Reference was made to the evangelization. It is the reason for the Church.
—"The sweet and comforting joy of evangelizing" (Paul VI).
—It is the same Jesus Christ who, from within, drives us.

1. Evangelizing supposes apostolic zeal. To evangelize implies that the Church should speak candidly, coming out of herself. The Church is called to come out of herself and to go to the peripheries, not only in the geographical sense but also to go to the existential peripheries: those of the mystery of sin, of pain, of injustice, of ignorance and of religious indifference, of thought, of all misery.

2. When the Church does not come out of itself to evangelize, it becomes self-referential and then gets sick (cf. the woman hunched over the Gospel [the "mujer encorvada sobre sí misma del Evangelio"]). The evils that, over time, occur in ecclesiastical institutions have roots of self-referentiality, a sort of theological narcissism. [The Catholic Church is God's Church, so how can it avoid referencing to itself or God?]. In Revelation Jesus says he is at the door and knocks. Obviously the text refers to hitting from outside the door to enter ... But think of the times when Jesus knocks from within to let himself out. The self-referential Church seeks Jesus Christ within and does not let him out. [Just as the interior life is the foundation of external works of charity, so is Christ the foundation of His Church's missionary activity.]

3. The Church, when it is self-referential, without realizing it, believes it has a light of its own [Christ's Church isn't the light of the world‽ The Church has the fullness of truth! Tim. 3:15 says the Church is the "pillar and ground of the truth"! How couldn't it be "a light of its own"?]; it ceases to be the mysterium lunæ [for an explanation of this phrase; is he using mysterium lunae to refer to the interactions of the Church with the changing world?] and gives rise to this evil that is so serious, that of spiritual wordliness (according to De Lubac, the worst evil that can occur to the Church [Since De Lubac was a Modernist who reduced God to a manifestation of human nature, "spiritual worldliness" would seem to be a good thing…]). It lives for the glory to be given to each other. [and not to God…; so, "spiritual worldliness" certainly is bad.]
     Put simply, there are two images of Church: the evangelizing Church taking leave of itself which religiously hears the Word of God and faithfully proclaims it (Dei Verbum religiose audiens et fidenter proclamans) or the worldly Church living in itself, of itself, for itself.
     This should shed light on the possible changes and reforms that must be done for the salvation of souls. [Viz., the active Church should be stressed over the contemplative Church "living in itself, of itself, for itself"?]

4. Thinking about the next pope: a man who, from the contemplation of Jesus Christ and from worshiping Jesus Christ helps the Church out of itself to the outskirts of the existential, that helps Her to be a fruitful Mother, living "the delightful and comforting joy of evangelizing." [He makes it explicit here that contemplation must ground evangelization.][/list]

As for reform, there comes a point when the process of reform takes so long that it is no longer a reform, indeed, it is no longer even a process.  It becomes business as usual.  If we are in the midst of a reform that has been ongoing since the 1950s, it seems reasonable to ask when the end might be in sight.  If the leadership insists on continuing with a process of reform that has taken some five or six decades, the suggestion could justifiably be made that the reformers are they who are self referential, in the manner of communists who advocated perpetual "revolution."