LAST MONDAY Pope Francis issued a new teaching document entitled Gaudete et Exultate, ‘Rejoice and Be Glad!’ As always it is a very thoughtful and challenging document, demanding reflection on what he says over a long period of time. There are simply a few introductory remarks from me here, and an extended quote to give you a flavour of it. You can download the full document HERE.
The Church is much clearer than in the past that all Christians, not just clergy and nuns, are called to holiness, and that is first and foremost what the pope’s new document is about. ‘The Lord asks everything of us, and in return he offers us true life, the happiness for which we were created. He wants us to be saints and not to settle for a bland and mediocre existence.’ The pope explores this by considering the saints – they’re important because in the Church we are never truly alone: ‘We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself…’ (Section 6).
The next part of the document looks at problems we encounter particularly in the resilience of two heresies from the early Church: Gnosticism (reducing faith to elitist knowledge) and Pelagianism (we attain heaven through our own efforts and merits). Much of the pope’s document is a very deep reflection on the Beatitudes in Matthew chapter 5, and this leads into a powerful section on love for those in need; here let the Holy Father speak for himself:
‘Holiness, then, is not about swooning in mystic rapture. As Saint John Paul II said: “If we truly start out anew from the contemplation of Christ, we must learn to see him especially in the faces of those with whom he himself wished to be identified. In this call to recognize him in the poor and the suffering, we see revealed the very heart of Christ, his deepest feelings and choices, which every saint seeks to imitate. Given these uncompromising demands of Jesus, it is my duty to ask Christians to acknowledge and accept them in a spirit of genuine openness… In other words, without any “ifs or buts” that could lessen their force. Our Lord made it very clear that holiness cannot be understood or lived apart from these demands, for mercy is “the beating heart of the Gospel”. If I encounter a person sleeping outdoors on a cold night, I can view him or her as an annoyance, an idler, an obstacle in my path, a troubling sight, a problem for politicians to sort out, or even a piece of refuse cluttering a public space. Or I can respond with faith and charity, and see in this person a human being with a dignity identical to my own, a creature infinitely loved by the Father, an image of God, a brother or sister re-deemed by Jesus Christ. That is what it is to be a Christian! Can holiness somehow be understood apart from this lively recognition of the dignity of each human being? For Christians, this involves a constant and healthy unease. Even if helping one person alone could justify all our efforts, it would not be enough…
I regret that ideologies lead us at times to two harmful errors. On the one hand, there is the error of those Christians who separate these Gospel demands from their personal relationship with the Lord, from their interior union with him, from openness to his grace. Christianity thus becomes a sort of NGO stripped of the luminous mysticism so evident in the lives of Saint Francis of Assisi, Saint Vincent de Paul, Saint Teresa of Calcutta, and many others…..
The other harmful ideological error is found in those who find suspect the social engagement of others, seeing it as superficial, worldly, secular, materialist, communist or populist. Or they relativize it, as if there are other more important matters, or the only thing that counts is one particular ethical issue or cause that they themselves defend. Our defence of the innocent unborn, for example, needs to be clear, firm and passionate, for at stake is the dignity of a human life, which is always sacred and demands love for each person, regardless of his or her stage of development. Equally sacred, however, are the lives of the poor, those already born, the destitute, the abandoned and the under-privileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection.
We cannot uphold an ideal of holiness that would ignore injustice in a world where some revel, spend with abandon and live only for the latest consumer goods, even as others look on from afar, living their entire lives in abject poverty. We often hear it said that, with respect to relativism and the flaws of our present world, the situation of migrants, for example, is a lesser issue. Some Catholics consider it a secondary issue compared to the “grave” bioethical questions. That a politician looking for votes might say such a thing is understandable, but not a Christian, for whom the only proper attitude is to stand in the shoes of those brothers and sisters of ours who risk their lives to offer a future to their children. Can we not realize that this is exactly what Jesus demands of us, when he tells us that in welcoming the stranger we welcome him?’ (96-102, edited).
You can download the full document HERE.