The first Latin American pontiff has called on Catholics to adopt a more missionary mind-set. 
 
 Pope Francis celebrates Mass with bishops, priests and seminarians at the Cathedral of St. Sebastian in Rio de Janeiro on Saturday. (Photo: Luca Zennaro, AFP/Getty Images) Story Highlights On Friday, Francis issued impassioned plea for the downtrodden 
 
 World Youth Day events have drawn more than 300,000 to Rio 
 
 Deluge of rain forced organizers to change plans for final Mass on Sunday 
 
 RIO DE JANEIRO — An estimated three million Catholics crammed onto the iconic Copacabana Beach Saturday night for a vigil with Pope Francis, whose visit to Brazil culminates tomorrow with a Mass that is expected to convene an even bigger crowd. 
 
 The vigil capped a busy day for Francis, who arrived in Brazil July 22 for World Youth Day, a biannual gathering of young Catholics. 
 
 Earlier on Saturday, Francis told an assembly of Catholic bishops in the cathedral of Rio de Janeiro to get out of their cathedrals and spread the gospel and serve those most in need. 
 
 It was yet another admonishment from the first Latin American pontiff — who has called for a Church focused on the poor — for Catholics to adopt a more missionary mind-set. It also blasted bishops from Brazil, where the number of faithful has shrunk to less than 65% of the population in what is still the world's most Catholic country. 
 
 "We cannot keep ourselves shut up in parishes, in our communities, when so many people are waiting for the Gospel," Francis said. 
 
 "Let us courageously look to pastoral needs, beginning on the periphery (of where we live), with those who are farthest away, with those who do not usually go to church. They, too, are invited to the table of the Lord." 
 
 It was message aimed at reviving an institution dating back centuries in Latin America, but one becoming less relevant in the region as people become culturally Catholic or leave the church all together — often for Evangelical congregations. Those congregations have often better identified basic needs in poor Brazilian neighbourhoods and addressed issues like domestic violence and alcohol abuse, instead of speaking about more global ideas like social justice, says Andrew Chesnut, religious studies at Virginia Commonwealth University and the author of a book on Brazil's Evangelicals 
 
 Francisca Martinez, 21, traveled to World Youth Day in Rio de Janeiro from Guam. She said the chance to meet other young Catholics was the one of the best parts of attending. (Photo: David Agren, USA TODAY) 
 
 Papal spokesman Father Federico Lombardi said the speech to the bishops was the longest of his pontificate and outlines his vision for them, Catholic News Service reported. 
 
 The pope later took his straight-talking style to a speech for intellectuals and Brazil's political and business leaders. He implored them to open opportunities for everyone in a country rife with inequality, expand dialogue with all sectors of society and work toward "eliminating forms of elitism and eradicating poverty." 
 
 Brazil has been beset by demonstrations over protesters' complaints of an unresponsive political class, police repression and irresponsible spending on sports stadiums for the 2014 World Cup and 2016 Olympics — while infrastructure remains inadequate and the health and school systems provide poor service. 
 
 Francis called for "social humility" and dialogue without directly mentioning the protests. 
 
 "When leaders in various fields ask me for advice, my response is always the same: dialogue, dialogue, dialogue," he said. "It is the only way for individuals, families and societies to grow, the only way for the life of peoples to progress." 
 
 Francis frequently criticized corruption and the political class in his native Argentina, especially the populist politics of President Cristina Fernández de Kirchner and politicians forming patronage groups among the poor. 
 
 "Politicians hated him, but people love him," said Marina Artese, 23, a schoolteacher from Buenos Aires. 
 
 Looking to the wider world, he added, "Peaceful coexistence between different religions is favored by the secularism of the state." 
 
 For young people, their Saturday focus was on faith. Many made pilgrimages by walking to the Copacabana Beach. 
 
 Once there, they staked out spots on the sand. Some slept, played soccer and build sandcastles under sunny skies as they waited for the pope to arrive for what was to be a solemn event. 
 
 "It's a true experience of faith," said Chris Whitson, who help chaperon a group of 86 youths from Georgia and the Carolinas. 
 
 "I hope that youth take away the courage to live their faith in a more concrete way," said Jose Luis Hernandez, a priest from Atlanta. 
 
 "The community of young people from around the world," said Francisca Martinez, 21, a student from Guam. 
 
 "To have something in common helps (overcome) the language barriers." 
 
 Many young people planned to camp on the beach Saturday night, pitching tents and spreading out sleeping bags to sleep under the stars. Organizers asked those doing so to donate their sleeping bags afterward to the homeless. 
 
 On Friday night, Francis issued an impassioned plea for the downtrodden and oppressed while addressing throngs of young Catholics on Copacabana Beach for a re-enactment of Christ going to his crucifixion. 
 
 Read or Share this story: http://usat.ly/1e28CKB ||||| 2013-11-26 Vatican Radio 
 
 (Vatican Radio) Pope Francis has issued his first Apostolic Exhortation on Tuesday,, translated into English as The Joy of the Gospel. The 224-page document outlines the Pope’s vision for a missionary Church, whose “doors should always be open”. The Pope speaks on numerous themes, including evangelization, peace, homiletics, social justice, the family, respect for creation, faith and politics, ecumenism, interreligious dialogue, and the role of women and of the laity in the Church.The Joy of the Gospel is the title Pope Francis has chosen for this first major document of his pontificate, putting down in print the joyous spirit of encounter with Christ that characterizes every public appearance he has made so far. The man who has constantly kept the media’s attention with his desire to embrace and share his faith with everyone he meets, now urgesto do exactly the same. To “recover the original freshness of the Gospel”, as he puts it, through a thorough renewal of the Church’s structures and vision. Including what he calls “a conversion of the papacy” to make it better able to serve the mission of evangelization in the modern world. The Church, he says, should not be afraid to re-examine “customs not directly connected to the heart of the Gospel” even if they may have deep historical roots.In strikingly direct and personal language, the Pope appeals to all Christians to bring about a “revolution of tenderness” by opening their hearts each day to God’s unfailing love and forgiveness. The great danger in today’s consumer society, he says, is “the desolation and anguish” that comes from a “covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience.” Whenever our interior life becomes caught up in its own interests , he warns, “there is no longer room for others, no place for the poor.”As we open our hearts, the Pope goes on, so the doors of our churches must always be open and the sacraments available to all. The Eucharist, he says pointedly, “is not a prize for the perfect, but a powerful medicine and nourishment for the weak” And he repeats his ideal of a Church that is “bruised, hurting and dirty because it has been out on the streets” rather than a Church that is caught up in a slavish preoccupation with liturgy and doctrine, procedure and prestige. “God save us,” he exclaims, “from a worldly Church with superficial spiritual and pastoral trappings!” Urging a greater role for the laity, the Pope warns of “excessive clericalism” and calls for “a more incisive female presence in the Church”, especially “where important decisions are made.”Looking beyond the Church, Pope Francis denounces the current economic system as “unjust at its root”, based on a tyranny of the marketplace, in which financial speculation, widespread corruption and tax evasion reign supreme. He also denounces attacks on religious freedom and new persecutions directed against Christians. Noting that secularization has eroded ethical values, producing a sense of disorientation and superficiality, the Pope highlights the importance of marriage and stable family relationships.Returning to his vision of a Church that is poor and for the poor, the Pope urges us to pay particular attention to those on the margins of society, including the homeless, the addicted, refugees, indigenous peoples, the elderly, migrants, victims of trafficking and unborn children. While it is not “progressive” to try to resolve problems by eliminating a human life, he says, it’s also true that “we have done little to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish.”Finally the new papal document also focuses on the themes of promoting peace, justice and fraternity, through patient and respectful dialogue with all people of all faiths and none. Better relations with other Christians, with Jews and with Muslims are all seen as indispensable ways of promoting peace and combatting fundamentalism. While urging Christians to “avoid hateful generalisations” about Islam, the Pope also calls “humbly” on Islamic countries to guarantee full religious freedom to Christians”“The joy of the Gospel fills the hearts and lives of all who encounter Jesus.” Thus begins the Apostolic Exhortation, 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”. “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” (1). It is a heartfelt appeal to all baptized persons to bring Christ’s love to others, “permanently in a state of mission” (25), conquering “the great danger in today’s world”, that of an individualist “desolation and anguish” (2).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 “dull categories” (11). There is a need for a “pastoral and missionary conversion, which cannot leave things as they presently are” (25) and a “renewal” of ecclesiastical structures to enable them to become “more mission-oriented” (27). 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” (32). A “sound decentralization” is necessary (16). 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” (43).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” (47). 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” (49).The Pope indicates the “temptations which affect pastoral workers” (77): “individualism, a crisis of identity and a cooling of fervour” (78). 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” (83). He warns against “defeatism” (84), urging Christians to be signs of hope (86), bringing about a “revolution of tenderness” (88). It is necessary to seek refuge from the “spirituality of well-being … detached from responsibility for our brothers and sisters” (90) and to vanquish the “spiritual worldliness” that consists of “seeking not the Lord’s glory but human glory and well-being” (93). 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” (94). 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 (95). This is “a tremendous corruption disguised as a good … God save us from a worldly Church with superficial spiritual and pastoral trappings!” (97).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!” (98). “Whom are we going to evangelize if this is the way we act?” (100). He highlights the need to promote the growth of the responsibility of the laity, often kept “away from decision-making” by “an excessive clericalism” (102). 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” (103). “Demands that the legitimate rights of women be respected … cannot be lightly evaded” (104). The young should “exercise greater leadership” (106). With regard to the scarcity of vocations in many places, he emphasizes that “seminaries cannot accept candidates on the basis of any motivation whatsoever” (107).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” (116). “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” (118). The Pope reiterates that “underlying popular piety … is an active evangelizing power” (126) and encourages the research of theologians, reminding them however that “the Church and theology exist to evangelize” and urges them not to be “content with a desk-bound theology” (133).He focuses “somewhat meticulously, on the homily”, since “many concerns have been expressed about this important ministry and we cannot simply ignore them” (135). The homily “should be brief and avoid taking on the semblance of a speech or a lecture” (138); it should be a “heart-to-heart communication” and avoid “purely moralistic or doctrinaire” preaching (142). He highlights the importance of preparation: “a preacher who does not prepare is not ‘spiritual’; he is dishonest and irresponsible” (145). Preaching should always be positive in order always to “offer hope” and “does not leave us trapped in negativity” (159). The approach to the proclamation of the Gospel should have positive characteristics: “approachability, readiness for dialogue, patience, a warmth and welcome, which is non-judgmental” (165).In relation to the challenges of the contemporary world, the Pope denounces the current economic system as “unjust at its root” (59). “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’” (53). “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” (56). 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” (61). The family, the Pope continues, “is experiencing a profound cultural crisis”. Reiterating the indispensable contribution of marriage to society” (66), he underlines that “the individualism of our postmodern and globalized era favours a lifestyle which … distorts family bonds” (67).He re-emphasizes “the profound connection between evangelization and human advancement” (178) and the right of pastors “to offer opinions on all that affects people’s lives” (182). “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” (183). “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” (198). “As long as the problems of the poor are not radically resolved … no solution will be found for this world’s problems” (202). “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!” (205). 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” (210). 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” (211). “Doubly poor are those women who endure situations of exclusion, mistreatment and violence” (212). “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” (213). “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” (214). 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” (216).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” (218). For the construction of a society “in peace, justice and fraternity” he indicates four principles (221): “Time is greater than space” (222) means working “slowly but surely, without being obsessed with immediate results” (223). “Unity prevails over conflict” (226) means “a diversified and life-giving unity” (228). “Realities are more important than ideas” (231) means avoiding “reducing politics or faith to rhetoric” (232). “The whole is greater than the part” means bringing together “globalization and localization” (234).“Evangelization also involves the path of dialogue,” the Pope continues, which opens the Church to collaboration with all political, social, religious and cultural spheres (238). 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” (246); “dialogue and friendship with the children of Israel are part of the life of Jesus’ disciples” (248); “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 (250-251); in our times, “our relationship with the followers of Islam has taken on great importance” (252). 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” (253). 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” (255). He then repeats the importance of dialogue and alliance between believers and non-believers (257).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” (259). These are “evangelizers who pray and work” (262), in the knowledge that “mission is at once a passion for Jesus and a passion for his people” (268): “Jesus wants us to touch human misery, to touch the suffering flesh of others” (270). 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” (271). “Only the person who feels happiness in seeking the good of others, in desiring their happiness, can be a missionary” (272); “if I can help at least one person to have a better life, that already justifies the offering of my life” (274). 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” (279). 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” (288). ||||| I have received numerous calls and messages throughout the day yesterday and again today regarding Pope Francis’ daily homily in the Chapel of Domus Sanctae Marthae on Wednesday May 22, 2013. The homily was inspired by the passage in the Gospel of Mark (9:38-40) in which the disciples tell Jesus that they tried to stop someone from driving out demons because he was not one of their party. Jesus rebukes them saying: “There is no one who performs a mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us.” 
 
 In one section of his homily, Pope Francis stated: “The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! ‘Father, the atheists?’ Even the atheists. Everyone! And this Blood makes us children of God of the first class! We are created children in the likeness of God and the Blood of Christ has redeemed us all! And we all have a duty to do good. And this commandment for everyone to do good, I think, is a beautiful path towards peace. If we, each doing our own part, if we do good to others, if we meet there, doing good, and we go slowly, gently, little by little, we will make that culture of encounter: we need that so much. We must meet one another doing good. ‘But I don’t believe, Father, I am an atheist!’ But do good: we will meet one another there.” 
 
 Your questions can be summed up under three categories: 
 
 1) How can atheists be saved? 
 
 2) Is Pope Francis describing some kind of “anonymous Christianity” at work in the world today? 
 
 3) What are the implications of the Pope’s homily for daily living? 
 
 I have prepared some brief thoughts and responses to these questions. They flow from my own theological studies, from five years living in the Middle East, in a Christian minority in Israel, Palestine, Jordan and Egypt as well as working in Interreligious dialogue with Jews and Muslims for many years. I have also had much to do with atheists and agnostics on secular university campuses in Canada. 
 
 1) Always keep in mind the audience and context of Pope Francis’ daily homilies. He is first and foremost a seasoned pastor and preacher who has much experience in reaching people. His words are not spoken in the context of a theological faculty or academy nor in interreligious dialogue or debate. He speaks in the context of the Mass, offering reflections on the Word of God. He is speaking to other Catholics and religious leaders. His knowledge, rooted in deep, Catholic theology and tradition are able to be expressed in a language that everyone can understand and appropriate. This is not a gift given to every pastor and theologian! Is it any wonder why so many people are drawn to Pope Francis’ words? Is it any wonder why so many … read daily homilies of a Pope, discuss them and raise questions about what they read? 
 
 2) Pope Francis has no intention of provoking a theological debate on the nature of salvation through his homily or scriptural reflection when he stated that “God has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone!” Consider these sections of the Compendium of the Catechism of the Catholic Church that offer the Church’s teaching on who will be “saved” and how. 
 
 135. How will Christ judge the living and the dead? 
 
 Christ will judge with the power he has gained as the Redeemer of the world who came to bring salvation to all. The secrets of hearts will be brought to light as well as the conduct of each one toward God and toward his neighbor. Everyone, according to how he has lived, will either be filled with life or damned for eternity. In this way, “the fullness of Christ” (Ephesians 4:13) will come about in which “God will be all in all” (1 Corinthians 15:28). 
 
 152. What does it mean to say that the Church is the universal sacrament of salvation? 
 
 This means that she is the sign and instrument both of the reconciliation and communion of all of humanity with God and of the unity of the entire human race. 
 
 162. Where does the one Church of Christ subsist? 
 
 The one Church of Christ, as a society constituted and organized in the world, subsists in (subsistit in) the Catholic Church, governed by the Successor of Peter and the bishops in communion with him. Only through this Church can one obtain the fullness of the means of salvation since the Lord has entrusted all the blessings of the New Covenant to the apostolic college alone whose head is Peter. 
 
 166. Why is the Church called “Catholic”? 
 
 The Church is catholic, that is universal, insofar as Christ is present in her: “Where there is Christ Jesus, there is the Catholic Church” (Saint Ignatius of Antioch). The Church proclaims the fullness and the totality of the faith; she bears and administers the fullness of the means of salvation; she is sent out by Christ on a mission to the whole of the human race. 
 
 171. What is the meaning of the affirmation “Outside the Church there is no salvation”? 
 
 This means that all salvation comes from Christ, the Head, through the Church which is his body. Hence they cannot be saved who, knowing the Church as founded by Christ and necessary for salvation, would refuse to enter her or remain in her. At the same time, thanks to Christ and to his Church, those who through no fault of their own do not know the Gospel of Christ and his Church but sincerely seek God and, moved by grace, try to do his will as it is known through the dictates of conscience can attain eternal salvation. 
 
 3) The scriptures tell us expressly that God wants everyone to be saved (1 Timothy 2:4); the covenant of peace which God made with Noah after the flood has never been abrogated: on the contrary, the Son of God himself has sealed it with the authority of his self-sacrificing love embracing all people. Pope Francis warns Catholics not to demonize those who are not members of the church, and he specifically defended atheists, saying that building walls against non-Catholics leads to “killing in the name of God. 
 
 4) The great German Jesuit theolgian, Fr. Karl Rahner introduced the idea of “anonymous Christian” into theological reflection. Through this concept, offered to Christians, Rahner said that God desires all people to be saved, and cannot possibly consign all non-Christians to hell. Secondly, Jesus Christ is God’s only means of salvation. This must mean that the non-Christians who end up in heaven must have received the grace of Christ without their realising it. Hence the term – ‘anonymous Christian’. 
 
 What is meant by this thesis of the anonymous Christian is also taught in “Lumen Gentium,” the Dogmatic Constitution on the Church of Vatican II (no.16). According to this document those who have not yet received the gospel and this without any fault of their own are given the possibility of eternal salvation…God ‘in the unknown ways’ of his grace can give the faith without which there is no salvation even to those who have not yet heard the preaching of the gospel 
 
 Catholics do not adopt the attitude of religious relativism which regards all religions as on the whole equally justifiable, and the confusion and disorder among them as relatively unimportant. God truly and effectively wills all people to be saved. Catholics believe that it is only in Jesus Christ that this salvation is conferred, and through Christianity and the one Church that it must be mediated to all people. 
 
 5) There is always a risk in interreligious dialogue or dialogue with atheists and agnostics today that reduces all discussions to mere politeness and irrelevance. Dialogue does not mean compromise. There can and must be dialogue today: dialogue in genuine freedom and not merely in that ‘toleration’ and co-existence where one puts up with one’s opponent merely because one does not have the power to destroy him. This dialogue must of course be conducted with a loving attitude. The Christian knows that love alone is the highest light of knowledge and that what St Paul says about love must therefore be valid of dialogue. 
 
 6) A non-Christian may reject a Christian’s presentation of the gospel of Christ. That however, does not necessarily mean that the person has truly rejected Christ and God. Rejection of Christianity may not mean the rejection of Christ. For if a given individual rejects the Christianity brought to him through the Church’s preaching, even then we are still never in any position to decide whether this rejection as it exists in the concrete signifies a grave fault or an act of faithfulness to one’s own conscience. We can never say with ultimate certainty whether a non-Christian who has rejected Christianity and who, in spite of a certain encounter with Christianity, does not become a Christian, is still following the temporary path mapped out for his own salvation which is leading him to an encounter with God, or whether he has now entered upon the way of perdition. 
 
 8) The Scriptures teach that God regards the love shown to a neighbor as love shown to Himself. Therefore the loving relationship between a person and his or her neighbor indicates a loving relationship between that person and God. This is not to say that the non-Christian is able to perform these acts of neighborly love without the help of God. Rather these acts of love are in fact evidence of God’s activity in the person. 
 
 9) As Christians, we believe that God is always reaching out to humanity in love. This means that every man or woman, whatever their situation, can be saved. Even non-Christians can respond to this saving action of the Spirit. No person is excluded from salvation simply because of so-called original sin; one can only lose their salvation through serious personal sin of their own account. 
 
 In the mind of Pope Francis, especially expressed in his homily of May 22, “Doing good” is a principle that unites all humanity, beyond the diversity of ideologies and religions, and creates the “culture of encounter” that is the foundation of peace. 
 
 Finally, I encourage you to read the final section of Pope John Paul II’s masterful address to the 50thGeneral Assembly of the United Nations Organization in New York City on October 5, 1995. 
 
 17. As a Christian, my hope and trust are centered on Jesus Christ, the two thousandth anniversary of whose birth will be celebrated at the coming of the new millennium. We Christians believe that in his Death and Resurrection were fully revealed God’s love and his care for all creation. Jesus Christ is for us God made man, and made a part of the history of humanity. Precisely for this reason, Christian hope for the world and its future extends to every human person. Because of the radiant humanity of Christ, nothing genuinely human fails to touch the hearts of Christians. Faith in Christ does not impel us to intolerance. On the contrary, it obliges us to engage others in a respectful dialogue. Love of Christ does not distract us from interest in others, but rather invites us to responsibility for them, to the exclusion of no one and indeed, if anything, with a special concern for the weakest and the suffering. Thus, as we approach the two thousandth anniversary of the birth of Christ, the Church asks only to be able to propose respectfully this message of salvation, and to be able to promote, in charity and service, the solidarity of the entire human family. 
 
 Ladies and Gentlemen! I come before you, as did my predecessor Pope Paul VI exactly thirty years ago, not as one who exercises temporal power — these are his words — nor as a religious leader seeking special privileges for his community. I come before you as a witness: a witness to human dignity, a witness to hope, a witness to the conviction that the destiny of all nations lies in the hands of a merciful Providence. 
 
 18. We must overcome our fear of the future. But we will not be able to overcome it completely unless we do so together. The “answer” to that fear is neither coercion nor repression, nor the imposition of one social “model” on the entire world. The answer to the fear which darkens human existence at the end of the twentieth century is the common effort to build the civilization of love, founded on the universal values of peace, solidarity, justice, and liberty. And the “soul” of the civilization of love is the culture of freedom: the freedom of individuals and the freedom of nations, lived in self-giving solidarity and responsibility. 
 
 We must not be afraid of the future. We must not be afraid of man. It is no accident that we are here. Each and every human person has been created in the “image and likeness” of the One who is the origin of all that is. We have within us the capacities for wisdom and virtue. With these gifts, and with the help of God’s grace, we can build in the next century and the next millennium a civilization worthy of the human person, a true culture of freedom. We can and must do so! And in doing so, we shall see that the tears of this century have prepared the ground for a new springtime of the human spirit.
– Pope Francis delivered a simple simple message to Latin American bishops in Brazil today—if you're going to help the needy and keep people from straying from the church, you've got to get outside and actually meet them: "We cannot keep ourselves shut up in parishes, in our communities, when so many people are waiting for the Gospel," he said. "Let us courageously look to pastoral needs, beginning on the periphery (of where we live), with those who are farthest away, with those who do not usually go to church. They, too, are invited to the table of the Lord." The speech drove home "a critique of elitism that has become the overarching theme of his first overseas trip," writes the Wall Street Journal, while USA Today sees it "as yet another admonishment ... for Catholics to adopt a more missionary mindset." After speaking to the region's bishops, Francis addressed politicians, business leaders, and intellectuals, and urged them to reach out to all members of society, too. "When leaders in various fields ask me for advice, my response is always the same: dialogue, dialogue, dialogue," he said, per USA Today. "It is the only way for individuals, families, and societies to grow, the only way for the life of peoples to progress."