- knowledge to succeeding generations; the cus- come the unmitigated glue that holds your tomary beliefs, social forms, and material team together like layers in a sheet of ply- traits of a racial, religious, or social group; al- wood” (1362-1363). As Finzel observes: so: the characteristic features of everyday ex- “Successful leaders learn how to harness the istence (as diversions or a way of life) shared culture of their group for the common good.” by people in a place or time He warns: ; the set of shared attitudes, Never underestimate the mighty power of values, goals, and practices that characterizes your organization's culture. It is impossible to an institution or organization. initiate change in an organization without first Finzel defines culture simply as the unique understanding its culture. Cultivating and customs, values, and artifacts of people (1317- changing culture should be one of leadership's 1319) and shows that strong cultures contrib- top priorities. Changing the culture in an or- ute to organizational success when the culture ganization takes a Herculean effort over many supports the mission, goals, and strategy of the years, but it can be done. It is through those organization. He affirms: efforts that real lasting change takes root. The pursuit of excellence is certainly some- Learn to respect values different from your thing that anyone involved in leading a Chris- own. Values are relative, beliefs are absolute. 37

Learning the difference is an essential task for even beyond the level of the mentor, (5) men- leaders as they learn to sift through their cor- tors risk their own reputations in order to porate culture. Sometimes we must learn to sponsor a mentee, (6) mentors model various give up on the smaller issues so we can affect aspects of leadership functions to challenge the larger ones. (1482-1486). mentees to move toward them, (7) mentors di- rect mentees to needed resources that will fur- 9. Plan for successors as well as for ther develop them, (8) mentors co-minister success. with mentees in order to increase their confi- dence, status, and credibility (1628-1634). The ninth mistake to avoid is success with- out successors. Would be successful Christian 10. Focus on the future. leaders end up being failures when they fail to prepare the way for their successors. Finzel The final bad habit for church leaders to reveals a number of barriers to grooming a avoid is the failure to focus on the future. Fin- successor: (1) lack of intrinsic job security or zel observes, “The future is rushing rapidly at the need for job security, (2) insecurity about us. A leader's concentration must not be on the what to do next, (3) fear of retirement, (4) re- past nor on the present, but on the future.” sistance to change, (5) comfort inflated/job- Therefore, “Leadership must always be devot- associated self-worth or inferior self-esteem, ing itself to the issue of goals and strategies.” (6) the work role is your whole life, (7) lack of As Finzel points out the emerging generations confidence, (8) thinking no one else can do the “have lost confidence in the hierarchical pro- job like you do, (9) love for the job, (10) lov- cesses of government, church, education, and ing your leadership role, (11) potential loss of business.” Today's “younger people are just further investment, pension, (12) ceasing the not interested in investing their lives in the human investment and not wanting to let it go maintenance of fostering of our old institu- or simply, (13) fear (1571-1573). tional structures. They want to go where the Good leaders recognize that preparing po- action is, they want to make a difference, they tential successors requires mentoring. But, want to work in new flat organizations, and what makes a good mentor? Finzel recognizes they want to be in control of their destinies.” six common characteristics: Finzel's research reveals that, “The new gen- erations insist on participation in a networking 1. The ability to readily see potential relationship throughout their organization. in a person They prefer a highly decentralized, grassroots 2. Tolerance of mistakes, brashness, approach to problem solving” (1754-1757). abrasiveness, and the like in order One of the primary responsibilities of lead- to see that potential develop ership is creating vision and direction for the 3. Flexibility in responding to people future. Successful leaders plan for the future. 4. Patience: knowing that time and They direct or head the team in developing or- experience are needed for development ganizational goals, plans, and strategies that 5. Perspective: having the vision and ability flow out of a crisp purpose or vision state- to see down the road and to suggest the ment. (1842-1844). So, why do church leaders next steps a mentee needs to take fail to focus on the future? Part of the answer 6. Gifts and abilities that build up and lies in their inability to accept change. How- encourage others. ever, as Finzel points out that, “Change is in- evitable; to not change is a sure sign of immi- How do mentors go about their job of men- nent extinction.” Thus, “Leaders who don't toring? Finzel's investigation has uncovered change with the changing climate of our future several important specifics. Mentors give: (1) world will, like dinosaurs, find themselves on- timely advice, (2) letters, articles, books, or ly a museum attraction.” Unfortunately, as other literature to offer perspective, (3) fi- Finzel observes, “By nature we resist change. nances, (4) freedom to emerge as a leader Most of us find it hard to see new trends de- 38 veloping in our chosen fields. People are quick Conclusion to criticize innovations, because the changes frighten them.” (1766-1769). A second reason This paper does not conclude with remarks leaders may fail to focus on the future lies in by Hans Finzel nor with much personal com- trying to survive the tyranny of the urgent. ment from this writer. African leaders can This fights against planning and thinking time, evaluate Finzel's “Ten Mistakes” for them- and when leaders fail to make the time to plan selves. Rather it offers words of wisdom from for the future, they become its victims. They Henry and Richard Blackaby's book, Spiritual develop a style of reactionary leadership in- Leadership: Moving People on to God's stead of the proactive leadership that antici- Agenda: pates the future (1791-1792). Proactive leaders Modem history is once again calling upon devote themselves to goals and strategies. men and women to rise up and fulfill their They ask, “Where are we going next, and why God-given destiny to impact their world. True are we going there?” (1801). A third reason spiritual leaders do not wring their hands and leaders fail to focus on the future involves the wistfully recount the better times of days gone level of their ability to learn, unlearn, and re- by. Genuine leaders understand they have but learn. Finzel has observed two ways to ap- one life to live and so they expend it with pur- proach the future, either as “learners” or as pose and passion. God placed you on the earth “closed experts”. The opposite of the learner is at this particular crossroad in history. You live the “know-it-all”, whose type of management in a time of great challenges but enormous op- has the attitude of having mastered the trade. portunity. May you live, and lead, well. For this leader, “The old way is not only the best way, but really the only way.” Finzel calls this the “pro attitude” wherewith leaders con- vey: “We're the pros at this; others can look to us and see how it ought to be done.” Christian organizations have added to this a “paralysis Ref: Africa Journal of Evangelical Theolo- of hiding behind their spiritual views — the- gy, Vol.32.1.2013, pp. 47-59. ologizing their methodology”. Finzel chides, “The years of organizational tradition become a sacred cow that cannot and should not be tampered with. After all, it was created by our spiritual forefathers, who were led by God to create the organization we now inherit” (1815- 1822). Finzel insists that today's leaders must study the future and become “futurists” in their par- ticular discipline. He advocates, “The future is the focus of an effective leader.” In fact, Fin- zel asserts, “To neglect the future is the big- gest mistake a leader can make. Above men- tioning, communicating, and paying attention to people, a leader must obsess about the fu- ture.” Vision is essential to every effective church leader. Finzel insists that, “Businesses and churches need these kinds of dreamers to stay relevant in a changing world.” He urges the church to not only “recruit dreamers” but also to spend time as leaders dreaming about what could be (1890-1894).

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NEWS TODAY

Un piccolo seme di dialogo

Raffaele Luise

“Il dialogo ecumenico e il dialogo interreli- ragazzi e ragazze con l’hijab, bahai, buddhisti gioso sono un cammino che si fa insieme tra la e induisti, fusi in un gruppo gente: cristiana, musulmana, ebrea, induista, compatto con i cattolici, pregare insieme con buddhista, bahai e di ogni altra etnia o religio- le parole delle diverse tradizioni culturali e re- ne. Un cammino che alimenta e insieme so- ligiose lo stesso Dio della pace, ed onorare in- pravanza i rigidi tracciati delle pur necessarie sieme il papa della profezia di Assisi. E into- discussioni tra i teologi». nare con una sola voce, alla fine, davanti alla L’Anno Santo della Misericordia si chiude, tomba di Wojtyla l’invocazione ebraica “He- ma ci lascia, con queste parole di papa France- venu shalom aleichem”, mentre venivano con- sco, straordinarie indicazioni di percorso, per segnati 12 lumi ai diversi rappresentanti reli- costruire una società cosmopolita e pacifica: la giosi. visita a Lesbo tra gli immigrati di Francesco Nelle diverse “stazioni” della processione, assieme a Bartolomeo I e a Hieronymos, lungo la via della Conciliazione e in piazza l’incontro, il primo dopo mille anni, a Cuba tra San Pietro, con il salmodiare del canto cristia- Francesco e Kirill, il viaggio “luterano” del no “Misericordes sicut Pater” si sono intrec- papa a Lund, la visita di Francesco nel tempio ciate le parole di Ghandi e quelle recenti pro- valdese a Torino, le visite di Bergoglio nelle nunciate dal leader musulmano libanese Mo- moschee di Istanbul e a Bangui nel giorno hammad Sammak nell’Incontro interreligioso d’apertura dell’Anno giubilare. Una potente di ottobre ad Assisi con papa Francesco: tessitura di dialoghi che, lungi dallo svendere “Compito dei musulmani è oggi quello di di- l’identità cristiana e cattolica, la fanno invece fendere e purificare la nostra fede dalle crimi- fiorire, perché ‒ ci ricorda papa Francesco ‒ la nali strumentalizzazioni jihadiste”. nostra è religione della Parola, e dunque ha in- Un segno piccolo ma straordinario questa ciso in sé stessa come elemento costitutivo processione interreligiosa, organizzata dal pa- questo dinamismo di dialogo. dre Peter Baekelmans del Sedos, da Religions Ora, l’Anno Santo si conclude, e proprio sul for Peace Italia e dalle Unioni dei Superiori suo limitare, ci consegna un altro piccolo ma maggiori, maschili e femminili, degli Ordini prezioso segno: la “camminata” interreligiosa religiosi, e alla quale hanno partecipato anche di un popolo multicolore di trecento persone, alcuni membri del Cenacolo di amici di papa tra religiosi e laici: cattolici, musulmani, ba- Francesco, soprattutto perché nata dal basso e hai, buddhisti, induisti, provenienti da Giap- tra le diverse genti religiose, che sono poi le pone, Myanmar, India, Pakistan, Afghanistan, condizioni imprescindibili perché il dialogo Turchia, Stati Uniti, Algeria, Kenya, Rwanda, cresca e metta radici tra una umanità che sem- Malta, Polonia, Croazia, Belgio, Inghilterra e bra impennarsi sull’orlo dell’abisso. Italia, che la sera di venerdì 18 novembre si è http://www.eancheilpaparema.it/2016/11/un- snodata da Castel Sant’Angelo lungo via della piccolo-seme-di-dialogo/ Conciliazione, fino alla tomba di Giovanni The English translation of this article can be Paolo II. Ed stato davvero emozionante vedere found in the SEDOS website: tanti musulmani,

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