BEARERS OF THE GIFT OF THE GOSPEL IN EUROPE
Br. José Rodriguez Carballo, ofm
Minister General
My dear Brothers Ministers Provincial of Europe,
With our Father St. Francis and in his name I greet you and all our brothers who live and
work in our beloved continent of Europe. To all of you I say, “May the Lord give you Peace!”
I would like my presentation to start with the religious situation and the situation of
Franciscan life in Europe, in order to make some proposals as part of the Project Europe that was
approved by the Chapter of Pentecost of 2009.1
Tension between Nihilism and Christian Roots
We live in a Europe which, although having freed itself from the straitjacket of ideologies
and political blocs, had, nonetheless, to face still other threats even more jeopardizing to the very
identity of man. The fall of the emblematic wall of Berlin has paved the way not only for freedom
and religious resurgence, but also for nihilism.
The absolutization of technology changes the human person into a mere historical and
cultural (artificial) “product”. The human person is no longer a “project”; instead, he is “projected”.
The human person does not have duties; instead he has rights. In this way absolutism is born, i.e.,
“it is prohibited to prohibit,” and the “anthropological issue” begins strong in as much as it
necessary to reaffirm that the human person “is not a product”. This phenomenon is not new.
Already in the past we had philosophical trends that affirmed it. The novelty today, however, is that
we are facing a culture very much widespread.
Within this context, the Church makes her voice heard in many instances, especially through
Benedict XVI, who underscores the important of religion as a builder of true liberty and authentic
human progress. In the Pope’s teaching, Christianity, and especially Catholicism, is not a sect
because its uniqueness is to be in history, in order to meet everyone. This is not a private fact or an
individual phenomenon, but a community presence, a religion of the people, who takes seriously all
the aspects of the human person and wants to save all. It is also not an ideology, but the
proclamation of a transcendent truth. It is not in possession of an immanent truth, but at the service
of the Truth. By claiming radically a non-ideological nature to Christian faith, the current Pontiff
can reclaim his public role.
If we want to reach common ground on this situation, faith and reason must then meet.
Wherever faith and reason are separated, both are sickened. Reason without faith becomes cold and
its criteria are lost with the risk of what Lewis calls “abolition of man”. Faith without reason is the
breeding ground of sicken religiosity and of all types of fundamentalism which end up also
annihilating the human person. This is the tension we are experiencing within an “old” Europe that
has deep Christian roots; a Europe “affected” by an aggressive secularism and laicism and where
there is a contraposition between Catholics and the Laity. For a careful observer, the signs of hope
are not lacking, however, but also not lacking are the clouds that darken the future of our continent
caused by a “profound crisis of values”.2
1
2
Chapter 2009, Capitular Mandates 26- 27.
Ecclesia in Europa (=EiE), 108.
1
Europe is calling us
This situation makes Europe today a mission-territory and, in many cases, a “mission ad
gentes”.3 Hence, for the Church one thing is clear: Europe needs to rediscover its soul. Europe
needs to be evangelized and this evangelization, “in various parts of Europe”, entails “a first
proclamation of the Gospel”4 and “a new proclamation everywhere, even to those who are already
baptized.”5
This task is “everyone’s commitment and responsibility.”6 All the 8000 Friars Minor who
live and work in Europe cannot be in the margins or an onlooker. Europe is calling us and awaits
us to be protagonists/ferment in the beautiful task of evangelization of the culture and of
inculturation of the Gospel in our old continent.7 Europe is calling us and awaits us to respond by
proclaiming the Gospel of hope and reconciliation. Europe is calling us and awaits us to come up
with an alternative project for society.
We do not start from zero in this service of evangelization. In the society of his time,
Francis proposed an alternative project of life to the one already in place. In a religious society that
was far from living Gospel values, Francis lived and proposed an alternative project of life and
mission; he was a witness of a God who is near, who is love, a God of mercy, forgiveness, and
reconciliation. In a society that was deeply divided, Francis lived and proposed a project of life in
fraternity, where all felt equal and as brothers. In a violent society, he lived and proposed a project
of peace and reconciliation; in a society wounded by inequalities, he lived and proposed a project of
life in minority where all felt as “servants” of all, including the “enemies” of the time, i.e., “the
Saracens and other infidels”.
Almost 800 yrs have passed since the penitent of Assisi, Francis of Benardone, responded
with Gospel creativity and fantasy to what we call today the signs of the times and places. The love
that set out the disciples of Jesus on a journey, leading them to proclaim the Gospel to the “whole
world” and “all creatures”, is also urging us to proclaim to all that “there is no other Almighty than
God” (CtaO 9). Likewise, the love that urged Francis through the roads of Europe is also calling us
to be rid of fears that are motivated mostly by both the dwindling numbers of and ageing Friars; to
be rid also of cowardice motivated mostly by our lack of faith; to be rid of our reduced cloisters,
such as provincialism, personal comfort, embourgeoisement, etc. and cry out that “love is not
loved”. Furthermore, “by word and deed” we are to bear witness to God as “the only God, the
Good, the All Good, the Supreme Good, Beauty, Security, our Joy, hope, happiness, and our
wealth” (AlD 1ss).
Project Europe
In order to respond to the call of Europe, the Order approved the so called, Project Europe,
in the last Chapter of Pentecost; it was born with a twofold vocation: 1) “to give life to new forms
of evangelization”8, so as to share the concerns of the Church for the spreading of the Gospel in the
3
EiE 46.
EiE, 46.
5
EiE, 47.
6
EiE 33.
7
EiE 58-65.
8
General Chapter, Capitular Mandates, 26.
4
2
western world, especially in Europe,9 and at the same time 2) to revitalize and re-launch the
Franciscan Charism in this continent with deep Christian and Franciscan roots – as stated by the
final document of the General Chapter 2009, Bearers of the Gift of the Gospel. Project Europe also
foresees to reinforce Franciscan presence in the Greek-Catholic Church in Ukraine.
We still have a lot of work ahead of us in terms of drawing up and concretizing a project,
determining goals and methodologies, setting times and evaluations, and identifying tasks and
responsibility. Although the General Definitory and the Union of Friars Minor of Europe (UFME)
need to do all this work in the Provinces and European Conferences; nevertheless, I don’t hesitate to
affirm that it is about doing a providential project to ensure in Europe’s future a meaningful and
Gospel Franciscan presence. We hope, in this way, that it will pave the way for a renewal of the
current model of consecrated life that is less concerned with works, but more evangelically focused
on the essentials, more prophetic, and more open to the needs of the men and women of our
continent.
On the other hand, it is clear to me that Project Europe cannot be reduced to a mere
restructuring of works and existing presences nor just to a mere welcoming of brothers of other
continents. Without discarding the fact that some brothers, led by the Spirit, do come to Europe as
a mission territory “ad gentes”, Project Europe refers more to the endogenous revitalization of the
brothers of Europe. Additionally, this project must underscore the role which the lay people are
called to carry out in handing down Franciscan charism and values. In fact, shared mission with the
laity is very much in demand, now more than ever and springs forth from a correct understanding of
Church. Shared mission is also “an act of authentic restitution of the Gospel [as center focus].”10
Some Requirements of Project Europe
Refounding our life to refound our evangelizing mission
The first objective of Project Europe according to Capitular decision is that “of giving life to
new forms of evangelization”, so as to make us Bearers of the Gift of the Gospel in the secularized
society of Europe. Yet, given that to evangelize means to bear witness and that mission is
inseparable to life, the new forms of evangelization and mission should, by necessity, start from
refounding of life, so that, if possible, like Francis, we may let ourselves be changed and
transformed by the Gospel. Just one life that is “touched by the dynamism of the Gospel” 11 can
become an “overflowing passion for the Kingdom.”12 To this effect the Capitular Document rightly
states,
“We now affirm the conviction that between the priorities and evangelizing mission there must be a circular
dynamic of feedback, within which our projects are placed. Within this broad perspective evangelization
appears as the horizon of the whole journey of conversion of the Lesser Brother, and thus of ongoing
formation. The evangelizing mission is not simply the “external” dimension of our life. In fact, consecrated life
itself, under the action of the Holy Spirit who is at the origin of every vocation and charism, becomes mission,
as did the life of Jesus. 13
“New wine in old wineskins” (Mt 9, 17). During this difficult moment Europe is going
through, yet a moment full of hope, it is urgent for Franciscans to do an on-going discernment and
constant evaluation of their lives, so that it can eventually lead to a real refounding.14
9
Cf. EiE, 61.
Bearers of the Gift of the Gospel (=BGG), 25.
11
BGG, 5.
12
BGG, 28.
13
BGG, 28; VC, 72.
14
The Lord Speaks with us on the Road (=LSR), 35.
10
3
The last documents of the Order, especially the final document of the General Chapter of
2009, offer us some important and indispensable elements for refounding our life. Among these
elements, the following are indicated:
- Placing God at the center as the main integrator of our existence.15 It entails an authentic
experience of God, who is the only One able to put us in motion16 and allow us with Gospel
boldness to “try out new paths of presence and witness”;17 it entails also an experience of
faith that is an “absolute source of our witness to the world.”18 In short, it is about making
holiness in fraternity the commitment of each Franciscan of Europe.19
- The creation of prophetic fraternities rooted in the Gospel, 20 human fraternities that are
recreated for “communion, intercommunication, and the quality and truth in relationship of
brothers among themselves;”21 “signal fraternities which know how to read the signs of the
times and enflesh the Gospel in a concrete and comprehensible way for the culture of our
times”.22
- Reassess both initial and on-going formation in light of evangelization and mission in
Europe.23 To this effect, it is urgent and necessary to invest in a European formation that
strategically favors the growth of a European conscience and responsibility for European
evangelization by educating our youth to have a strong and evangelized identity.
- To assess the same evangelizing mission. This ought to be – as the General Chapter of
2009 affirms - “sustained by a strong experience of God” done “in fraternity and with the
witness of fraternal life.” In fact, “No project of evangelization is the initiative or personal
property of anyone; it is always the fraternity that evangelizes;24 it ought to distinguish itself
as having an “inter gentes character, of itinerancy, of presences in unknown areas that are
difficult, risky and close to the poor”. Furthermore, we must make the fate of the people our
own, so that the Gospel may be “today more than ever a source of hope for them”;25 without
turning our backs on the future of the world;26 allowing us to be seduced by the “forgotten
and inhuman cloisters”;27 choosing with greater decisiveness the liminality of religious life,
and experience marginality as the essence of our Franciscan identity;28 opting to cross
frontiers;29 and “be open to the active participation of the laity and the Franciscan family”.30
The work ahead of us is not easy, but urgent. While all the brothers must pitch in, the
Ministers Provincial are the ones who are to challenge and accompany the most in these processes
15
Cf. BGG, 12.
Cf. BGG, 11.
17
LSR, 33.
18
LSR, 18.
19
Cf. LgP, 42-45.
20
Cf. BGG, 6.
21
BGG 27.
22
BGG, 8.
23
Cf. General Chapter 2009, Capitular Mandates, 17.
24
BGG ,27.
25
BGG, 4.
26
BGG, 29.
27
Cf. LgP, 37.
28
Cf. BGG, 23.
29
Cf. BGG 22-24.
30
Cf. General Chapter 2009, Capitular Mandates, 13.
16
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of deep renewal and refounding of the life of the brothers. They are to remember that this task is,
before and above all, an option of life.
Because of this, it becomes more urgent to deepen our identity – as the last Chapter of
Pentecost asked of us.31 Without reinforcing our identity, we will never be significant. It is not
enough to think of restructuring! If we want it to be an occasion to become significant anew, a
simpler and more vulnerable, more prophetic, and certainly more in tuned with minority,32 then we
need to think in terms of refounding life in all its dimensions.
In my view, this is the most urgent task that awaits the Provinces of Europe. Before
thinking in terms of organizational aspects, the brothers of Europe must be concerned first to
revitalize Franciscan presences in a Gospel-like manner. Then, from here new specific projects can
emerge that guarantee Franciscan identity and a new vocational culture.
In Light of these presuppositions, we can also think of brothers as coming to Europe just as
in the days of yore when the Europeans went to other countries. However, keep in the forefront of
your minds that it is not simply about a numerical reinforcement, in order to save what is in
existence; rather, it is about drawing up and managing new projects which respond better to the
situation of the Europe of these times. That is why I consider appropriate what the final document
of the Chapter 2009 said when it states that “before becoming obsessed with realignment of our
structures we must begin to read attentively the signs of times and places and allow ourselves to be
questioned by them.”33 We need to consider, in addition, that in order to feel ourselves called to
work in Europe, inculturation is a priority, and this entails getting to know this country’s
conditions, problems, mentalities, and languages.
Restructuring presences
In the current situation, restructuring of presences and activities are being imposed on
Europe. This is without a doubt a “painful” process. However, if we want restructuring to “make
us anew significant in a simpler and more vulnerable way, but more prophetic and certainly more in
tune with minority”, then we are called to discover it as “a moment of paschal grace.”34
Restructuring cannot be done just by keeping foremost in our minds the structural and
pastoral demands of the Entities; we must also follow the indications given in the priorities of the
Order and our forma vitae. On the other hand, when talking about restructuring, it is not simply in
terms of shutting down. Rather, restructuring must be done with a serious discernment of what is
valid or not, keeping in mind, at the same time, the aforesaid set of criteria. Whether our Franciscan
presences are selected, restructured, shut down, or created, it must be done in accordance with this
strategic orientation, namely, that only those presences or fraternities that have a clear and serious
spiritual life, an attractive Franciscan life at the service of evangelization, and are in communion
with the local Church actually have a future.
Internationality and Interprovinciality
According to Capitular Mandate, Project Europe should be characterized for its
internationality and interprovinciality. This is exacting us, moreover, that we come out of our
narrow geographical and cultural limits. The final document of the Chapter 2009 is asking us to de-
31
General Chapter 2009, Capitular Mandates, 2.
Cf. BGG, 31.
33
BGG, 29.
34
BGG, 31.
32
5
center ourselves and be less self-referential.35 In other words, what is being asked of us is greater
collaboration among the Entities of Europe.
The General Chapter of 2003 spoke about “interprovincial collaboration” as the path to be
taken by the Order for the future.36 Perhaps the same can be said about Europe. In other words, the
future of Franciscanism in Europe depends on interprovincial collaboration. If we want to face “our
missionary reality with great dynamism”, we need to start collaborating structurally.
Many are the factors that demand entering into a culture of solidarity that is at the service of
a common future; among them is the dwindling number of vocations which is felt all over Europe at
a varying pace. The culture of solidarity must daily find its way more into the Entities,
Conferences, and the universal fraternities. This is not, however, to deny or underestimate the fruits
this culture of solidarity is bearing already, such as the fraternities of Palestrina, Istanbul, Brussels,
the foundation of Russia/Kazakhstan, the four fraternities of Rome – just to name a few of the
presences in Europe that are dependent on the Minister General. Moreover, in addition to the
aforementioned factor of diminishment of vocations, collaboration is also another factor that should
make us enter into a culture of solidarity. Collaboration is a result of our vocation to be signum
fraternitatis within a spirituality of communion; it must involve not only the Provinces, but also the
Conferences and the joint Conferences of the same continent, such as UFME.
At the present time, we must confess that, while the world is become a “village”, the danger
of projecting, of occupying, and being preoccupied over “one’s own places” is still quite intense. Is
now the time to widen the space of our tent (cf. Is 54, 2), to cross the borders,37 to make our borders
porous, to allow the flow of intercommunion and intercommunication,38 and make the passage from
collaboration to interaction.
New Forms of Evangelization
This is not about simply preaching the Gospel and still less about being content with
preaching it from the pulpits of our half-empty temples to the elderly – even though this, too, is
necessary. Rather, the time has come to go out into the streets, the squares, and places that are
packed with our brothers and sisters, the men and women of today. We need to recognize ourselves
together with them as mendicants of meaning, sharing in their same questions and quest for
meaning in history, existence, and life.39
Now is the time to let ourselves be transformed by the Gospel40 and, in this way, to bear
witness to it, carrying ourselves as if we were the men of the future century – as Celano states of St.
Francis. Now is the time to assume our poverty with joy and with our voice. Alhough the latter
may be weak, it is, nonetheless, made strong by the Gospel as we “place ourselves in the context of
the life, needs, questions and challenges of our peoples”, proclaiming to them the Good News of the
Kingdom, which is “the seed of a new world of justice, of peace and of fraternity, and which today
more than ever must be a source of hope for them.”41 Now is the time to open ourselves to new
forms of evangelization.
35
BGG, 14.
The Lord Give You Peace (=LgP), Proposals, 16.
37
Cf. BGG, 22.
38
BGG, 22.
39
Cf. LSR, 6.
40
Cf. BGG, 5.
41
BGG 4.
36
6
Any form of new evangelization must start from a life of fraternity in which primacy is
given to a life of prayer, listening to the Word, and cultivating authentic and deep relationships.
These new forms of evangelization should also be characterized by real choices in the field of
minority, such as a simple and sober way of life which translates into concrete options, itinerancy as
an integral dimension of our charism, vulnerability that entrust itself to Providence, and sharing life
with the people, especially the poor and outcast.
From the perspective of fraternity and minority, the first thing that is being asked of us is to
be witnesses of the Gospel, to be living Gospels as St. Francis was in his time from the standpoint
of the logic of the gift and gratuity.42 The only motivation that should spur us onward as Bearer of
the Gift of the Gospel is the superabundance of experienced love and the experience of the Gospel
as a gift called to be restored [as center focus]. For this purpose, both creative and evangelical
fantasies are being asked of us. Both evangelical and creative fantasy would suggest to us the most
suitable ways to restore the Gospel as center focus in Europe “as lesser brothers evangelizers with
the heart turned toward the Lord.”43
A Sign of Refounding Our Life and Search for New Forms of Evangelization
Foundation of “Blessed Giles of Assisi”
Upon request by the fraternities of both Palestrina and Istanbul – which are dependent
directly on the Minister General – during its meeting in January, the General Definitory approved
the Foundation, “Blessed Giles of Assisi”, also dependent on the Minister General. Such a
Foundation is an International and Intercultural Entity aimed at dialogue and mission, especially in
Europe. Because the Foundation is in Europe, it can well be considered as part of Project Europe.
The Foundation is not circumscribed just to a territory; its goals are as follows:
-
To live and promote the value of fraternal relationships as a constituent element and one that
characterizes all the aspects of our life, such as prayer, work, and mission.
The missionary spirit, above all, “inter gentes” in different countries, search for “new paths
of presence and witness” (LSR, 33).
To favor ecumenical and interreligious dialogue.
The way of life in the fraternities of the Foundation will be projected according to the General
Constitutions in all that refers to prayer, fraternal dialogue, manual labor, study, mission, and
prophetic options of poverty and simplicity.
According to articles 168 of our General Constitutions – which was voted on at the General
Chapter of Pentecost 2009 and approved by the Congregation of the Consecrated life and Institutes
of Apostolic life – the Minister General may incardinate or welcome “ad tempos” brothers from
different Entities into the Foundation as well as receive candidates for the Order.
I personally consider the erection of this Foundation as a small sign of the journey we are all
called to make and as one of the realizations of the goals of Project Europe, which is, namely, to
refound our life and search for new forms of evangelization.
A Proposal to Keep Walking
42
43
Cf. BGG, 9.
BGG, 20.
7
I propose something I already shared with the General Definitors for Europe and which I
think can be realized with a little generosity and passion for evangelization for European youths.
This proposal, which can very well be inscribed among the new forms of evangelization for Europe,
at least partially, comes from the base, that is, from the many brothers who have experienced the
journey of Santiago and who would be willing to participate in it – as they themselves have made
known to me personally or in writing.
Interprovincial and international presence on the journey of Santiago
The journey of Santiago is at the present time one of the main springboards in Europe for the
evangelization of the youth and so many other pilgrims. Every year, thousands upon thousands of
youth reach the Medieval Finisterre (“the House of the Lord”) on foot, on horse, by bike or other
means of locomotion. It has been 9 years since our Franciscan Province of Santiago opened a
fraternity, “the Journey of Santiago”, and 3 yrs since it started accommodating pilgrims in our
convent of Saint Francis of Santiago. These initiatives are good and, in my view, should be
fostered.
I believe that the Friars Minor of Europe should not stop reading, interpreting, and giving a
response through our Franciscan spirituality, through this journey which I include among the signs
of the times in Europe. They are all called, but especially in first place, the Franciscan Province of
Santiago and the CONFRES. The rest of the European Entities and Conferences should not let this
opportunity pass by them. The youth are coming from all over Europe. We need brothers, if
possible young ones, who know how to receive them in the different languages that make up our
continent.
I propose, therefore, that an interprovincial and International presence be established in a
suitable place of the journey; it should welcome and accompany the youth on their way to the tomb
of the Apostle James, especially those who are searching or who are restless with the thought of a
possible vocation. Perhaps this presence on the journey could remain open, for example, during the
summer months from June to September. Establishing this presence, moreover, presupposes a
network of collaboration formed by the Minister General and his Definitory, the Franciscan
Province of Santiago, CONFRES, and the Provinces of UFME.
Such a presence would be sustained by brothers who request to be part of it with the
permission of their Ministers Provincial. The petition would be directed to the Minister General
who, in close collaboration with a delegate named “ad hoc” by the Province of Santiago, will follow
closely such a presence, and organize presences with the Definitors for Europe. I invite all the
Entities implicated in this proposal to study it within the frame of the new forms of evangelization
in Europe and participate in it with another brother.
Called to call
“The pastoral care of vocations is thus a vital issue for the future of the Christian faith in
Europe and, in turn, for the spiritual advancement of the very peoples who inhabit the continent. It
is a challenge which must be met by a Church which wishes to proclaim, celebrate and serve the
Gospel of hope.”44 These words are literally applicable to our Order, especially Europe as I have
already underscored in previous assemblies of UFME. Today, I want simply to stress the urgency
for a real commitment from all toward a suitable pastoral care of vocations. The pastoral care of
vocations should be considered one of the priority goals of these years in all of the Provinces and
44
EiE, 39
8
Conferences of Europe through a suitable care of our life in all its aspects. We are lacking
evangelical and creative fantasy to propose with both respect and courage “the Gospel of vocation”
to the youth. Likewise, we are lacking means and people for the evangelization of the youth.
We must not give up! “The fascination of both Francis and Clare of Assisi is still great in the
youth.”45 “It is not true that the youth thinks above all of consumerism and pleasures… The youth
want great things, they want the good…”46 If this latter is true and I believe it is, then we should
ask ourselves, “What is it that is lacking for a suitable vocational proposal for today’s youth? What
is that we have left? The best structure we can invest in today is the evangelization of the youth.
Our present and, especially, our future depend on them.
Conclusion
Brother Ministers, the General Chapter has given us this mandate of Project Europe in its
twofold aspects: 1) Central and Western secularized Europe and 2) our presence in the Byzantine
Ukraine. I restore it to you all with a concrete proposal in the field of new evangelization, a new
presence in the journey of Santiago without forgetting the call to reinforce our presence in the
Greek Catholic Church of Ukraine.
While I ask UFME that – in collaboration with the General Administration – it continues
through many means and goals to carry out Project Europe, I also ask generosity and openness of
mind and heart to approve this proposal as well as support for the new Foundation “Blessed Giles”
by sending personnel.
“Not only do you have a glorious history to remember and to tell, but we also have a great
history to build.” With lucidity and boldness, let us direct our gaze toward the future where the
Spirit is leading us, so that he can accomplish great things through us.47
45
Juan Pablo II, Message to the General Chapter of 2003, n. 5.
. (Benedict XVI, Discourse to the German Pilgrims, April 25, 2005; cf. EiE 39.
47
Cf. VC 110.
46
9