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I believe everyone in the world deserves to have an encounter with a God that looks just like Jesus. This book is a guide for you to take your desire and move into your destiny. It is an honor for me to have a friend like Putty Putman who is living and loving from the heart of Jesus. A new Jesus movement has come to show how good the Father is. Invest in the Christ in you that is the hope for the world around you!

Putty Putman addresses the very real feelings that Christians face of wanting the 'more' of God that is displayed in the Bible but simply not knowing how to get there. He unearths the real meaning of the normal Christian life and teaches us how to walk in our divine mandate as world-changers and history-makers. In this book Putty pastors readers through a journey that he himself went on, breaking the boxes that religion has tried to squeeze God into, and demonstrating just how powerful and exhilarating the Gospel is.

As his senior pastor, I have observed Putty's life as a husband, father, teacher and lover of Jesus. The Holy Spirit has trusted him with some powerful truths that will inspire, challenge and excite you to live like Jesus! I know Putty personally and can vouch for his commitment to Christ, and I can vouch that this book is based not on theory, but on practice. God in you is bigger than you know!

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Aren't you ready to know? If you want everyone who encounters you to encounter Jesus, you've got to first encounter His full Gospel. Let my brilliant friend Putty show you how to live like Jesus. The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community.

We must admit, though, that the call to review and renew our parishes has not yet sufficed to bring them nearer to people, to make them environments of living communion and participation, and to make them completely mission-oriented. Other Church institutions, basic communities and small communities, movements, and forms of association are a source of enrichment for the Church, raised up by the Spirit for evangelizing different areas and sectors. Frequently they bring a new evangelizing fervour and a new capacity for dialogue with the world whereby the Church is renewed. But it will prove beneficial for them not to lose contact with the rich reality of the local parish and to participate readily in the overall pastoral activity of the particular Church.

Each particular Church, as a portion of the Catholic Church under the leadership of its bishop, is likewise called to missionary conversion. Its joy in communicating Jesus Christ is expressed both by a concern to preach him to areas in greater need and in constantly going forth to the outskirts of its own territory or towards new sociocultural settings.

The bishop must always foster this missionary communion in his diocesan Church, following the ideal of the first Christian communities, in which the believers were of one heart and one soul cf. Acts To do so, he will sometimes go before his people, pointing the way and keeping their hope vibrant. At other times, he will simply be in their midst with his unassuming and merciful presence. At yet other times, he will have to walk after them, helping those who lag behind and — above all — allowing the flock to strike out on new paths.

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In his mission of fostering a dynamic, open and missionary communion, he will have to encourage and develop the means of participation proposed in the Code of Canon Law, [34] and other forms of pastoral dialogue, out of a desire to listen to everyone and not simply to those who would tell him what he would like to hear. Yet the principal aim of these participatory processes should not be ecclesiastical organization but rather the missionary aspiration of reaching everyone.

Since I am called to put into practice what I ask of others, I too must think about a conversion of the papacy. It is my duty, as the Bishop of Rome, to be open to suggestions which can help make the exercise of my ministry more faithful to the meaning which Jesus Christ wished to give it and to the present needs of evangelization. The papacy and the central structures of the universal Church also need to hear the call to pastoral conversion.

I invite everyone to be bold and creative in this task of rethinking the goals, structures, style and methods of evangelization in their respective communities. A proposal of goals without an adequate communal search for the means of achieving them will inevitably prove illusory. I encourage everyone to apply the guidelines found in this document generously and courageously, without inhibitions or fear.

The important thing is to not walk alone, but to rely on each other as brothers and sisters, and especially under the leadership of the bishops, in a wise and realistic pastoral discernment. From the heart of the Gospel. If we attempt to put all things in a missionary key, this will also affect the way we communicate the message. We need to be realistic and not assume that our audience understands the full background to what we are saying, or is capable of relating what we say to the very heart of the Gospel which gives it meaning, beauty and attractiveness. Pastoral ministry in a missionary style is not obsessed with the disjointed transmission of a multitude of doctrines to be insistently imposed.

When we adopt a pastoral goal and a missionary style which would actually reach everyone without exception or exclusion, the message has to concentrate on the essentials, on what is most beautiful, most grand, most appealing and at the same time most necessary.


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The message is simplified, while losing none of its depth and truth, and thus becomes all the more forceful and convincing. All revealed truths derive from the same divine source and are to be believed with the same faith, yet some of them are more important for giving direct expression to the heart of the Gospel. In this basic core, what shines forth is the beauty of the saving love of God made manifest in Jesus Christ who died and rose from the dead. First, it needs to be said that in preaching the Gospel a fitting sense of proportion has to be maintained.

This would be seen in the frequency with which certain themes are brought up and in the emphasis given to them in preaching. For example, if in the course of the liturgical year a parish priest speaks about temperance ten times but only mentions charity or justice two or three times, an imbalance results, and precisely those virtues which ought to be most present in preaching and catechesis are overlooked. Just as the organic unity existing among the virtues means that no one of them can be excluded from the Christian ideal, so no truth may be denied.

The integrity of the Gospel message must not be deformed. What is more, each truth is better understood when related to the harmonious totality of the Christian message; in this context all of the truths are important and illumine one another. When preaching is faithful to the Gospel, the centrality of certain truths is evident and it becomes clear that Christian morality is not a form of stoicism, or self-denial, or merely a practical philosophy or a catalogue of sins and faults.

Before all else, the Gospel invites us to respond to the God of love who saves us, to see God in others and to go forth from ourselves to seek the good of others. Under no circumstance can this invitation be obscured! All of the virtues are at the service of this response of love. It would mean that it is not the Gospel which is being preached, but certain doctrinal or moral points based on specific ideological options. A mission embodied within human limits. The Church is herself a missionary disciple; she needs to grow in her interpretation of the revealed word and in her understanding of truth.

For those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel. With the holy intent of communicating the truth about God and humanity, we sometimes give them a false god or a human ideal which is not really Christian. In this way, we hold fast to a formulation while failing to convey its substance. This is the greatest danger.

All of this has great relevance for the preaching of the Gospel, if we are really concerned to make its beauty more clearly recognized and accepted by all. Faith always remains something of a cross; it retains a certain obscurity which does not detract from the firmness of its assent. Some things are understood and appreciated only from the standpoint of this assent, which is a sister to love, beyond the range of clear reasons and arguments. In her ongoing discernment, the Church can also come to see that certain customs not directly connected to the heart of the Gospel, even some which have deep historical roots, are no longer properly understood and appreciated.

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Some of these customs may be beautiful, but they no longer serve as means of communicating the Gospel. We should not be afraid to re-examine them. It ought to be one of the criteria to be taken into account in considering a reform of the Church and her preaching which would enable it to reach everyone. A small step, in the midst of great human limitations, can be more pleasing to God than a life which appears outwardly in order but moves through the day without confronting great difficulties.

We see then that the task of evangelization operates within the limits of language and of circumstances.

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It constantly seeks to communicate more effectively the truth of the Gospel in a specific context, without renouncing the truth, the goodness and the light which it can bring whenever perfection is not possible. It never closes itself off, never retreats into its own security, never opts for rigidity and defensiveness.

It realizes that it has to grow in its own understanding of the Gospel and in discerning the paths of the Spirit, and so it always does what good it can, even if in the process, its shoes get soiled by the mud of the street. A mother with an open heart. Going out to others in order to reach the fringes of humanity does not mean rushing out aimlessly into the world.

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Often it is better simply to slow down, to put aside our eagerness in order to see and listen to others, to stop rushing from one thing to another and to remain with someone who has faltered along the way. At times we have to be like the father of the prodigal son, who always keeps his door open so that when the son returns, he can readily pass through it.

The Church is called to be the house of the Father, with doors always wide open. One concrete sign of such openness is that our church doors should always be open, so that if someone, moved by the Spirit, comes there looking for God, he or she will not find a closed door. There are other doors that should not be closed either.

Everyone can share in some way in the life of the Church; everyone can be part of the community, nor should the doors of the sacraments be closed for simply any reason. The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak. Frequently, we act as arbiters of grace rather than its facilitators. But the Church is not a tollhouse; it is the house of the Father, where there is a place for everyone, with all their problems. If the whole Church takes up this missionary impulse, she has to go forth to everyone without exception.

But to whom should she go first? There can be no room for doubt or for explanations which weaken so clear a message. We have to state, without mincing words, that there is an inseparable bond between our faith and the poor. May we never abandon them. Let us go forth, then, let us go forth to offer everyone the life of Jesus Christ.

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Here I repeat for the entire Church what I have often said to the priests and laity of Buenos Aires: I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and which then ends by being caught up in a web of obsessions and procedures.


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