By Joel Padgett
Connecting Faith and Life
As we approach the end of the liturgical year, the liturgy focuses increasingly on the end things: death, judgment, heaven and hell. It also celebrates that Christ, who is indeed King of the Universe, will “come again in glory to judge the living and the dead and his kingdom will have no end” (cf. Nicene Creed). Yes, all nations are truly subject to him, and it’s a helpful yearly reminder to see things in their proper perspective. In addition, it’s a good time to reflect on the last commandment that Jesus gave us before ascending to heaven:
“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” (Matthew 28:19-20).
This is the task that Jesus entrusts each of us to carry out until that time when he comes again or when he calls us to himself, whichever comes first. Perhaps it’s easier to picture what “teaching them to observe all that I have commanded you” meant for the early disciples (we have a lot of clear examples in the “Acts of the Apostles”), or even for historical saints. However, what does it mean for us today to teach others to observe all that Jesus commands?
Thankfully, the Church gives us a direction for this, although it does come wrapped in an air of “abstractness” that needs a bit of unpacking. The Church refers to it as “evangelizing catechesis,” and the USCCB’s “Institute on the Catechism” describes it in the following way:
“At the heart of the Church’s mission to all people, an evangelizing catechesis seeks to deepen a personal encounter with Jesus Christ through the power of the Holy Spirit: It proclaims the core message of the Gospel, the kerygma; it accompanies people to a response of faith and conversion to Christ; it provides a systematic exposition of God’s revelation within the communion of the Catholic Church; and it sends out missionary disciples as witnesses to the good news of salvation who promote a new vision of life, of humanity, of justice, and of human fraternity.”
Let’s reflect on this point by point:
1. “It proclaims the core message of the Gospel, the kerygma.”
At the heart of the Gospel is the living person of Jesus Christ, and — as Pope Benedict XVI emphasized — being Christian is the result of an encounter with a person, a transformative relationship with Jesus Christ. In “teaching them to observe all that I commanded you,” let us first help people to enter into a relationship with the one who has commanded us. Let us help them get to know his gentle and humble heart (cf. Matthew 11:29) so that he can then transform their heart. A few great ways of doing this is by introducing people to Christ in the Gospels, inviting them to spend time with him in adoration, and striving to love others with the same gentle and humble love that Christ has shown to us.
2. “It accompanies people to a response of faith and conversion to Christ.”
Accompanying people often requires compassion — etymologically, “to suffer with.” In other words, it requires a commitment to help others carry their cross. This does not mean that “anything goes.” We have a clear destination: Jesus Christ. It would be tragic to abandon Christ under the false pretext of accompanying someone. Personal freedom must always be respected, and we invite others to journey with us toward Christ. If someone chooses to walk away from Christ, it ought to sincerely pain us, for we continue to uphold our belief that it is only in Christ that everyone encounters ultimate meaning, purpose and love in their lives. Authentic love does not downplay just how sad it is for someone to walk away from Christ, and at the same time, it also — like the prodigal son’s father — chooses to go on loving, hoping and praying for that beloved person’s return.
3. “It provides a systematic exposition of God’s revelation within the communion of the Catholic Church.”
We believe that the Catholic Church possesses the fullness of the truth of God’ revelation. If not, why be Catholic as opposed to something — or anything — else? We don’t believe this to be our “Catholic truth” as opposed to someone else’s truth. We believe it to be the objective reality. As such, it means that we possess a great gift, a marvelous, unmerited treasure that has the potential to transform peoples’ lives for the better. Furthermore, God entrusted us with this treasure so that we would share it with others. How could we not do so? Any sense of gratitude and of sincere love for God and others ought to compel us to do so. At the same time, we “hold this treasure in earthen vessels” (2 Corinthians 4:7), and we must share it with charity, honesty and humility.
4. “It sends out missionary disciples as witnesses to the good news of salvation who promote a new vision of life, of humanity, of justice, and of human fraternity.”
Although this “new vision” is increasingly counter cultural, it does not in any way diminish the fact that it is truly “good news.” The objective reality is that we are in need of salvation, and Christ became man so as to save us. In a world that experiences so much conflict, loneliness and confusion, it’s both paradoxical and amazing that we don’t have to settle for anything less than authentic peace, freedom and joy. Christ is all these things and infinitely more. As St. John Paul II so often quoted, “Christ reveals man to himself” (“Gaudium et Spes,” n. 22). He teaches us how to truly be human.
If I had to try to boil it all down, I’d say it’s about relationships. Most fundamentally, that of God — Father, Son and Holy Spirit — who yearns for us to exist in a loving relationship with him and with each other. Let’s start there.