 |
교황 프란치스코가 26일 바티칸을 방문한 모국 아르헨티나의 노동운동가들을 만나 얘기를 나누고 있다. 바티칸/로이터 뉴스1 |
첫번째 ‘교황 권고’ 공개
교황 프란치스코가 장문의 권고문을 발표해 가난한 이들을 배제하는 고삐 풀린 자본주의를 ‘새로운 형태의 독재’로 통렬히 비판했다. 또 “교회가 손에 흙을 묻히는 것을 주저해선 안 된다”며 더 나은 세상을 만들기 위한 현실 참여를 강조했다.교황청은 26일(현지시각) 누리집(vatican.va)을 통해, ‘복음의 기쁨’이란 제목으로 교황 프란치스코가 직접 작성한 첫번째 ‘교황 권고’ 원문을 공개했다. 전문과 5개 장에 걸쳐 모두 288개 조문, 244쪽으로 구성된 ‘복음의 기쁨’의 핵심은 제2장 1항 ‘현대 사회가 직면한 몇가지 도전 과제’로 보인다. 예수회 사제로 오랜 기간 빈민사목에 열정을 바쳤던 교황의 사회 인식이 고스란히 녹아 있기 때문이다.교황은 △배제의 경제 △돈의 맹목성 △금융체제의 지배 △폭력을 부르는 불평등 등을 오늘날 세계가 맞닥뜨린 ‘도전 과제’로 꼽았다. 그는 “(구약 시대의) 10계명은 ‘살인하지 말라’고 가르쳤다. 이제는 ‘배제와 불평의 경제체제를 유지하지 말라’고 말해야 할 때다. 이런 경제체제야말로 사람을 해치기 때문”이라고 지적했다. 그는 “극소수의 소득이 기하급수적으로 늘어가면서, 절대다수와의 (소득) 격차도 갈수록 벌어지고 있다”며 “시장과 금융투기에 완벽한 자율성을 부여해야 한다고 강조한 이데올로기가 만들어낸 이러한 불균형이 결국 자기만의 법과 규칙을 강제하는 독재체제를 만들어냈다”고 통박했다. 교황은 “우상으로 숭배했던 고대의 ‘황금 송아지’가 오늘의 돈”이라며 “전세계적으로 냉혹한 경제체제의 독재가 횡행하고 있다”고 꼬집었다.우파 경제학의 핵심 주장인 ‘낙수효과’에 대한 비판도 나왔다. 교황은 “자유시장을 통한 경제성장이 결국 좀더 정의롭고 포용적인 세상을 만들 것이란 ‘낙수효과’ 이론은 단 한번도 현실에서 증명된 바 없다. 현 체제를 신성화하고, 그 안에서 경제권력을 쥐고 있는 이들의 선의를 맹목적으로 믿겠다는 조잡하고 순진한 발상일 뿐”이라고 지적했다.세태에 대한 통박도 이어졌다. 교황은 “늙은 노숙인이 거리에서 숨진 채 발견되는 건 뉴스가 안 되지만, 주식시장이 단 2포인트라도 떨어지면 뉴스가 되는 게 말이 되느냐”고 물었다. 그는 이어 “모든 게 경쟁과 적자생존의 법칙에 따라 굴러가면서, 강한 자가 약한 이들을 집어삼키고 있다. 그 결과 수많은 이들이 배제된 채 일자리도, 미래에 대한 가능성도, 절망에서 탈출할 수단도 없이 한계상황으로 내몰리고 있다”고 덧붙였다.인간마저 사용하고 버릴 수 있는 ‘소비재’ 취급을 받는 세상에 대한 비판도 담겼다. 교황은 “배제된 이들은 우리 사회의 밑바닥도 변방도 소외된 것도 아니다. 더이상 우리 사회의 일부로도 여겨지지 않는다. 착취를 당하는 정도가 아니라 아예 내쫓겼다. 버려져야 할 찌꺼기 취급을 받고 있다”고 탄식했다.천주교 전주교구 정의구현사제단의 ‘시국미사’와 관련한 논란이 거세지고 있는 지금, 교황이 제시한 ‘교회의 사명’은 눈길을 끈다. 교황은 “문 밖에서 백성들이 굶주릴 때, 예수께선 끊임없이 ‘어서 저들에게 먹을 것을 내어주라’고 가르치셨다”고 강조했다. 그는 이어 “안온한 성전 안에만 머물며 고립된 교회가 아니라 거리로 뛰쳐나가 멍들고 상처받고 더러워진 교회를 원한다”며 “잘못될 것을 걱정하는 것보다 거짓된 안정감을 심어주는 구조 안에서 침묵을 지켜야만 하는 상황에 처하게 될 것을 걱정해야 할 것”이라고 권했다.정인환 기자 inhwan@hani.co.kr=============================================================================================================================================
papa-francesco_esortazione-ap_20131124_evangelii-gaudium_en.pdf
Synthesis of the Apostolic Exhortation “The Joy Of The Gospel”
Vatican City, 26 November 2013 (VIS) - “The joy of the Gospel fills the hearts and lives of all who encounter Jesus”; thus begins the Apostolic Exhortation “Evangelii Gaudium”, by which Pope Francis develops the theme of the proclamation of the Gospel in the contemporary world, drawn from, among other sources, the contribution of the work of the Synod held in the Vatican from 7 to 28 October 2012 on the theme “The new evangelization for the transmission of the faith”. The text, which the Holy Father consigned to a group of thirty-six faithful following the closing Mass of the Year of Faith last Sunday is the first official document of his pontificate, since the Encyclical “Lumen fidei” was written in collaboration with his predecessor, Benedict XVI. “I wish to encourage the Christian faithful to embark upon a new chapter of evangelization marked by this joy, while pointing out new paths for the Church’s journey in years to come”, he continues. It is a heartfelt appeal to all baptized persons to bring Christ’s love to others, “permanently in a state of mission”, conquering “the great danger in today’s world”, that of an individualist “desolation and anguish”.
The Pope invites the reader to “recover the original freshness of the Gospel”, finding “new avenues” and “new paths of creativity”, without enclosing Jesus in our “dull categories”. There is a need for a “pastoral and missionary conversion, which cannot leave things as they presently are” and a “renewal” of ecclesiastical structures to enable them to become “more mission-oriented”. The Pontiff also considers “a conversion of the papacy”, to help make this ministry “more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization”. The hope that the Episcopal Conferences might contribute to “the concrete realization of the collegial spirit”, he states, “has not been fully realized”. A “sound decentralization” is necessary. In this renewal, the Church should not be afraid to re-examine “certain customs not directly connected to the heart of the Gospel, even some of which have deep historical roots”.
A sign of God’s openness is “that our church doors should always be open” so that those who seek God “will not find a closed door”; “nor should the doors of the sacraments be closed for simply any reason”. The Eucharist “is not a prize for the perfect but a powerful medicine and nourishment for the weak”. These convictions have pastoral consequences that we are called to consider with prudence and boldness”. He repeats that he prefers “a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church … concerned with being at the centre and then ends by being caught up in a web of obsessions and procedures. If something should rightly disturb us … it is the fact that many of our brothers and sisters are living without … the friendship of Jesus Christ”.
The Pope indicates the “temptations which affect pastoral workers”: “individualism, a crisis of identity and a cooling of fervour”. The greatest threat of all is “the grey pragmatism of the daily life of the Church, in which all appears to proceed normally, which in reality faith is wearing down”. He warns against “defeatism”, urging Christians to be signs of hope, bringing about a “revolution of tenderness”. It is necessary to seek refuge from the “spirituality of well-being … detached from responsibility for our brothers and sisters” and to vanquish the “spiritual worldliness” that consists of “seeking not the Lord’s glory but human glory and well-being”. The Pope speaks of the many who “feel superior to others” because “they remain intransigently faithful to a particular Catholic style from the past” whereby “instead of evangelizing, one analyses and classifies others” and those who have “an ostentatious preoccupation for the liturgy, for doctrine and for the Church’s prestige, but without any concern that the Gospel have a real impact” on the needs of the people. This is “a tremendous corruption disguised as a good … God save us from a worldly Church with superficial spiritual and pastoral trappings!”.
He appeals to ecclesial communities not to fall prey to envy and jealousy: “How many wars take place within the people of God and in our different communities!”. “Whom are we going to evangelize if this is the way we act?”. He highlights the need to promote the growth of the responsibility of the laity, often kept “away from decision-making” by “an excessive clericalism”. He adds that there is a need for “still broader opportunities for a more incisive female presence in the Church”, in particular “in the various settings where important decisions are made”. “Demands that the legitimate rights of women be respected … cannot be lightly evaded”. The young should “exercise greater leadership”. With regard to the scarcity of vocations in many places, he emphasizes that “seminaries cannot accept candidates on the basis of any motivation whatsoever”.
With regard to the theme of inculturation, he remarks that “Christianity does not have simply one cultural ｅxpression” and that the face of the Church is “varied”. “We cannot demand that peoples of every continent, in expressing their Christian faith, imitate modes of ｅxpression which European nations developed at a particular moment of their history”. The Pope reiterates that “underlying popular piety … is an active evangelizing power” and encourages the research of theologians, reminding them however that “the Church and theology exist to evangelize” and urging them not to be “content with a desk-bound theology”.
He focuses “somewhat meticulously, on the homily”, since “many concerns have been expressed about this important ministry and we cannot simply ignore them”. The homily “should be brief and avoid taking on the semblance of a speech or a lecture”, should be a “heart-to-heart communication” and avoid “purely moralistic or doctrinaire” preaching. He highlights the importance of preparation: “a preacher who does not prepare is not ‘spiritual’; he is dishonest and irresponsible”. Preaching should always be positive in order always to “offer hope” and “does not leave us trapped in negativity”. The approach to the proclamation of the Gospel should have positive characteristics: “approachability, readiness for dialogue, patience, a warmth and welcome which is non-judgemental”.
In relation to the challenges of the contemporary world, the Pope denounces the current economic system as “unjust at its root”. “Such an economy kills” because the law of “the survival of the fittest” prevails. The current culture of the “disposable” has created “something new”: “the excluded are not the ‘exploited’ but the outcast, the ‘leftovers’”.
“A new tyranny is thus born, invisible and often virtual”, of an “autonomy of the market” in which “financial speculation” and “widespread corruption” and “self-serving tax-evasion reign”.
He also denounces “attacks on religious freedom” and the “new persecutions directed against Christians. … In many places the problem is more that of widespread indifference and relativism”. The family, the Pope continues, “is experiencing a profound cultural crisis”. Reiterating the indispensable contribution of marriage to society”, he underlines that “the individualism of our postmodern and globalized era favours a lifestyle which … distorts family bonds”.
He re-emphasizes “the profound connection between evangelization and human advancement” and the right of Pastors “to offer opinions on all that affects people’s lives”. “No one can demand that religion should be relegated to the inner sanctum of personal life, without a right to offer an opinion on events affecting society”. He quotes John Paul II, who said that the Church “cannot and must not remain on the sidelines in the fight for justice”. “For the Church, the option for the poor is primarily a theological category” rather than a sociological one. “This is why I want a Church that is poor and for the poor. They have much to teach us”. “As long as the problems of the poor are not radically resolved … no solution will be found for this world’s problems”. “Politics, although often denigrated”, he affirms, “remains a lofty vocation and one of the highest forms of charity”. I beg the Lord to grant us more politicians who are genuinely disturbed by … the lives of the poor!”. He adds an admonition: “Any Church community”, if it believes it can forget about the poor, runs the risk of “breaking down”.
The Pope urges care for the weakest members of society: “the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned” and migrants, for whom the Pope exhorts “a generous openness”. He speaks about the victims of trafficking and new forms of slavery: “This infamous network of crime is now well established in our cities, and many people have blood on their hands as a result of their comfortable and silent complicity”. “Doubly poor are those women who endure situations of exclusion, mistreatment and violence”. “Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenceless and innocent among us. Nowadays efforts are made to deny them their human dignity”. “The Church cannot be expected to change her position on this question … it is not ‘progressive’ to try to resolve problems by eliminating a human life”. The Pope makes an appeal for respect for all creation: we “are called to watch over and protect the fragile world in which we live”.
With regard to the theme of peace, the Pope affirms that “a prophetic voice must be raised” against attempts at false reconciliation to “silence or appease” the poor, while others “refuse to renounce their privileges”. For the construction of a society “in peace, justice and fraternity” he indicates four principles: “Time is greater than space” means working “slowly but surely, without being obsessed with immediate results”. “Unity prevails over conflict” means “a diversified and life-giving unity”. “Realities are more important than ideas means avoiding “reducing politics or faith to rhetoric”. “The whole is greater than the part” means bringing together “globalization and localization”.
“Evangelization also involves the path of dialogue”, the Pope continues, which opens the Church to collaboration with all political, social, religious and cultural spheres. Ecumenism is “an indispensable path to evangelization”. Mutual enrichment is important: “we can learn so much from one another!”, for example “in the dialogue with our Orthodox brothers and sisters, we Catholics have the opportunity to learn more about the meaning of Episcopal collegiality and their experience of synodality”; “dialogue and friendship with the children of Israel are part of the life of Jesus’ disciples”; “interreligious dialogue”, which must be conducted “clear and joyful in one’s own identity”, is “a necessary condition for peace in the world” and does not obscure evangelization; in our times, “our relationship with the followers of Islam has taken on great importance”: the Pope “humbly” entreats those countries of Islamic tradition to guarantee religious freedom to Christians, also “in light of the freedom which followers of Islam enjoy in Western countries!”. “Faced with disconcerting episodes of violent fundamentalism” he urges us to “avoid hateful generalisations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence”. And against the attempt to private religions in some contexts, he affirms that “the respect due to the agnostic or non-believing minority should not be arbitrarily imposed in a way that silences the convictions of the believing majority or ignores the wealth of religious traditions”. He then repeats the importance of dialogue and alliance between believers and non-believers.
The final chapter is dedicated to “spirit-filled evangelizers”, who are those who are “fearlessly open to the working of the Holy Spirit” and who have “the courage to proclaim the newness of the Gospel with boldness (parrhesía) in every time and place, even when it meets with opposition”. These are “evangelizers who pray and work”, in the knowledge that “mission is at once a passion for Jesus and a passion for his people”: “Jesus wants us to touch human misery, to touch the suffering flesh of others”. He explains, “In our dealings with the world, we are told to give reasons for our hope, but not as an enemy who critiques and condemns”. “Only the person who feels happiness in seeking the good of others, in desiring their happiness, can be a missionary”; “if I can help at least one person to have a better life, that already justifies the offering of my life”.
The Pope urges us not to be discouraged before failure or scarce results, since “fruitfulness is often invisible, elusive and unquantifiable”; we must know “only that our commitment is necessary”. The Exhortation concludes with a prayer to Mary, “Mother of Evangelization”. “There is a Marian “style” to the Church’s work of evangelization. Whenever we look to Mary, we come to believe once again in the revolutionary nature of love and tenderness”.
To read the full text of the Apostolic Exhortation “Evangelii Gaudium”, or to download it in PDF format, click on or copy the following link:
http://www.vatican.va/phome_en.htm
papa-francesco_esortazione-ap_20131124_evangelii-gaudium_en.pdf
1.05MB
'Inside Revolution· Psychology' 카테고리의 다른 글
| 진리는 길없는 길입니다 - 지두 크리슈나무르티 (0) | 2013.12.11 |
|---|---|
| Life Lessons to Teach Kids Before They Leave Home (0) | 2013.12.11 |
| 7 Valuable Lessons From 7 Memorable Bosses (0) | 2013.10.13 |
| 내 아이의 돌발행동 분석 보고서 (0) | 2013.10.08 |
| 뇌성마비 언어·지체장애 딛고 美 조지메이슨大 최고 교수까지 오른 정유선 (0) | 2013.09.15 |