72. For the new evangelization to be effective, it is essential to have a deep understanding of the culture of our time in which
the social communications media are most influential. Therefore, knowledge and use of the media, whether the more traditional
forms or those which technology has produced in recent times, is indispensable. Contemporary reality demands a capacity to
learn the language, nature and characteristics of mass media. Using the media correctly and competently can lead to a
genuine inculturation of the Gospel. At the same time, the media also help to shape the culture and mentality of people today,
which is why there must be special pastoral activity aimed at those working in the media. (277)
On this point, the Synod Fathers suggested a range of concrete initiatives to make the Gospel effectively present in the world
of social communications: the training of pastoral workers for this task; the support of high-quality production centers; the
careful and effective use of satellite and other new technologies; teaching the faithful to be “critical” in their use of the media;
joining forces in order to acquire and manage new transmitters and TV and radio networks, as well as coordinating those
already in operation. Catholic publications also deserve support and need to develop the excellence sought by all.
Business people should be encouraged to provide economic support for quality products promoting human and Christian
values. (278) But a program as vast as this is far beyond the resources of the individual particular Churches of the American
continent. Therefore, the Synod Fathers proposed an inter-American coordination of current activities in the field of social
communications, aimed at fostering mutual awareness and coordination of current projects in the field. (279)
The challenge of the sects
73. The proselytizing activity of the sects and new religious groups in many parts of America is a grave hindrance to the work
of evangelization. The word “proselytism” has a negative meaning when it indicates a way of winning followers which does
not respect the freedom of those to whom a specific kind of religious propaganda is directed. (280) The Catholic Church in
America is critical of proselytism by the sects and, for this reason, rejects methods of this kind in her own evangelizing work.
Presenting the Gospel of Christ in its entirety, the work of evangelization must respect the inner sanctuary of every
individual's conscience, where the decisive and absolutely personal dialogue between grace and human freedom unfolds.
This must be borne in mind especially with regard to the sisters and brothers of the Churches and Ecclesial Communities
separated from the Catholic Church, long-established in some regions. The bonds of true though imperfect communion which,
according to the teaching of the Second Vatican Council, (281) these communities already have with the Catholic Church must
enlighten the attitudes of the Church and her members towards them. (282) These attitudes, however, must not be such that
they weaken the firm conviction that only in the Catholic Church is found the fullness of the means of salvation established by
Jesus Christ. (283)
The success of proselytism by sects and new religious groups in America cannot be ignored. It demands of the Church on the
continent a thorough study, to be carried out in each nation and at the international level, to ascertain why many Catholics
leave the Church. Pastoral policies will have to be revised, so that each particular Church can offer the faithful more
personalized religious care, strengthen the structures of communion and mission, make the most of the evangelizing
possibilities of a purified popular religiosity, and thus give new life to every Catholic's faith in Jesus Christ, through prayer and
meditation upon the word of God, suitably explained. (284) No one can deny the urgency of prompt evangelizing efforts aimed
at those segments of the People of God most exposed to proselytism by the sects: immigrants, neighborhoods on the outskirts
of the cities or rural towns with no regular presence of a priest and therefore marked by widespread religious ignorance,
families of simple people suffering from material difficulties of various kinds. From this point of view too, base-communities,
movements, family groups and other forms of association in which it is easier to build interpersonal bonds of mutual support,
both spiritual and economic, have shown themselves to be very helpful.
Moreover, as some of the Synod Fathers indicated, it is necessary to ask whether a pastoral strategy directed almost
exclusively to meeting people's material needs has not in the end left their hunger for God unsatisfied, making them vulnerable
to anything which claims to be of spiritual benefit. Hence, “it is indispensable that all remain united to Christ by means of a
joyful and transforming kerygma, especially in liturgical preaching”. (285) A Church which fervently lives the spiritual and
contemplative dimension, and which gives herself generously to the service of charity, will be an ever more eloquent witness
to God for men and women searching for meaning in their lives. (286) To this end, it is more necessary than ever for all the
faithful to move from a faith of habit, sustained perhaps by social context alone, to a faith which is conscious and personally
lived. The renewal of faith will always be the best way to lead others to the Truth that is Christ.
For the response to the challenge of the sects to be effective, there is a need for an appropriate coordination of initiatives
among dioceses, aimed at bringing about a more effective cooperation through shared projects which will produce better
The mission ad gentes
74. Jesus Christ entrusted to his Church the mission of evangelizing all nations: “Go therefore and teach 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”
(Mt 28:19-20). There must always be a dynamic awareness of the universality of the evangelizing mission which the Church
has received, as there has been consistently throughout the history of the pilgrim People of God in America. Evangelization is
most urgent among those on this continent who do not yet know the name of Jesus, the only name given to men and women
that they may be saved (cf. Acts 4:12). Unfortunately, the name of Jesus is unknown to a vast part of humanity and in many
sectors of American society. It is enough to think of the indigenous peoples not yet Christianized or of the presence of
non-Christian religions such as Islam, Buddhism or Hinduism, especially among immigrants from Asia.
This obliges the Church in America to be involved in the mission ad gentes. (288) The program of a new evangelization on the
American continent, to which many pastoral projects are directed, cannot be restricted to revitalizing the faith of regular
believers, but must strive as well to proclaim Christ where he is not known.
Likewise, the particular Churches in America are called to extend their missionary efforts beyond the bounds of the continent.
They cannot keep for themselves the immense riches of their Christian heritage. They must take this heritage to the whole
world and share it with those who do not yet know it. Here it is a question of many millions of men and women who, without
faith, suffer the most serious kind of poverty. Faced with this poverty, it would be a mistake not to encourage an evangelizing
effort beyond the continent with the excuse that there is still much to do in America or to wait until the Church in America
reaches the point, basically utopian, of full maturity.
With the hope that the American continent, in accordance with its Christian vitality, will play its part in the great task of the
mission ad gentes, I make my own the practical proposals presented by the Synod Fathers: “to maintain a greater cooperation
between sister Churches; to send missionaries (priests, religious and lay faithful) within the continent and abroad; to
strengthen or create missionary institutes; to encourage the missionary dimension of consecrated and contemplative life; to
give greater impetus to mission promotion, training and organization”. (289) I am sure that the pastoral zeal of the Bishops and
of the sons and daughters of the Church throughout America will devise concrete plans, also at the international level, to
implement with great dynamism and creativity these missionary proposals.
IN THIS COMING WEEKEND's ISSUE: Installment twenty-five - CONCLUSION The Importance of Catechesis