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|Ioannes Paulus PP. II|
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Evangelizing Culture and the Cultures of Humanity
44. Service to the individual and to human society is expressed and finds its fulfilment through the creation and the transmission of culture, which especially in our time constitutes one of the more serious tasks of living together as a human family and of social evolution. In light of the Council, we mean by "culture" all those "factors which go to the refining and developing of humanity's diverse spiritual and physical endowments. It means the efforts of the human family to bring the world under its control through its knowledge and its labour; to humanize social life both in the family and in the whole civic community through the improvement of customs and institutions; to express through its works the great spiritual experiences and aspirations of all peoples throughout the ages; finally, to communicate and to preserve them to be an inspiration for the progress of many, indeed of the whole human race"(162). In this sense, culture must be held as the common good of every people, the expression of its dignity, liberty and creativity, and the testimony of its course through history. In particular, only from within and through culture does the Christian faith become a part of history and the creator of history.
The Church is fully aware of a pastoral urgency that calls for an absolutely special concern for culture in those circumstances where the development of a culture becomes disassociated not only from Christian faith but even from human values(163), as well as in those situations where science and technology are powerless in giving an adequate response to the pressing questions of truth and well-being that burn in people's hearts. For this reason the Church calls upon the lay faithful to be present, as signs of courage and intellectual creativity, in the privileged places of culture, that is, the world of education-school and university-in places of scientific and technological research, the areas of artistic creativity and work in the humanities. Such a presence is destined not only for the recognition and possible purification of the elements that critically burden existing culture, but also for the elevation of these cultures through the riches which have their source in the Gospel and the Christian faith. The extensive treatment by the Second Vatican Council of the rapport between the Gospel and culture represents a constant historic fact and at the same time serves as a working ideal of particular and immediate urgency. It is a challenging programme given as a pastoral responsibility to the entire Church, but in a specific way to the lay faithful in her. "The good news of Christ continually renews the life and culture of fallen humanity; it combats and removes the error and evil which flow from the attraction of sin which are a perpetual threat. She never ceases to purify and to elevate the morality of peoples... In this way the Church carries out her mission and in that very act she stimulates and makes her contribution to human and civic culture. By her action, even in its liturgical forms, she leads people to interior freedom"(164).
Some particularly significant citations from Paul VI's Exhortation Evangelii Nuntiandi merit recollection here: "The Church evangelizes when she seeks to convert, solely through the divine power of the message she proclaims (cf. Rom 1:16; 1 Cor 1:18; 2:4), both the personal and collective consciences of people, the activities in which they engage, and the lives and concrete milieux which are theirs. Strata of humanity are transformed: for the Church it is a question not only of preaching the Gospel in ever-wider geographic areas or to ever-greater numbers of people, but also of affecting and as it were challenging, through the power of the Gospel, mankind's criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation. All this could be expressed in the following words: What matters is to evangelize humanity's culture and the cultures of the human family... the split between the Gospel and culture is without a doubt the drama of our time, just as it was of other times. Therefore, every effort must be made to ensure a full evangelization of culture, or more correctly of cultures"(165).
The privileged way at present for the creation and transmission of culture is the means of social communications(166). The world of the massmedia represents a new frontier for the mission of the Church, because it is undergoing a rapid and innovative development and has an extensive worldwide influence on the formation of mentality and customs. In particular, the lay faithful's responsibility as professionals in this field, exercised both by individual right and through community initiatives and institutions, demands a recognition of all its values, and demands that it be sustained by more adequate resource materials, both intellectual and pastoral.
The use of these instruments by professionals in communication and their reception by the public demand both a work of education in a critical sense, which is animated by a passion for the truth, and a work of defence of liberty, respect for the dignity of individuals, and the elevation of the authentic culture of peoples which occurs through a firm and courageous rejection of every form of monopoly and manipulation.
However, the pastoral responsibility among the lay faithful does not stop with this work of defence. It extends to everyone in the world of communications, even to those professional people of the press, cinema, radio, television and theatre. These also are called to proclaim the gospel that brings salvation.
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