Christians in the encounter between faith and cultures

What does the Gospel message have to do with cultures? What light does the life of Christ offer us on this? What criteria can be deduced from this for the mission of the Church and the apostolate of Christians?

We are in the midst of a profound and vertiginous cultural change, accompanied by a great technological development and no lesser conflicts for political, economic and ideological reasons. This challenges us as Christians, called to participate in the shaping of the world, while at the same time announcing the Gospel message as a seed of light and definitive life.

In this context, we dwell on an important message of Leo XIV on the event of Guadalupe (in 2031 we will celebrate the 500th anniversary), as well as on the teachings of the Pope during some pastoral visits to Roman parishes. 

The Gospel and cultures

Leo XIV qualifies the Guadalupan event as “.“sign of perfect inculturation”of the Gospel (cfr. Message to a congress on the Guadalupan event, 5-II-2026). And he stops to explain what this inculturation consists of.

It is about the way salvation history unfolded, as recorded in the Sacred Scriptures, beginning with the Old Testament: the covenant with the chosen people. Little by little, God manifested himself as he accompanied the vicissitudes of the People of Israel. Then, “God revealed Himself fully in Jesus Christ, in whom He not only communicates a message, but also communicates Himself.”. And, for this reason, St. John of the Cross teaches that after Christ there is no more word to be expected, there is nothing more to be said, since everything has been said in Him (cfr. Climbing Mount Carmel, II, 22, 3-5).

It is clear that to evangelize, as the term itself expresses, is to bring the “good news” (Gospel) of salvation through Jesus. However, the proclamation of the Gospel message always takes place within a history and a concrete experience. This began with Jesus of Nazareth, in whom the Son of God assumed our flesh (we speak of his “incarnation”): he assumed our human condition with all that it entails, also through a concrete culture. 

The same must continue to be done in evangelization: “The same must continue to be done in evangelization.“It follows that the cultural reality of those who receive the proclamation cannot be ignored and that inculturation is not a secondary concession or a mere pastoral strategy, but an intrinsic requirement of the mission of the Church.". While it is true that the Gospel does not identify with any particular culture, it is capable of permeating (illuminating and purifying) them with the truth and life that come from God. 

"Inculturating the Gospel -explained Leo XIV. is, from this conviction, to follow the same path that God has traveled: to enter with respect and love into the concrete history of peoples so that Christ can be truly known, loved and welcomed from within their own human and cultural experience”. And observe: “This implies taking on board the languages, symbols, ways of thinking, feeling and expressing oneself of each people., not only as external vehicles of proclamation, but as real places where grace wants to dwell and act". 

That said, he adds what inculturation “is not”: it is not an “sacralization of cultures and their adoption as the decisive interpretative framework of the Gospel message”.”; not one “relativistic accommodation or a superficial adaptation of the Christian message”. It is therefore not a question of “legitimizing everything culturally given or justifying practices, worldviews or structures that contradict the Gospel and the dignity of the person”. That would be equivalent to “to ignore the fact that every culture - like every human reality - must be illuminated and transformed by the grace that flows from the paschal mystery of Christ.".

Therefore, and in condensed summary: “Rather, inculturation is a demanding and purifying process by which the Gospel, while remaining intact in its truth, recognizes, discerns, and assumes the semina Verbi present in cultures, and at the same time purifies and elevates their authentic values, freeing them from that which obscures or disfigures them. These seeds of the Word, as traces of the previous action of the Spirit, find in Jesus Christ their criterion of authenticity and their fullness.".

Guadalupe, a lesson in divine pedagogy

In this perspective, the Pope points out, “St. Mary of Guadalupe is a lesson of divine pedagogy on the inculturation of the salvific truth.”. It does not canonize a culture, but neither does it ignore it; rather, it assumes it, purifies it and transfigures it, making it a “place” of encounter with Christ. 

"The ‘Morenita’ manifests God's way of approaching his people; respectful in its starting point, intelligible in its language and firm and delicate in its leading to the encounter with the full Truth, with the blessed Fruit of her womb.".

What happened at Tepeyac, assures Leo XIV, is neither a theory nor a tactic; rather, “... it is not a theory or a tactic.“is presented as a permanent criterion for the discernment of the evangelizing mission of the Church, called to announce the True God through whom we live without imposing Him, but also without diluting the radical newness of His saving presence.".

Turning to the present situation, the Pope observes that today the transmission of the faith can no longer be taken for granted. We live in pluralistic societies with visions of man and life that tend to dispense with God. In this context, it is necessary to “an inculturation capable of dialoguing with these complex cultural and anthropological realities, without assuming them uncritically, in such a way as to give rise to an adult and mature faith, sustained in demanding and often adverse contexts.".

This implies that it is not possible to transmit the faith “as a fragmentary repetition of content, nor as a merely functional preparation for the sacraments, but as a true path of discipleship.”; so that“the living relationship with Christ forms believers capable of discernment, of giving a reason for their hope and of living the Gospel with freedom and coherence".

Leo XIV concludes by redefining the priority of catechesis: “catechesis has become an indispensable priority for all pastors (cfr. CELAM, Aparecida Document, 295-300)”. Catechesis - he insists - “is called to occupy a central place in the action of the Church, to accompany in a continuous and profound way the process of maturation that leads to a faith that is truly understood, assumed and lived in a personal and conscious way, even when this means going against the current of the dominant cultural discourses.".

The gaze of faith

This approach to the faith is lived out by Leo XIV in his own ministry, as evidenced by his pastoral visits during the past few weeks. On the second Sunday of Lent he went to the parish of the Ascension of Our Lord Jesus Christ in the Quarticciolo (Rome). In his homily (1-III-2026) he showed the power of faith starting from the journey of Abraham (cfr. Genesis 12, 1-4) and the scene of the transfiguration of Jesus (cfr. Mt 17, 1-9). 

From Abraham we learn to trust in the Word of God who calls him and sometimes asks him to leave everything. We too “we will stop fearing to lose something, because we will feel that we are growing in a wealth that no one can steal from us.”. The apostles were also reluctant to go up with Jesus to Jerusalem, especially since he had told them that he would suffer and die there, although he would also rise again. But they were afraid, and even Peter tried to dissuade him. But Jesus encouraged them by allowing them to contemplate His Transfiguration, which dispelled the inner darkness in their hearts. “Peter becomes the spokesman for our old world and its desperate need to stop things, to control them.".

In the midst of the vicissitudes of daily life with its difficulties, darkness and discouragements - the Pope addresses the faithful of the parish - we too count on “the pedagogy of the gaze of faith, which transforms everything into hope, spreading passion, sharing and creativity as a remedy for the many wounds of this neighborhood.". 

Thirst for living water

The following Sunday, the Pope visited the Roman parish of St. Mary of the Presentation. In his homily (cf. 8-III-2026) he contemplated the Gospel passage of Jesus' encounter with the Samaritan woman (cf. Jn 4:1-42), insofar as it helps us to improve our relationship with God. 

We also have “thirst for life and love”. In the end, desire for God. “We look for it like water, even without realizing it, every time we wonder about the meaning of events, every time we feel how much we miss the good we wish for ourselves and for those around us.". 

In this context we find Jesus, like the Samaritan woman. “He wants to give you this new, living water, capable of quenching every thirst and calming every restlessness, because this water springs from the heart of God, the inexhaustible fullness of all hope.”. And he promises her a gift from God that will turn her into a fountain of water springing up to eternal life. In fact, that woman accepts what Jesus offers her and becomes a missionary. 

We Christians must continue with the proposal of Jesus: a true and full just life, starting from the Eucharist. We must be “sign of a Church that - like a mother - takes care of her children, without condemning them, on the contrary welcoming them, listening to them and supporting them in the face of danger.”. Leo XIV ended by encouraging those present: “Go forward in faith!".

The face of God

A week later, the successor of Peter visited the parish of the Sacred Heart in Ponte Mammolo, where he celebrated on Sunday, October 1. Laetare (15-III-2026). In the current context of violent conflicts, the Pope's message was clear: “Beyond any abyss into which human beings may fall because of their sins, Christ comes to bring a stronger clarity, capable of freeing them from the blindness of evil, so that they may begin a new life.".

Jesus“ encounter with the man born blind (cf. 9:1-41) prompted the Pope to consider how we too must regain our sight. This "means above all overcoming the prejudices of those who, when faced with a man who suffers, only see him as an outcast to be despised or a problem to be avoided, locking themselves in the armored tower of a selfish individualism.". 

Jesus“ attitude is quite different: "He looks at the blind with love, not as an inferior being or an annoying presence, but as a beloved person in need of help. Thus, his encounter becomes an occasion for God's work to be manifested in everyone.”. In the miracle, Jesus reveals himself with his divine power and the blind man, on regaining his sight, becomes a witness to the light. 

In contrast, there is the blindness of those who resist accepting the miracle. And further, to recognize Jesus as the Son of God, savior of the world. They refuse to see the face of God that is shown before them, clinging to “the sterile security offered by the legalistic observance of a formal norm".

"Perhaps, sometimes -The Pope observes-We can also be blind in this sense, when we are not aware of others and their problems.".

Leo XIV concluded with a reference to St. Augustine. In preaching to the Christians of his time, he asks what the face of God is like, to tell them that they, who are the Church, are the face of God if they live charity: “What is the face of love, what form, what stature, what feet, what hands? [...] It has feet, which lead the Church; it has hands, which give to the poor; it has eyes, with which one recognizes the needy.” (Commentary on the First Letter of John, 7, 10).