I. A BiblicalTheology ofEvangelization

A. Jesus andEvangelization

1. JESUS AND THE GOOD NEWS

[1] “After John had been arrested,Jesus went into Galilee, proclaimingthe gospel of God and saying, ‘thetime has come and the kingdom ofGod is at hand. Repent and believein the gospel’ ” (Mk 1:14-15). This isthe first image Mark gives us ofJesus as he begins his public min-istry. Jesus is the one who pro-claims the gospel. Since Mark is thefirst evangelist to write a gospel,this is the earliest biblical picture ofJesus in his public life.

[2] Mark paints this initial portraitof Jesus with the verb “to proclaim”(κηρυσσειν) and the noun “gospel”(ευαγγλιον). Both words are signifi-cant. When Isaiah speaks about thereturn of God’s people to thePromised Land at the end of theBabylonian exile, the prophet usesthe word מבשר that is, “the one whobrings good news” (Is 40:9 and41:27). When he sketches a portraitof this messenger, the prophet says,“How beautiful on the mountainsare the feet of the one who bringsgood news, who proclaims salvationand says to Zion, ‘Your God is king!’” (Is 52:7). 1

[3] In all three places, Isaiah istelling us that God is triumphingover evil. God is breaking the yokeof oppression. He is freeing his peo-ple. He is establishing his kingdom.All this takes place through theword of the one making theannouncement, “the one who brings

good news.” 2

[4] By the time Mark comes towrite his Gospel, “the one whobrings good news” (מבשר) or “theone who evangelizes,” becomes atechnical term in PalestinianJudaism for the one who ushers inthe Messianic age. Describing Jesusat the very beginning of his Gospelwith this language, Mark presentsJesus as the Messiah bearing thegood news that gladdens all human-ity.

[5] When Matthew records Jesus’activity over a long period of time,he says, “He went around the wholeof Galilee teaching in their syna-gogues, proclaiming the goodnews…” (Mt 4:23; cf. also Mt 9:35).In Luke’s Gospel, the crowds inCapernaum are so impressed by allthe miracles Jesus performs in theirtown that they try to detain Jesus.To Jesus’ response, “I must proclaimthe good news… to other towns,because that is what I was sent todo,” Luke adds this note: “he contin-ued his proclamation in the syna-gogues of Judea” (Lk 4:44). ForMatthew and Luke, evangelization,i.e., the proclamation of the Gospel,summarizes the activity of Jesus.

[6] What impresses Matthew, Markand Luke — and what they wish toimpress upon us — is the fact thatall of Jesus’ preaching, teaching,exorcisms, miracles, deeds of com-passion and forgiveness proclaim theGospel. Jesus’ mission is good news.All he does to make present thekingdom of God is evangelization.

[7] In his first visit to Nazareth dur-ing his public ministry, Jesusexplains his mission. Mark andMatthew record this event in its his-torical context. They place this visitwell into the public ministry ofJesus. But not Luke. The third evan-

gelist deliberately situates the eventas the first account of the publicministry of Jesus. For Luke, theevent is programmatic. It unlocksthe meaning of all that is to follow.

[8] Jesus is coming fresh from hisbaptism in the waters of the Jordan.The Spirit has descended upon him.He has already spent years in prepa-ration. He has studied very carefullythe Scriptures of the Chosen People.He has learned from them and fromhis own intimate dialogue with theFather in prayer what his mission isto be. Jesus knows that he hascome to fulfill the prophecies of old.He knows that the end-time, thefinal rule of God, is now happeningthrough him.

Evangelization: Grace and Vocation

+ ARTHUR J. SERRATELLI, STD, SSL, DD, BISHOP OF PATERSON

[9] In the synagogue of Nazareth,Jesus stands before the people whoknow him best to reveal to themwhat they could not know on theirown. He deliberately opens thescroll of Isaiah to the passage thatspeaks of the Spirit-filled prophet ofthe last days. He reads the first twoverses of chapter 61: “The Spirit ofthe Lord is upon me, for he hasanointed me to bring the good newsto the afflicted. He has sent me toproclaim liberty to captives, sight tothe blind, to let the oppressed gofree, to announce a year of favorfrom the Lord” (Lk 4:18-19). Withgreat care, Jesus chooses this pas-sage that speaks in the language ofthe Jubilee, for he has come to ful-fill the meaning of the Jubilee.

[10] Every fifty years, Israel cele-brated the Jubilee. The heraldswould go through the land to pro-claim the Jubilee with the sound ofthe trumpet. At their announcement,debts were cancelled. Land wasreturned to its ancestral family.Prison doors were flung open.Slaves were set free. The scatteredreturned home. The disheartenedwere strengthened.

[11] From an economic point ofview, the Jubilee balanced the scalesof justice. From a sociological pointof view, it restored the bonds offamily. But, more importantly froma religious perspective, the Jubileeheld before the eyes of Israel thegrace of her existence.

[12] The Hebrews had been slavesin Egypt. God brought them up outof Egypt to freedom. He formedthem as his own Chosen People. Hegave them the land. He apportionedit to each of the tribes and theirdescendants. Each Jubilee, thereturn of the land to its originalowners reminded Israel that hervery life was a gift from God.

[13] For Luke, Jesus’ first preachingin the synagogue of Nazareth setsout his program of ministry. It alsogives us a glimpse into Jesus’ self-awareness at the very beginning ofhis public ministry. Jesus uses theverb “to bring good news”(ευαγγελιζω) and the verb “to pro-claim” or “to herald,” (κηρσσειν) to

speak of his preaching. He uses thelanguage of the Jubilee because heknows that his word is the trumpetblast that ushers in the new age.His word creates and effects what itsays. His preaching establishes God’sreign on earth. Jesus knows that heis the eschatological prophet.

[14] All three synoptic gospels,Matthew, Mark and Luke, therefore,show us that Jesus comes to evan-gelize. His baptism in the Jordanimpels him to this mission. As Jesushimself says, “The Spirit of theLord… has anointed me to bringthe good news (ευαγγελιζω: toevangelize)” (Lk 4:18). However,since Jesus not only proclaims thegood news but also makes it a reali-ty in the lives of those who accepthis message, he is the greatest evan-gelizer ever.

2. JESUS AND THE KINGDOM OFGOD

[15] As the greatest evangelizer,Jesus goes about preaching thekingdom of God. No other person inScripture, either before or afterJesus, ever made the kingdom ofGod the heart of his message. ButJesus does. In fact, no other personcould speak about the kingdom asJesus does. 3

[16] God’s people had anxiouslyawaited the coming of the kingdom.Ever since the Davidic monarchyhad faded into obscurity, theprophets kept alive the bright hopethat one day God would interveneand establish his kingdom on earth.God’s universal rule on earth wouldbring Israel back to her land,include the Gentiles and lead all toworship one God (cf. Mi 4:1-8; Is52:7-15; Zep 3:14-20; Ps 47).

[17] The Jews of Jesus’ day werevery familiar with the concept of thekingdom of God. In Jewish apoca-lyptic literature, ‘the kingdom ofGod’ meant the sudden interventionof God who ends human history aswe know it and inaugurates a neworder. In rabbinical literature, thekingdom of God was not so muchexpected at the end of time but as areality that already had begun with-

in human history. For the rabbis, thefaithful observance of the Torahintroduced within ‘the here and now’the divinely-willed order. In the firstcentury, the Jews were looking for-ward to the coming of the kingdomin their own lifetime. 4

[18] Jesus speaks directly to thisexpectation for the kingdom of God.Matthew, Mark and Luke clearlyremind us of this. Mark mentionsthe kingdom of God sixteen times.Luke mentions it thirty-two times.Matthew speaks of the kingdom ofGod only three times. However, hespeaks of the kingdom of heaventhirty times. As a pious Jew,Matthew prefers not to name God.He uses ‘heaven’ as a circumlocutionfor ‘God.’ For Matthew, the kingdomof God and the kingdom of heavenmean the same thing. Clearly allthree synoptic gospels rememberthat the theme of the kingdom ofGod belonged to the historical min-istry of Jesus.

[19] In the New Testament, thekingdom of God (η βασιλεια τουθεου) does not refer to a territoryunder the authority of God. Rather,it refers to the rule or the exerciseof God’s authority over the humanperson and the world. ‘Kingdom’ ismore an event than a place. Thekingdom of God is the fact that Godis king, that he discloses his pres-ence in power and glory, in justiceand mercy. The kingdom of God isthe coming of God into his rule overthe world. It is something God him-self accomplishes. It is not depend-ent on man. It is God’s doing, hisaction, his initiative. It is pure gift.“To you is given the mystery of thekingdom of God” (Mk 4:11).

[20] In his preaching, Jesus empha-sizes the priority of God’s activity inestablishing this kingdom among us.In the twin parables of the hiddentreasure and the pearl of great price(Mt 13:44-46), the kingdom comesas a surprise. It is unexpected gift.Man stumbles upon the kingdom.He does not bring it about by hiseffort. Even the way Jesus beginshis preaching places the emphasison grace. Only after he announcesthat the kingdom is at hand does he

call for repentance (cf. Mc 1:14).Conversion is a consequence ofGod’s presence in our life, not theprerequisite for it! God acts first. Werespond.

[21] Sometimes, Jesus speaks of thekingdom as not yet come. He teach-es his disciples to pray for the com-ing of the kingdom (cf. Mt 6:10).He urges them to seek the kingdom,since they do not possess it yet (cf.Lk 12:31). He even promises thatthe kingdom would come within thelife-time of some of his disciples (cf.Mk 9:1; Mt 16:28; Lk 9:27).

[22] At other times, Jesus speaksabout the kingdom of God as some-thing that has already come. Whenhe heals the possessed man, he says,“If it is by the Spirit of God that Idrive out devils, then the kingdomof God has come to you” (Mt 12:28;cf. Lk 11:20). Jesus announces thatwhoever has the humility of a littlechild “is greatest in the kingdom ofheaven” (Mt 18:3). Up until Johnthe Baptist, it was the time of theLaw and the Prophets. With Jesus,the kingdom of God is preached (cfLk 16:16). Through his words anddeeds, Jesus ushers in the kingdomof God.

[23] The world listened to Jesus’preaching. The world saw the faceof God in the compassion of Jesus.The world heard the call to acceptGod’s rule of love. But the worldrefused. The world nailed to a crossthe greatest evangelizer that it hasever known.

[24] The Cross is man’s rejection ofGod’s sovereignty. It is the refusal toallow God to sweep us up into theembrace of his love. The Cross isthe culmination of all the rejectionof Jesus’ preaching about the king-dom of God. It is one with the sinof every person.

[25] Yet, man’s refusal could not killthe love of the living God. His “loveno flood can quench, no torrentsdrown” (Song of Songs, 8:7). Manrejected Jesus. God placed his sealof approval on him. Man crucifiedJesus. God raised the CrucifiedJesus from the grave. In the pas-sion, death and resurrection of

Jesus, God brings to full expressionhis reign of love. “Indeed, from hisfullness we have all received, graceupon grace. The law indeed wasgiven through Moses; grace andtruth came through Jesus Christ”(Jn 1:16-17). 5

[26] The Resurrection of Jesus isthe definitive, eschatological inter-vention of God. The Resurrectionreveals that the good news pro-claimed and lived by Jesus is theperfect expression of God’s love andgrace. The Resurrection overturnsman’s sinful history. It effects God’sreign among us.

[27] In a word, the kingdom of Godis God’s advent among us in Jesus.It is the extension of his rule of lovein the very person of his ownbeloved Son. In the Incarnation ofhis Son, God establishes his rule ofunconditional love among us.Through the Risen Jesus, Godmakes his love present to us. 6

B. Evangelization and theChurch

1. THE CHURCH AND THEPROCLAMATION OF JESUS ASLORD

[28] Jesus preached the kingdom.He ushered it in with his life, deathand resurrection. Yet, his robustpreaching of the kingdom pales inthe dazzling light of Easter morning.After the Resurrection, the apostlesno longer proclaim the kingdom asJesus did. They now proclaim theCrucified and Risen Jesus as Lord.

[29] At Pentecost, Peter stands upbefore the crowd in Jerusalem andsays, “Jesus the Nazarene was aman commended to you by Godwith miracles and portents andsigns that God worked through himwhen he was among you… Thisman…you took and had crucified …but God raised him to life” (Acts2:22-24). Peter concludes his firstsermon with the bold proclamation:“God has made this Jesus whomyou crucified both Lord and Christ”(Acts 2:36). The apostle Paul sum-marizes the content of his messagein the same way. “What we pro-

claim is not ourselves, but JesusChrist as Lord” (2 Cor 4:5). TheChurch’s work of evangelization,therefore, begins with and centerson the Risen Lord.

[30] Thus, the Gospel is not simplyabout Jesus Christ. The Gospel isJesus Christ. He is the final revela-tion of God. Between Jesus’ ownpreaching of the kingdom of Godand the Church’s preaching aboutJesus, there is a profound continu-ity. In proclaiming the CrucifiedJesus as Lord, the Church isannouncing that the kingdom hascome in a new way. During thepublic ministry of Jesus, God ush-ered in his rule through the wordsand deeds of Jesus. Now Godextends his rule of love through theRisen Lord who pours out on theworld the gift of the Holy Spirit.

2. THE CHURCH AND THE HOLYSPIRIT

[31] In the opening verses of Mark’sGospel, John the Baptist tells thecrowds at the Jordan River that heis baptizing them with water, butthe one who is to come after him,who is greater than he, will baptizewith the Holy Spirit (cf. Mk 1:8).Nowhere in the entire Gospel ofMark is there any mention thatJesus fulfills this prophecy duringhis public ministry. However, Markdoes indicate that Jesus fulfills thisprophecy at the crucifixion.

[32] Mark tells us that, on theCross, Jesus “gave a loud cry andbreathed his last” (Mk 15:37).Literally, Mark says “Jesus, havingsent forth a great cry, gave out thespirit.” The evangelist uses theexpression “he spirited out”(εξεπνευσεν) for the moment ofJesus’ death. Implicitly, Mark is link-ing the death of Christ with the giftof the Holy Spirit. This is themoment that Jesus fulfills theBaptist’s prophecy about Jesus andthe Holy Spirit. The Cross is theBaptism in the Spirit.

[33] The other synoptic writers,likewise, view the last conscious actof the dying Christ in the samelight. At his death, Jesus does not

simply surrender his human spirit tothe Father. He gives the Holy Spiritto the Church (cf. Mt 25:50; Lk15:37).

[34] When God raises Jesus fromthe dead, God makes him “a life-giving Spirit” (1 Cor 15:45). Johnmakes this very explicit in his narra-tive of Easter. On Easter night, theLord suddenly comes to his startledapostles huddled behind the barreddoors of the Upper Room. He tellsthem, “As the Father sent me, so Isend you. After saying this, hebreathed on them and said, ‘Receivethe Holy Spirit’ ” (Jn 20:22). Thefirst gift of the Risen Lord to hisChurch is the Holy Spirit. He givesthe Spirit so that Church can con-tinue his mission.

[35] When the Holy Spirit descendson Mary at the Annunciation, sheconceives and bears the Son of Godwithin her. The Visitation followsimmediately. Love within impels tolove without. Mary travels toElizabeth. She brings the good newsof what God is accomplishingthrough her. This kerygmatic mis-sion becomes the occasion for theoutpouring of the Holy Spirit onboth Elizabeth and the baby withinher womb.

[36] When the Spirit descends onthe Church at Pentecost with thevisible signs of fire and wind, theapostles are filled with the HolySpirit. They immediately rush intothe streets to proclaim the Gospel.They begin their mission. With thecoming of the Holy Spirit, theChurch, like Mary, becomes evangel-ist. 7

[37] Born at Pentecost, the Churchis born to evangelize. This is hertask. This is the reason for her very

existence. “Evangelization is in fact… her deepest identity. She exists inorder to evangelize.” 8 Thus, invit-ing others to hear the good newsand accept Jesus as Lord is a per-manent and vital dimension of theChurch’s life. By her very nature,the Church is missionary. TheChurch is always open to others.She can never remain closed withinherself. To all, she brings the goodnews that Jesus is Lord.

[38] The Holy Spirit moves theChurch to evangelize. In fact, “noone can say Jesus is Lord, except inthe Holy Spirit” (1 Cor 12:3). AtPentecost, the disciples come tounderstand that all the promises ofthe Old Testament are now fulfilledin Christ. What had seemed obscurebecomes clear. The Spirit gives thema deep insight and understandinginto the mystery of salvation. Theynow know that the death of Christwas part of God’s eternal plan forthe salvation of the world. 9

[39] The death of Christ was noaccident. It was the inevitable resultof the action and teaching of Jesuswho offered himself as the Way, theTruth and the Life. The worldrejected his claim, but God provedthe truth of his life and mission byraising him from the dead. TheResurrection universalizes all thatJesus said and did. His life becomessalvific for the whole world.

[40] Christ is the new Adam (cf.Rm 5:12-19). “He is the beginning,the first-born from the dead that ineverything he might be pre-eminent.For, in him, all the fullness of Godwas pleased to dwell and throughhim to reconcile all things on earthand in the heavens, making peaceby the blood of his cross” (Col 1:18-21). Jesus, who was born of theVirgin Mary, crucified, died, wasburied and was raised from thedead, is “the source of salvation forall who obey him” (Heb 5:9). AsPeter fearlessly proclaims before theSanhedrin, “There is no other nameunder heaven given among men bywhich we may be saved” (Act 4:12).

[41] The Church’s work of evange-lization, therefore, centers on thevery person of Christ. “There is no

true evangelization if the name,teaching, the life, the promise, thekingdom and the mystery of Jesusof Nazareth, the Son of God, arenot proclaimed.” 10 Christ is theone Savior of all. We should not beashamed to share this good newswith others. 11

[42] The Spirit that impelled theChurch in her first thrust to evan-gelize is the same Spirit who comesto us in Baptism, Confirmation, and,for some, in Holy Orders. The Spiritleads us into a deeper relationshipwith the Father through the Son.

[43] The Holy Spirit draws us intothe communion of life that isFather, Son and Holy Spirit. We arecreated anew. We are transformedby being given a share in Christ’sown Sonship (cf. Gal 4:4-7). Webecome “sharers in the divinenature” (2 Pt 1:4). We are taken upinto the dynamism of the divinelove itself that impels us to sharethe gifts of God with others.

[44] The Spirit allows us to under-stand more fully the mystery of ourredemption. The Holy Spirit, who isLove, urges us to share the truth ofthe Gospel with others. “The HolySpirit is the principal agent of evan-gelization: it is He who impels eachindividual to proclaim the Gospel,and it is He who in the depths ofconsciences causes the word of sal-vation to be accepted and under-stood.” 12

[45] What a powerful truth this is!What a consolation! The Holy Spiritis always present to us in the lifeand work of the Church and in ourown individual lives. He is thesource of our inspiration, the com-fort in our trials, and the strengthin our endeavors. The Holy Spiritopens our hearts to others, movesus to listen to their deepest needs,graces us with the gifts that weneed to witness to the truth of theGospel and lead others to theChurch where they encounterChrist. 13

II. The TheologicalBasis for a NewEvangelization

A. The Need for a NewEvangelization

[46] In our contemporary culture,there is an urgent need for a newevangelization. We live under thetyranny of secularism. Religion ismarginalized. Faith is judged irrele-vant. Radical secularists systemati-cally remove the symbols of religionfrom public places. They ban theexpression of religious truth fromthe public discussion of ethics, eco-nomics and politics. Where they suc-ceed, they rob us of the rich patri-mony of our religious heritage.

[47] Furthermore, we live under therule of relativism. Relativists holdthat no truth has an absolute claimon the human intellect. What is truefor one person is not necessarilytrue for another. Since they will notadmit that there is objective truthantecedent to the individual, theyextol tolerance of all truths, evencontradictory truths, as the onevirtue to keep society civil. In effect,relativists compromise truth itselfand impose on us the dictatorshipof relativism.

[48] These two strong currents ofsecularism and relativism erode thewill of many believers to evangelize.Some well-intentioned individualseven say that it is enough merely tohelp others become more faithful totheir own religious convictions. Thereis no need to give the truth of theGospel or the teaching of the Church.Others say that it is simply enough toimprove the human condition by cre-ating communities of justice andpeace. They see this as the pressingwork of evangelization. They shunthe imperative of showing others howjustice and peace find their meaningand fulfillment in the Gospel of JesusChrist. 14

[49] Only with a proper under-standing of the unicity of Christ andthe necessity of the Church for sal-vation, can we withstand the cur-rents of secularism and relativism.

Only with an authentic faith can wecourageously bring the Gospel toour contemporary culture.

B. The Unicity of Christ asRevealer

[50] In Christ, God has revealed thedeepest truth about himself andabout his plan for us. 15 In Christ,God has stepped out of the mysteryof his being and has invited us toknow him as He is, as Father, Sonand Holy Spirit. What we could nev-er know by our human reason, Godhas freely revealed to us in Christ(cf. Mt 11:27). Christ is the defini-tive and complete revelation of God.As a divine person, he reveals theFather’s face. Since he is one withus in our human nature in every-thing except sin, he also revealsman to himself. As the Word of Godmade flesh, Jesus is the light thatbrings us the truth about ourselves.In fact, “only in the mystery of theWord made flesh, the mystery ofman truly becomes clear.” 16

[51] The revelation given in Christ“introduces into our history a uni-versal and ultimate truth which stirsthe human mind…” 17 There is adifference, therefore, between whatthe Church offers and what otherreligions have to offer. Other reli-gions “often reflect a ray of thatTruth which enlightens all men.[But the Church] proclaims, andever must proclaim Christ ‘the way,the truth, and the life’ (Jn 14:6), inwhom men may find the fullness ofreligious life…” 18 “This definitiveself-revelation of God [in Christ] isthe fundamental reason why theChurch is missionary by her verynature. She cannot do other thanproclaim the Gospel, that is, thefullness of the truth which God hasenabled us to know about himself.”19

[52] Because Christ is the ultimatetruth about our life and destiny, wegladly share his Gospel with others.We never impose our beliefs. No.We propose the faith. We leave oth-ers free to embrace the Gospel. Wedo so with the conviction that thetruth is what sets us free (cf. Jn8:32).

C. The Unicity of Christ asSavior

[53] Christ is the ultimate truth ofGod. He is also the one Savior ofthe world. “Before the world began,God predestined us …to be hisadopted children in Christ…and tobring everything together underChrist as head, everything in heavenand everything on earth” (Eph 1: 5.10). There is only one plan for sal-vation.

[54] In the mystery of theIncarnation, Suffering, Death, andResurrection of his only-begottenSon, the Father offers to all,through the Holy Spirit, the gift ofeternal life. “No one, therefore, canenter into communion with God,except through Christ, by the work-ing of the Holy Spirit.” 20 “Eventhose who do not know Christ aresaved by him… Since the ultimatevocation of man is in fact one anddivine, …the Holy Spirit in a man-ner known only to God offers toevery man the possibility of beingassociated with this paschal mys-tery.” 21 There is no salvationapart from Jesus Christ. 22

[55] When we speak of Christ tothose who do not know him or tothose who know him but do not fol-low him, we are showing others thevery way that God has establishedfor all to come to him. 23 Ourwork of evangelization leads othersto see the true face of God. It givesthem the opportunity to enter morefully and knowingly into the friend-ship to which God calls us in Christ.It dispels the darkness of ignoranceand allows others to walk in thelight. 24 Evangelization is always aservice of love.

D. The Necessity of theChurch

[56] In his public life, Jesus joinedhis disciples with him in the workof preaching the kingdom of God.He chose the Twelve to be his con-stant companions. He sent them topreach in his name (cf. Mk 3:13).He appointed a further seventy-twodisciples to preach and to cure thesick. So close was Jesus’ association

with those whom he sent that hetold them, “Whoever listens to youlistens to me” (Lk 10:16).

[57] Even after the Resurrection,Jesus remained with his disciples.As he had promised at the LastSupper (cf. Jn 14:18), he sent theHoly Spirit. By the gift of the HolySpirit, he joined them more inti-mately to himself, forming theminto His Body, the Church (Rm12:4-5; 1 Cor 12:12-30). TheChurch is Christ the Head togetherwith all the members. Christ fillsthe Church with his gifts, with histruth, with his fullness. 25 As St.Augustine teaches, “There is no oth-er mystery of God, except Christ.”26 The Church is the MysticalBody of Christ.

[58] Since Christ and His Body areone, the Church is necessary for sal-vation. “Always united in a mysteri-ous way to the Savior Jesus Christ,the Head, and subordinated to him,she has, in God’s plan, an indispen-sable relation with the salvation ofevery human being.” 27 By meansof the Church, Christ has willed tobe present in every age, in everyplace, in every culture. He is faithfulto his promise: “Behold, I am withyou always, even to the end oftime” (Mt 28:20).

[59] In summary, Christ’s role asSavior is “unique and singular, prop-er to him alone, exclusive, universal,and absolute. Jesus is, in fact, theWord of God made man for the sal-vation of all.” 28 The Crucified andRisen Christ himself is the mysteryof salvation. From his pierced side,he continually pours out the gift ofdivine love. Christ, the one Savior,has chosen to establish the Churchas “the universal sacrament of salva-tion.” 29 He has made the Churchthe instrument by which he actual-izes God’s life in our world. 30Christ and the Church are not divid-ed in the work of salvation. In God’splan for salvation, the Church is notincidental. The dynamism of evange-lization, therefore, always leads tofull participation in the life of theChurch. 31

[60] The Church is open to all. Noone is excluded. Christ directed the

disciples to all people. All are calledto the grace of redemption. Bypreaching the Gospel, the Churchcalls individuals to accept the wordof salvation and to be baptized. “Hewho believes and is baptized will besaved” (Mk 16:16).

[61] Baptism makes an individual amember of the Church. Throughbaptism, the believer dies and riseswith Christ and shares his very life(cf. Rm 6:4-5). Belonging to theChurch, therefore, is not simplybecoming a part of an institution orstructure. Entering the Church isentering the communio of divinelife. As St. Cyprian teaches, theChurch is “a people made one withthe unity of the Father and the Sonand the Holy Spirit.” 32

[62] At the Last Supper, Jesusprayed, “Father, may they be onein us as you are in me and I am inyou so that the world may believeit was you who sent me” (Jn17:21). Thus, the Church’s missionof evangelization finds its origin inthe communio of divine life of theFather and the Son and the HolySpirit. The Church’s mission, whichsprings from this communion,attains its purpose when those whohear the Word enter the Churchand share in the divine life. Missioand communio cannot be separat-ed. In a word, to invite others toChrist means opening the door forthem to enter the Church. 33

E. The Mission ofEvangelization

[63] Evangelization is the mission toproclaim Jesus as the Savior of all.It means bringing the Gospel toevery person and to every situation.Evangelization is directed to thosewho have never heard the Gospel,to those who have heard it andhave stopped listening, and to allwho are searching for truth.Evangelization is not a program oran initiative. Evangelization is a wayof being church. 34

[64] Evangelization has a positiveeffect on culture. In speaking theWord of God to the hearts of believ-ers and non-believers, the Church

instructs those who listen abouttruth, justice and charity. Sheenlightens their conscience with theprinciples of morality. She stirsthem to translate these principlesinto action. Thus, by changing thecriteria by which society judges itsvalues, the Church influences cul-ture for the good. Where the Gospelis preached and embraced, the dig-nity of the human person is upheld;the sanctity of life is respected; fam-ily life is cherished; and, economicaffairs and political relations aretransformed as means that bringabout justice and peace.

[65] As members of the Church, wepreach the very person of Christ.Therefore, our efforts will succeedonly when we ourselves have foundthe Lord himself. All evangelizationpresupposes that we are convertedand that we are living an intimateand personal relationship with theLord. What the world needs todayare those who do not simply speakabout Jesus, but those who make histruth real by the witness of theirlives. 35

[66] The apostle Andrew modelshow we are to lead others to Jesusby our own personal witness. AfterJohn the Baptist points Jesus out asthe Messiah, Andrew, who is one ofJohn’s own disciples, leaves him tofollow Jesus. The very next day,“the first thing Andrew did was tofind his brother [Peter] and say tohim, ‘We have found the Messiah’ ”(Jn 1:41). Like Andrew, when ourhearts are filled with joy becausewe are following Jesus, we sponta-neously and without fear invite oth-ers to follow Jesus as well. 36

[67] Furthermore, the following ofJesus cannot be separated from theChurch. Today, some abandon therole of the Church in salvation.Others ignore it. Still others deny it.Christ himself founded the Church.Belonging to Christ is belonging tothe Church. We, therefore, need astrong awareness of our relationshipto the Church so that we can fulfillChrist’s mandate to evangelize.

[68] Tragically, over the centuries,theological differences, corruptionand human pride have splintered

the Church that Christ established.Nonetheless, the one Church ofChrist “subsists in the CatholicChurch, which is governed by thesuccessor of Peter and by the bish-ops in communion with him.” 37Some are afraid to state this truthfor fear of appearing intolerant. Onthe contrary, we need to accept thistruth in all humility. This truth isnot a source of pride, but an impe-tus to mission.

[69] As Catholics, we respect thereligious freedom of others. We alsorecognize that our Catholic faith isa treasure to be shared, not fearfullyhoarded. Being Catholic “must notin any way make us indifferenttowards truth and goodness. Indeed,love impels the followers of Christto proclaim to all the truth whichsaves.” 38 You cannot love Christwithout loving the Church!

III. The Praxis ofEvangelization

A. The Constant Mandateto Evangelize

[70] The Church has been broughtinto being by the love of the TriuneGod. Just as God is love and isactively involved in drawing us toHimself, so too the Church is alwaysreaching out to invite others intothe mystery of salvation. Ever sincePentecost when three thousand wereconverted and entered the Church,evangelization remains an essentialdimension of our life as Church. Weare called to move from a model ofmaintenance to mission. We arecalled to grow. A church that is notgrowing is dying.

[71] Therefore, in the particularChurch of Paterson, every parish isrequired to be involved in a con-stant evangelization effort. Parishesare left to choose their own plan foron-going evangelization. To facilitatethis, each pastor or administratormust designate a person to co-ordi-nate the efforts of the whole parish.

[72] The parish evangelizationdirector should form a team of

faith-filled parishioners to help theparish fulfill its mission of evange-lization. The parish evangelizationdirector must be a permanent mem-ber of all staff and parish councilmeetings. In this way, evangelizationcan remain a fundamental dimen-sion of all parish ministries. Sincethe mandate to evangelize is fromthe Lord himself, we must say withPaul, “Woe to me if I do not preachthe Gospel” (1 Cor 9:16).

B. Approaches toEvangelization

[73] Since there are many differentpeople in the Church, there aremany different ways to live out themission of evangelization. Somepeople strive to introduce othersindirectly to the truth of theGospel. They listen to the other.They enter into dialogue. They seekpoints of contact between the oth-er’s understanding and the truths ofthe faith. Other people take a moredirect approach. They announce thetruth. They explain it. They argueits reasonableness. They boldly con-front the sins of modern societyand endeavor to show how theGospel is the remedy. 39

[74] Evangelization is not the com-munication of an ideology. It is theeffort to bring someone to a person-al encounter with the Risen Lord.The proclamation of the Gospelaims at the heart as well as themind. Therefore, every approachmust begin and end with a deeprespect for the conscience and goodwill of the other. No one approachis a priori better than another.

C. Characteristics ofAuthenticEvangelization

[75] Immediately after his accountof the first conversions at Pentecost,Luke gathers together scattered frag-ments of tradition to form a mosaicof the Church in Jerusalem. Hesays, “These remained faithful tothe teaching of the apostles, to thefellowship, to the breaking of breadand to prayers” (Acts 2:42). Thisportrait of the Church suggests fouressential aspects, or characteristics,of the Church’s evangelization inevery place and in every age. Acareful look at this image, therefore,can offer ways for us to evangelizetoday.

1. FIDELITY TO THE APOSTOLICTRADITION

[76] The first characteristic of theChurch in Jerusalem is fidelity “tothe teaching of the apostles.” TheChurch, born of the teaching of theapostles, grows through her fidelityto their teaching.

[77] At Pentecost, Peter was thefirst apostle to launch the Church’smission to evangelize. Luke providesan interesting detail in his record ofthis first missionary effort. He says,“Then Peter stood up with theEleven and addressed them in aloud voice” (Acts 2:14). The phrase

“with the Eleven” is pregnant withmeaning. Peter does not speak aloneor on his own. He voices the faithof all the apostles. He preaches thefaith of the Church. Luke continual-ly makes this point in many of thespeeches of Peter. Peter regularlyincludes the others as speaking withand through his words (cf. Acts3:12; 15; 4:9; 5:32). As chosen tolead the Church by Christ, he doesso in union with the ApostolicCollege.

[78] Here is an essential characteris-tic of evangelization. In our work ofbringing Christ to others, we offerthem the faith of the Church. Wedo no one any service when wediminish or eliminate elements ofChurch teaching that are hard fortoday’s world. It is not simply ourthoughts, our personal beliefs, andour own interests that we sharewith others. United with Peter, theChurch was successful at her firstefforts to preach the Gospel. Unitedwith Peter today in the person ofthe Holy Father and one with theCollege of Bishops, we are called toremain faithful to the whole truthof the Gospel as handed down to usby the Church.

[79] Therefore, we are to do ourpart to put before others the rich-ness of our Catholic faith. Ourunderstanding of Sacred Scripture;our adherence to Tradition; oursacramental life, especially theEucharist and Reconciliation; ourunity with the Holy Father; oursocial teaching; our commitment tothe poor; our devotion to the saints,especially Our Blessed Mother: theseare our spiritual and liturgical inher-itance that we need to share withothers.

a. The Need to Evangelize Non-Believers

[80] Evangelization that is faithfulto the teaching of the apostles takesplace in two ways. First, we pro-claim the Gospel to non-believers.God makes his offer of salvation inChrist to all people. We need toextend our outreach to those whodo not know the Lord.Evangelization is at its best when

we present to others the opportunityto believe and to experience the sal-vation won for us in Christ.

[81] Each of us has a proper role inthis work. By their place within theChurch, priests, deacons and reli-gious have a visible role in the zeal-ous proclamation of the faith tothose on the outside. 40 Laypeoplehave their special and proper role.They are called to go forth into theworld “as powerful heralds of afaith in things to be hoped for.” 41

[82] The laity evangelize in theordinary circumstances of life.Today, lay people are generouslyinvolved in the many needed min-istries of the Church. But this doesnot lessen the imperative of the layapostolate in the world. By theirvery vocation as Christian, laypeopleare called to bring Christianity intothe market place. They are to makethe word of the Gospel present inthe temporal sphere by the witnessof their lives and so transform theworld. In the midst of their secularoccupations, the laity are the leavenof the Gospel. Thus, they bringabout the growth of the kingdom ofGod in this world. 42

b. The Need to Re-evangelizeCatholics

[83] Many Catholics no longerattend Sunday Eucharist, frequentthe Sacrament of Penance, celebratetheir marriage in the Church or joinin the charitable works of theChurch. Some deliberately choose tostay away because they disagreewith a particular teaching. Somehave been hurt by those who repre-sent the Church. Others see thereality of sin in the Church andwalk away. There are others whohave simply drifted away because ofwork or a lack of attention to theirrelationship to the Lord.

[84] Therefore, besides the preach-ing of the Gospel to non-believersand to those searching for the truth,we are called to reach out toCatholics who have fallen awayfrom the practice of the faith. Eachof us needs to make a consciousand personal effort to rekindle the

faith in others, especially in ourown families and among ourfriends. We need to listen to thereasons for their absence. We needto recognize their inherent goodnessand openness to the Lord. As we lis-ten to others tell their story, wecannot be ashamed to invite themhome where they belong, becausewe love them. Young people can bemost effective evangelizers whenthey share their Catholic faith withtheir peers.

[85] In some cases, a simple invita-tion, a word assuring them thatthey are missed, can reawaken inthem the desire to return. In otherinstances, a longer, more patientdialogue is required. Like the fatherof the prodigal son in Jesus’ para-ble, we need to leave the comfort ofour surroundings to find those whohave left the Father’s house. Weneed to hasten to them with armsopen wide and welcome them withhearts overflowing with joy.

[86] In addition to preaching theGospel to those who have neverheard it or to those who have heardit but no longer live it, evangeliza-tion also includes catechesis of thosewho practice the faith. Both the for-mation of the young and the contin-uing formation of adults are essen-tial ways to “remain faithful to theteaching of the apostles.” ManyCatholics do not know and under-stand the faith as well as they could.They have not been fully catechized.Furthermore, with the developmentsin medical science, biology and tech-nology, new questions arise thatneed a response in our day consis-tent with the Gospel. 43

[87] Homilies and sermons,Religious Education programs, fami-ly catechesis, Catholic schools,parish retreats, days of recollection,lectures on Scripture, theology, litur-gy and morality pass on theApostolic Tradition in a way suitedfor our times. Every parish, there-fore, should offer these opportuni-ties for the faithful. Where it isexpedient, parishes should collabo-rate in these efforts. Thus, they caneffectively serve their people andfoster a sense of Church beyond

parochial boundaries.

2. FIDELITY TO FELLOWSHIP

[88] The second characteristic ofLuke’s image of the Church inJerusalem is fidelity “to the fellow-ship (κοινώνια).” Fellowship, orcommunio, is a visible effect of theSpirit of Pentecost. From the diversegroups of people from every lan-guage and race, the Holy Spiritforms one body (cf. Rm 12:6-8 and1 Cor 12:4-30). Communio is thevery nature of the Church. As apeople drawn up into the divinecommunion of life of the TriuneGod, the Church actualizes herselfin the sharing of one life, both spiri-tually and temporally.

[89] In his Gospel, Luke relates thestory of Zacchaeus. When Jesusinvites himself to this sinner’s house,Zacchaeus is so moved by the Lord’slove that he immediately reforms hisselfish life. He responds with unbri-dled generosity. He gives half hisproperty to the poor and restoresfourfold anything that he hasunjustly taken from another (cf. Lk19:1-10). As those who sit withJesus at table, we are called toextend fellowship with others bymeans of our material possessions.

[90] Luke gives us this idealizedhistorical note about the Jerusalemcommunity: “all who shared thefaith shared everything in common;they sold their goods and posses-sions and distributed the proceedsamong themselves according towhat each needed…they sharedtheir food gladly and generously”(Acts 2:44-46). This note teaches usthat, when we are joined to Jesus,we share what we have. His HolySpirit dispels the selfish inclinationsof our fallen human nature. HisSpirit makes our hearts beat withthe same “generosity which ourLord Jesus Christ had, that,although he was rich, he becamepoor for [us], so that [we] mightbecome rich through his poverty” (2Cor 8:9).

[91] Christian life is always a lifeshared with others. Therefore, aparish is more than a place where

people come to discharge their obli-gation to worship and then leave.The parish is a network of relation-ships in the Lord. It is a place ofgenuine friendship and mutual con-cern. Every parish, therefore,becomes more effective at evange-lization when the faithful form atrue community.

[92] The sharing of material goodswith those in need builds fellow-ship, or communio, in a very visiblemanner. Extending hospitality and awarm welcome in church; steward-ship with the sharing of time, talentand treasure; small Christian com-munities within the parish; partici-pation in social events and charita-ble projects; serving in differentministries, especially youth ministry:all these build up the communion offaith and make it easier for othersto find Christ in the Church.

3. FIDELITY TO THE BREAKING OFTHE BREAD

[93] The third aspect of Luke’simage of the Church in Jerusalem isfidelity “to the breaking of thebread.” No doubt these firstChristians were following the exam-ple of Jesus himself. So often in hispublic ministry is Jesus found attable with friends and adversariesalike.

[94] As a respected rabbi, Jesus wasexpected to keep his distance fromsinners. He did not! His enemiescomplained, “This man receives sin-ners and eats with them” (Lk 15:2).Jesus came to bridge the distancebetween the holy and the unholy.He came to call sinners and to givethem their place with the righteousin the kingdom. He did this by shar-ing a meal with them. Jesus usedtable fellowship for evangelization.

[95] Any meal where Jesus is pres-ent becomes an occasion of genuinefellowship. Nonetheless, “the break-ing of the bread” done in his memo-ry makes Jesus present to us in thevery mystery of his death and resur-rection. In the Eucharist, we aremade one with Christ at the LastSupper, one with him on Calvary,and one with him on Easter morn-

ing. By our sharing in His Body andBlood, we become one with eachother (cf. 1 Cor 10:15-17). TheChurch is most truly herself whenshe celebrates the Eucharist. In fact,the Eucharist makes the Church. 44The Eucharist also leads to evange-lization that builds up the Church infaith and in love. The appearance ofthe Risen Lord to the two discipleson the road to Emmaus makes thisclear.

[96] On the first Easter Sunday,two disciples travel from Jerusalemto Emmaus. They are saddened bythe death of Jesus. Suddenly theyfind themselves walking with Jesusunawares. Patiently, the Risen Lordexplains the Scriptures that speakof his death and resurrection. Witheach step, the disciples move fromdarkness to light, from despair tohope. Their hearts burn withinthem as Jesus breaks open theword. Then, when they sit at tablewith the Lord and break bread,they finally recognize him.Although he immediately disap-pears from their sight, their faithassures them that he is truly withthem as Risen Lord. They hasten injoy to Jerusalem to share the goodnews with the others. TheirEucharistic experience on the roadto Emmaus sets them on the jour-ney of evangelization.

[97] Like the two disciples on theroad to Emmaus, those who are onewith the Risen Lord in the sharingof His Body and Blood reach out toothers with the good news of hisPresence. Communio impels to mis-sio. Likewise, missio leads to commu-nio. Those who accept the Lordbecome one with the Lord in hisBody the Church. In fact, evange-lization finds its finality in theEucharist, which makes real thecommunion of divine life that is theChurch. Communio and missio can-not be separated. Eucharist andevangelization belong together. 45

[98] Parish life, therefore, should beso lived in such a way that theEucharist, especially on the Lord’sDay, is central. The faithful shouldbe encouraged to attend Mass asoften as possible. In this way, the

faithful can share more readily inthis gift of divine love. Every parishshould provide the daily celebrationof the Eucharist. In those parisheswhere this is impossible, the faithfulcan be directed to neighboringparishes. Daily Mass should not bereplaced in this diocese by commun-ion services. Nothing should bedone to diminish the uniqueness ofthe Eucharist as our participation inthe Sacrifice of the Cross and as thesummit and source of the Church’slife.

[99] In fostering communio, priestsand deacons need to recognize theirown special role. They are one withall the faithful by baptism.Nonetheless, they are set apart forservice of others by the special con-secration of the Holy Spirit in theirordination.

[100] Deacons have the special priv-ilege of proclaiming the Gospel.Their own solid preparation forpreaching does much to build upthe community. Good preachingcenters on Christ as both Teacherand Redeemer. The word of thepreacher witnesses to the fullness ofthe Church’s faith as well as thepersonal faith of the preacher. Thepeople of God have the right tohear the Word of God preached in away that they can understand.Through homilies and sermons, theycome to a fuller appreciation of themystery of salvation. Preaching thatis well-prepared and doctrinallysound is an indispensable means ofevangelization. Furthermore, dea-cons, like priests, make visible theword they preach by their works ofcharity.

[101] The priest’s ministry thatbegins with the evangelical procla-mation derives its power and forcefrom the sacrifice of Christ. All hisefforts are directed to this one goal,namely, that “the entire common-wealth of the redeemed and thesociety of the saints be offered toGod through the High Priest whooffered himself also for us in hispassion that we might be the bodyof so great a Head.” 46

[102] To every priest is given thegreat privilege of celebrating the

Eucharist by virtue of his ordination.The priest presides at the Eucharistin persona Christi. The priest is theservant of the Liturgy. He is thesteward entrusted with a gift that isnot his own.

[103] Therefore, every priest hasthe obligation to celebrate theLiturgy in such a way that he pro-vides a witness of faith to thesacredness of the gift given to theChurch by her Lord. He is to befaithful to the Church’s norms forthe Liturgy so as to be at the serv-ice of communio, not only for thecommunity directly taking part inthe celebration, but also for thewhole Church. The Eucharist “is toogreat for anyone to permit himselfto treat it according to his ownwhim, so that its sacredness and itsuniversal ordering would beobscured.” 47 The priest’s own per-sonal love and devotion to theEucharist truly help the faithfulgrow in their own appreciation ofthis great mystery.

4. FIDELITY TO PRAYER

[104] The fourth characteristic ofthe Church in Jerusalem is fidelity“to the prayers.” These firstChristians treasured their faith inthe Risen Lord as the fulfillment ofthe promises and hopes of theirJewish heritage. “They went regular-ly to the Temple” (Acts 2:45; cf. Lk24:53). They met also in their ownhomes to praise God.

[105] Jesus himself taught his disci-ples to pray. When they saw Jesuspraying, they asked him to teachthem to pray. He responded byteaching them the Our Father (cf. Lk11:1-4). He also instructed themwith the parable of the unjust judgeand the importunate widow. Hetaught them “about the need topray continually and never loseheart” (Lk 18:1). By the time of theDidache, a catechism from the firstcentury, Christians were praying theOur Father three times a day inplace of the Shemoneh Ezreh, theEighteen Benedictions of Jewishprayer said morning, afternoon andevening. 48

[106] From the very beginning, theChurch has been a Church atprayer. The first act of the Churchafter the Ascension is commonprayer. “With one heart all of these[apostles] joined constantly inprayer, together with some women,including Mary, the mother of Jesus,and with his brothers” (Acts 1:14).

[107] The disciples wait for thepromised gift of the Holy Spirit.They do not rush into the work ofevangelization. Only after the HolySpirit is given them on Pentecost dothey inaugurate the mission of theChurch. Because evangelizationdepends on the Holy Spirit, the firstdisciples begin all their work byopening themselves to the Spirit’sguidance, inspiration and power.

[108] As the Church grows, tensionmounts between the Aramaic-speak-ing disciples and the Greek-speakingdisciples. The apostles pray to theHoly Spirit. After praying, theyordain the first deacons of theChurch (cf. Acts 6:1-7). When theapostles hear that the Samaritanshad received the Gospel, Peter andJohn go to Samaria. They pray andthe Holy Spirit is given to the newconverts (cf. Acts 8:14-17).

[109] The opening of the Church tothe Gentiles is also the work of theHoly Spirit and prayer. When Peteris at prayer at noon in the ancientport city of Jaffa, he is given a reve-lation that leads to the baptism ofthe Roman centurion Cornelius. It isthe Spirit who leads Peter to thedramatic decision to receiveCornelius and other Gentiles intothe Church (Acts 10). Neither Peternor Paul nor the eloquent preacherApollos effected the growth of theChurch. God did (cf. 1 Cor 3:5-9).This is why prayer must precedeand accompany every work of theGospel. All evangelization dependson prayer.

[110] As St. John Chrysostom teach-es, “there is nothing more worth-while than to pray to God and toconverse with him as his compan-ions.” 49 Constant prayer allowsGod to have his way with us. Prayermakes us his instruments in bring-ing others to Christ in his Church.

Prayer opens our hearts to the HolySpirit who is the soul of all evange-lization.

[111] At the end of the letter to theEphesians, Paul urges us, “Pray allthe time … pray in the Spirit onevery possible occasion. Never gettired of staying awake to pray…”(Eph 6:18-19). Intercessory prayeradvances the growth of the king-dom of God on earth. At the end ofthe letter to the Colossians, Pauloffers Epaphras as an example forall of us. He tells us that “this ser-vant of Christ Jesus never stops bat-tling for you, praying…always” (Col4:12).

[112] Therefore, as part of the workof evangelization, every parish is toencourage the faithful to pray forthe mission of the Church and espe-cially for vocations to married life,consecrated life, diaconate and thepriesthood. A healthy parish has astrong prayer life as a communitybeyond the liturgy. Small gatheringsfor prayer; men’s and women’sprayer groups; lectio divina; specialdevotions to our Blessed Mothersuch as the Rosary; other populardevotions such as novenas, Stationsof the Cross, the Divine MercyChaplet: these are ways to makereal the prayer of the parish. Ofinestimable worth is Adoration ofthe Blessed Sacrament. Where theEucharist is cherished and adored,the parish grows and vocationsflourish.

IV. The Vocation andGrace ofEvangelization

[113] Our efforts to evangelize todayare our willing response to the Lord’smandate: “Go therefore and makedisciples of all the nations, baptizingthem in the name of the Father andthe Son and the Holy Spirit, teachingthem to observe all that I command-ed you; and lo, I am with youalways, even to the end of the age”(Mt 28:19-20). Christ’s commanddoes not permit cold indifference tothe work of evangelization.

[114] God wishes all to be saved.He desires all to come to the knowl-edge of the truth revealed in JesusChrist (cf. 1 Tim 2:3-4). To theworld, He has given the Church asthe sign and sacrament of salvation.He has flung open her doors for allpeople to enter. By virtue of the giftof faith and the divine life given inthe sacraments, all Catholics arecalled to invite others to that fellow-ship, or communio, of the Churchwhere “through his Son JesusChrist, we have access to the Fatherin the Holy Spirit” (Eph 2:18).

[115] “No believer, no institution ofthe Church can avoid the supremeduty to proclaim Christ to all peo-ples.” 50 His Gospel is the wordthat saves. His Gospel is the truththat sets us free. Evangelization isthe grace and vocation of the wholeChurch.

Through the intercession of theBlessed Virgin Mary who broughtJesus, the Word of life into theworld, may the Holy Spirit stir upamong all the clergy, religious andfaithful of the Church of Paterson apassion for the new evangelizationin our day!

Given at the Pastoral Center of the Church of Patersonthe Solemnity of Pentecost

May 11, 2008 AD

End Notes

1. Gerhard Friedrich, ευαγγελιζομαι,Theological Dictionary of the NewTestament, Vol. 2, edited by GerhardKittel, pp. 714-719.

2. Gerhard Friedrich, κηρυξ, TheologicalDictionary of the New Testament, Vol.3, edited by Gerhard Kittel, pp. 700-702.

3. Robert J. Hater, “Distinctive Qualitiesof Catholic Evangelization,” The NewCatholic Evangelization, edited byKenneth Boyack, (Mahwah: PaulistPress, 1992), pp. 17-18.

4. Lucien Legrand, “Good News of theKingdom or Good News of JesusChrist?,” Studia Missionalia, 46 (1997),pp. 21-215.

5. Avery Dulles, S.J., “The Church andthe Kingdom: A Study of theirRelationship in Scripture, Tradition,and Evangelization,” Letter and Spirit,3 (2007), pp. 23-27.

6. Legrand, ibid., pp. 218-219.

7. Earl Muller, “The Holy Spirit, thePrincipal Agent of Evangelization,”Studia Missionalia, 48 (1999), pp. 140-142.

8. Evangelii Nuntiandi, 14.

9. Avery Dulles, S.J., “John Paul II andthe New Evangelization, StudiaMissionalia,” 48 (1999), pp. 168-169.

10. Evangelii Nuntiandi, 22.

11. Cardinal Francis Arinze, “The Unicityof Proclamation in a World ofReligious and Cultural Plurality,”Mission and Evangelization, edited byMichael Hayes (London: Burns andOates, 2004), pp. 41-42.

12. Evangelii Nuntiandi, 75; cf. also Goand Make Disciples (United StatesConference of Catholic Bishops, June,2002), 65-69

13. Muller, ibid., pp. 132-133.

14. cf. Congregation for the Doctrine of theFaith, Doctrinal Note on Some Aspectsof Evangelization, December 3, 2007, 3.

15. cf. Dei Verbum, 2.

16. Gaudium et Spes, 22.

17. Fides et Ratio, 14.

18. Nostra Aetate, 2.

19. Redemptoris Missio, 5.

20. Dominus Iesus, 12.

21. Gaudium et Spes, 22.

22. cf. Angelo Scola, “The Event of JesusChrist Today,” Communio 21 (Winter,1994), pp. 577-587.

23. Redemptoris Missio, 5.

24. cf. Doctrinal Note on Some Aspects ofEvangelization, 7.

25. cf. Lumen Gentium, 7.

26. St. Augustine, Epistle 187, 11. 34.

27. Doctrinal Note on Some Aspects ofEvangelization, 16.

28. Dominus Iesus, 15.

29. Lumen Gentium, 48.

30. cf. Lumen Gentium, 2 and 9.

31. cf. Evangelii Nuntiandi, 23. cf. alsoRoch Kereszty, “Why a new evange-lization? A study of its theologicalrationale,” Communio 21 (Winter,1994), pp. 602-606.

32. St. Cyprian, De oratione Dominica, 23.

33. Father Rivers, CSP, “Eucharist andEvangelization: Two Sides of OneReality,” Origins 35, 11 (August 18,2005), p. 189.

34. Ibid.

35. Pope John Paul II, Ad limina Visit ofthe Bishops of Southern Germany,December 4, 1992.

36. Margaret Nutting Ralph, “JesusEncounters the Curious,” The BibleToday, January-February 2005, pp. 23-24.

37. Lumen Gentium, 8.

38. Gaudium et Spes, 28; cf. also DoctrinalNote on Some Aspects of Evangelization,10.

39. Tony Krisak, “Evangelizing in an ActiveWay,” Catechumenate, July 2005, pp.20-24.

40. cf. Presbyterorum Ordinis, 4; Ad Gentes29, 30.

41. Lumen Gentium, 35.

42. Apostolicam Actuositatem, 2.

43. Cardinal Dulles, S.J., “Models ofEvangelization,” Origins 31 (May 17,2007), p. 9; cf. also Go and MakeDisciples, 23.

44. Paul McPartlan, “The Eucharist, theChurch and Evangelization: TheInfluence of Henri de Lubac,”Communio 23 (Winter, 1996), p. 780.

45. Bishop Michael Putney, “Evangelizationin Australia,” The Australian CatholicRecord (January, 2007), vol. 84, no. 1,p. 81. Cf. also Rivers, ibid., p. 190.

46. Presbyterorum Ordinis, 2.

47. Ecclesia de Eucharistia, 52.

48. cf. Didache, 8, 3.

49. St. John Chrysostom, Homily 6 onPrayer.

50. Redemptoris Missio, 3.