Friday 5 September 2014

Evangelii Gaudium on personal accompaniment

From EVANGELII GAUDIUM

(A rather inspiring comment on personal accompaniment by Pope Francis in his first encyclical. Unfortunately, the English translation does not always seem to render the nuances of what I suppose is the original, the Spanish text.)
(The text has in mind personal accompaniment as a form of evangelization. That is why it speaks of the need to stop before the holy ground of the other, removing our sandals in contemplation, in com-passion, in em-pathy. In line with this, it calls for true listening, for patience. Here the pope brings in a wonderfully insightful remark of St Thomas, on how grace and charity can co-exist with contrary inclinations that obscure them, making use of this to insist on patience, on true respect for the other, that respect that is capable of seeing through what obscures, penetrating beneath the veil, to what lies underneath: grace and charity, the grace that is charity.) 

169. In a culture paradoxically suffering from anonymity and at the same time obsessed with the details of other people’s lives, shamelessly given over to morbid curiosity, the Church must look more closely and sympathetically at others whenever necessary. [la Iglesia necesita la mirada cercana para contemplar, conmoverse y detenerse ante el otro cuantas veces sea necesario. The church is called to look closely in order to contemplate, to be moved, and to stop before the other as often as necessary.] In our world, ordained ministers and other pastoral workers can make present the fragrance of Christ’s closeness and his personal gaze. The Church will have to initiate everyone [sus hermanos] – priests, religious and laity – into this “art of accompaniment” which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5). The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our compassionate gaze which also heals, liberates and encourages growth in the Christian life.
170. Although it sounds obvious, spiritual accompaniment must lead others ever closer to God, in whom we attain true freedom. Some people think they are free if they can avoid God; they fail to see that they remain existentially orphaned, helpless, homeless. They cease being pilgrims and become drifters, flitting around themselves and never getting anywhere. To accompany them would be counterproductive if it became a sort of therapy supporting their self-absorption and ceased to be a pilgrimage with Christ to the Father.
171. Today more than ever we need men and women who, on the basis of their experience of accompanying others [desde su experiencia de acompanamiento – on the basis of their experience of accompaniment], are familiar with processes which call for prudence, understanding, patience and docility to the Spirit, so that they can protect the sheep from wolves who would scatter the flock. We need to practice the art of listening, which is more than simply hearing. Listening, in communication, is an openness of heart which makes possible that closeness without which genuine spiritual encounter cannot occur. Listening helps us to find the right gesture and word which shows that we are more than simply bystanders. Only through such respectful and compassionate listening can we enter on the paths of true growth and awaken a yearning for the Christian ideal: the desire to respond fully to God’s love and to bring to fruition what he has sown in our lives. But this always demands the patience of one who knows full well what Saint Thomas Aquinas tells us: that anyone can have grace and charity, and yet falter in the exercise of the virtues because of persistent “contrary inclinations” that persist.[133] In other words, the organic unity of the virtues always and necessarily exists in habitu, even though forms of conditioning can hinder the operations of those virtuous habits. Hence the need for “a pedagogy which will introduce people step by step to the full appropriation of the mystery”.[134] Reaching a level of maturity where individuals can make truly free and responsible decisions calls for much time and patience. As Blessed Peter Faber used to say: “Time is God’s the messenger of God”.
172. One who accompanies others has to realize that each person’s situation before God and their life in grace are mysteries which no one can fully know from the outside without. The Gospel tells us to correct others and to help them to grow on the basis of a recognition of the objective evil of their actions (cf. Mt 18:15), but without making judgments about their responsibility and culpability (cf. Mt 7:1;Lk 6:37). Someone good at such accompaniment does not give in to frustrations or fears. He or she invites others to let themselves be healed, to take up their mat, embrace the cross, leave all behind and go forth ever anew to proclaim the Gospel. Our personal experience of being accompanied and assisted, and of openness to those who accompany us, will teach us to be patient and compassionate with others, and to find the right way to gain their trust, their openness and their readiness to grow.
173. Genuine spiritual accompaniment always begins and flourishes in the context of service to the mission of evangelization. Paul’s relationship with Timothy and Titus provides an example of this accompaniment and formation which takes place in the midst of apostolic activity. Entrusting them with the mission of remaining in each city to “put in order what remains to be done” (Tit 1:5; cf. 1 Tim 1:3-5), Paul also gives them rules for their personal lives and their pastoral activity. This is clearly distinct from every kind of intrusive accompaniment or isolated self-realization. Missionary disciples accompany missionary disciples.


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