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Migrations and the New Evangelization Fabio Baggio Scalabrini International Migration Institute "Migrations and the New Evangelization" is the theme chosen by Pope Benedict XVI for his message on the occasion of the World Day for Migrants and Refugees 2012. To many of us, pastoral agents engaged in the migrant ministry, the choice of the pontiff sounded as an urgent invitation to respond to the new missionary challenges posed by this age of global migration. In 2011, Benedict XVI in his Motu Proprio Ubicumque et semper clarified that the concept of new evangelization was implicit in Pope Paul VIs Apostolic Exhortation Evangelii nuntiandi (EN) in 1975. The same concept was defined and explained by John Paul II in several magisterial documents, beginning with the Post-Synodal Apostolic Exhortation Christifideles Laici (CL) in 1988. According to Paul VI, [the evangelization commitment] also proves equally necessary for innumerable people who have been baptized but who live quite outside Christian life, for simple people who have a certain faith but an imperfect knowledge of the foundations of that faith, for intellectuals who feel the need to know Jesus Christ in a light different from the instruction they received as children, and for many others (EN, 52). Paul VI stressed that the main reason for a new evangelization is the process of dechristianization or secularization of modern societies, whose first evangelization dates back to the first centuries AD. According to him, the targets of the mission of re-christianization are people who have been baptized but are not practicing their faith; Christians who are practicing but are substantially ignorant about their faith; and scholars who are honestly searching the truth. Some years later, Pope John Paul II wrote: Whole countries and nations where religion and the Christian life were formerly flourishing and capable of fostering a viable and working community of faith, are now put to a hard test, and in some cases, are even undergoing a radical transformation, as a result of a constant spreading of an indifference to religion, of secularism and atheism. This particularly concerns countries and nations of the so-called First World, in which economic well-being and consumerism, even if coexistent with a tragic situation of poverty and misery, inspires and sustains a life lived as if God did not exist [] Only a re-evangelization can assure the growth of a clear and deep faith, and serve to make these traditions a force for authentic freedom. Without doubt a mending of the Christian fabric of society is urgently needed in all parts of the world. But for this to come about what is needed is to first remake the Christian fabric of the ecclesial community itself present in these countries and nations." (CL, 34). In his Post-Synodal Apostolic Exhortation, the pontiff noted that indifference, secularism and atheism, especially in industrialized societies, represent serious attacks to the Christian religion and life. According to the pope, they are all consequences of economic prosperity and consumerism and they strongly call for a new evangelization to reaffirm Christian values. Newly evangelized people would achieve clear and deep faith and true freedom. Towards this goal John Paul II sees as instrumental to re-create the Christian fabric of ecclesial communities in industrialized societies. In his message Benedict XVI highlights the connection between new evangelization and human mobility. To this extent, there are two different geo-religious contexts where such connection should be developed: the countries of first Gospels announcement and the traditional Christian countries. The processes of globalization and the new crossroads of peoples and cultures, which are both evident in the phenomenon of modern human mobility, represent a challenge to those who want to proclaim the Gospel today, as messengers struggle to craft a relevant and meaningful message to todays generation. Moreover, the attacks to the establishment of a unique human family, sealed by communion in Christ, have intensified. Secularization and immanentism have pushed states and peoples to distance themselves from Christian tradition and values, including the Christian ideal of universal brotherhood and sisterhood. Centripetal tendencies and ideological fanaticism have often

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resulted in multiple fragmentations, including in the religious sphere as evidenced by the mushrooming of sects within all the faiths. The emergence of multiethnic and multicultural societies poses the necessity and the challenge of nurturing intercultural and interfaith dialogue together with a profound respect for legitimate differences. Particularly in industrialized countries, where faith seems to have reduced into a matter of culture, Catholic migrants are at risk of losing their sense of faith. As a result, either they abandon the church life and withdraw into a private spiritualism or they turn to sects that offer them personalized care and material aid. To respond to the above-mentioned challenges, Benedicts XVI insists on the importance of nurturing the faith of Catholic migrants through new pastoral strategies. Interfaith dialogue together with respect for diversity should be promoted aiming at fulfilling the catholicity of the Church. To attain the same goal, all temptations to create safe religious and ethnic ghettos should be overcome. Concrete testimonies of solidarity beyond national and faith borders should be fostered. The slumbering Christian conscience of many people on the move should be awakened. The essential role of migrants in the Churchs mission, in both the first and new evangelization, should be acknowledged and promoted. In his message, Benedict XVI points to the need to update traditional structures that cater to migrants and refugees. However, there is no mention of concrete proposals on how this may be accomplished. Therefore, the working out concrete proposals is passed on to pastoral coordinators and agents in the migrant ministry. The analysis of past experiences together with the documentation and dissemination of best practices and successful initiatives are likely to help develop new guidelines and suggestions in that direction. The pope also stresses the need for greater synergies among the local Churches in the countries of origin, transit and destination of migration flows, aiming at achieving a true pastoral care of communion. Also in this case, the pontiff does not specify in his message what kind of joint activities should be promoted. In 2004 the instruction "Erga Migrantes Chritas Christi" (EMCC) suggested the following actions: a) to assure reciprocal exchange of information on matters of common pastoral interest; b) to organize regular meetings to discuss problems concerning migrants; and c) to entrust the coordination of the migrant ministry to a specific episcopal commission or, at least, to a Bishop promoter (EMCC, 70). Moreover, there are several good examples of cooperation among Christian communities in the sending, transit and receiving countries, which deserve to be documented and disseminated for the benefit of the universal Church. Benedict XVI has words of appreciation for the pastoral agents - priests, religious and laity - who play a crucial role in the migrant ministry. They should be specifically and properly trained in order to respond to the complex challenges of modern human mobility. To this end, the EMCC suggested six different actions: a) to entrust to Catholic universities the development of theology programs on migration; b) to orient the pastoral experience of seminarians towards nomads and migrants; c) to insert in the curricula of seminaries and institutes of higher studies elements of the migrant ministry (EMCC, 71); d) to establish centers catering to youth aiming at promoting vocations for the pastoral care of migrants; e) to develop training programs for laity and pastoral workers in a multicultural perspective; and f) to erect centers for study and pastoral reflection toward a more effective migrant ministry (EMCC, 93). In his 2012 message, the pontiff devotes a few words on the role played by the press and other media in raising awareness of migrant and local communities. Although not explicit in the text, this reference should be understood to include the new forms of information and communication technology, such as websites, blogs and social networks. Thanks to their transnational range, they can promote global reach of the migrant ministry. The pope's message closes by reaffirming the relevance of the pastoral challenge in reaching out to international students, who face problems of housing, integration, and fulfilling various bureaucratic requirements. For them, Benedict XVI proposes to offer suggestions for a personal encounter with God. World estimates reveal a notable increase in youth migration for study or professional work. This represents a new trend that claims for a special consideration and a specific pastoral care.