In his Apostolic Exhortation, Evangelii Gaudium (EG), Pope Francis introduces a new vocabulary to the vision of the Church inspired by the Second Vatican Council to which he often refers in his teachings and admonitions.
Key to this new vocabulary is the phrase “the art of accompaniment" (EG, Paragraph 169) which teaches the Christian faithful to “remove our sandals before the sacred ground of the other”, a clear reference to Exodus 3:5.
The vocabulary is ambiguous to be sure.
Many in positions of authority and influence have questioned its usefulness as well as the problematic interpretations of it which have caused a great deal of anguish among the more conservative-minded members of the Church, both Clergy and laity. They ponder whether or not “the art of accompaniment” is really a carefully crafted value-neutral strategy which seeks to avoid any appearance of teaching or demanding adherence to the ageless doctrines and moral dictates of the Catholic Faith.
It might be beneficial for us to examine Pope Francis’ own understanding of the phrase before imposing other interpretations upon it.
Francis introduces “the art of accompaniment” in Chapter 3, “The Proclamation of the Gospel”, Section 4 “Evangelization and the Deeper Understanding of the Kerygma”.
Within this context, it is clear that accompaniment is a means to the end of evangelization, not “accompaniment for accompaniment’s sake.” Pope Francis explicitly states, “Genuine spiritual accompaniment always begins and flourishes in the context of service to the mission of evangelization” (EG, 173).
Spiritual accompaniment leads others ever closer to God… to accompany them would be counterproductive if it became a sort of therapy supporting their self-absorption and ceased to be a pilgrimage with Christ to the Father. (EG, 170)
Pope Francis describes the bedside manner needed in the art of accompaniment as “steady and reassuring, reflecting our closeness,” and as having a “compassionate gaze” (EG, 169). Some refer to this bedside manner, practiced within welcoming and loving communities, as pre-evangelization, which allows encounter, contact, and opportunities to share the medicine of the Gospel.
This work of evangelization must be guided by principles, but it is an art. Every art requires practice, and even mistakes along the way, to learn. It involves a “constellation of virtues,” including charity, humility, affability, courage, patience, and hope.
Communication and listening are also essential. “Listening, in communication, is an openness of heart which makes possible that closeness without which genuine spiritual encounter cannot occur” (EG, 171).
Communication is a two-way street, a dialogue, not listening without speaking, teaching, and preaching. Just as the Socratic method uses questions to make a very strong statement, so careful and caring listening allows one to speak personally to the deepest desires, fears, and questions in the heart of the other. Without such listening, one risks making the most important truth seem irrelevant or boring by trying to answer questions that no one is asking.
This accompaniment must continue throughout the difficult years of the treatment, providing support and encouragement in the face of temptations to despair. Such temptations grow strong at those times when the treatment can be painful and does not appear to heal as quickly as desired.
In treating the walking wounded who have begun to embrace the Gospel, Pope Francis explains, “this always demands the patience of one who knows full well what Saint Thomas Aquinas tells us: that anyone can have grace and charity, and yet falter in the exercise of the virtues because of persistent “contrary inclinations” (EG, 170).
The Church, acting as a “field hospital,” continues to accompany all of us who suffer from the illness of sin and to mercifully dispense the medicine of God’s healing grace in the sacraments throughout our lives. All of those who accompany must practice “prudence, understanding, patience and docility to the Spirit” (EG, 171).
Accompaniment also requires great faith and hope in God, and the willingness to bear wrongs patiently and to forgive, since hurting people often hurt other people. Pope Francis explains, “Someone good at such accompaniment does not give in to frustrations or fears. He or she invites others to let themselves be healed, to take up their mat, embrace the cross, leave all behind and go forth ever anew to proclaim the Gospel” (EG, 172).
Finally, accompaniment continues throughout our lives, helping us to ever more fully know and live the Joy of the Gospel.
Still and all, the Church has been given the mandate by the Lord Himself to "go forth and make disciples....teaching them all that I have commanded you". This is the fundamental mission of the Church to teach the eternal truths about God Himself and mankind's fundamental moral precept to "do good and avoid evil".
The question is this: at what point does "accompaniment" become "acquiescence", the issue which I will consider in Part II of this two-part post.
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