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PASTORAL CONVERSION

The celebration of Pentecost reveals the centrality that the actions of the Holy Spirit in the life of the Church.
But just as the Holy Spirit, as the mystery of the Trinity, can not be seen separately from the Father and the Son, and the feast of Pentecost is not exclusive of a movement apostolic in particular, is actually a church fiesta type, which involves the whole community. When
address the relationship between Holy Spirit and pastoral action is necessary, biblical and doctrinally, the function and meaning with these two elements essential to the life of the Church. How is understood the action of the Holy Spirit? How the Holy Spirit transforms the pastoral of the Church? Why is it important to talk today about a "pastoral conversion?
These are some of the issues we develop in this short article.

I. INFLUENCE OF THE SPIRIT SANTO IN ACTION MINISTRY OF THE CHURCH, ACCORDING TO THE BIBLE
Can prove biblically that the Holy Spirit directs its action to a "pastoral conversion?
To answer that question we need to find a biblical text in which it is clear that the Holy Spirit has asked to have a change of attitude in the first preachers of the Gospel.
Note that what we are proposing is not the conversion of someone who is not Christian and want to join the Christian faith, but we are pointing out the possibility that the daily pastoral parishes and Christian communities to move towards a new evangelization and pastoral attitude characterized for a more open, dynamic and effective.
It is obvious that the term "pastoral" refers directly to the role of "pastor." In that sense, it should present a text in which the shepherd enters in the process of conversion, so that we can speak of a "pastoral conversion."
is also clear that the "pastoral" is primarily responsible for the consecrated ministers (bishops, priests, deacons, members of religious congregations). But it is a broader sense, as the responsibility of every layman who has some internal management role to the church community. In the latter become part coordinators apostolic movements, community-based advisors and small communities, pastoral coordinators and pastoral areas specific etc..

1.1. The "Conversion of Peter"
Many preachers like to talk about the conversion of St. Paul, probably because of the structural facility with biblical texts that speak of his conversion. In St. Paul the concept of "conversion" is understood quite easily.
However, very few speak of "conversion of Peter," perhaps because of the respect he has for this important figure in the Catholic Church's internal. But just to understand the "pastoral conversion" is required to analyze the "conversion" of one who, in the Catholic tradition of the West, is considered the "Prince of the Apostles" and the "Vicar of Christ on earth.

a) The first "conversion" of Peter's denials and confirmation of their faithfulness (Matthew 26.69-75, John 21:15-19)
is one part of the denials Peter on the eve of the death of Jesus: Matthew

26.69 to 75

69 Meanwhile, Peter was sitting outside on the patio. A servant came and said, "You also were with Jesus the Galilean" . 70
But he denied before them all, saying, "I do not know what you mean." 71
When he retired to the door, another maid saw him and said to the bystanders, "This is one of those who accompanied Jesus of Nazareth."
72 Again Peter denied with an oath: "I do not know the man." 73
A little later the bystanders came to Peter and said, "Surely you are also one of them, until your accent betrays you. "
74 Then Peter began to curse and swear not to know this man. Immediately the rooster crowed,
75 and Peter remembered the words Jesus had said: "Before the cock crow, thou shalt deny me thrice." went out and wept bitterly.

Moreover, Peter expresses his loyalty to Jesus also three times:

John 21.15 - 19

15 After eating, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" He replied, "Yes, Lord, you know I love you." Jesus said "Feed my lambs."
16 He said to him a second time, "Simon son of John, do you love me?" He replied, "Yes, Lord, you know I love you." Jesus said "Feed my sheep."
17 for the third time I said: "Simon son of John, do you want?" Peter was hurt that he asked him a third time: "You want me?" and said: "Lord you know everything you know I love you." Jesus said "Feed my sheep.
18 Lo! Truly, I say: when you were young you girded yourself and walked where you wanted, but when you are old, stretch out your hands and another will gird you and carry you where you do not want. "
19 This indicated the kind of death he would glorify God. After this he said: "Follow me."

Peter's pastoral vocation does not occur in a single act, but is being consolidated in a process that has consolidated its dark interval of fear imposed by the historical persecution the disciples and confirmation of their faith before the risen Lord.

b) The second "conversion" Peter: The Last Supper (John 13:1-15)
The second passage presents Peter in the heart of the institution of the Eucharist, the sacrament which is considered the center and summit of ecclesial life and from which set the Church.

John 13:1-15

1 before the feast of the Passover, Jesus knowing that his hour had come out of this world to the Father, having loved his own who were in the world, he loved to the end.
2 During the dinner, and the devil had put into the heart of Judas Iscariot, the son of Simon, to present to you,
3 knowing that the Father had put everything into his hands and had come from God and was returning to God,
4 rises from the table, removed his clothes and took a towel around his waist.
5 then poured water into a basin and began to wash the disciples' feet and to wipe them with the towel wherewith he was girded.
6 came to Simon Peter, who says, "Lord, dost thou wash my feet?"
7 Jesus replied: "What I do not understand you now: you will understand later. "
8 said Peter," Do not ever wash my feet. "Jesus replied:" Unless I wash you, you have no part with me. "
9 Tells Simon Peter: "Lord, not my feet only, but my hands and head."
10 Jesus says: "He who has bathed needs washing, is quite clean. And you are clean, but not all. "
11 knew who would betray him, and he said:" Ye are not all clean. "
12 After they washed their feet and put his clothes back to the table and said: "Understand what I've done to you?
13 You call me" Master "and" the Lord ", and rightly; because I am.
14 If I then, your Lord and Teacher, have washed your feet, you also should wash one another's feet.
15 I have given you an example, that you should do as I have done to you.

This text is important because it puts Pedro, "head of the Church", before the essential point of Christian faith.
The careful reader will note that he wrote the text, or the drafters of this tradition, not denying the authority deposited in Pedro Jesus, but he had his own view of that authority. That is, the community gathers around the apostle John believed that the authority of the pastor, in this case Peter, is to be understood not only as "power" but as "service." The key phrase is in that brief dialogue between Jesus and Peter. The vocation of the pastor is seen as "service." Peter says "Do not ever wash my feet." But Jesus warns of the seriousness of the gesture: "Unless I wash you, you have no part with me." The pastoral the Church is not doing what I think, in the manner of "ideological manipulation", but to respect the instructions of the Master Jesus.

c) The third "conversion" of Peter and the Conversion of Cornelius (Acts 10, 1-48, 11.1 to 18)
present text is the one that can help us understand " pastoral conversion "not only the pastor, but an entire community. Acts

10.1 to 48

1 At Caesarea there was a man named Cornelius, a centurion of the Italic cohort,
2 pious and fearful of God and all his family, gave many alms to the people and prayed continually to God.
3 saw clearly in a vision, to the ninth hour of the day, the Angel of God came into his house and said, "Cornelius." 4
He stared and full of dread said: "What, sir?" He said, "Your prayers and alms have ascended as a memorial offering before God.
5 Now send men to Joppa and do come to a certain Simon who is called Peter.
6 He is staying at home of Simon the tanner, whose house by the sea. "
7 hardly the angel who spoke, he called two servants and a devout soldier, one of his attendants,
8 told them all and sent them to Joppa.
9 The next day, while they were on their way and approaching the city, Peter went to the roof, about the sixth hour to pray. 10
felt hungry and wanted food. While he was being prepared in a trance,
11 and saw the heavens open and down to earth a thing as a great sheet, bound by its four corners.
12 Inside it had all sorts of quadrupeds, reptiles of the earth and birds of the air.
And 13 voice said, "Rise, Peter, kill and eat."
14 Peter replied, "No way, Lord, I have never eaten anything unholy and unclean."
15 The voice said a second time: "What God has cleansed you must not call profane."
16 This was repeated three times, and immediately the thing that was lifted into the sky.
17 Pedro was puzzled wondering what it could mean the vision he had seen, when the men sent by Cornelius, after asking for the house of Simon, went to the door;
18 called and asked if he was staying there Simon called Peter.
19 While Peter thought on the vision, the Spirit said to him: "Behold, men who seek you.
20 down, then, at the time and go with them without hesitation, because I have sent."
21 Peter went down to them and said: "I'm the one you seek, why not you come?"
22 They said: "The centurion Cornelius, a just man and feared God, recognized as such by the witness of the entire Jewish nation, has received a notice holy angel for thee into his house and listen to what you say. "
23 Then he invited them in. and gave them lodging. The next day he got up and went with them, he was accompanied by some brethren from Joppa.
24 The next day he entered Caesarea. Cornelius was expecting. Had met their relatives and close friends.
25 When Peter Cornelius came out to meet him and fell prostrate at his feet.
26 Peter took him up saying: "Arise, I too am a man."
27 And talking with him came and found many gathered together.
28 And he said: "You know that you are not permitted to a Jew to a foreigner or enter your home, but God has shown me that we must not call common or unclean to any man.
29 why I came to be called without hesitation. I therefore wonder why you sent me to call. "
30 Cornelius answered:" Four days ago, at this hour, I was doing the prayer of none in my house, and suddenly appeared before me a man in dazzling apparel,
31 and said, 'Cornelius, your prayer has been heard and your alms have been remembered before God sends
32 therefore to Joppa and do call Simon called Peter , which is staying with Simon the tanner, by the sea. "
33 Instantly sent envoys where you, and you have done well to come. Come, let us all in the presence of God, we are ready to hear everything you have been ordered by the Lord. " 34
Peter spoke up and said: "Truly I perceive that God shows no partiality, 35
but any nation that fears him and was pleased justice.
36 " The sent his word to the children of Israel, proclaiming the Good News of peace through Jesus Christ is Lord of all. 37
You know what happened all over Judea, beginning in Galilee after the baptism which John preached;
38 how God anointed Jesus of Nazareth with the Holy Spirit and with power, and how he went about doing good and healing all those oppressed by the devil, because God was with him 39
we are witnesses of everything he did in the country of the Jews and in Jerusalem whom they killed by hanging on a tree;
40 to this, God raised the third day and granted grace appear,
41 not all the people, but by witnesses whom God had chosen in advance, to us who ate and drank with him after he rose from the dead.
42 And he commanded us to preach to the people, and to testify that he is constituted by God to judge the living and the dead. 43
From this all the prophets bear witness that everyone who believes in him, by name, the forgiveness of sins. "
44 Pedro was saying these things when the Holy Spirit fell upon all those who heard the Word.
45 And circumcised believers who had come with Peter were amazed that the gift of the Holy Spirit had been poured out even on the Gentiles, as
46 they heard them speaking in tongues and glorify God. Then Peter said
47 "Can anyone forbid water for baptizing these people who have received the Holy Spirit as we?"
48 And he commanded to be baptized in the name of Jesus Christ. Then they asked to stay a few days. Acts

11.1 to 18

1 The apostles and brethren that were in Judea heard that the Gentiles had received the word of God;
2 so when Peter went to Jerusalem , the circumcision reproached him, saying
3: "You have entered the house of uncircumcised men and ate with them."
4 Peter began to explain point by point, saying:
5 "I was praying in the city of Joppa and ecstasy saw a vision: a thing as a canvas, bound by its four corners, which down from heaven and came to me.
6 I looked carefully and saw it land quadrupeds, beasts, reptiles, and birds of the sky.
7 And I heard a voice saying to me " Peter, get up, kill and eat. "
8 And I answered:" No way, Lord, for he never entered my mouth nothing profane or unclean. "
9 for the second time I said the voice from heaven:" What God has cleansed you must not call profane. "
10 This was repeated three times, and was finally removed all back to heaven.
11 "At that time there were three men in the house where we were, sent to me from Caesarea.
12 The Spirit told me to go with them without hesitation. Were these six brethren also accompanied me, and entered the man's house.
13 He told us how he had seen an angel who came to his house and said, 'Send to Joppa search for Simon called Peter
14 who will tell you words that will bring salvation to you and your household. "
15 " As I began to speak when he fell upon them the Holy Spirit, as had initially fallen on us.
16 I remembered those words which the Lord said, John baptized with water but ye shall be baptized with the Holy Spirit.
17 Therefore, if God has given them the same gift as we have believed in Jesus Christ, who was I to hinder God? "
18 At this they relaxed and glorified God saying: "So the Gentiles also God has given repentance that leads to life."

The passage we have presented will help us better understand in what sense one speaks of a "pastoral conversion."
First, we see how Peter must accept the invitation that the Holy Spirit makes to bring the Gospel in the "pagans." He must first overcome their resistance to be called "impure" God's creation. You further agree that the Holy Spirit poured out upon the Gentiles not yet baptized.
Second, it shows how the community of Jerusalem and has also become accepted that Holy Spirit is poured out on people of other faiths and other cultures.
As curious structure of the three denials of the three confirmations of faith of Peter is repeated three times that Peter has the same vision of the animals, which he considered "impure."
Peter passes and a personal question to a confirmation of their faith, confirmation of their faith to an openness to other religious faith that can not be called "impure." The Jerusalem community itself must accept that the Spirit guides the Church to the opening and not isolation.

1.2. Consequences of the "conversion of Peter"
What we draw implications for our personal lives and community to consider "Pedro conversions?

On the first story
in personal and community level there is no absolute security. The seriously believe pose a risk. Bear witness to Jesus Christ can be dangerous. Faith does not depend primarily on our human securities, is a gift from God and we must humbly ask. Faith is tested in times of persecution and fear of persecution that can determine our moods. Therefore, a proper understanding of faith is to see a maturation process, a dynamic meeting between the freedom of God, who never disappoints, and human freedom, always exposed to the fragility. Humility is indispensable to make a leap of faith.

On the second story
The consequence we draw in the second account is that the essence of the Church is seen as a service. Even Peter's authority makes sense only from the beginning. The theology of the apostle John puts the authority of Peter, the service of charity. In the words of John "God is love and love is the path to be followed by the Church. Pedro
behavior at the last supper suggests that the ministry we do should subject to the direction that Jesus gave his testimony of life and should not be subject to personal opinion or ideology of fashion. The Church remains in the hands of God and we are responsible to be faithful to its original meaning of service to the building of the Kingdom of God. Obedience to Jesus is essential for the construction of the Church.

As to the third story
The third story involves a conversion of part of the pastor, but also the community to which he belongs.
According to the structure that contains the text, the conversion of Cornelius is first passed through the conversion of Peter, in what sense?
Cornelius has a vision. The angel of God is presented, we express the pleasure that God expressed for their behavior and invites you to make contact with Peter.
Now Peter fell into ecstasy and presents a scene displayed a range of animals, including a voice asks you to sacrifice and eat. Pedro tries to be faithful to their religious tradition claiming that he has never eaten animals slaughtered. The voice warns you not have the authority to call unclean what God has created.
The important point is that in this example, religion functions as ideology, in the sense that the provision is intended to be human above the evangelical principle and order of creation. The conversion the pastor is to overcome their ideological position and recover the original meaning of the theology of creation. The scene is symbolic and refers to the principle that is the background: God is no respecter of persons (v. 34).
The principle is displayed in the church when Peter was invited to visit the house of Cornelius. The latter comes to him and bows down to it, meanwhile Peter said Rise, that I too am a man. (v. 26). This is a Pedro "converted." In the patristic this principle return. A late fourth century, Clement of Rome says: "nobody is born a Christian, you become a Christian." There are a priority for human dignity, understood as a creation of God with respect to the profession of Christian faith. The Christian can not deny the human, is that it permits.
However, beyond the religious ideological bias, the Holy Spirit moved to Pedro and his community to the opening and the otherness You know that you are not permitted to a Jew to a foreigner nor enter his house, but to me God has shown me that we must not call common or unclean any man (v. 28). Then we found a type kerygmatic preaching (vv. 37-43). Historical facts are told, its continuity points through the testimony and proclaiming the Gospel.
The Spirit comes upon those listening to Peter, it is not baptized. This event puts Peter on the dimension of the universality of the preaching of the Gospel: While Peter was saying these things when the Holy Spirit fell upon all who heard the Word (v. 44). Here is one of the key elements to understand the "pastoral conversion." How can the Spirit spill beyond the community of disciples? The true Church is able to transcend their own boundaries and overcome their isolation. Not surprisingly
But resistance to change which calls for all conversions: And circumcised believers who had come with Peter were amazed that the gift of the Holy Spirit had been poured out even on the Gentiles (v. 45). The important thing is that there is no doubt but that Peter the community to which he belongs. Is the community ready to be docile to the action of the Holy Spirit?
All pastoral conversion occurs in a struggle between the assurances offered "what we've always done" and the necessary updating of the process of evangelization. It makes the claim that the document of Aparecida: "the overcoming outdated structures" (which we quote below.) In Acts 11.1-3 reads: The apostles and brethren that were in Judea heard that the Gentiles had received the word of God (v. 1); so when Peter went to Jerusalem, the circumcised reproached him (v. 2) , saying: "You have entered the house of uncircumcised men and ate with them (v. 3).
resistance pastoral conversion does not come from outside the Church but within. And not from any Christian but their leaders. But what good that the community also became evangelist and accepted the route you're suggesting the Holy Spirit. No community has sought to impose its plan view of the Spirit, ever present danger in the Church. Have you heard the fact, has left for her lecture: Therefore, if God has given them the same gift as we have believed in Jesus Christ, who was I to hinder God? " (v . 17). At this settles down and glorified God, saying: "So the Gentiles also God has given repentance that leads to life. (v. 18).
In summary, there are sufficient grounds to believe the Bible is possible and need genuine pastoral conversion.

II. CONVERSION TO PASTORAL
the analysis of Biblical texts we can conclude that there is no conversion without discipleship discipleship and mission there.
Discipleship would, in principle, tune in to the lifestyle of Jesus and respect the modulations that suggests the Holy Spirit. The honest encounter with Jesus transforms our lives and puts us to work in the service of building the Kingdom.

What we are called as a church? According to the document of Aparecida (n. 11):
is to confirm, renew and revitalize the newness of the Gospel rooted in our history, from a personal and communal encounter with Jesus Christ, to inspire pupils and missionaries. It depends less on major programs and structures, but new men and women who embody that tradition and novelty, as disciples of Jesus Christ and missionaries of his kingdom, stars of new life for a Latin America that wants to be recognized with the light and strength the Spirit.

2.1. Recognize the principal agent of mission
Christians are agents of mission mode reference. The real star of the mission is the Holy Spirit. And let us face it, the question: What does it mean for a Christian to be star of the mission?
When you hear, the "protagonist", provided think of the movies. But there are films that easily tend to exaggerate and distort reality.
The Christ in whom we believe is not, for example, Christ "Rambo", who kill and never die. We believe in Christ vulnerable, fragile, who was shot and died on the cross, we believe in a Christ who is dying immigrants, street children, children living in marginal areas. Jesus Christ is not "invincible", because it is defeated by love and he also passed by the bitter pill of pain and death.
According to the Encyclical Redemptoris Missio , the protagonist of the mission (cf. n. 21) is the Holy Spirit:
The Holy Spirit is indeed the protagonist of all the Church's mission, its work is preeminent in the mission ad gentes .

And Pope Paul VI also stated (EN, n. 75):
Techniques of evangelization are good, but even the most advanced ones could not replace the gentle action of the Spirit. The most thorough preparation of evangelizing has no effect without him Without him, the most convincing dialectic has no power over the minds of men. Without him, the more elaborate schemes of sociological or psychological basis are quickly seen to be quite valueless.
can say that the Holy Spirit is the principal agent of evangelization.
missionary
Our role then depends entirely on the role of the Holy Spirit. We witness the power of the Spirit and we, like him, in the service of building the Kingdom of God. We can say that there is no witness testimony, there is no mission without missionaries. Be agents of mission means being docile to the Holy Spirit.
This role is Christocentric in its historical expression and Trinitarian in its universality, that is what expresses the missionary mandate of Matthew 28.19: Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit.

n. Words 14 of the Aparecida document summarizes what we're saying
Here is the fundamental challenge we face: to show the Church's ability to promote and make disciples and missionaries to respond to their vocation and to communicate everywhere, overflowing with gratitude for and joy, the gift of encounter with Jesus Christ. We have no other treasure than this. We have no agenda other than that not to be instruments of God's Spirit in Church, that Jesus Christ is found, followed, loved, adored, advertised and communicated to all, despite all the difficulties and resistance.


2.2. Sent to make disciples in the parish, diocese and around the world
The true disciple is he who loves. Hence, the fellowship is essential to the mission and it determines its credibility. But love must be concrete, therefore requires a diocesan parish planning and also continental concrete.
And as we read in the Acts of the Apostles 13.2-3 God sends us to the mission but inserts in the life of a community: While they were celebrating the worship of the Lord and fasting, the Holy Spirit said: "Set apart for me Barnabas and Saul for the work to which I have called. " Then, having fasted and prayed, they placed their hands and they were sent.

front to the crisis of credibility that our Church is living, only the appeal to charity and responsible ecclesiology us regain credibility. In this sense, life in communion, said the mission, on the contrary, life in division, kill the mission.

The bottom (no. 5) of the Aparecida document reads:
At the end of the Conference of Aparecida, in the vigor of the Holy Spirit, we call on all our brothers and sisters, that, together, perform enthusiastically Great Mission Continental. It will be a new Pentecost that impels us to go, especially in search of fallen away Catholics and those who know little or nothing to Jesus Christ, to serve with joy the community of love of our Father God. Mission to reach all, be permanent and profound.

2.2.1. Missionary parishes and dioceses in permanent pastoral conversion
There is only one way to accomplish the mission, missionary parishes and dioceses need, we need a missionary country.
That is why the Aparecida document clearly states in no 362:
The Church needs a strong shock that prevents installed in comfort, stagnation, and in the warmth, regardless of the suffering of the poor of the continent. Christian communities need to become a powerful center of radiation of life in Christ. We expect a new Pentecost to free us from the fatigue, disappointment, accommodation to the environment, a coming of the Spirit to renew our joy and our hope.

This is no excuse, we are all called to be missionaries, since they belong to a church whose purpose is the mission (cf. AG n.2). Let us therefore consider what it says Aparecida in n. 365:

missionary This determination must permeate all church structures and all the pastoral plans of dioceses, parishes, religious communities, MOVEMENTS AND ANY INSTITUTION OF THE CHURCH. No community must excuse to get strongly, with all his might, in the constant process of renewal mission, and obsolete structures LEAVE NO LONGER FAVOR THE TRANSMISSION OF FAITH.

Therefore, the call is usually all the forces of the Church, starting with their shepherds, let us resolve once and for all to systematically organize and actively promote that which is specific to the church: evangelism and the mission ad gentes.
None of this would be meaningless without a true conversion PASTORAL conversion we are called to implement (cf. Aparecida 366, n.):
Bishops, priests, deacons, consecrated persons and lay people are called to assume an attitude of permanent pastoral conversion, which involves listen carefully and discern "what the Spirit is saying to the Churches" (Rev 2.29) through the signs of the times in which God is revealed.

This conversion is not sentimental, it should result in concrete actions in parishes and dioceses. So, I wonder, the Salvadoran church as a whole do have a plan organized and well structured to accomplish the mission or continue improvising continental important things?

Let us hear what he says Aparecida in nn. 370 and 371:
N. 370: pastoral conversion of our communities requires a shift from a pastoral to a mere conservation decidedly pastoral mission.
N. 371: The pastoral project of the diocese, pastoral way of organic, must be a conscious and effective response to meet the demands of today's world, with specific program instructions, objectives and working methods, training and recovery agents and finding the necessary means to enable the proclamation of Christ to reach people.

The parish community is not up to these demands raised a Christian community is useless, and we call members of these communities as Jesus would say "unprofitable servants" because they have been defeated by the mediocrity and improvisation and no makes real mission from mediocrity.

III. CONCLUSIONS
1. The conversion is necessary for the mission.
2. The conversion must be personal and pastoral parishes, dioceses, priests, bishops must be converted.
3. Be missionaries from love and mercy, in communion and never split.
4. Meet Jesus Live is the starting point of the mission.
5. Accept the challenge of being missionaries in our country and beyond borders.
6. Witness to the Gospel in mission ad gentes.
7. Continuing Education: organized and structured. Never improvise the mission.