In recent decades much has been said about the “new evangelization.” What is it, how is it carried out, and whom does it concern? In this article I will answer these questions. I rely above all on Saint Pope Paul VI’s encyclical on evangelization. The name of the encyclical is Evangelii nuntiandi. Pope Francis called it the magna carta of evangelization.
What Is Evangelization?
Evangelization is the proclamation of the Good News with the purpose of bringing people into communion with Jesus Christ and his Church. Through people, evangelization influences culture and its institutions so that they are transformed (cf. Hardon).
The expression “new evangelization” was first used by Pope John Paul II. The concept has not been defined very precisely. The term “new” has referred not only to:
- a new cultural situation
- but also to the renewed efforts of the Church to respond to new challenges
In this sense the Second Vatican Council was convened for the sake of the “new evangelization,” even though the term itself was then unknown:
“It is necessary that … the certain and unchanging doctrine, to which faithful assent must be given… be presented in a way that is demanded by our times.” (Pope John XXIII, Opening Address of the Council – Gaudet Mater Ecclesia, 6)
One might indeed ask whether there is anything new in secularization anymore. Well, if there is not, then all the more there is need for a new evangelization in the latter sense of the word.
What Is Not New?
The Gospel itself does not change. Paul wrote — inspired by the Holy Spirit:
“There is no other gospel … Some are troubling you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed.” (Gal. 1:7–8)
Likewise, “Jesus Christ is the same yesterday and today and forever.” (Heb. 13:8)
What Should Be New?
What should be new is the zeal to evangelize. The means may also be new: for example, the use of modern technology (cf. Second Vatican Council, Inter mirifica – On the Means of Social Communication). However, one must not cling to novelty of methods as an end in itself: human nature remains the same from age to age.
Evangelization in general always aims at something new, namely a renewed human person. “I will give you a new heart and a new spirit…” (Ezek. 36:26). But as Pope Paul VI stated, “There can be no new humanity if there are not first of all new persons — renewed by baptism and by lives lived according to the Gospel. The purpose of evangelization is precisely this interior transformation.” (Pope Paul VI, Evangelii nuntiandi, 18)
Whose Duty Is Evangelization?
Evangelization is the task of the whole Church and the task of every believer.
“The Church exists in order to evangelize, that is to say, in order to preach and teach the word of God, so that through her the gift of grace may come to us, so that sinners may be reconciled with God, and finally so that Christ’s sacrifice may be perpetuated in the Mass, which is the memorial of his death and glorious resurrection.” (Pope Paul VI, Evangelii nuntiandi, 14)
“Each disciple of Christ has the obligation to spread the faith to the best of his ability.” (Second Vatican Council, Lumen gentium – On the Church, 17)
How Is Evangelization Carried Out?
Evangelization can be carried out in many ways. Pope Paul VI mentioned at least the following fundamental means: the witness of one’s own life; preaching; religious instruction (for which competent catechists must be trained); the liturgy; the media; and personal encounter — and finally he returns to the point that although teaching and preaching are necessary, they are not everything.
Evangelization is connected with life itself: supernatural life purifies and elevates natural life, to which evangelization gives a new meaning. Evangelization should therefore not be sharply separated from the proper reception of the sacraments. In a certain sense evangelization aims at enabling people to receive the sacraments with genuine faith, not passively or reluctantly (cf. Evangelii nuntiandi, 40–47).
Obstacles to Evangelization
Today evangelization faces challenges arising, for example, from secularization and religious relativism (as well as from a mistaken interpretation of the Council — cf. Evangelii nuntiandi, 80).
To take examples, some believe that evangelization restricts human freedom. In 2007 the Congregation for the Doctrine of the Faith stated in this regard:
“From this perspective it would be legitimate only to present one’s own ideas and to invite people to act according to their conscience, but not to aim at their conversion to Christ and to the Catholic faith.”
What do those who think this way teach?
“In their view it is sufficient to help people become better human beings or more faithful to their own religion, to build communities capable of working for justice, freedom, peace and solidarity.”
It would seem, according to this view, that purely humanitarian organizations would suffice. The document continued:
“Some also maintain that Christ should not be proclaimed to those who do not know him, nor should their incorporation into the Church be promoted, since it would be possible to be saved even without explicit knowledge of Christ and formal incorporation into the Church.” (Congregation for the Doctrine of the Faith: Doctrinal Note on Some Aspects of Evangelization, 3)
Evangelization or activity aimed at conversion is sometimes also equated with “proselytism,” in which questionable means are used. But when writing about religious freedom the Second Vatican Council already stated:
“From the very beginning of the Church, the disciples of Christ have labored to convert men to faith in Christ the Lord, not by the use of coercion or of devices unworthy of the Gospel, but above all by the power of the word of God.” (Second Vatican Council, Dignitatis humanae – On Religious Freedom, 11)
The Church’s practice of interreligious dialogue is also sometimes misunderstood. Dialogue is not an alternative to evangelization or its substitute; rather, even though it is not direct evangelization, dialogue must be understood as part of evangelization (cf. Pope John Paul II, Redemptoris missio, 55).
How Many Are Saved?
Years ago, the pages of Fides discussed the question posed to Jesus in the Gospel: “Lord, will those who are saved be few?” (Luke 13:23). Without entering further into details, the conclusion of that article was that since there are so many good people in the world, the majority are saved.
It is good here to recall the teaching of the old catechism: a good person is one who has grace in his soul — and after Adam’s fall every human being is born into this world without that grace. Sanctifying grace and charity go hand in hand. It is true that those who, through no fault of their own, do not know Christ or his Church, God can save through Christ’s redemptive work and through the Church in a way known to him alone — but that is not an answer to the question of how many are on the way to heaven.
Jesus’ answer to that question was: “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.” (Luke 13:24). According to Jesus’ own words, rebirth of water and the Holy Spirit is required (cf. John 3:5). Therefore: how beautiful are the feet of those who bring good news! (Rom. 10:15)
The Teaching of the Council in Its Entirety
Often people remember only “selected passages” of the Council’s teaching, not the whole. For example, regarding “the possibility of salvation for those who do not know the Gospel,” only the beginning of the following quotation is remembered, but not its conclusion:
“Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart and, moved by grace, try in their actions to do his will as they know it through the dictates of conscience, can attain eternal salvation… But very often men, deceived by the Evil One, have become vain in their reasoning and have exchanged the truth of God for a lie, serving the creature rather than the Creator, or living and dying in this world without God and thus exposing themselves to ultimate despair.”
The Church’s response?
“Therefore the Church, mindful of the Lord’s command, ‘Preach the Gospel to every creature,’ takes zealous care to foster the missions for the glory of God and the salvation of all these men.” (Lumen gentium – On the Church, 16)
Freely You Have Received, Freely Give
New life in Christ is a treasure which Paul says “compels” evangelization. Whoever has a treasure but hides it in the ground extinguishes the flame of love and receives no praise.
“If anyone has the world’s goods and sees his brother in need but closes his heart against him, how does God’s love abide in him?” (cf. 1 John 3:17; Matt. 25:26). If this is said about earthly goods, what then about heavenly ones?
Pope Paul VI urged believers to reflect in prayer on the fact that their own salvation may depend on whether they evangelize or not:
“[God] himself has commanded us with his authority to transmit this revelation… if we, through hesitation, fear, or (as Saint Paul wrote) ‘being ashamed of the Gospel,’ or following false ideas, fail to proclaim it, can we ourselves be saved? For that would mean nothing other than rendering void the call of God…” (Evangelii nuntiandi, 80)
In a certain sense the obstacles to evangelization ultimately arise from the believer himself. It depends on the believer whether the good seed of new life sown in him grows and bears good fruit.
We renew our zeal for evangelization ultimately by renewing our own life of faith. This is possible for everyone. Christ’s promise remains in force.
“[Y]ou shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the ends of the earth.” (Acts 1:8)
Conclusion
The new evangelization does not mean a new Gospel, but new fidelity to the same revelation. It calls the Church to present the unchanging truth in a way that speaks to people.
This call concerns us all. Every believer has received a gift which can either be hidden or used for the good of others. The question is not whether the believer has a task, but how he responds to it.
Evangelization is not merely about the Church’s strategies, but about consenting to allow God’s grace to shape our lives. The Holy Spirit makes possible what seems difficult. Thus God can, through us, lead people to new life in Christ.
Fr. Tuomas Nyyssölä
Article image: Carl Bloch’s painting The Sermon on the Mount, 1877
Sources
Pope John XXIII: Opening Address of the Second Vatican Council Gaudet Mater Ecclesia (1962)
Pope Paul VI: Apostolic Exhortation Evangelii nuntiandi (1975)
Pope John Paul II: Encyclical Redemptoris missio (1990)
Pope Francis: Apostolic Exhortation Evangelii gaudium – The Joy of the Gospel (2013)
Pope Francis: General Audience, 22 March 2023
Second Vatican Council: Lumen gentium – On the Church (1964)
Second Vatican Council: Inter mirifica – On the Means of Social Communication (1963)
Second Vatican Council: Dignitatis humanae – On Religious Freedom (1965)
Congregation for the Doctrine of the Faith: Doctrinal Note on Some Aspects of Evangelization (3 December 2007)
Synod of Bishops, XIII Ordinary General Assembly – The New Evangelization for the Transmission of the Christian Faith, Lineamenta (2012)
Synod of Bishops, XIII Ordinary General Assembly – The New Evangelization for the Transmission of the Christian Faith, Instrumentum laboris (2012)
Hardon SJ, John A.: Modern Catholic Dictionary – Evangelization