75. [206] There is always the risk that some moments of prayer can become an excuse for not offering one’s life in mission; a privatized lifestyle can lead Christians to take refuge in some false forms of spirituality. Every Christian is a missionary to the extent that he or she has encountered the love of God in Christ Jesus: we no longer say that we are “disciples” and “missionaries”, but rather that we are always “missionary disciples”. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. The Bishops of Oceania asked that the Church “develop an understanding and a presentation of the truth of Christ working from the traditions and cultures of the region” and invited “all missionaries to work in harmony with indigenous Christians so as to ensure that the faith and the life of the Church be expressed in legitimate forms appropriate for each culture”. 232. We need to practice the art of listening, which is more than simply hearing. The word is essentially a mediator and requires not just the two who dialogue but also an intermediary who presents it for what it is, out of the conviction that “what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Cor 4:5). Adding the knowledge of negative space, you will learn to draw even better. Let us now look at preaching within the liturgy, which calls for serious consideration by pastors. After having considered some of the challenges of the present, I would now like to speak of the task which bears upon us in every age and place, for “there can be no true evangelization without the explicit proclamation of Jesus as Lord”, and without “the primacy of the proclamation of Jesus Christ in all evangelizing work”. Put another way, “ if Christ has not been raised, then our preaching is in vain” (1 Cor 15:14). The Lord says: “Let us go on to the next towns that I may preach there also, for that is why I came out” (Mk 1:38). Saint Paul tells us in the people of God, in the Church, “there is neither Jew or Greek... for you are all one in Christ Jesus” (Gal 3:28). 112. 205. These are words that are suitable in theology or catechesis, but whose meaning is incomprehensible to the majority of Christians. 61. That being said, I trust in the openness and readiness of all Christians, and I ask you to seek, as a community, creative ways of accepting this renewed call. [169] John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 50: AAS 93 (2001), 303. Pastoral ministry in a missionary style is not obsessed with the disjointed transmission of a multitude of doctrines to be insistently imposed. [55] Saint John Chrysostom, De Lazaro Concio, II, 6: PG 48, 992D. Some are even no longer content to live as part of the greater Church community but stoke a spirit of exclusivity, creating an “inner circle”. It’s all … Whenever a community receives the message of salvation, the Holy Spirit enriches its culture with the transforming power of the Gospel. Some people think they can be good preachers because they know what ought to be said, but they pay no attention to how it should be said, that is, the concrete way of constructing a sermon. Hence the need for “a pedagogy which will introduce people step by step to the full appropriation of the mystery”. Christ’s message must truly penetrate and possess the preacher, not just intellectually but in his entire being. If he speaks to someone, he looks into their eyes with deep love and concern: “Jesus, looking upon him, loved him” (Mk 10:21). In this perspective, ecumenism can be seen as a contribution to the unity of the human family. It would not be right to see this call to growth exclusively or primarily in terms of doctrinal formation. May 1995 ), 95: AAS 59 ( 1967 ), 39 a ways! 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