RELATIO POST DISCEPTATIONEM DEL RELATORE GENERALE, S. EM. R. CARD. DONALD WILLIAM WUERL, ARCIVESCOVO DI WASHINGTON (USA)
Beatissime Pater
Patres huius Synodi Sodales
Fratres Sororesque in Domino dilectissimi
“Eritis mihi testes” (Act 1:8)
Synodo Episcoporum de Nova Evangelizatione ad Christianam Fidem Tradendam principium dedit sacrificium Eucharistiae in foro Sancti Petri sollemni ritu celebrata. Iam vero, ut Pontifex Maximus qui nos ducit ac vehit commemoravit, inter plurima, quae e Concilio Vaticano II provenerunt, id maxime Novae Evangelizationis pondus auget et extollit: universos homines in sanctitatem vocari et unumquemque Christifidelem, sua sponte, primas partes agere in opere evangelizationis. “Inter maxima cogitata, per quae Concilium Vaticanum II novum adiecit impulsum operi evangelizationis, est universorum vocatio in sanctitatem, quae suapte natura cuntos Christifideles appellat (cf. Lumen Gentium, 39-42).”
Sancti evangelizant ferentes Verbum Domini per mundum suae propriae vitae testimonio.Duo exempla huius efficacis operis in Evangelio diffundendo in cultura hominum sunt Sanctus Ioannes Abulensis et Sancta Hildergardis Bingensis, qui titulo Doctoris Ecclesiae honestati sunt a Summo Pontifice Benedicto XVI hac Synodo ineunte.
Ad exordium nostrae in hac aula disceptationis, iterum Summus Pontifex nobis verba protulit divinae inspirationis plena. Etenim in meditatione, quam inter preces inaugurales habuit, nos admonuit confessionis, quae velut prior evangelizationis est columna. Iesu Christi veritatem nos cognoscere et proclamare debemus. Altera vero post illam columna est caritas – dilectio. Solum cum verbum vivimus in caritate attingimus evangelizationem, cuius desiderio hac in Synodo ardemus. “Fide id continetur: Deus semetipsum communicat, sed Ille cum ‘Ego’ dicit in figura Iesu tamen Se revelat, cuius interpretatio sita est in ‘confessione’ quae nobis loquitur de Illius virginali conceptione in Nativitate, de Passione, Cruce, Resurrectione” (d. 8 Octobris 2012 in Meditatione).
Item, die undecimo Octobris, Pontifex Sanctus, cum auspicatus est Annum Fidei in commemoratione L anniversarii post initum Concilium Vaticanum II, aliam quoque viam nobis in hoc opere demonstravit tenendam. “Inter Concilium –inquit Ille – incendebantur animi nostri, cum prospiceremus commune nostrum munus, ut hac nostra aetate fidei veritatem et pulchritudinem illustraremus, nec tamen illam aut temporis praesentis postulatis sacrificaremus aut aevo praeterito subnexam et alligatam relinqueremus: aeterna Dei praesentia resonat in Fide, quae tempora transcendit, sed illam nos ipsi tantummodo possumus in hodiernum nostrum excipere unicum et singulare” (Homilia diei 11 Octobris 2012).
His diebus intentis animis aurem praebuimus consideratis de indole et natura Novae Evangelizationis et audivimus, quo modo possit Ecclesia ratione quam maxime idonea se parare ad sollicitudines, quibus Sanctus Pater inductus est, ut in Novam Evangelizationem nos vocaret. Patres Synodi sodales aeque atque auditores, delegati fraterni et invitati speciales suis prudentibus orationibus sessiones nostras ditaverunt. Iam vero, ut Ordo Synodi Episcoporum iubet, Relatoris Generalis est, ut relationem post disceptationem conscribat, per quam omnia disceptata breviter in summarium diligentissime perstringat, ut ad novum disceptationis gradum perveniri possit.
Cogitata igitur, quae deinceps in animo est recolere, eo potissimum tendunt, ut quodammodo auxilium praebeant disputationibus per circulos minores habendis, ubi praesertim apparari debent propositiones Summo Pontifici exhibendae in exitu operum nostrorum. Observationibus autem nonnulla adicio capita amplius disputanda et evolvenda.In hac igitur relatione mihi propositum est, ut animadversiones brevi oratione percurram circa haec capita:
1. de natura Novae Evangelizationis;
2. de contextu circa Ecclesiae ministrum his temporibus;
3. de pastoralibus responsis erga adiuncta hodierna praebendis
4. deque Novae Evangelizationis actoribus participibusve.
1) De natura Novae Evangelizationis
Inter synodalem disceptationem admodum manifeste in aspectum venit consensus de eo, quod fundamentum Novae Evangelizationis praeprimis in opere sanctissimae Trinitatis per res humanas agentis situm est. Deus Pater Filium Suum mittit, Qui Secum genuinum Beatum Nuntium afferat, cuius ope novimus, ipsi qui simus in virtute Spiritus Sancti. Ecclesia verum convolvitur hoc motu Dei Sese revelantis, cuius principium videmus in Beata semper Virgine Maria, quae Spiritus Sancti virtute cooperante in sinum excepit divinum Verbum in ipsa carnem factum, ut pro omnibus traderetur. Ipsum Verbum caro factum aeternae vitae verba offert illis, qui fidem suam in Ipso collocaverunt. Post mortem autem et Resurrectionem, Iesus Ecclesiam, quam in Sponsam et novum Corpus acceperat, in mundum misit, quae in evangelizando perseveraret.
“Euntes ergo docete omnes gentes … docentes eos servare omnia, quaecumque mandavi vobis.” (Mt 28:19-20).
Iesus a potestate peccati solvit nos et morti animas nostras eripuit. A Domino Ecclesia accipit non solum tremendam illam gratiam, quam Christus vincens pro Illa acquisivit, verum etiam mandatum, ut Eius victoriam cum ceteris hominibus participet et notam efficiat. Nos itaque advocamur, ut fideliter mundo tradamus fidem Evangelii a Iesu Christo nuntiati. In evangelizatione scilicet primarium Ecclesiae munus situm est.
In principio huius disceptationis Summus Pontifex id nos monuit, quod Ecclesia verbum “evangelium” eiusque interpretationem sumpsit in modum novum et vivificum, ob idque cum illud proclamamus participes simul efficimur prophetici muneris, quod apostoli habuerunt – quod Ecclesia etiamnunc habet.
Inter eandem meditationem ab Augusto Pontifice potissimum in luce collocatus est primatus, quem Deus detinet in opere evangelizationis. Deus ipse in hominum historia loquitur et operatur. Nos autem, igne Sancti Spiritus incensi, vocamur, ut operam cum Deo sociemus ope nostrae professionis et fidei et caritatis, per quam transit Verbum Dei nobisque utitur, ut ceteros attingat.
Ecclesia numquam defatigata languet neque cessat ab annuntiando dono, quod a Domino accepit. Id enim a Concilio Vaticano II monemur, in evangelizatione esse verum Ecclesiae cor. Patres autem in Concilio adunati per Constitutionem dogmaticam Lumen Gentium, in qua revera fundamentum et nucleum agnoscimus doctrinae de vita Ecclesiae in eo consessu elaboratae, id potissimum extollere voluerunt, “Quod solemne Christi mandatum annuntiandi veritatem salutarem Ecclesia ab Apostolis recepit adimplendum usque ad ultimum” (17).
Ceterum, officium et munus nuntiandi salutarem veritatem non solis sacerdotibus ac religiosis incumbunt. Immo, haec ipsa synodus in luce collocavit, quanta pars sit unius cuiusque discipuli Christi in missione fidei disseminandae. Nam inter disceptationem in conspicuo positum est praecipuum et vitale pondus participationis ab omni Catholico praestandae maxime per intrepidam sui dedicationem et munera, quae proprie inhaerent laicis missionem evangelizandi fideliter servantibus.
Quaestio 1. Per baptismum omnes Christifideles donantur personali vocatione, unde illis provenit dignitas, ut fiant evangelii praecones. Quanam igitur ratione potest Ecclesia provehere conscientiam omnium baptizatorum, quo altius in dies percipiant curam sibi Evangelii nuntiandi et missionis peragendae commissam?
“Iesus Christus heri et hodie idem, et in saecula” (Hb 13:8) ac propterea “nova facit omnia” (Ap 21:5). Hoc Beato Nuntio plures evangelizationis partes afficiuntur. Quarum una est missio ad gentes, quo nomine significamus opus Evangelii nuntiandi hominibus, quibus Iesus Christus nondum innotuit. Huic adicitur catechesis iugiter provehenda et adauctio fidei, quod quidem sua sponte fieri solet in incremento christianae vitae. His adde Novam quoque Evangelizationem, quae secum fert pastoralem excursum expeditionemve in eos, qui quamvis, audito quondam Christi nomine, fidem excolere coepissent, tamen alius alia de causa inconstantes fuerunt.
Quaestio 2. In rebus, quae plerumque in paroeciis fieri solent, urgenti quidem necessitate percellimur de initiatione fidei proclamandae eiusque incremento gradatim procurando. Quo modo potest Christifidelium communitas magis fieri conscia gravitatis insitae in hoc opere catechetico et educativo?
2) De contextu circa Ecclesiae ministrum his temporibus
In principio huius laboris nobis magno auxilio fuerunt considerata ab episcopis qui, vocem quinque continentium exprimentes, locuti sunt non modo de certaminibus ad quae provocamur verum etiam de communione totam Ecclesiam permeante. Omnes autem in orationibus suis, cum aspectus rerum huius temporis illustrarent, mentionem iniecerunt documentorum, quae a synodis continentalibus sunt producta, non minus quam adhortationum apostolicarum, quae a Beato Ioanne Paulo II et a Pontifice nostro Benedicto XVI feliciter regnante datae sunt.
Quamquam singulae res interdum inter se differebant, tamen ab omnibus continentibus in luce posita est necessitas Novae Evangelizationis, siquidem illarum culturae, licet aliter alibi, processu saecularizationis afficiuntur.
Inter signa Novae Evangelizationis in Africa, America, Asia, Oceania, Europa numerantur parvae Christifidelium communitates, quae, multiplici quidem forma nec semper una, tamen fomites evangelizationis factae sunt vivaces. Nonnullae paroeciae, velut ad vitam redeuntes, non destiterunt esse focus et fomentum renovationis Ecclesiae. In actione verum laicorum situm est incrementum pernecessarium et fructiferum. Quidam in luce quoque collocaverunt ingentissimum cursum conglobationis cum consectariis, quae exinde maxime in iuventam redundant. Nihilo minus omnes confirmant, in corde Novae Evangelizationis Iesum ipsum infixum esse.
Praesertim arduae et salebrosae visae sunt res in Medio Oriente. Admoniti sumus, quanti haberi debeat praesentia Christifidelium in illis regionibus, ubi ceterum Catholici magnam habent gratiam Summo Pontifici qui et recens adhortationem Ecclesia in Medio Oriente dedit et Libanum maxime visitando testimonium exhibuit imprimis acceptum Ecclesiae, quae intra fines islamici dominatus versatur. Omnes apertissime aspexerunt quanto opere adlaboratum sit ad promovendum inter religiones dialogum, in quo nempe instrumentum pacis adipiscendae praevalidum consistit. Nec propterea minus aperte confirmatus est status rerum arduus et difficilis in quo Christifidelium communitates agunt et vivunt.
Ecclesiae ingens oecumenicum munus ostensum est a praesentibus huic Coetui Bartholomaeo I, Patriarcha Oecumenico, Doctore Rowan Williams, Archiepiscopo Cantuariensi, et Delegatis Fraternis, aeque atque a plurimis Patribus huius Synodi.
Quaestio 3. Nonnulli oratores consensum manifestaverunt de eo, quod his temporibus, quantum quidem videtur, ministri Ecclesiae nova gaudent aestimatione neque ignoratur novus rerum status, in quo Ecclesia excolit ministerium illud perenne, ut offerat Evangelium Christi universo mundo. Quod genus fructus enati sunt ab experiendo huiusmodi actuositatem?
Haud pauci patres locuti sunt de genere vitae eorum, qui saeculo cedunt et religionem in rebus indifferentibus habent, quemadmodum in multis orbis regionibus mores et instituta suadent. Propterea oportet, Ecclesia adeat provocationes mundi, qui, ut inspirationem ducat, plerumque aliorsum spectat.
Ut ab oratoribus saepe admoniti sumus, fidem – vel etiam eius fundamenta primaria – multi ignorant maximeque in regionibus antiquitus christianis.
Quaestio 4. Cum intueamur deminutam fidei cognitionem atque lacunas in Evangelii nuntio recte aestimando ingentes, qui novi gressus facti sunt, ut promoveatur quoddam educationis genus clarum, attrahens, completum, praesertim iuvenum causa?
A mundi conglobatione item enascuntur certamina sine exemplo. Ingentissimus est numerus hominum qui, quoniam vel emigrarunt vel immigrarunt, eradicati sunt stirpitus e locis et contextu suae fidei ob culturam, societatem, religionem consentaneis. Iam vero umbra saecularismi complures virtutes religionis et humanitatis velatae sunt.
Magna ex parte cultura huius temporis rerum conceptionem exhibet, quae humanae societatis aedificationem vehementer debilitat et extenuat. A nonnullis Patribus exempla praebita sunt crescentis violentiae localis vel imminutae libertatis religiosae. Quo certamine Ecclesia multifariam in orbe terrarum temptatur.
Plerique Patrum locuti sunt de pondere et robore, quo sunt praedita instrumenta communicationis socialis, maxime cum agitur de novis mediis electronicis, dum Ecclesia conatur suum ministerium et Beati Nuntii proclamationem quodammodo exportare. Item a quibusdam animadversum est, non satis esse, si Christianorum pietas et virtutes simpliciter exhibeantur in interrete vel in pelliculis religiosis. Oportet enim ingrediamur loquellam novis mediis peculiarem. Necesse est, ut Ecclesia perdiscat artem communicandi secundum modernam consuetudinem socialis communicationis, ut nunc est.
Quaestio 5. Haec Synodus illustravit gravitatem insitam in certaminibus, ad quae nunc Ecclesia provocatur, quippe quae impediant fidei transmissionem inter cetera praesertim ob defectum sensus transcendentis in hoc genere culturae per omnia saeculo conniventis. Quae sunt quaedam certamina, ad quae propter saecularizationem provocamur et quae remedia iam exsistunt vel saltem excogitari et adhiberi possunt?
3) De pastoralibus responsis erga adiuncta hodierna praebendis
Eminet necessitas, ut corroboremus notionem communionis ecclesialis, per quam simul Deo et nobis invicem adhaeremus ac devincimur in Ecclesia. Itemque audivimus nonnullos, qui adfirmarunt oportunum esse, ut omnia sacramenta, maximeque sacramenta christianae initiationis et Paenitentiae, in Eucharistiam dirigantur.
Necessitas nostra aetate praevalens consistit in renovatione spirituali, quod est munus Ecclesiae in proclamando et operando. In spirituali nempe renovatione elementum primarium pervidemus Novae Evangelizationis, quatenus attingit et convolvit renovationem, quae fit in personali occursu Iesu Christi ac per catechesin, quae fovet et adauget incrementum spirituale.
Quaestio 6. Evangelii proclamatio est ante omnia res quaedam spiritualis, cuius radices in relationem personalem cum Iesu Christo per Ecclesiam aguntur. Quomodo potest Ecclesia quam optime procurare spatia ac tempora idonea ad conveniendum Christum, ut foveat spiritualem renovationem et conversionem et fidei formationem inter omnes baptizatos?
Officium nobis concreditum non circumscribitur nostra ipsorum sola voluntate. Ut enim a Sancto Petro docemur, sumus “renati non ex semine corruptibili sed incorruptibili per verbum Dei vivum et permanens” (1 Pt 1:23).
Spiritus Sanctus recreat et animat mandatum nostrum quamdiu conamur iterum iterumque in lucem proferre veritates in fide, cui credimus, abditas. Spiritus corroborat nos cum nosmet ipsos committimus vitae gratiae et virtutis in sacramentis repromissae. Spiritus suffulcit fiduciam nostram, cum intima nostri cordis aperimus adeo, ut eius munera possint nobis virtutem addere idoneam ad fidem nostram vivendam. In cultura patet campus Novae Evangelizationis. Culturae nomine designamus omnium dierum mores (ethos) et multiplicia reticula opinionum et significationum, e quibus enascuntur innumera illa ligamina, quibus cottidie homines, communitates, societates inter se conectuntur. Cultura enim producit vitale illud vinculum, per quod homo communitati, communitas societati devincitur.
Propter haec omnia videtur esse oportunis viis provehendum illud “Atrium Gentilium”, quod evangelizandae culturae existimatur plurimum tribuere posse.
Praeterea quidam alii in Synodo monuerunt curis infirmis et sufferentibus praestandis genuinam essentiam evangelizationis exhiberi. Aegroti et qui inhabilitates ferunt aeque ac qui speciali subsidio indigent evangelizationis munere gaudent.
Unum de argumentis saepius iteratis vertitur in necessitate efferendi partem ac munus Ecclesiae, quae est locus veracis praesentiae Christi in mundo huius aevi. Ecclesia non remanet extra consilium propositumque salutis Christi proprium. Quidam episcopi institerunt necessitati corroborandi officium Magisterii ecclesialis, quoties agendum est cum hominibus qui operam praestant in fide docenda, sive in ordine speculationis theologicae sive in diversis gradibus primariae, secundariae, academicae educationis necnon in omnibus catechesis manifestationibus.
Quaestio 7. Signum christianae vitae peculiare constat ea transformatione, per quam tota persona responsum praebeamus vocanti nos in sanctitatem. Quomodo igitur potest Ecclesia adstare omnibus baptizatis, ut illis auxilium offerat idoneum ad christianam fidem ita vivendam, ut servientes testimonium demus virtuti Dei qui per rerum vices et historiam nos mutat et transformat?
Inter pastoralia responsa, quae praecipua mentione digna visa sunt, fuerunt opera iustitiae socialis et caritatis, in quibus praesertim eminet et agnoscitur vita ministrorum Ecclesiae. Sollertia, qua Ecclesia peragit tot opera caritatis aeque in ambitu iustitiae socialis atque in regione sanitatis educationisve, apparent esse partes pernecessariae indolis perennis Ecclesiae ipsius atque signa, per quae ceteri agnoscunt praesentiam Dei nostro in mundo operantis.
Quaestio 8. Novae Evangelizationi, tamquam pars necessaria, inhaeret testimonium de Christi caritate per opera iustitiae et pacis et incrementi perhibendum. Quanam igitur ratione potest ditissima doctrina socialis Ecclesiae quam optime proclamari, ut de fide testificetur?
Quidam Patres huius Synodi sodales novam Pentecosten invocaverunt. Hi praesertim suaserunt, ut actuositatem Ecclesiae huius temporis, a Spiritu Sancto animatam, videamus quasi radium illius virtutis in Ecclesia primaeva refulgentis, cum apostoli coeperunt primos discipulos Domino acquirere. Nonnulli autem similitudinem deprehendunt inter Ecclesiam illius aetatis et Ecclesiam quae nunc est. Propterea suaserunt quidam, ut totus mundus Spiritui Sancto publico ritu consacretur.
Paroeciae per totam Ecclesiam disseminatae agnoscuntur esse plerumque ambitus, ubi maximam partem vita Ecclesiae explicatur. Saepissime pondus paroeciarum illustratum est, siquidem in peragenda Nova Evangelizatione verus sunt locus, ubi potissimum homines experiuntur Ecclesiam.
Uno eodemque tempore nonnulli confirmaverunt necessitatem, ut extollamus pondus insitum in parvis communitatibus fidelium, quae quasi solum struunt et fundamentum operi, quod Ecclesia nunc perficit, ut novam provocet Pentecostem.
Haud pauci Patres synodales mentis aciem advertentes in parvas communitates, eas minime esse a pastorali familiarum segregandas adfirmaverunt. Quivis pastor enim oportet valeat laborare pro tota plebe sibi commissa, non autem pro certa quadam et peculiari eius portione tantum.
Quaestio 9. Paroeciae et parvae communitates ianua sunt Novae Evangelizationis. Quomodo possunt paroeciae et parvae fidelium communitates quam optime fovere et in ordinem componere incepta pastoralia Novae Evangelizationis causa peragenda? Quonam pacto potest actio pastoralis ordinaria in omnium dierum vita illarum communitatum christianarum fieri occasio Novae Evangelizationis propitia?
Audivimus a nonnullis in educatione ad fidem situm esse initium et profectum Novae Evangelizationis roborandae vel renovandae, ut mundus Iesu Christo iterum offeratur. A quibusdam Patribus in luce collocatum est momentum educativum, maxime quod ad iuniores spectat, in quo conspiciunt elementum primarium Novae Evangelizationis; ab iisdem perpensum quoque est, quomodo possimus, in futurum versus progredientes, homines ad experiendum Christum iterum apportare. Patres Synodi utcumque institerunt necessitati, ut inveniamus vias rationesque utiles et tangibiles, quibus iuniores ad fidem educemus. Id ceterum praesertim eminet, quod in omnibus his momentis semper puerorum et adulescentium educationis fit mentio.
Quaestio 10. Post editum Catechismum Catholicae Ecclesiae longius progressi sumus in catechesi renovanda. Quomodo igitur potest Ecclesia excogitare quendam ordinem catecheticum, qui simul et fundamentalis et completus sit, ut illos inspiret dum vera, honesta, decora inquirunt? In iuvenibus stat futurum Ecclesiae. Quomodo potest Ecclesia quam optime educare et catechizare iuventam, ut intelligat quanti sit relationem cum Christo per Ecclesiam colere ac provocetur ad vitam Christo plenius committendam?
In hoc quidem prospectu fuerunt, qui suaderent, ut iterum adaugeremus munus ministrorum catecheseos. Possunt enim catechistae magno auxilio esse in Nova Evangelizatione praesertim in contextu familiarum, quatenus pueros fidem docent.
Quaestio 11. Catechistae munus explent ingentissimum in fide tradenda. Oportet igitur, nunc catechistae donentur quodam instituto et stabili ministerio in Ecclesia? Quomodo potest Ecclesia quam optime adiuvare catechistas in opere sibi commisso explendo?
Synodi Patres locuti sunt de necessitate reciperandi catholicam traditionem kerygmaticam, ut Verbum Dei nuntiemus audacter, oportune et importune, ut redeamus in vocem Ecclesiae propheticam, ut discernamus signa temporum, quibus provocamur ad Novam Evangelizationem instituendam et ad suscipiendum opus proclamandi et vivendi ita, ut more Catholicis digno responsum praebeamus his temporum signis.
Item quidam numerus Patrum synodalium pondus attulit pietati populari, in qua plebs Dei fidem suam exprimit.
Consensus Patrum eximius fuit in addenda vi peregrinationibus, praesertim iis quae ad sanctuaria mariana versus ducuntur. Inde provenit occasio evangelizationis peroportuna.
Ad extremum, omnes agnoverunt non esse Novam Evangelizationem merum programma pro necessitatibus temporis praesentis, verum multo magis rationem prospiciendi futurum Ecclesiae, dum alligamus nos proposito invitandi nosmet ipsos praeprimis ad fidei renovationem, dein ceteros circa nos, ut laetanter acceptent vitam in Christo Resurgente.
4) De Novae Evangelizationis actoribus participibusve
Attenta consideratione perpensum est peculiare illud familiae munus. Instrumentum est enim cuius ope fides traditur, vel etiam in adiunctis arduis et difficillimis. Concitanda idoneis adhortationibus est vita familiarum, maxime hodie, cum, oppressae saeculo eiusque opinionibus, haud parum iniuriae patiuntur atque ferunt.
Quaestio 12. Cum sit Ecclesia domestica, familia est pernecessaria non solum ad fidem tradendam, verum etiam ad hominum animos informandos. Quomodo autem potest Ecclesia quam optime sustinere et vehere familias in eiusmodi ministerio ingentissimo, ut Evangelium proclament et impensius etiam partem suam agant in fide tradenda et humanitatis virtutibus docendis?
In Synodo praeterea nonnulli dixerunt de mulierum officio primario in Ecclesiae vita et de loco, quem matres familias in fide tradenda obtinent.
Nisus pastorales ratione et via ordinati deposcunt presbyterorum formationem iugiter provehendam, ut percipiant laetitiam annuntiandi et proclamandi Evangelium populis huius aevi, cum homines exiguam habent formationem in mysterium Christi.
Candidati ad sacerdotium ita formari debent, ut intellegant indolem unicam et singularem sui ministerii et relationem, qua evangelizationi devinciuntur. His insuper ita imbui debent, ut plena conscientia percipiant, se vitam suam esse dedicaturos ad serviendum Ecclesiae in caelibatu sacerdotali.
Quaestio 13. Sacerdotes locum obtinent unicum et singularem in opere evangelizationis et fidei tradendae. Quomodo potest Ecclesia fovere summam illam missionis necessitatem pro sacerdotum ministerio?
Benedictionis signum pro Ecclesia fuit munus testimonii mulierum atque virorum qui in vita consecrata Christi dilectionem diffundendam per mundum variis operibus pergunt.
Nonnulli in luce collocaverunt officium laicorum in peragendo opere Novae Evangelizationis. In omni vitae ordine, sive in professionibus quae ad educationem vel ad leges remque publicam regendam negotiave nummaria pertinent, sive in quavis alia parte operis a laicis praestandi, munus est unius cuiusque fidelis catholici, ut homines rursus in fidem excolendam suis hortationibus reducere conetur. Quod quidem fit sane verbis, verum etiam et magnopere factis, actionibus, genere vitae.
Quaestio 14. Novae Evangelizationis causa laici sunt omnino necesse. Quomodo autem potest Ecclesia plene inserere laicos in compaginem Ecclesiae localis, ut mulieres virique laici simul operam socient cum presbyteris in opere communitatis evangelizandae?
A certo quodam oratorum numero res ad migrationes, quae his temporibus longe lateque disseminatae sunt, pertinentes in luce positae sunt. Saepe enim accidit, ut Catholici, cum advenerint in regiones novas, cessent suam fidem excolere actuose. Novae Evangelizationis viam in illis excipiendis et velut gremio fovendis invenire possumus.
Saepius Patres cum vi locuti sunt de praestantia Mariae Virginis, quae Mater est Ecclesiae et Evangelizationis Novae; nam in ipsa exemplar et speculum reperimus idoneum, quod nostros conatus foveat et defendat. Praeprimis, illius fide incitamur, qui similiter nostrum responsum praebeamus. Nam propter illius fidem Verbum Dei ingressum est mundum nostrum. Mariam igitur imitantes, ope nostrae fidei et testimonii vitae Spiritus praestandi, mundum, in quo vivimus, mutare possumus.
Cum in eo sit, ut definiamus propositiones, quae vehant et ducant conamina huius Synodi adlaborantis, ut Summo Pontifici exhibeat lineas meditationis certas definitasque, non alienum videtur quendam numerum rerum disputandarum, inter alia diversaque argumenta, velut in indicem referre: 1. De amore Dei, qui gratuito et multifariam nostras ingreditur vitas, ac potissimum in Iesu Christo, qui Verbum caro factum est atque expressio Deitatis ultima et plenissima;
2. De dono Spiritus Sancti, qui nostras mentes illuminat et roborat corda, ut Dei Verbum excipiamus et in vitas nostras admittamus;
3. Christus est auctor fidei nostrae, itaque occursus Eius personalis nos convitat, ut discipuli fiamus;
4. Christum convenimus in Ecclesia et per Ecclesiam, quae Eius est Corpus novum;
5. Christus Eiusque Evangelium in ipso corde sunt proclamationis ab Ecclesiae peragendae;
6. Omnes fideles, sive laici vel religiosi, sive clerus, vocantur ut suas vitas Novae Pentecosti adaperiant;
7. Transmittere capita fidei, quae in symbolo continentur, munus est unius cuiusque, maxime in familiis, paroeciis atque parvis communitatibus;
8. Paroecia locus est ubi praesertim quis potest vitam Ecclesiae experiri;
9. Argumenta quaedam Evangelizationis referuntur ad familiam, matrimonium, institutionem de fide, religiosam libertatem, aegrotorum curam atque laicorum munus;
10. De expressionibus actionibusque ad opus evangelizationis per Ecclesiam idoneis, quae bonum exitum obtinere videntur, mentio fiat oportet.
Conclusio
Semen tempore crescit. Laboribus denique et conaminibus sponte deliberateque susceptis, ut Catholicorum vitas ad agendum provehamus, semina spargimus, dum novis viribus adnitimur Dei Verbum proclamare iterumque proponere omnibus, qui nunc longe ab Ecclesia abstracti sunt.
Sator semina nobis concredidit. Nos quidem incommoda, adversitates, inquietudines, lacunas, humanamque fragilitatem nostram plane novimus. Nihilo minus, Ille nos vocat et semen credit manibus nostris, ut dispensatores ac procuratores eius fiamus. In semine stat principium fecunditatis. Semen deponere fortasse id significabit: ut nos Verbum Domini in vitam traducamus atque cum aliis communicemus laetanter.
Maria, Stella novae evangelizationis atque forma discipulorum, missionariorum atque eorum qui Evangelium praedicant, pro nobis intercedat ut huius Synodi opus fructibus abundet pro gloria Dei et omnium virorum atque mulierum salute.
Gratias ago vobis.
[English-language summary:] Cardinal Wuerl, in major address, summarizes synod discussion
CWN – October 18, 2012
www.catholicculture.org/news/headlines/index.cfm?storyid=15959
Cardinal Donald Wuerl, the relator-general of the Synod of Bishops for the new evangelization, has delivered the relatio post disceptationem (report after the discussion) on the synod’s eleventh day. As he summarized the synod fathers’ contributions, Cardinal Wuerl proposed 14 questions that could be discussed by the assembled bishops during the following days. Among them were “How can the Church foster greater consciousness among all the baptized of their missionary and evangelizing responsibility?”, “Is now the time to give the catechist an instituted, stable ministry within the Church?”, and “In view of the diminished knowledge of the content of the faith and the lack of appreciation for the Gospel message, what new steps have been taken to promote clear, engaging and complete teaching, particularly to the young?”
[English translation]
www.vatican.va/news_services/press/sinodo/documents/bollettino_25_xiii-ordinaria-2012/02_inglese/b21_02.html#RELATIO_POST_DISCEPTATIONEM_
Holy Father
Synod Fathers
Brothers and Sisters in the Lord
“You will be my witnesses” (Acts 1:8).
The Synod on the New Evangelization for the Transmission of the Christian Faith began with the celebration of the Eucharistic Liturgy in Saint Peter’s Square. Our Holy Father offered us guidance with the reminder that one of the ideas that came forth from the Second Vatican Council and that has such an important emphasis in the New Evangelization is the understanding of the universal call to holiness and how every Christian is by definition a protagonist in the work of evangelization. “One of the important ideas of the renewed impulse that the Second Vatican Council gave to evangelization is that of the universal call to holiness, which in itself concerns all Christians (cf. Lumen Gentium, 39-42).”
The saints are evangelizers who bring the Word of God into the world through the witness of their lives. Two examples of this efficacious work of inculturation of the Gospel are St. John of Avila and Saint Hildegard of Bingen, who were declared Doctors of the Church by Pope Benedict XVI at the beginning of this synod.
As we began our deliberations in this aula, once again our Holy Father offered us words of inspiration. In his meditation during the opening prayer, Pope Benedict reminded us that confessio is the first of the two great pillars of evangelization. We must know and proclaim the truth of Jesus Christ. But the second of these pillars is caritas – love. It is only when we have the word inseparably lived in love that we achieve the evangelization so hoped for in this synod. “Faith has a content: God communicates himself, but this ‘I’ of God really reveals itself in the figure of Jesus and is interpreted in the ‘confession’ that speaks to us of his virginal conception at the Nativity, the Passion, the Cross, the Resurrection” (Meditation, October 8, 2012).
Also in the October 11th celebration at which the beginning of the Year of Faith was proclaimed and the 50th anniversary of the beginning of the Council was recognized, the Holy Father indicated another important direction for our work. He said: “During the Council there was an emotional tension as we faced the common task of making the truth and beauty of the faith shine out in our time, without sacrificing it to the demands of the present or leaving it tied to the past: the eternal presence of God resounds in the faith, transcending time, yet it can only be welcomed by us in our own unrepeatable today” (Homily, October 11, 2012).
For the past several weeks, we have listened attentively to the reflections on what the New Evangelization means and how the Church might best address concerns that have led to this call by our Holy Father for a New Evangelization. Thoughtful interventions on the part of the synod fathers, as well as the auditores, fraternal delegates and special guests, have enriched our sessions. The ng1033 Ordo Synodi Episcoporum states that it is the task of the Relator General to produce a relatio post disceptationem that summarizes as best as possible the discussions so that the next step of the process can continue.
These following reflections are intended in some way to help the discussion in the language groups (circoli minori) as they prepare propositions to offer to the Holy Father at the conclusion of our work. With these observations I also include a number of points for development.
In this relatio, I will summarize some of the observations presented under the following headings:
1. The Nature of the New Evangelization;
2. The Context of the Church’s Ministry Today;
3. Pastoral Responses to the Circumstances of Our Day; and4. Agents / Participants of the New Evangelization.
1. The Nature of the New Evangelization
In the synodal discussions there emerged very clearly the understanding that the foundation of the New Evangelization for the Transmission of the Faith is above all the work of the most Holy Trinity in history. God the Father sends his Son who brings with himself the authentic Good News of who we are in the power of the Holy Spirit. The Church is involved in this movement of Divine Self-revelation which begins with the Blessed Virgin Mary under the action of the Holy Spirit receiving in her womb the Word of God who became flesh in her to be able to be given to the whole world. It is the Word made flesh who offers his words of everlasting life to those who place their faith in him. After his death and Resurrection, Jesus sent the Church, his Spouse and new Body, into the world to continue his evangelizing mission.
“Go, therefore, and make disciples of all nations…teaching them to observe all that I have commanded you” (Mt 28:19-20).
Jesus has freed us from the power of sin and saved us from death. The Church receives from her Lord not only the tremendous grace he has won for her, but also the commission to share and make known his victory. We are summoned to transmit faithfully the Gospel of Jesus Christ to the world. The Church’s primary mission is evangelization.
In his opening reflection, our Holy Father reminded us that the Church has taken the word “evangelium” and interpreted it in a new and life-giving manner so that our proclamation of it is a share in the prophetic ministry of the apostles – of the Church.
In the same reflection, our Holy Father underlined the primacy of God in evangelization. It is God who speaks and acts in history. We, by means of the fire of the Holy Spirit, are called to work humbly with God through our profession of faith and love through which the Word of God passes through us to touch others.
The Church never tires of announcing the gift she has received from the Lord. The Second Vatican Council has reminded us that evangelization is at the very heart of the Church. In Lumen Gentium, the fundamental text and nucleus of the Council’s reflection on the life of the Church, the Council fathers emphasized “the Church has received this solemn mandate of Christ to proclaim the saving truth from the apostles and to carry it out to the very ends of the earth” (17).
The duty to announce the saving truth is not just the responsibility of clergy and religious. On the contrary, this synod highlighted the important role of every disciple of Christ in the mission of spreading the faith. The discussion accentuated the crucial and vital participation of every Catholic, especially through the eager dedication and gifts of the lay faithful to the mission of evangelization.
Question 1. Through baptism, all Christians are given a personal calling which gives them the dignity of being evangelizers. How can the Church foster greater consciousness among all the baptized of their missionary and evangelizing responsibility?
“Jesus Christ is the same yesterday, today and forever” (Heb 13:8) and as such, he makes “all things new” (Rev 21:5). This Good News involves the many moments of evangelization. One is the mission ad gentes, that is, the announcement of the Gospel to those who have never heard of Jesus Christ. Another moment in evangelization is the ongoing catechesis and growth in the faith that is a normal part of Christian development. Then there is also the New Evangelization which involves the pastoral outreach to those who have heard of Christ and began once to practice the faith but for one reason or another discontinued.
Question 2. One urgent activity, usually part of parish life, involves the initial proclamation of the faith and its gradual development. How can the Christian community become more aware of the importance of this catechetical and educational activity?
2. The context of the Church’s ministry today
In the beginning of our efforts we were greatly aided by the reflections from bishops representing five continents who spoke to us of challenges and at the same time of the communion of the Church. All of the interventions expressed aspects of the actual situation making reference to continental synodal documents and apostolic exhortations offered by both Blessed John Paul II and our Holy Father, Pope Benedict XVI.
Even as they were diverse in particulars, all of the continents manifested a need for the New Evangelization insofar as their own cultures are affected by the process of secularization, even though it is displayed differently in diverse geographic areas.
Signs of the New Evangelization in Africa, America, Asia, Oceania and Europe include the small Christian communities in a variety of forms that have become living centers of evangelization. Revitalized parishes continued to be the focal point of Church renewal. The action of the laity is an essential and fruitful development. Some also highlighted the mega-trend of globalization and its effects, especially on the young. At the same time, all emphasized that at the heart of the New Evangelization is Jesus.
One particularly delicate situation emerged in the interventions regarding the Middle East. We were reminded of the importance of the presence of Christians in that area and that those Catholics have great gratitude for the recent exhortation, Ecclesia in Medio Oriente, and particularly for the visit for our Holy Father to Lebanon that was a greatly appreciated testimony to the Church in that part of the world dominated now by Muslim influence. There was a clear effort to promote interreligious dialogue as an instrument of peace. There was also recognition of the difficulties that Christian communities face.
The presence of the Ecumenical Patriarch, Bartholomew I, the Archbishop of Canterbury, Dr. Rowan Williams and the fraternal delegates, demonstrated the strong ecumenical commitment of the Catholic Church. This was also noted by a number of synod fathers.
Question 3. Many interventions made clear that there is a consensus that this is a moment of reappraisal of the ministry of the Church in a way that recognizes the new situation in which the Church exercises her perennial ministry of bringing the Gospel of Christ to the world. What have been some fruitful experiences of this activity?
Many fathers spoke of the secularism and indifference to religion that are a part of the culture in many parts of the world. Therefore the Church needs to face the challenges of a world that looks elsewhere for its inspiration.
Many interventions noted the great ignorance of the faith – even of the most basic elements of the faith – that is prevalent throughout even those countries that have a long Christian history.
Question 4. In view of the diminished knowledge of the content of the faith and the lack of appreciation for the Gospel message, what new steps have been taken to promote clear, engaging and complete teaching, particularly to the young?
Globalization also presents unique challenges. The emigration and immigration of large numbers of people have caused dislocation of them from the cultural, social and religious context of their faith. Many religious and human values have been overshadowed by secularism.
Much of culture today presents a vision that weakens the social fabric of society. Some fathers offered examples of local violence and others of a diminished religious freedom. All of this is a challenge the Church faces in many parts of the world. Many fathers spoke of the importance of the means of social communications, particularly new electronic media, as the Church attempts to carry out her ministry of proclaiming the Good News. Some pointed out that it is not enough simply to present Christianity and Christian values on the internet or in religious films. It is necessary to enter into the language of the new media. The Church needs to learn the art of communication from the actual practice of modern social communication.
Question 5. The synod highlighted the seriousness of the challenges facing the Church today that hinder the transmission of the faith, among them an absence of the transcendent in a secularized culture. What are some of the challenges of secularization and what are some potential and existing remedies?
3. Pastoral Responses to the Circumstances of Our Day
There is a need to reinforce the idea of ecclesial communion, a bonding with God and therefore among ourselves as Church. We heard of the need to address the sacraments, particularly the Sacraments of Initiation, the Sacrament of Penance, and above all the focus on the Eucharist.
The overriding need of this age is a spiritual renewal that is the task of the Church to proclaim and effect. Spiritual renewal is the most important element of the New Evangelization insofar as it involves the renewal of a personal encounter with Jesus Christ and a catechesis that fosters our spiritual growth.
Question 6. The proclamation of the Gospel is primarily a spiritual matter rooted in a personal relationship with Jesus Christ through the Church. How can the Church better create spaces and moments for an encounter with Christ, and better foster a spiritual renewal, conversion and faith formation among all the baptized?
Our personal commitment does not rest on our own individual resolve alone. The First Letter of Saint Peter reminds us, “You have been born anew, not from perishable but from imperishable seed, through the living and abiding word of God” (1 Pt 1:23).
The Holy Spirit enlivens our commitment as we seek to rediscover the truths expressed in the creed. The Spirit strengthens us as we entrust ourselves to the life of grace and virtue promised in the sacraments. The Spirit bolsters our confidence as we open the deepest places of our hearts so that his gifts might strengthen us to live our faith. The New Evangelization should overflow into the very society in which we live. Culture is the field of the New Evangelization. Culture refers to the daily ethos, the various networks of understanding and meaning that give rise to the many, everyday connections between the person, community and society. Culture forms the vital link that relates the person to the community and the community to society.
Along these lines the opportunity to promote the “Courtyard of the Gentiles” was highlighted as a great contribution to the evangelization of culture.
Still others reminded the synod that care of the sick and those who suffer participates in the very essence of evangelization. The sick, those who have disabilities and those with special needs are also able to be agents of evangelization.
One of the repeated themes is the need to highlight the role of the Church as the very presence of Christ in the world today. The Church is not extraneous to the plan of Christ for salvation. A number of bishops spoke of the need to reinforce the role of the Magisterium of the Church when dealing with all of those who are engaged in teaching the faith, whether at the level of theological speculation or teaching at the elementary, secondary or university levels, and in all the expressions of catechesis.
Question 7. The Christian life is characterized by the transformation of the whole person in response to the call to holiness. How can the Church assist all the baptized to live the Christian faith and serve as a witness to the transforming power of God in our history?
Among the pastoral responses that received considerable mention were the works of social justice and the works of charity as an identifying part of the life and ministry of the Church. The ability of the Church to carry out her many works of love, whether in the area of social justice, service, health care or education were seen as part of her identity and a sign for others to recognize the presence of God working in our world.
Question 8. Testimony to Christ’s charity, through works of justice, peace and development, is part of the New Evangelization. How can the Church’s rich social doctrine better proclaim and bear witness to the faith?
Many synod fathers called for a new Pentecost. They spoke of seeing the action of the Church today, enlivened by the Holy Spirit, as a reflection of the energy in the early Church when the apostles set out to bring the first disciples to the Lord. Many of the fathers spoke of the similarity between those early days of the Church and our moment in time today. In this context, it was suggested that there be a formal consecration of the world to the Holy Spirit.
Parishes throughout the Church are the recognized place where for the most part the life of the Church unfolds. Many times the significance of parishes in the unfolding of the New Evangelization was highlighted since this is the “locus” of so much of the experience of people with the Church.
At the same time, the need was affirmed to emphasize the importance of small faith communities as foundational to the work of the Church today in effecting a new Pentecost.
Several synod fathers drew attention to small communities and made the point that they should not become detached from the larger parish
family. Each pastor has to be able to work with all of the people entrusted to his care and not be limited to one small part of it.
Question 9. Parishes and small Christian communities occupy a key place in the New Evangelization. How can the parish and these small faith communities better foster and coordinate pastoral initiatives for the New Evangelization? How can the customary pastoral practices in the day-to-day life of these Christian communities be moments in the New Evangelization?
We heard of education into the faith as the starting point for renewal or reinforcement of the New Evangelization, the reintroducing of the world to Jesus Christ. Some fathers highlighted the educational element, especially of the young, as constitutive of the New Evangelization and how we will be able to move into the future bringing people back to the experience of Christ. Synod fathers pointed to the need to find practical and concrete ways to provide young people the proper education in the faith. It is particularly apparent that these moments include instruction of children and adolescents.
Question 10. Since the release of The Catechism of the Catholic Church, great progress has been made in catechetical renewal. How can the Church devise a program of catechesis which is both basic, complete and inspiring in the search for truth, goodness and beauty? The youth are the future of the Church. How can the Church better educate and catechize the youth to the greatness of a relationship with Jesus Christ through the Church, challenging them to commit their lives more fully to Him?
In this perspective, there were those who spoke of putting a renewed emphasis on the minister of catechesis. Catechists can be of great help in the New Evangelization and particularly in the context of families as they communicate the faith to their children.
Question 11. Catechists play a crucial role in the transmission of the faith. Is now the time to give the catechist an instituted, stable ministry within the Church? How can the Church better assist catechists in their important ministry?
Synod fathers spoke of the need to reclaim the Catholic kerygmatic tradition in order to speak the Word of God boldly, in season and out of season, to reclaim the prophetic voice of the Church, to discern the signs of the times that call for the New Evangelization and to engage in proclaiming and living a Catholic response to these signs of the times.
In the same light, a number of synod fathers highlighted the importance of popular piety as an expression by the people of God of their faith.
There was considerable consensus around the value of pilgrimages, especially to Marian shrines. This phenomenon offers a great possibility for evangelization.
Finally, the New Evangelization was recognized as not just a program for the moment but a way of looking at the future of the Church and seeing all of us engaged in inviting, first ourselves to a renewal of the faith and then all those around us into the joyful acceptance of life in the Risen Christ.
4. The Agents / Participants in the New Evangelization
Attention was given to the role of the family. It represents the instrument by which the faith is passed on, even in the most difficult situations. Encouragement has to be given to family life and particularly today when it is suffering so much under the pressures of the new secular vision of reality.
Question 12. As the domestic Church, the family is indispensable not only to the transmission of the faith, but also to the formation of the human person. How can the Church better support and guide the family in its crucial ministry to proclaim the Gospel and take a more active role in the transmission of the faith and human values?
The synod also spoke about the fundamental role of women in the life of the Church and the place of the mother of the family in the transmission of faith.
Systemic and coherent pastoral outreach requires the ongoing permanent formation of priests in the understanding of the joyful proclamation of the Gospel to an age that has little formation into the mystery of Christ.
Those who are preparing for priesthood have to be formed in an understanding of the uniqueness of their ministry and its relationship to evangelization. They also need to be formed in a recognition that they will be dedicating their lives to the service of the Church as celibate priests.
Question 13. The priest occupies a unique place in evangelization and the transmission of the faith. How can the Church foster a renewed missionary imperative to the ministry of priests?
The Church has been blessed by the ministry and witness of women and men in the consecrated life who continue to bring Christ’s love to the world through a great variety of activities. Consecrated life is itself a sign that points out to others the truth of the Gospel.
Many highlighted the role of the laity in the work of the New Evangelization. At every level, whether in the professional areas of education, law, politics, business or in all of the areas of engagement of lay people, it is the task of the individual Catholic to invite people back to the practice of the faith. This is done in word but also and primarily in deed, action and our way of living.
Question 14. The laity are indispensable to the New Evangelization. How can the Church more fully integrate the laity in the organization of the local Church, so that both laymen and laywomen are involved with priests in the evangelization of the community?
A certain number of interventions also highlighted the phenomenon of migration, which is so widespread in our time. It often happens that Catholics arrive in a new environment and are no longer active in their faith. Welcoming and embracing them in the community can be a form of New Evangelization.
The emphasis of Mary, Mother of the Church and of the New Evangelization as a model and patron for our efforts was highlighted a number of times. Above all, her faith prompts us to respond in the same way. It was because of her faith that the Word of God entered into our world. In imitation of Mary, we can bring about through our faith and witness to the life of the Spirit, a change in the world in which we live.
As we begin our work now in determining the propositions that will guide the efforts of this synod in presenting to the Holy Father a frame of reference for his reflection, it seems appropriate therefore to list a number of points among many possible themes:
1. The gratuitous intervention into our existence of God’s love expressed in various ways, but finally and fully in his Word made flesh – Jesus Christ;
2. The gift of the Holy Spirit that enlightens our minds and strengthens our hearts to accept God’s Word and live it;
3. Christ is the subject of our faith and the personal encounter with him invites us to become disciples;
4. We encounter Christ in and through his Church which is his new Body;
5. Christ and his Gospel are at the heart of the Church’s proclamation;
6. All the faithful, laity, religious, and clergy are called to be open to a new Pentecost in their lives;
7. Passing on the content of the faith, the creed, is the task of everyone, but especially in families, in parishes and small communities.
8. The parish is the place where most experience the life of the Church;
9. Some themes of the New Evangelization include the family, marriage, faith formation, religious freedom, care for the poor and the role of the laity; and
10. Mention should be made of practical expressions of the evangelizing work of the Church that seem to be successful
Conclusion
The growth of the seed takes time. The intentional and deliberate action of diligent and consistent outreach to inactive Catholics on a personal level will plant new seeds as we renew our efforts to proclaim God’s Word and repropose it to those who are now distant from the Church.
The Sower entrusts the seeds to us. We already know our difficulties, the tensions, our restlessness, our faults and our human weakness. Nonetheless, he calls us and places the seeds in our hands and entrusts them to our stewardship. The seed is the beginning of fruitfulness. Planting the seed calls us to live the Word of God and share it with joy.
May Mary, Star of the New Evangelization and example for every disciples, missionary and evangelizer, intercede for us that the work of this synod may result in abundant fruit for the glory of God and the salvation of all men and women.
Thank you.
Cd. Koch, as reported on EEEEWWWW!TN News radio today, referred to ecumenism as the “Siamese Twin” of evangelization. What a lovely image!
Eminence, having just purused AQ’s “Not So Great Moments in Evangelization History” files, I came up with the following example of why you REALLY don’t wanna go there……
AD 40, Upper Samarian hill country, 9 am
“Greetings! I am Cassius, brother of Temeculus and a disciple of the Way. How are you guys doin’ ?”
“Why do you wanna know?”
“Just bein’ friendly, that’s all. You guys ever get into religion around here?”
“Yeah, but we keep it brief. Last disciple that came through got speared and fed to the goats. You wanna keep breathin’, keep on truckin’, fella.”
“Wow! Goats, huh? Is that, like, religiously significant to your tribe?”
“Sorta. We pretty much worship ‘em. Leastwise, ’til we roast ‘em.”
“Hmmm. Hey, would you like to put some goats on some boats and go to Italy? Some of the gang is throwin’ a big shindig in a little town called Assisi pretty soon and I don’t think we’ve got the goat worshippers covered. Interested? The pasta’s great, by the way!”
“Hate pasta. Anyway, we’re pretty strict. We don’t mix with unbelievers, see?”
“Oh. Well we kinda did that, too. But now, heck, whatever floats your boat, right?”
“Yeah, I heard ’bout that. Not cool.”
“Oh?”
“Yeah, like how’s anyone ever gonna take yer tribe seriously, right?”
“Oh!”