Evangelii gaudium a largement dépassé la perspective du Synode, en devenant la « charte de base » du pape François. Ce dernier va au-delà de la seule perspective spirituelle et rétablit le lien indestructible entre renouveau – conversion – réforme : la réforme de chaque dimension ecclésiale, qui présuppose la conversion personnelle de chacun, est donc l’esprit qui fait la différence dans la pensée de l’actuel souverain pontife. Rénovant ainsi pleinement avec la visée d’ Evangelii nuntiandi de Paul VI, le pape argentin établit que l’Église annonce partout ce qu’elle est et existe pour annoncer, au moyen de la forme qu’elle assure dans l’histoire. Suggérant un style d’évangélisation comme diaconie de l’Esprit Saint, dans une attitude d’hospitalité pour chaque personne, l’exhortation de François unit Magistère et prophétie. Elle offre ainsi une stimulation puissante pour allonger le pas, soit dans la pratique ecclésiale, soit dans la réflexion catéchétique.
Evangelii gaudium was intended as the post-synodal document on the topic of the new evangelisation. In fact, it went significantly beyond the scope of the Synod, becoming Pope Francis’ “founding charter”, setting out his vision of the Gospel, the Church and evangelisation. The document is developed around a single inclusion: it begins with joy as the foundation of the message; it ends on the notion of the service of the Holy Spirit as the ultimate purpose of ecclesial action. At the same time, this vision confers freedom and gratuity upon the challenge of evangelisation, and defines the Church as the servant of humanity and of divine action. The key to understanding Evangelii gaudium is the call to conversion. Pope Francis goes beyond the spiritual perspective (conversion of individuals in the Church) and restores the indelible bond linking renewal – conversion – reform. Every aspect of the life of the Church is itself a proclamation of the Gospel, otherwise it is a denial: the reform of each ecclesial dimension, which presupposes personal conversion, is the distinctive element in the thought of Pope Francis. He thereby restores fully the aim of Evangelii nuntiandi by Paul VI. Pope Francis chooses the term ‘conversion’ to designate the ecclesial task of proclamation, preferring it to that of ‘evangelisation’ since the latter could be taken to mean that it is one aspect, one activity among many in the life of the Church. Rather, for him, the Church proclaims always and everywhere what it is and indeed exists in order to proclaim, by means of the form (hence the ‘re-form’) it takes in history. Underlying this perspective is a re-examination of the big questions: how the current cultural context, rich as it is in contradictions and yet ‘capax Dei’, can receive the belief that the Holy Spirit is present in every heart and active in every person of good will (what Christoph Theobald calls ‘basic faith’ and André Fossion ‘primary grace’); the need for evangelisation as the supreme act of gratitude for the gift received and of love for all; the kerygma as the centre of the proclamation (EG, no. 164); evangelisation as the diakonia of the Holy Spirit in an attitude of hospitality for each person. Evangelii gaudium is a text that unites the Magisterium and prophecy. We are no longer used to such an association. That is why the document becomes a powerful stimulus to slow down our pace, whether in the ecclesial practice of evangelisation or in catechetical reflection.
