Evangelii Gaudium- Chap 1 Questions Answered

Chapter 1 Discussion Questions Answered

1.  What does it mean for the Church to be “permanently in a state of mission”? How can we embody this in our daily lives? (¶25)

Answer:  Evangelii Gaudium answers the question of what it means for the Church to be “permanently in a state of mission” by emphasizing a constant outward focus and a dynamic engagement with the world.

Key points from the document:

• Going Forth: The Church is called to be a community of missionary disciples who “take the first step” and are actively involved in reaching out to others. (¶24) This involves leaving our comfort zones and seeking those who have fallen away, welcoming the outcast, and bridging distances. (¶24)
• Renewal and Conversion: Being “permanently in a state of mission” requires ongoing renewal and conversion, both at the individual and institutional level. (¶25-26) This means moving beyond “mere administration” and embracing a missionary spirit in all aspects of Church life. (¶25)
• Missionary Option: The Church’s structures, customs, and activities should be oriented towards mission, facilitating evangelization rather than self-preservation. (¶27) This might involve rethinking the goals, structures, style, and methods of evangelization in our communities. (¶33)
• Openness and Welcome: A missionary Church is characterized by openness and welcome, with doors that are always open to those seeking God. (¶46-47) This includes removing barriers to participation in the life of the Church and the sacraments. (¶47)
• Preferential Option for the Poor: The Church must prioritize reaching out to the poor and marginalized, recognizing them as privileged recipients of the Gospel. (¶48) This requires concrete actions to address their needs and to bring them the “strength, light, and consolation born of friendship with Jesus Christ.” (¶49)

How to embody this in our daily lives:

• Cultivate a Missionary Mindset: Be intentional about sharing your faith with others, looking for opportunities to witness to the love of Christ in your words and actions.
• Embrace the Peripheries: Step outside your comfort zone and engage with those on the margins of society, offering them compassion, support, and friendship.
• Live with Joy: Let the joy of the Gospel shine through your life, attracting others to the source of your hope.
• Be a Welcoming Presence: Create a welcoming and inclusive environment in your community, where everyone feels valued and accepted.
• Serve the Poor: Actively seek ways to serve the poor and marginalized, offering them practical assistance and sharing the love of Christ with them.

By embracing these principles, we can all contribute to making the Church a truly missionary community, permanently in a state of mission.

2.  How can we ensure that our parishes are truly “centers of constant missionary outreach” and not “useless structures out of touch with people”? (¶28)

Answer:  Pope Francis addresses the question of how to ensure parishes are centers of missionary outreach in paragraphs 28 and 29 of Evangelii Gaudium. He provides several key recommendations:

• Flexibility and Adaptability: The parish must be capable of “self-renewal and constant adaptivity” to meet the changing needs of the community. (¶28)
• Contact with Homes and Lives: The parish must be actively engaged in the lives of its people, not a detached or self-absorbed entity. It needs to be “in contact with the homes and the lives of its people.” (¶28)
• Fostering a Sense of Community: The parish should be a place where people feel a sense of belonging and participation, not just a gathering of a select few. It is a “community of communities.” (¶28)
• Equipping Evangelizers: The parish should actively encourage and train its members to be evangelizers, providing them with the tools and support they need to share the Gospel. (¶28)
• Welcoming and Accessible: The parish should be a welcoming and accessible place for all, with doors open to those seeking God and the sacraments readily available. (¶28, 47)
• Collaboration with Other Groups: The parish should collaborate with other Church institutions, basic communities, movements, and associations, recognizing their unique contributions to the Church’s mission. (¶29)
• Rooted in the Local Church: While collaborating with other groups, the parish should maintain strong roots in the local Church and participate in its overall pastoral activity. (¶29)

Essentially, Pope Francis envisions the parish as a vibrant hub of missionary activity, deeply connected to the lives of its people, adaptable to their needs, and actively engaged in sharing the Gospel with the world. By embracing these characteristics, parishes can avoid becoming “useless structures” and truly function as “centers of constant missionary outreach.”

3.  What are some practical ways we can prioritize the “missionary option” in our parishes and communities, ensuring that our structures and customs serve the Church’s mission of evangelization? (¶27)

Answer:  Pope Francis, in Evangelii Gaudium, provides several concrete ways to prioritize the “missionary option” within parishes and communities:

• Flexible Structures: He emphasizes that parishes should be adaptable and flexible, “assuming quite different contours depending on the openness and missionary creativity of the pastor and the community.” (¶28) This means being willing to change structures and schedules to better serve the mission of evangelization. For example, a parish might offer Mass at different times to accommodate different schedules, or create small faith-sharing groups that meet in homes or other convenient locations.
  
• Outward Focus: He stresses that parishes should be in “contact with the homes and the lives of its people” and avoid becoming “a self-absorbed group made up of a chosen few.” (¶28) This means actively engaging with the surrounding community, going out to meet people where they are, and being involved in their lives. This could involve things like visiting the sick, offering support to those in need, or organizing community events that are open to all.
  
• Collaboration and Integration: The Pope encourages collaboration between parishes and other Church institutions, movements, and communities. (¶29) This means working together to share resources, avoid duplication of efforts, and reach a wider audience. For example, a parish might partner with a local Catholic school to offer faith formation programs for families, or collaborate with a youth group to organize a service project.
  
• Participatory Processes: He calls for greater participation at all levels of Church life, encouraging bishops to “foster this missionary communion in his diocesan Church” and to be open to suggestions from the laity. (¶31) This means creating opportunities for people to share their ideas, contribute their talents, and participate in decision-making processes. This could involve things like parish councils, listening sessions, or surveys to gather feedback and input from parishioners.
  
• Avoiding Excessive Centralization: Pope Francis warns against “excessive centralization” that can hinder the Church’s missionary outreach. (¶32) This means giving more autonomy to local churches to adapt their pastoral approaches to the specific needs of their communities.
  
• Courageous Reform: He calls for “a resolute process of discernment, purification and reform” within each particular Church. (¶30) This means being willing to honestly assess current practices and structures, and to make necessary changes to become more effective in evangelization.
  

By implementing these practical suggestions, parishes and communities can create a culture that prioritizes the missionary option, ensuring that their structures and customs truly serve the Church’s mission of sharing the Gospel with the world.

4.  How can we better communicate the “heart of the Gospel” in our preaching and catechesis, focusing on the essentials and avoiding an overemphasis on secondary aspects? (¶34-35)

Answer:  Evangelii Gaudium addresses this question by highlighting the importance of prioritizing the essentials of the Gospel message and presenting them in a way that resonates with people today. Here’s how the document answers your question:

1. Focus on the Essentials (¶35-36):

• The document emphasizes the need to “concentrate on the essentials, on what is most beautiful, most grand, most appealing and at the same time most necessary.” This means prioritizing the core message of God’s saving love in Jesus Christ.  
• It highlights the “hierarchy of truths” within Catholic doctrine, recognizing that some truths are more central to the Gospel than others. Preaching and catechesis should reflect this hierarchy, giving greater emphasis to the core truths of faith.

2. Avoid Overemphasis on Secondary Aspects (¶38-39):

• The document warns against an imbalance in preaching and catechesis, where secondary aspects of the faith overshadow the core message.
• It cautions against speaking more about law than grace, the Church than Christ, or the Pope than God’s Word.
• It stresses the importance of presenting Christian morality not as a list of rules but as a response to the God of love who saves us.

3. Communicate with Clarity and Relevance (¶41-42):

• The document encourages the Church to find ways to express unchanging truths in a language that resonates with contemporary culture.
• It acknowledges that sometimes “completely orthodox language” can be alienating to people and may not effectively convey the Gospel message.

4. Accompany with Mercy and Patience (¶44):

• The document reminds pastors and the lay faithful to accompany others with mercy and patience, recognizing human limitations and the gradual nature of spiritual growth.
• It emphasizes the importance of creating a welcoming and non-judgmental environment where people can encounter God’s love.

In summary, Evangelii Gaudium calls for a shift in focus from a rigid or overly doctrinal approach to one that prioritizes the essential message of God’s love and mercy, communicated in a way that is clear, relevant, and compassionate. This approach ensures that the “heart of the Gospel” shines through, leading people to a deeper encounter with Jesus Christ.

5.  What are some specific examples of “customs not directly connected to the heart of the Gospel” that we might need to re-examine in our communities? (¶43)

Answer:  The text says that some customs may be beautiful, but they may no longer serve as means of communicating the Gospel. Some of these customs may be no longer properly understood and appreciated. Some customs may have been quite effective in their time, but no longer have the same usefulness for directing and shaping people’s lives. These customs may be beautiful, but they may no longer serve as means of communicating the Gospel. Some of these customs may be no longer properly understood and appreciated. Some customs may have been quite effective in their time, but no longer have the same usefulness for directing and shaping people’s lives.  

Some examples of customs that might need to be re-examined include:

• Customs that have become outdated or irrelevant: For example, customs that were developed in a different cultural or historical context may no longer be relevant or meaningful to people today.
• Customs that are burdensome or distracting: Some customs may be burdensome or distracting, taking away from the core message of the Gospel.
• Customs that are exclusive or elitist: Some customs may create a sense of exclusivity or elitism, which can be a barrier to welcoming new people into the Church.
• Customs that are not rooted in Scripture: Some customs may have developed over time without a clear basis in Scripture, and may not accurately reflect the teachings of Jesus.

When considering whether to re-examine a particular custom, it is important to ask ourselves the following questions:

• Is this custom still relevant and meaningful to people today?
• Does this custom help to communicate the core message of the Gospel?
• Is this custom inclusive and welcoming to all people?
• Is this custom rooted in Scripture and the teachings of Jesus?

If we find that a particular custom does not meet these criteria, we may need to consider whether it is still appropriate to continue to practice it.

Re-examining customs can be a challenging process, but it is important to be open to change and to ensure that our practices are always in alignment with the heart of the Gospel.

Here are some specific examples of customs that might need to be re-examined:

• The use of Latin in the Mass: While Latin has a rich history and tradition, it can be difficult for many people to understand and participate in the Mass.
• The use of formal attire at Mass: While there is a place for tradition and formality, it is important to ensure that our dress code does not create a barrier to participation for anyone.
• The celebration of certain holidays or feasts: Some holidays or feasts may have their roots in pagan traditions or have lost their original meaning.
• The use of certain liturgical practices or symbols: Some liturgical practices or symbols may be outdated or no longer relevant to the needs of the modern world.

Re-examining these customs can help us to ensure that our worship is meaningful and relevant to people today. It can also help us to create a more welcoming and inclusive Church community.

Of course, not all customs need to be re-examined. Some customs are deeply rooted in tradition and continue to have meaning and relevance for many people. However, it is important to be open to change and to be willing to adapt our practices as needed in order to better serve the needs of the Church and the world.

6. How can we better accompany others “with mercy and patience” in their journey of faith, recognizing their human limitations and the gradual nature of spiritual growth? (¶44)

Answer:  Evangelii Gaudium addresses the need for mercy and patience in accompanying others on their faith journey in paragraph 44. Pope Francis emphasizes the following:

• Recognize limitations: He reminds pastors and lay people to remember the Catechism’s teaching that various factors can “diminish or even nullify” a person’s culpability for their actions. This includes “ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.” (¶44)
• Accompany with patience and mercy: He urges people to “accompany with mercy and patience the eventual stages of personal growth as these progressively occur.” This implies a recognition that spiritual growth is often gradual and non-linear. (¶44)
• Avoid harsh judgment: Francis specifically addresses priests, urging them to make the confessional “an encounter with the Lord’s mercy” rather than a “torture chamber.” This highlights the need for a pastoral approach that is encouraging and supportive, rather than judgmental or condemning. (¶44)
• Focus on small steps: He reminds us that “a small step, in the midst of great human limitations, can be more pleasing to God than a life which appears outwardly in order but moves through the day without confronting great difficulties.” This encourages a focus on progress, not perfection. (¶44)  
• Offer God’s love to all: Francis concludes this section by emphasizing that everyone needs to experience “the comfort and attraction of God’s saving love,” which works in each person “above and beyond their faults and failings.” (¶44)

In summary, Evangelii Gaudium calls for a pastoral approach that is characterized by understanding, patience, and mercy. It recognizes the complexities of the human condition and the reality of gradual spiritual growth. It encourages a focus on progress, not perfection, and emphasizes the importance of offering God’s love to all, regardless of their current state.

7. What are some practical ways we can create a more welcoming and inclusive Church, ensuring that our doors are truly open to everyone? (¶46-47)

Answer:  Pope Francis, in Evangelii Gaudium, doesn’t explicitly list specific actions to create a more welcoming and inclusive Church, but he offers these practical suggestions to ensure the Church’s doors are open to all:

• Open church doors: “Our church doors should always be open, so that if someone, moved by the Spirit, comes there looking for God, he or she will not find a closed door.” (¶47) This symbolizes the Church’s openness and willingness to receive all who seek God.
• Welcome everyone to participate: “Everyone can share in some way in the life of the Church; everyone can be part of the community.” (¶47) This implies creating opportunities for people of all backgrounds and abilities to participate in the Church’s various ministries and activities.
• Open access to sacraments: “Nor should the doors of the sacraments be closed for simply any reason. This is especially true of the sacrament which is itself ‘the door’: baptism.” (¶47) This suggests removing unnecessary barriers that prevent people from receiving the sacraments, particularly those that are essential for Christian initiation.
• Offer the Eucharist as medicine and nourishment: “The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak.” (¶47) This encourages an inclusive approach to the Eucharist, recognizing its power to heal and strengthen all who receive it, regardless of their perceived worthiness.
• Be a house of the Father: “The Church is called to be the house of the Father, with doors always wide open… where there is a place for everyone, with all their problems.” (¶47) This emphasizes creating a welcoming and non-judgmental environment where everyone feels accepted and loved, regardless of their struggles or past mistakes.

These practical suggestions reflect Pope Francis’s vision of a Church that is outward-focused, inclusive, and always ready to welcome those who seek God’s love and mercy.

Sources and related content 

8. How can we better live out the “preferential option for the poor” in our communities, ensuring that they are truly “the privileged recipients of the Gospel”? (¶48)

Answer:  Evangelii Gaudium provides a multifaceted answer to how we can better live out the “preferential option for the poor” and ensure they are truly “the privileged recipients of the Gospel.” Here are some key points, with citations:

1. Go to the Peripheries:

• The document emphasizes repeatedly the need to “reach all the ‘peripheries’ in need of the light of the Gospel” (¶20). This includes geographical peripheries, but also the existential peripheries of poverty, marginalization, and social exclusion.
• This outward focus requires a Church that “goes forth” (¶20), taking the first step to encounter those on the margins.

2. Recognize the Poor as Privileged Recipients of the Gospel:

• Pope Francis states unequivocally, “Today and always, ‘the poor are the privileged recipients of the Gospel'” (¶48). This echoes the message of Jesus, who proclaimed good news to the poor (Luke 4:18).
• This preferential option for the poor is not merely a social concern, but an essential element of the Church’s mission.

3. Embrace a Church that is “Bruised, Hurting, and Dirty”:

• The Pope expresses his preference for a Church that is “bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security” (¶49).  
• This implies a Church that is actively engaged with the realities of poverty and suffering, willing to get involved in the messiness of the world to bring the healing presence of Christ.

4. Open the Doors of the Church:

• The document calls for a Church with open doors, where “everyone can share in some way in the life of the Church” (¶47). This includes access to the sacraments, especially Baptism and the Eucharist, which are not “a prize for the perfect but a powerful medicine and nourishment for the weak” (¶47).
• This openness challenges any barriers that might exclude the poor from fully participating in the life of the Church.

5. Preach the Gospel in a Way that Resonates with the Poor:

• Evangelii Gaudium emphasizes the need to communicate the Gospel in a way that is accessible and meaningful to all, especially the poor. This involves:
  • Focusing on the essentials of the Gospel, the “beauty of the saving love of God” (¶35).
  • Using language that resonates with people’s lived experiences (¶41).
  • Avoiding an overemphasis on secondary aspects of doctrine that can obscure the heart of the Gospel (¶34).

6. Practice a Ministry of Mercy and Accompaniment:

• The document calls for pastors and lay faithful to accompany others with “mercy and patience” (¶44), recognizing human limitations and the gradual nature of spiritual growth.
• This approach is particularly important in working with the poor, who may face significant challenges and obstacles in their journey of faith.

By implementing these principles, the Church can move closer to realizing the “preferential option for the poor” and ensuring that they truly experience the love and grace of God in Jesus Christ.

9. What does it mean for you personally to be a “missionary disciple”? How can you actively participate in the Church’s mission of evangelization? (¶24)

Answer:  Evangelii Gaudium provides a multifaceted answer to the question of what it means to be a missionary disciple and how to actively participate in the Church’s mission of evangelization. Here’s a breakdown with citations:

1. Embracing a Missionary Identity:

• Taking the first step: It involves being proactive and taking initiative in sharing the faith, rather than waiting for others to come to the Church. (¶24)
• Being involved and supportive: It means actively participating in the lives of others, accompanying them on their journey, and providing support, even when it’s difficult or lengthy. (¶24)
• Bearing fruit and rejoicing: It involves striving to live a life that bears fruit for the Kingdom of God and rejoicing in the small victories of evangelization. (¶24)

2. Living in a State of Mission:

• Pastoral conversion: It requires a constant state of missionary conversion, moving beyond “mere administration” to actively engage in sharing the Gospel. (¶25)
• Missionary option: It means prioritizing the Church’s mission in all aspects of its life, adapting structures and customs to better serve evangelization. (¶27)
• Going forth: It involves leaving one’s comfort zone to reach out to those on the peripheries, those who are far from God and in need of His love. (¶20)

3. Communicating the Gospel Effectively:

• Concentrating on the essentials: It involves focusing on the core message of the Gospel, the beauty of God’s saving love in Jesus Christ, rather than getting bogged down in secondary details. (¶35)
• Using language that resonates: It means finding ways to express the unchanging truths of the Gospel in a language that speaks to contemporary culture and the hearts of people today. (¶41)

4. Living a Life of Witness:

• Authenticity and integrity: It involves living a life that is consistent with the Gospel message, demonstrating the transformative power of God’s love through your actions and relationships. (¶42)
• Mercy and accompaniment: It means accompanying others with mercy and patience, recognizing their human limitations and supporting them in their journey of faith. (¶44)

5. Welcoming and Serving Others:

• Openness and hospitality: It involves creating a welcoming and inclusive Church, with doors open to all who seek God. (¶46-47)
• Preferential option for the poor: It means prioritizing service to the poor and marginalized, recognizing them as privileged recipients of the Gospel. (¶48)

In essence, being a missionary disciple is about actively participating in the life and mission of the Church, sharing the Gospel with joy and boldness, and living a life that reflects the love and compassion of Christ. It is a call to ongoing conversion and renewal, to reaching out to others, and to building a more welcoming and inclusive Church.

10. What “flaws” within ourselves and our communities might be hindering our efforts at evangelization? How can we work towards “a continual reformation” in these areas? (¶26)

Answer:  Pope Francis, in Evangelii Gaudium, points to several “flaws” that can hinder the Church’s evangelization efforts. He doesn’t explicitly list them as “flaws,” but he identifies areas needing “correction” and “reformation” (¶26). These include:

• Complacency and “Mere Administration”: He criticizes an attitude of “We’ve always done it this way” and calls for moving beyond simply maintaining existing structures. (¶25) This implies a flaw of inward focus and lack of missionary zeal.
• Ineffective Structures: While acknowledging that structures are necessary, he warns against structures that hamper evangelization and calls for ongoing renewal to make them “more mission-oriented.” (¶27) This suggests a flaw of rigid structures that prioritize self-preservation over outreach.
• Lack of Communion and Participation: He calls for renewal in parishes to make them “environments of living communion and participation.” (¶28) This implies a flaw of clericalism and lack of lay involvement.
• Isolation and Lack of Collaboration: He calls for different Church groups to work together and integrate with the local Church. (¶29) This suggests a flaw of division and lack of unity within the Church.
• Excessive Centralization: He criticizes “excessive centralization” that complicates the Church’s life and mission. (¶32) This implies a flaw of top-down leadership that stifles local initiative and creativity.
• Unbalanced Preaching: He warns against an overemphasis on certain doctrinal or moral points at the expense of the core message of God’s love and mercy. (¶38-39) This suggests a flaw of moralism and legalism that obscures the beauty of the Gospel.
• Outdated Language and Customs: He calls for expressing unchanging truths in a language that resonates with contemporary culture and re-examining customs that may no longer be effective. (¶41, ¶43) This suggests a flaw of insensitivity to cultural context and clinging to outdated practices.
• Lack of Mercy and Patience: He calls for accompanying others with mercy and patience, recognizing human limitations. (¶44) This suggests a flaw of judgmentalism and a lack of understanding towards those struggling in their faith.

How to work towards “continual reformation”:

• Embrace a missionary spirit: Actively seek ways to share the Gospel with joy and boldness. (¶25)
• Adapt structures and customs: Ensure that structures and practices serve the Church’s mission of evangelization. (¶27)
• Foster communion and participation: Encourage greater involvement of all the baptized in the life and mission of the Church. (¶28)
• Promote collaboration and unity: Work together with different Church groups in a spirit of communion and shared mission. (¶29-31)
• Decentralize and empower local Churches: Allow for greater local initiative and creativity in responding to the needs of their communities. (¶32)
• Preach the heart of the Gospel: Focus on the essentials of God’s love and mercy, avoiding an overemphasis on secondary aspects. (¶34-35)
• Adapt language and customs: Find ways to communicate the Gospel effectively in contemporary language and cultural contexts. (¶41, ¶43)
• Accompany with mercy and patience: Show understanding and compassion towards those struggling in their faith, recognizing human limitations. (¶44)

By addressing these flaws and actively pursuing these reforms, the Church can become a more effective witness to the Gospel in the world.

Joy of The Gospel

Sharing

Jesus last words on Earth were to his disciples, can be found in Matthew Chap 28 when Jesus told his disciples,”Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.”

Jesus calls all of us to share in his redemptive mission here on Earth. I would ask you to share these posts with your family, your friends and your acquaintances, and then share it with a couple of individuals that you may may not be comfortable sharing with, keeping in mind always the words of Jesus, And behold, I am with you always, until the end of the age

Author utilized AI in the preparation of this post.