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What Are Characteristics Of The New
Evangelization? By Dave Nodar
In Pope John Paul II's
encyclicals, speeches and other writings he uses the term new
evangelization. Catholics as well as other Christians have been intriqued
and interested in his frequent use of this term. What is he referring to
and what are characteristics of this new evangelization'?
According
to the pope, "The expression New Evangelization was popularized in the
encylical of Pope Paul VI Evangelization in the Modern World, as a
response to the new challenges-that the contemporary world creates for the
mission of the Church."1 Pope John Paul II sees the need for a "great
relaunching" of evangelization in the present life of the Church in a
variety of ways.2 In Mission of The Redeemer (Redemptoris Missio ), John
Paul II presents a new synthesis of the Church's teaching about
evangelization in modern times.
The pope's call to a new
evangelization is a prophetic and revolutionary calling to the Roman
Catholic Church. As we approach the third millennium, Pope John Paul II is
re-directing and re-focusing the Church's priorities. John Paul II
proclaims "the moment has come to commit all of the Church's energies to a
new evangelization and to the mission ad gentes. No believer in Christ, no
institution of the Church can avoid this supreme duty: to proclaim Christ
to all peoples."3 The Catholic Church committing all c of it energies to a
new evangelization and mission to the nations is a radical change in
emphasis. The reality is that the vast majority of Catholics (clergy and
laity) are not inclined to evangelization. The term, evangelization,
itself for most Catholics sounds Protestant. Additionally the Catholic
Church is understood by many her own members, as well as by those outside
her life, to be primarily liturgical pastoral and hierarchical. One might
argue: "Isn't evangelization and missionary activities something
Protestants do?" Yet the Church teaches that she is missionary by her very
nature, evangelization is a duty of every Christian.4 Pope Paul VI in his
apostolic exhortation Evangelii Nuntiandi states, "We wish to confirm once
more that the task of evangelizing all people constitutes the essential
mission of the Church. It is a task and mission which the vast and
profound changes of present day society make all the more urgent.
Evangelizing is in fact the grace and vocation proper to the Church, her
deepest identity. She exists in order to evangelize. . ."5 While the
notion of evangelization may seem foreign to Catholics, in light of the
times we are living in, the changing world scene, the deterioration of
western civilization, and the weak condition of the Church in many parts
of the world, Pope John Paul lI's urgent call to a new evangelization is
imperative. The entire Church must come to embrace this calling and make
it a normal part of Catholic life.
When Pope John Paul II uses the
term "a new evangelization" he does not mean a new message.
"Evangelization cannot be new in its content since its very theme is
always the one gospel given in Jesus Christ."6 In its writings about
evangelization the Church means most fundamentally the proclamation of the
basic Christian message: salvation through Jesus Christ.7 On this
foundation of the basic message of eternal life in God, John Paul II
extends the notion of evangelization. He notes that there are a diversity
of activities in the Church's one mission. He states that evangelization
should not be limited to individual unbelievers but also addressed to
non-practicing Christians and to entire cultures (those that need
re-evangelizing and those who do not yet believe in Christ).8 When the
pope talks about evangelization that is new he states "evangelization can
be new in its ardor, methods and expression."9 It must be adapted to the
people of our day.
In Redemptoris Missio John Paul II sketches out
some of the characteristics of the new evangelization. Although this
presentation is by no means comprehensive I have attempted to point out
some of these characteristics that distinguish the new
evangelization.
1. The New Evangelization is
Christocentric.
The new evangelization like all evangelization
must be founded on the person of Jesus Christ and His gospel.
"Evangelization will always contain -- as the foundation, centre and, at
the same time, the summit of its dynamism -- a clear proclamation that, in
Jesus Christ . . . salvation is offered to all men, as a gift of God's
grace and mercy." "The new evangelization," according to John Paul II, "is
not a matter of merely passing on doctrine but rather of a personal and
profound meeting with the Savior." This is not new in the Church's
proclamation. However I believe that Pope John Paul I l's constant
emphasis and exaltation of Jesus Christ as Lord is very significant for
the Church at this time in history. It is very easy for us as Catholics to
be distracted with the riches that God has given to the Church: her
history, apostolic succession, her liturgy, her theology, the church
fathers and saints, her art, etc. With so many wonderful treasures we can
be, it seems, distracted from the pearl of great price. From the beginning
of his papacy' John Paul II has held the conviction that he is to
proclaim, "(the Redeemer of man, Jesus Christ, . . . the centre of the
universe and of history."12 He has helped us to see what is most important
both in his encyclicals and in his life.
"Evangelization will
always contain as the foundation, centre and, at the same time, the
summit of its dynamism -- a clear proclamation that, in Jesus Christ
salvation is offered to all men, as a gift of God's grace and
mercy." "The new evangelization," according to John Paul II, "is not
a matter of merely passing on doctrine but rather of a personal
and profound meeting with the Savior."
Upon the foundation
of Jesus Christ and His Gospel, which Pope John Paul 11 establishes
clearly in all of his encyclicals, we can see some other characteristics
that distinguish the new evangelization from previous times in
history.
2. The New Evangelization is the responsibility of the
entire People of God.
In the past (and even presently), for
most Catholics evangelization was perceived to be the work of a special
group within the Church, e.g., those with a special vocation, missionaries
or priests. In the new evangelization, however, it is clear that the call
is to the entire people of God. When reading Redemptoris Missio it is
striking to see the number of times Pope John Paul II states that
missionary evangelization is the responsibility and calling of all
Christians."13 In the Exhortation Christifldeles Laici, John Paul II says,
"I spoke explicitly of the Church's permanent mission of bringing the
gospel to the multitudes. . . who as yet do not know Christ. . . and of
the responsibility of the lay faithful in this regard. The mission ad
gentes is incumbent upon the entire People of God. . . missionary activity
which is carried out in a wide variety of ways, is the task of all the
Christian faithful."l4 "Missionary activity is a matter for all
Christians, for all dioceses, and parishes, Church institutions and
associations."
The mission to the nations is incumbent upon
the entire People of God . . . missionary activity which is carried
out in a wide variety of ways, is the task of all the Christian
faithful." "Missionary activity is a matter for all
Christians..."
This is a remarkable shift in emphasis, one that
I believe necessitates a pastoral plan by the bishops of the Church for
helping the faithful to share in the responsibility of evangelization and
the mission ad gentes In order for all of the Christian faithful to
participate in this calling to the new evangelization the reality of the
life changing, gospel message must be experienced as "good news" in each
of their lives. The message of the Gospel must to be heard, understood,
embraced, lived and shared by all membersof the Church! In order for this
radical shift in emphasis to occur priority must be given to proclaiming
regularly and clearly what the message of the new evangelization
is.
Within this calling that is proper to all of the Christian
faithful, Pope John Paul II makes distinctions of responsibility for
bishops, priests, members of religious congregations, missionaries, and
the laity.16 Bishops headed by the Successor of Peter are primarily
responsible for work of evangelization. Priests are, by vocation
responsible to stir up the missionary consciousness of the faithful.
Members of religious congregations because of their consecration give
testimony of the values of the Kingdom of God. Laity in their daily
environments of family life and the market place have excellent
opportunities to be witnesses of the Gospel. With declining number of
priestly vocations in countries such as our own the importance of the
laity's responsibility in evangelization cannot be underestimated. In his
address to the Latin American Bishops at Port au-Prince, Haiti in March
1983, John Paul II while speaking of the new evangelization noted three
aspects which are fundamental to it. The second aspect had to do with the
laity. He noted, "not only the lack of priests but also and above all the
self - understanding of the church in Latin America, in light of the
Second Vatican Council and Puebla, speaks forcefully of the place of the
laity in the church and in society ". . . the bishops together with their
churches [ought to be] engaged in forming and increasing the number of
laity who are ready to collaborate effectively in the work of
evangelization." The laity must be trained and released into the service
of evangelization as missionaries of the new evangelization. The Holy
Spirit as the principal agent of evangelization and mission is calling all
of God's people to enter the harvest fields.
3. The New
Evangelization is not just for the foreign missions
In
Redemptoris Missio, the pope says that in today's world from the viewpoint
of evangelization we can distinguish three situations that need to be
addressed differently. The first is the situation of the mission ad gentes
in the proper sense of the term. Bringing the gospel to peoples, groups
and socio-cultural contexts in which Christ and his Gospel are not known.
"(T)o preach the Gospel and to establish new Churches among peoples or
communities where they do not yet exist, . . . this is the first task of
the Church." 17 Second, there are healthy mature Christian communities
that are fervent in their faith. have a sense of the universal mission,
and in which the Church carries out her activities and pastoral care. Here
he seems to describe a situation that requires pastoral care and not
evangelization. Third, there is what the pope calls an intermediate
situation. Within countries there are entire groups of the baptized who
have lost a living sense of the faith, or no longer consider themselves
members of the Church. "ln this case what is needed is a "new
evangelization" or a "re-evangelization."l8 In this third situation people
need to be socialized into situations of vibrant faith.19 Some need their
faith to be renewed and enlivened. Others have had little or no training
in the Christian faith and essentially need to be evangelized with the
basic gospel and receive formation in the faith (catechesis).
In
Redemptoris Missio, this re-evangelization seems to be primarily what Pope
John Paul II refers to when he talks of the new
evangelization.
This re-evangelization is no small undertaking for
the Catholic Church in the United States and in other countries such as
those in central and eastern Europe as well as in Latin America. In our
country it is painfully clear that many Catholics (and other Christians)
have not been effectively incorporated into life in Christ. Baptized as
infants many have never made a personal commitment to the Lord Jesus
Christ and the Gospel. As adolescents and adults many drift away from the
Church. Evangelization must be directed to the Church itself.
20
... it is painfully clear that many Catholics (and other
Christians) have not been effectively incorporated into life in
Christ. Baptized as infants many have never made a personal
commitment to the Lord Jesus Christ and the Gospel. As adolescents
and adults many drift away from the Church. Evangelization must be
directed to the Church itself.
In the face of directly
anti-gospel proclamations that are constantly being proclaimed to
Christians in many countries there needs to be the clear proclamation of
Jesus Christ as Lord and his Gospel. People need to be regularly inspired,
encouraged and formed in their faith in order to live a Christian
lifestyle. (There is the need for orthodoxy and orthopraxy).
Pope
John Paul's helps us to distinguish between those situations needing
primary evangelization (ad gentes), re-evangelization, or pastoral care.
These distinctions are critical to recognize at this point in history. His
summons to re-evangelization is an honest and essential assertion by the
successor of Peter that must be heeded by the Church. The time is long
over due to recognize that evangelization cannot he limited to the mission
ad gentes.
4. The New Evangelization is directed to individuals
and to whole cultures.
Pope John Paul II teaches that not only
individuals but whole cultures need to be transformed by influence of the
Gospel. In her missionary activity the Church encounters different
cultures and becomes involved in the process of inculturation. By
inculturation the pope means, "the intimate transformation of authentic
cultural values through the integration in Christianity and the insertion
of Christianity in the various human cultures 21 "The new evangelization
must strive to incarnate Christian values and open the Gospel message to
human cultures. Evangelization according to John Paul should lead to, "a
civilization of love." 22
5. The New Evangelization is not
limited to the presentation of the basic Gospel message (kerygma) but is a
comprehensive process of Christianization.
The proclamation of
the Gospel is the essential first step. It is the foundation of a life
long process. Evangelization according to the pope also involves
catechetical instruction, moral doctrine and the social teaching of the
Church. Those who are incorporated into Christ are incorporated into His
Body. They are joined to God through the sacraments and the Church
community. 23
6. The New Evangelization calls for a missionary
spirituality
The basis of sharing the life of Christ with
others is life in Christ. We are called to know Christ and to make Him
known. The fundamental activity, therefore, of those called to be
missionaries is receptivity to God, of complete docility to the Holy
Spirit. Receiving is the condition for doing the work of an evangelist.
"It is not possible," John Paul II states,"to bear witness to Christ
without reflecting his image, which is made alive in us by grace and the
power of the Spirit." 24 In order to pass on the Gospel to others it must
have first permeated our lives. "An essential characteristic "of this
missionary spirituality, the pope tells us,"is intimate communion with
Christ."25 John Paul II mentions some other elements of a spirituality
that are essential for all those called to be missionaries. Reception of
the gifts of fortitude and discernment are essential. "The missionary must
renounce himself and everything that he considered as his own up to this
point, and make himself everything to everyone."26 This spirituality calls
us to apostolic charity which enables us "to feel Christ's burning love
for souls, and love the Church as Christ did."27 Furthermore, John Paul's
exhorts all to the way of holiness: "Holiness must be called a fundamental
presupposition and an irreplaceable condition of everyone in fulfilling
the mission of salvation in the Church. The universal call to holiness is
closely linked to the universal call to mission. Every member of the
faithful is called to holiness and to mission."28 He also notes,"the
future of mission depends to a great extent on contemplation. Unless the
missionary is a contemplative he cannot proclaim Christ in a credible
way."29 The missionary is called to be a "person of the Beatitudes
(poverty, meekness, acceptance of suffering and persecution, the desire
for justice and peace, charity). He closes his call to a genuine Christian
spirituality by telling us. "the characteristic of every authentic
missionary life is the inner joy that comes from faith. . . the one who
proclaims the"Good News" must be a person who has found true hope in
Christ. " 30
"An essential characteristic "of this missionary
spirituality,the pope tells us, "is intimate communion with
Christ."
Pope John Paul II aims the call and the challenge of a
new evangelization at each of us. He is practicing what he preaches.
Missionary activity, he tells us, "renews the Church, revitalizes faith
and Christian identity, and offers fresh enthusiasm and new incentive
pope's missionary activity is renewing and revitalizing faith among the
faithful! John Paul II is preaching the Gospel to the Church and to the
nations. The calling he proclaims is the calling of Christ to his
disciples,"come follow me." The pope is proclaiming the fundamental truths
of our faith. He is inviting us to join him on the journey in Christ. For
those who would participate in the new evangelization they are called to
personal communion with God in Christ through the Holy Spirit. For those
who would be missionaries in the new evangelization they must first be
disciples of Christ, in living relationship with the Lord and His
Church.
Pope John Paul II is helping us to see how we as Catholics
can enter into a new evangelization in a way that is consistent with the
Church's teaching and tradition. He also offers to us spiritual
perspective that enables us to respond in humility and hope to the
difficult times that we live in.
In his call to a new
evangelization John Paul IT following the directives of Vatican II has
helped to focus the Church on some of the crucial priorities necessary for
the strengthening and renewal of the Church. Furthermore, I believe that
he is proclaiming God's call to the Church in our day in such a manner as
to both address the Church's past and present difficulties, and to prepare
her for the third millennium. "How many internal tensions, which weaken
and divide certain local Churches and institutions, would disappear before
the firm conviction that the salvation of local communities is procured
through cooperation in work for the spread of the Gospel to the farthest
bounds of the earth!" 32 "Missionary activity, declares the pope, renews
the Church, revitalizes faith and Christian identity, and offers fresh
enthusiasm and new incentive. Faith is strengthened when it is given to
others!"33
the new evangelizationis very much tied up
with "entering a new missionary age, which will become a radiant
day bearing an abundant harvest, if all Christians . . . respond
with generosity and holiness to the calls and challenges of our
time."
In describing the main orientation of his pontificate
Pope John Paul II declared in Mexico City, May 6, 1990, "The Lord and
Master of history and of our destinies has wished my pontificate to be
that of a pilgrim pope of evangelization walking down the roads of the
world bringing to all peoples the message of salvation."4 Since the
beginning of his pontificate the Pope has taken over eighty missionary
trips! He is personally committed to the priority of evangelization and
the mission to the nations. He is leading the people of God into the third
millennium with the conviction that the 'nineties' are an extended season
of advent leading us to the Great Jubilee of the Incarnation. He believes
that this new evangelization is very much tied up with "entering a new
missionary age,which will become a radiant day bearing an abundant
harvest, if all Christians, and missionaries and young Churches in
particular, respond with generosity and holiness to the calls and
challenges of our time."35
Dave Nodar is Director of CHRISTLIFE Catholic Evangelization Services,
an apostolate of the Archdiocese of Baltimore, Maryland USA
Endnotes:
1. John Paul II, Crossing The Threshold of
Hope (Knopf: New York 1994) p 114.
2. ibid., p.113
3.
Redemptoris Missio, 3
4. Lumen Gentium 16-17; Ad gentes, 2, 23
35
5. Evangelii Nuntiandi 14
6. "The Task of the Latin
American bishops", Origins 12 (March 24, 83 )p. 659-62 - This speech
may
be the first time that JPII uses the term new
evagelization.
7. Redemptoris Missio, 2, 3, 4, 5, 6, 18,; Dives in
Misericordia 7; Lumen Gentium l
8. Redemptoris Missio, 33,
37,
9. "The Task of the Latin American Bishops" Origins 12 (March
24. '83 )p. 661
10. Redemptoris Missio, 44; Evangelii Nuntiandi
27
11. Commissioning of Families of the Neo-Catechumenal way, Jan
3.1991. Observatore Romano (Eng. ed.)Jan.14,1991, p.l2 noted in Dulles
Avery S.J. "JPII and the New Evangelization". America, Feb
1."92
12. Redemptoris Hominis. I
13. Redemptoris Missio,
1,2,3,11,23,27,30.32,37,42, 47,49, 71,72,92
14. Redemptoris
Missio,71
15. Redemptoris Missio, 2
16. Redemptoris Missio,
63-76
17. Redemptoris Missio, 34
18. Redemptoris Missio,,
33
19. Redemptoris Missio, 51
20. Redemptoris Missio, 36;
Evangelii Nuntiandi .See 52 54 & 56
21. Redemptoris Missio,
52
22. Redemptoris Missio, 51
23.
RedemptorisMissio,51
24. Redmeptoris Missio, 87
25. ibid.,
87
26. Redemptoris Missio, 88 Ad Gentes 24
27. ibid.,
89
28. ibid., 90
29. ibid., 91 I
30. ibid.,
91
31. Redemptoris Missio, 2
32. Redemptoris Missio, 2 Paul
VI, Message for World Mission Day. 1972
33. Redemptoris Missio,
2
34 Text in Origins. vol. 20, May 24, 1990
35. Redemptoris
Missio, 92
Copyright (c) 2000 Dave Nodar
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