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Congregation for the Clergy
General Directory for Catechesis

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  • PART ONE CATECHESIS IN THE CHURCH'S MISSION OF EVANGELIZATION
    • CHAPTER I Revelation and its transmission through evangelization
        • The ministry of the word in evangelization
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The ministry of the word in evangelization

50. The ministry of the word (126) is a fundamental element of evangelization. The presence of Christianity amongst different human groups and its living witness must be explained and justified by the explicit proclamation of Jesus Christ the Lord. "There is no true evangelization if the name, the teaching, the life, the promises, the Kingdom and the mystery of Jesus of Nazareth, the Son of God, are not proclaimed". (127) Those who are already disciples of Jesus Christ also require to be constantly nourished by the word of God so that they may grow in their Christian life. (128)

The ministry of the word, within the context of evangelization, transmits Revelation, through the Church, by using human words. These, however, always refer to works: to those which God has done and continues to do, especially in the liturgy; to the witness of Christians; to the transforming action which these Christians achieve, together with so many men of good will, throughout the world. This human word of the Church is the means used by the Holy Spirit to continue dialogue with humanity. He is, in fact, the principle agent of the ministry of the word, the one through whom "the living voice of the Gospel rings out in the Church—and through her in the world". (129)

The ministry of the word is exercised in "different forms". (130) The Church, since apostolic times, (131) in her desire to offer the word of God in the most appropriate manner, has realized this ministry in the most varied of ways. (132) All of these, however, perform the essential and fundamental functions of the ministry of the word itself.




126) Cf. Acts 6:4. The Ministry of the Word of God is fostered in the Church by:
– the ordained ministers (cf. CIC 756-757);
members of institutes of consecrated life in light of their consecration to God (cf. CIC 758);
– the lay faithful in light of their baptism and confirmation (cf. CIC 759). In regard to the term ministry (servitium), it is necessary that all reference be made to the uniqueness and to the source of all ministry which is the ministry of Christ. To a certain extent this applies also without ambiguity to the non-ordained faithful. In the original meaning, it expresses the work with which the members of the Church carry on the mission of Christ, both within the Church and throughout the world. However, when the term is distinguished from and compared with the various munera and officia, then it should be clearly noted that only in virtue of sacred ordination does the word obtain that full, univocal meaning that tradition has attributed to it (cf. John Paul II, Allocution at the Simposium on "The Participation of the Lay Faithul in the Priestly Ministry" n. 4, L'Osservatore Romano, English Edition, 11 May 1994.



127) EN 22; cf. EN 51-53.



128) Cf. EN 42-45, 54, 57.



129) DV 8c.



130) PO 4b; cf. CD 13c.



131) Many diverse forms of this single ministry appear in the New Testament: "Proclamation, teaching, exhortation, prophecy, witness... this richness of expression is notable.



132) The forms through which the ministry of the word is filtered are not in reality intrinsic to the Christian message as though to imply that diversity of form connotes different messages. These are, rather, accentuations or tones more or less explicitated and adapted to the situation of faith of each person or group of persons in their concrete situations.






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