GOSPEL AND CULTURE (PART I)

INTRODUCTION - Gospel is a Greek word that means good news. Not

there is more than one Gospel for Christians: the good news of the love of God the Father
revealed in Jesus Christ by the power of the Spirit. Jesus of Nazareth is our Gospel
alive.
The gospels are four distinct narratives of the one Gospel: the
event of Jesus Christ, his life, message, miracles, death and
resurrection. They are not four photographs of Jesus, but rather four paintings or
portraits (with the same features but in different styles) of the Lord.
Evangelizing or evangelization therefore means the action of giving to
to know the Gospel of Jesus Christ, the Good News of the Kingdom of God.
Since the Second Vatican Council - which uses the term gospel 157 times, 18
evangelization - the topic of evangelization is always present in
prominent form in the Catholic Church, its experience, reflection, and documents. Paul VI
he convened the III Synod of Bishops (1974) on the evangelization of the world
contemporary, and collected his conclusions in the Apostolic Exhortation Evangelii
nuntiandi (1975). The Puebla Conference (1979) addressed evangelization in the
the present and the future of Latin America, John Paul II continuously speaks of the program
pastoral of the new evangelization, a theme also present in the Conference of Saint
Sunday (1992)...
BIBLICAL THEOLOGY OF EVANGELISM
The evangelizing action of Jesus
Jesus is the living Gospel and the first evangelizer. He spent his whole life in
evangelizing with deeds and words (Luke 4:18; Acts 10:38). His evangelizing action
the announcement of the message
concrete and the sacrificial donation or surrender of oneself.
a) Announcement of the Good News of the Kingdom
Jesus was sent by the Father to 'proclaim the good news of the Kingdom of God' (Luke 4,
43), and to that he devoted his whole life. All the gospels attest to it, that is the theme.
basic of his preaching since the beginning of his public life. The Sermon on the Mount
(Mt 5-7) is the best summary of that message, which begins with the Beatitudes,
It is also the content of the Our Father, summarized in the commandment of love and is
illustrates with the parables of the Kingdom (Mt 13). Jesus exposes and presents:
the conditions to belong to the Kingdom and its difficulties (Mt 5:3-16)
the great guidelines and the constitution of the Kingdom (Mt 5-7)
the messengers of the Kingdom (Mt 10:7ff.)
the contents and belonging to the Kingdom (Mt 13 and 18)
Charismatic (grace, present in the heart), is also present in the community.
(Church sign, seed, announcer, and builder of the Kingdom) and eschatological (waiting
its final consummation). The City of God (St. Augustine) and the civilization of love
(Paul VI) are very expressive images of the reality of the Kingdom.
b) Closeness to every human being in their concrete situation
Along with the words of the announcement, the works show the closeness of love.
merciful and Savior of God. For this, Jesus 'lived among us' (Jn 1:14), he
incarnated. The parables of the gospels demonstrate how Jesus knew life and the
Everyday details of people. Their miracles, signs of God's love, present them to us.
always close to the sick, the poor, the sinners, the marginalized... But also close
to those who are celebrating
a life dedicated to giving
The entire life of Jesus is a generous donation and surrender, 'consecrated' to the mission.
received from the Father....He is the Good Shepherd, who gives his life for the salvation of all (Jn
True model of pastoral charity and availability for service.
The missionary mandate
The missionary mandate appears in the four gospels, as self-awareness of the
Church, called to prolong in history the evangelizing action of Christ. This
means:
the universalism of the mission
the permanent presence of the risen Lord
the strength of the Spirit to fulfill the mission
the urgency or necessity to fulfill the received mission

MATTHEW emphasizes the message and the communal sense of evangelization (Mt 28:19ss)
y 16,18); MARCOS highlights the presence of the Resurrected and his Spirit in the
proclamation of the kerygma (Mk 16:15-20); LUKE insists on the testimony of the
resurrection (Luke 24:47-48; Acts 1:8, 22; 2:32); JOHN makes it clear that Jesus entrusts to the
disciples the same mission and the same message of brotherly communion (Jn 10:18; 17:18-
23; 20, 21-23).

The life of the first community of Jerusalem and the witnessing strength of its
essential dimensions (catechesis, fraternity, prayer, and Eucharist) according to the Acts
of the Apostles (2:42 and following; 4:32 and following; 5:12 and following) and the examples of the evangelizing action of
Peter and Paul (see Acts 2 and Romans 1) are biblical figures of extraordinary importance.
to understand and be able to apply the fidelity of the Church to the missionary mandate in its
evangelizing action.

2. HISTORY OF EVANGELIZATION
The first apostolic evangelization (1st century)
a) The Christian kerygma
Kerygma means message, and it is the technical term used to designate the
announcement of the death and resurrection of the Lord in the first testimonies of the
Apostles. It can be seen for example in 1 Cor 15:3-5 and in Peter's first announcement in
Pentecost (Acts 2:14 and following)
b) The preaching of the message
Transformed by the power of the Spirit and enthused by the experience
Pascual, the Apostles dedicate themselves to the ministry of the Word, to the proclamation of the
gospel of Jesus Christ, the good news of the Resurrected One. The book of the Acts of the
Apostles presents this activity of the witnesses of the Lord, which achieves remarkable success.
by the action of the Holy Spirit and also due to other causes: the testimony of life
of the believers, the conducive climate of religious unrest and hopes of salvation (not
not only in Judaism, but also among the pagans), the preaching in the most
adequate (the Jewish synagogue and the agora or public square among the pagans) and the spread
of the message, since the same day of Pentecost among proselytes, Jews of the diaspora and
other listeners of the Apostles.
c) The inculturation of faith
A topic that is not only from our time, but has been raised since the very beginning.
apostolic preaching. Jerusalem was a cosmopolitan city, and this implied the
existence of several groups in the primitive Church:
 a. the traditional Judeo-Christians, Palestinians,
rigorous observers of all aspects of the
Law of Moses (represented by Santiago)
b. the moderate Judeo-Christians, coming from the
diaspora and/or willing to soften the observance
from the law to the baptized (like Peter himself)
c. the pagan-Christians of Jewish origin or
proselytes, open-minded and critical of the
law and the temple (Stephen and the "Hellenists")
d. The non-Jewish pagan-Christians, the 'gentiles'
(Cornelio)
The stance of the "Hellenists" scandalized the "Hebrews," and even more so the baptism of the
Pagan Cornelius. The tension was so great that it led to the first Council, in
Jerusalem, the year 50. Acts 15 recounts its context, celebration, and conclusions: it is the
first conflict regarding the inculturation of the faith, positively resolved with a
openness and non-imposition of the old law. Thanks to that, Christianity does not
it was simply a Jewish sect.
d) The first missionary expansion
The aforementioned summaries of Acts present the normative ideal of Christian life and
they testify to their evangelizing power. An evangelization that culminated in conversion,
baptism and incorporation into the community. Under the action of the Spirit - true
the protagonist of the Acts of the Apostles, the first missionary expansion occurs
of the Church, thanks to the preaching of the Apostles that took advantage of the great
influx of people to the main holidays of the Jewish calendar in Jerusalem (some
they would return already baptized to their place of origin), also to the Hellenists of the group of
Esteban, and above all to Paul's travels. Later also, as a result of the
dispersion caused by the initial persecutions.
The Good news arrived through Samaria and Syria to Antioch, and then to the whole basin.
Mediterranean to Rome. The Christian message began to be preached in the synagogues, to
Jews and proselytes. And, partly as a consequence of their rejection, also to the pagans,
the houses and through itinerant missionaries.

Evangelization in the Roman Empire and Christianity

ROMAN EMPIRE (2nd - 3rd century)
The conversion of the pagans
Remembering the missionary mandate of Jesus, the disciples preached the gospel in
the entire Western world then known (in fact, Peter and Paul died in
Rome around the year 64), causing Christianity to spread throughout the Empire and
the N. of Africa, and was effectively established at the end of the 3rd century as the spiritual force most
important of the Empire. Despite the bloody persecutions suffered, which without
embargo were an opportunity for new conversions due to the admirable testimony of the
martyrs (their blood was 'the seed of new Christians', in the words of Tertullian), made
to grow and strengthen communities, and to develop liturgy and worship.
This first evangelization was favored by the languages spoken by everyone.
in the Western pagan world (Common Greek koine) and Eastern (Aramaic). It collided with
the official religion that advocated the divinity of Caesar – hence the persecutions – and
extended through the preachers, the merchants, and the soldiers along the roads
of Roman communication. Most of the converts were simple people (slaves,
merchant, sailors, farmers, sometimes soldiers...), although there were also people
educated (noble women, literate individuals, philosophers...). Nevertheless, skepticism, life
The comfort and immorality of the upper echelons of paganism made their conversion difficult.
Even for their modest condition, Christians were considered by wise men and
politicians as ignorant and atheists, and accused of incest and cannibalism. The apologies,
sometimes directed at the same Emperor, they responded to such slanders.
The historian G.Bardy points out the main causes that favored the
Conversion to Christianity in the early centuries: the great religious concern and the desire
truly (to the one who was trying to respond to gnosis), the desire for brotherhood and liberation
(two thirds of society were slaves) and the sanctity of the new life of Christians
(testified until martyrdom).

b) The ancient catechumenate

It constitutes the most important pastoral structure of the early Church, and
probably from the Church of all times... He tried and actually succeeded in ensuring the
authenticity of the conversion and the Christian life of the pagans who requested the
baptism. Around the year 150, Justin speaks of the current baptismal preparation, but it is
Hipolytus of Rome who describes to us the organization of the catechumenate, which lasted 3
years, and their steps:
acceptance of the adult catechumen who requested baptism, accompanied
and guaranteed by a Christian godfather, after an examination of his moral conduct
and good intention: they participated in the liturgy of the word, in the prayer and in
his own meetings
step to the order of selection or competent (candidates already for baptism), after a
new exam or scrutiny: they received a catechetical instruction daily,
accompanied by the laying on of hands and exorcism
registration of the name, upcoming preparation (special catechesis throughout the
Lent), and solemn baptism on the night of the Easter Vigil (in which
they also received from the Bishop the chrismation or confirmation and the Eucharist)
mystagogical catechesis (about the meaning of the Christian mystery and the
sacraments received), normally imparted by the same Bishop to the
newly baptized during the first week of Easter (in albis)
they kept the white garment received at baptism.
The same Tertullian, at the beginning of the 3rd century, calls this Christian initiation.
process, in which the entire community intervened and that certainly constituted an action
complete and rigorous pastoral. It consisted of both catechesis and celebrations.
liturgical, and included four stages: missionary or first evangelization, catechumenal
or of formation and testing, Lent of immediate preparation for the sacraments of
initiation, mystagogy of sacramental catechesis.

CHRISTIAN EMPIRE (4th-8th century)

a) The massive conversions
The peace of Constantine (313, Edict of Milan, first law of religious freedom of
Empire) and later the declaration of Christianity as the official religion of the Empire
(Theodosius, 360), profoundly influenced the life of the Church. They ended the
persecutions, and evangelization could take place publicly; many pagans were asking
baptism, sometimes with less righteous intention (being Christian was related to favor
of the Emperor and social prestige). The Church gains in freedom and in the number of followers,
but it loses in quality of life...
Progressively, paganism is officially abolished, prohibited, and persecuted.
And the mixture of religion and politics increases. The Church legitimizes imperial power.
and the Emperor favors her and even convenes or organizes the councils. It is the beginning of the
calling constantinism in the history of the Church.

b) The catechumenate from the 4th century

In its internal life, the catechumenate suffers the greatest impact from the new situation.
The number of those requesting baptism and preparation is increasing extraordinarily.
for it becomes widespread, and it becomes almost impossible when the baptism is generalized
children. In fact, the catechumenate is practically reduced to Lent only.
IV-V), and then to three meetings (third, fourth, and fifth Sundays of the time
Lenten) in which the catechesis and pre-baptismal rites (6th century) are synthesized,
administering baptism outside of the great solemnities of Easter and
Pentecost. Christian initiation is reduced in time and impoverished in content, with
the logical negative consequences in Christian life.

c) Christianity
This is how one progressively arrives at the prevailing situation throughout the Middle Ages,
known as the 'Christianity regime'. Characterized by the marriage
Church-State (the crowning of Charlemagne by the Pope on Christmas in the year 800 is
one of its great symbolic moments), the widespread baptism from childhood, the
massification of the Church, the weakening of catechesis with the consequent ignorance
religious of the people, clericalism, and the enrichment of the Church.
Naturally, it would be unfair not to remember the positive elements of this.
Time: universities are born, religious life flourishes with the emergence of the
mendicant orders, the Church is enriched with the holiness and the evangelical spirit of
many of their sons and daughters...
But, especially from the perspective of evangelization, the balance is
rather negative: after the evangelization of the then-called barbarians and
with Christianity already widespread and dominant throughout the known world
By the 9th century, missionary fervor diminishes and pastoral action begins to decrease.
to the sacramentalization without barely evangelization. A problem that has not yet been overcome.
completely, as the Santo Domingo Document recalls when talking about the great
number of "baptized non-evangelized" that makes the need for a imperative
new evangelization (n.97).

The foundational evangelization of America

A new era, in the history of humanity and the Church, begins with the
called the "discovery of the New World" from Columbus's first voyage (1492).
The conquest and colonization of the American continent began from the outset.
joined to a huge missionary task of evangelization, which led to a conflictive
and complex reality that was highlighted during the commemoration of the V
Centenario (1992) is considered by some a significant example of miscegenation and
a meeting of cultures and by others as a regrettable case of invasion, domination and
cultural disrespect.
Avoiding the extremes of the golden legend and the black legend, it seems more
The objective is to speak as the Puebla Document does, with lights and shadows, a mix.
undeniable positive and negative aspects in the event we are discussing.
The most important shadows or negative aspects could be summarized in the
next:
The political and religious mentality of Christianity, still prevailing in Europe
of the 15th century, which was logically brought by the conquerors. From the supreme power
 from the Pope, his authority to grant the discovered lands to Spain is justified
for their evangelization (Bulla Inter caetera of Alexander VI, 1493). By virtue of
Hello, the practice of the requirement began: the conqueror, upon taking possession
from some lands, invited the indigenous people to embrace the faith; those who accepted
they would keep their freedom, while those who refused were reduced to the
slavery. This practice was abolished in 1573, but the system of encomienda or
the repartition continued subjecting the indigenous people to the conquerors, to
to educate them and indoctrinate them, but above all to take advantage of their work,
resorting to the 'just war' against those who resisted... A mixture between the
cross and the sword which of course lent itself to all kinds of abuses, such as
consequence in addition to the transfer by the Holy See to the monarchy
Spanish responsibility for the Christianization of the New World, the law
presentation of bishops and the administration of religious assets
The situation of the Church in Spain at the beginning of the 16th century, typical of the
Christianity, with limited religious education of the people, situations of ambition
and seeking economic benefits in the clergy, defense of the Christian faith
through the condemnation and punishment of heretics... Attitudes that were reflected in
the disdain for indigenous religions, the abuse and destruction of their
religious and cultural values, the intention to impose faith and the sacraments.
Alongside these undeniable abuses, it is necessary to also recognize the positives or
positive aspects of the first evangelization carried out on the continent:
The evangelizing work of the religious, characterized by their evangelical attitude.
and for their original attempts at inculturation of the faith: dialogues, catechisms,
use of pedagogical methods such as theater and staging, effort to
learn indigenous languages and express the message in an accessible way to their
mentality, organization of serious catechetical processes for preparation for
the sacraments, promotion of liturgy and religious art, interest in promoting
the participation in the sacraments and Christian life, acceptance of candidates
indigenous people to religious life... A work that presents itself as a prototype of
evangelization in the famous movie "The Mission," inspired by the reductions
led in Paraguay by the Jesuit missionaries, who arrived in America in 1572.
The Franciscans had arrived first (1523), followed by the Dominicans (1526) and the Augustinians.
(1533), who began to evangelize the Mexican plateau (Virgin of
Guadalupe, 1531) and the Peruvian highlands.
The defense of the rights of indigenous peoples and the prophetic critique of abuses
the conquest, made in Spain (theologians of Salamanca: Francisco de Vitoria,
Sunday of Soto, and in America (Antonio de Montesinos, Bartolomé de Las
Houses, Antonio de Valdivieso, Alonso de la Veracruz...). Many historians
they claim that most missionaries had a clear option
evangelizer, who made them criticize the abuses of conquerors and
encomenderos, decidedly placing them on the side of the indigenous people in the
defense of their dignity and rights. And it is well known the famous sermon of
Dominico Antonio de Montesinos (in Santo Domingo, on the IV Sunday of Advent
from the year 1511) explicitly accusing of mortal sin those who were tyrannizing
cruelly to the indigenous people, a sermon that contributed to the conversion of Bartolomé
de Las Casas, himself an encomendero for 12 years, who later became
Dominico began to criticize the insatiable greed of the conquerors,
denouncing as "the path of Muhammad" the attempt to justify the conquest
to evangelize later. In 1550, the bishop of Nicaragua, Antonio, was assassinated.
deValdivieso for his defense of the indigenous people. A defense that led, on the other hand, to
 the theologians of Salamanca, especially Francisco de Vitoria, to set the
fundamentals of the law of nations or international law, with its
proposals on just war, the legality of conquest, rights
natural resources of the indigenous people.
Without going deeper into the subject, let us conclude by observing that the first
evangelization really resulted in a fountain of a Latin American culture marked by
Christianity, and that the second new evangelization must of course avoid today
the errors or shadows that can justly be criticized from the first one.

Evangelization and its modern renewal

a) The missions of the Church in modern times
The evangelizing dynamism of the Church is awakened by its missionary projection.
during the 16th century towards the newly discovered villages (Latin America and the Far East)
Oriente), and later, in the 19th century, towards Africa and Asia. The missions had
with the objective of precisely the Christianization of pagans in the newly acquired lands.
discovered, with the double aspect of the salvation of souls and the establishment of the
Church. Initially entrusted in America to the kings of Spain and Portugal (the
Royal patronage) or developed thanks to the initiative and dedication of the congregations
religious (Jesuits in Japan, a failed effort later due to the mistakes made
regarding inculturation), starting in 1622 they are coordinated by the Holy See to
through Propaganda Fide, today Congregation for the Evangelization of Peoples.
Modern missions, especially in Africa and Asia, are filled with pages
of evangelical spirit and contributed to the disappearance of slavery, the promotion
human, the birth of indigenous clergy and the establishment of local Churches. But
they also followed a path parallel to European colonization and the Romanization of
an imported Catholicism to the countries of 'overseas'. All of this, in addition to the
the approaches to the theme of inculturation led to a certain crisis
from the missions following the decolonization of the African and Asian continents
(since the end of World War II and the creation of the UN in 1945).

b) Renewal of the mission before Vatican Council II

The 20th century was the protagonist of a process of ecclesial renewal that would culminate in
the celebration of the Second Vatican Council (1962-65), a result of the prophetic intuition of
Pope John XXIII and prepared by a series of renewal movements born
especially in Central European churches: biblical (return to the Word of God), liturgical
(greater participation of the people in the worship), ecclesiological (deepening in the
nature and mission of the Church), ecumenical (search for the unity of Christians),
lay (awareness of the lay mission), theological (especially the theology of the
earthly realities)...
All of this influenced, of course, the renewal of the evangelizing mission:
In the mission countries: The progressive political independence of them and the
renewed theological reflection reveals the necessity of addressing issues
like the liberating role of faith, the importance of religious freedom in
conversion, the invaluable value - also religious! - of cultures
autochthonous... The topic of inculturation emerges strongly, forcing a reconsideration.
the traditional sense of missions: it is not so much about Christianizing Africa
how to Africanize Christianity...(the same in other cultures).
In the countries of Christendom: Awareness that the mission is a vocation
of every Christian and everywhere, and that the whole Church is also
in supposedly Christian countries - 'in a state of mission'. It is posed
 then the shift from a conservative and sacramental pastoral approach to a new attitude
missionary and evangelizing. The French Church had a special role
in this regard, with initiatives like the JOC (1924 in Belgium and 1927 in
France), the creation of the Mission of France and the Mission of Paris (1941, 1943),
the experience of worker priests and the animation of the lay apostolate in
the decades of the 50s-60s.

c) The missionary contribution of Vatican II

From its main objective of updating and renewing the Church itself,
understood as the universal sacrament of salvation (cf. LG 1, and the entire chapter I) and in
dialogue with the world (cf. GS 1-10), the Council makes an important point on this issue
contribution. According to Vatican II, evangelizing is to announce or proclaim the message of Christ.
with the testimony of work and word (LG 35 b), to the non-believers to lead them to the
faith and to the faithful to instruct them and to stimulate them to a greater fervor of life (AA 6 c), with
the object of cooperatin in the expansion and increase of the kingdom of Christ in the world (LG 35
d).
The Council approved in 1964 the Decree Ad gentes (AG) on the activity
missionary of the Church, in response to the desire of numerous bishops who were asking for the
Clarification of three aspects: the theology of the mission (from the Trinity and the mandate)
missionary), the ecclesial sense of missions (framed within the mission of the
Church) and some basic pastoral guidelines for missionary activity
(evangelization, catechumenate, community, human promotion). The AG Decree (which
It consists of a prologue, six chapters, and a conclusion, with a total of 42 numbers), it insists
for this reason in the following aspects:
The theology of mission is trinitarian and christological, it comes from Jesus, the sent one.
of the Father who in turn sends his apostles and disciples (AG 1-4)
The Church is missionary by nature (its origin in the mission of
Father) and purpose (to constitute the people of God). And it is in relation to the
religions (mission of closeness), with ecumenism (mission of unity) and with the
world (mission of humanization). With a dual objective: personal conversion
and the creation of communities
There is a need in the Church for missionary activity (AG 7-10) to fulfill
the will of the Father and build the Church until reaching the fullness of the Kingdom
The missionary work (chapters II-VI) is the result of testimony, dialogue and
commitment. And it develops according to the scheme of evangelization - catechumenate
community.

It is a truly rich and valuable document, although it does not provide any definition.
exact mission and does not have complete clarity in its vocabulary. It uses the
terms mission, missions and evangelization. In singular, mission seems to refer to the
mission of the Church, while the plural (missions) refers to missionary activity
the evangelization of non-Christians.
Evangelizing would be to announce the Gospel or to reveal the mystery of Christ to the world, and it
understands both as a mission towards the world (promotion, humanization or liberation)
how he did with people (conversion, building up the Church). A single activity
missionary work carried out in various ways depending on the circumstances and places.

d) Renewal of the evangelizing mission after the Council

Starting from the Second Vatican Council, the attempt is made to express it theologically and pastorally.
the new sense of the mission of the Church through the concept of evangelization.
It even changed its name in 1967 from the former 'Propaganda Fide'... But there is for
supposed other facts and more significant contributions. We highlight a few:
The Medellín Conference (1968), which clearly takes on the commitment
prophetic in favor of the poor, justice, and liberation, without which there is no
authentic evangelization. It begins to be properly discussed about evangelization.
liberating.
The IV Synod of Bishops on the Evangelization of the Contemporary World
(1974), in which the Bishops of the Third World were the majority and acted with
notable dynamism and creativity. The following year, on the tenth anniversary of
Council and as a result of the synodal work, Paul VI publishes the Exhortation
Apostolic Exhortation Evangelii Nuntiandi (EN), which for many would be the masterpiece of
his pontificate and constitutes the " Magna Carta" of evangelization. To the
the clarity of its scheme (see summary), is joined by the emergence of four perspectives
new ones (the first suggested by the African bishops and the other three coming from
from Latin America): the evangelization of culture, the liberating commitment, the
role of grassroots communities, and the importance of popular religiosity.
Above all, starting from EN, the clear concept of evangelization is imposed.
broad sense, as a dynamic and complex reality that encompasses everything
pastoral action of the Church (EN 24).
The Puebla Conference (1979), whose theme was precisely 'The
evangelization in the present and future of Latin America. A true
creative application or reception of EN in Latin America, which analyzes the subject of
evangelization in its nature and content (truths about Jesus Christ, about
the Church, about man) as well as in its practical dimension: praxis
evangelizer, evangelization of culture and popular religiosity,
relationship between evangelization and human liberation/promotion.
The Puebla Document (DP), structured according to the method of reflection
theological-pastoral see-judge-act, offers the proposal of: an evangelization
liberator of personal sin (conversion) and social (transformation of
unjust structures) that lead towards communion and participation; first
inside the Church and then also in the world, within which the same
The Church is a sign and leaven of that communion and participation, which demand in the
pastoral action concrete options (poor, youth, building a new one)
society, defense of human rights.
On the 25th anniversary of the AG Decree and the 15th of the EN Exhortation, John Paul II
he published his Encyclical on the missionary activity of the Church (Redemptoris
mission, 1990), considering as such both the mission ad gentes in the broad sense
strict as the new evangelization. In fact, the document distinguishes three
situations from the perspective of evangelization: the activity
Specific missionary (carried out where Christ and His teachings are not known)
Gospel), the PASTORAL attention (directed to the faithful of the communities
believers and fervent), the NEW EVANGELIZATION (of the baptized who
they have lost the vibrant sense of faith and/or belonging to the Church) (n.33).
The Santo Domingo Conference (1992), convened on the occasion of the V
Centenary of the first evangelization of our Continent under the motto
New evangelization, human promotion, Christian culture. The Document
the conclusive maintains this tripartite structure –which expresses its basic content-
although it significantly modifies the formulation of the final options for
underline its most original contribution: new evangelization - human promotion
inculturated evangelization or inculturation of the gospel.
 After the special Synod for Latin America, John Paul II published the
Apostolic Exhortation 'Church in America' which has as its theme and content
the encounter with the living Jesus Christ, a path of conversion, communion and
solidarity. All of this within the context of the NEW EVANGELIZATION,
theme to which the last chapter (VI) is dedicated and which is presented as the mission
current situation of the Church in Latin America.

2. NATURE OF EVANGELIZATION
Evangelization and mission
The words mission and evangelization are analogous terms, but each with its
own nuances. Mission means sending (from the Greek apostello and Latin mittere/missio).
Evangelization (from the Greek eu-angello, good news) means announcement or proclamation
of the good news).
MISSION is related to the foundation of the Church by Jesus Christ – the sent one or
missionary of the Father - sending in turn to the Apostles. It is the act (divine or ecclesial) of
send. The tradition of the Church has spoken more of "missions" than of mission,
referring in plural to the first announcement of the Gospel to non-Christians. In the
In recent years, as we have already seen, there is an awareness that countries of the
Christianity is also a land of mission, and there is more talk about the mission.
evangelizer of the whole Church. It is, on the other hand, a word also used in the
profane vocabulary.
EVANGELIZATION, a term used more today, begins to be used at the end of
19th century with the meaning of 'teaching and preaching the Gospel of salvation in
"Jesus Christ." So, it is what needs to be done to evangelize, the necessary actions to
announce the Good News that Jesus Christ is the Lord and Savior. It is only used in the
religious vocabulary.
In the New Testament, several analogous and complementary terms are used.
(send, evangelize, proclaim, announce, transmit, testify...), with a meaning
basic within the same context of integral salvation:
the mission of Jesus communicated to the Church
in its Trinitarian source: from the Father through the Son in the Spirit
starting from the mystery of the Incarnation and Redemption (Paschal mystery)
for the integral salvation of all humanity

What is evangelizing?
The nature of evangelization - what is evangelizing - is understood today based on EN.
(see separate). In this sense, it can be described by saying that:
Evangelize by witnessing the good news from Jesus Christ: there is no
evangelization without the announcement of Jesus Christ, and without proclaiming what He announced, is
to say, the good news of God as Father and of the Kingdom as liberation and
salvation
Good news regarding the poor: for fidelity to the mission of Jesus and
because no one can be evangelized without an attitude of openness and sharing
Through words and deeds: as Jesus himself did and it was done from the
principle of the Church; without commitment and testimony there is no evangelization
With the purpose of promoting conversion: in the following of Jesus, that
it brings about a change in the believer, in the Church, and in society
In the present cultural conditions: in history and from reality; not
it is about discerning the signs of the times and offering
answers and questions to human beings and today's cultures.
 Dimensions, demands, models, and priorities of evangelization
Let us thus complement our reflection on the nature of evangelization.
summarizing the following points:

DIMENSIONS OF EVANGELIZATION:
Trinitarian: God one and three is the origin and purpose of evangelization
Christological: Christ is the first evangelizer and the center of evangelization.
- Pneumatological: The Spirit is the protagonist of the mission of Jesus and the Church
Ecclesial and eschatological: The Church is missionary and lives to evangelize; it is
pilgrim, and walk towards the encounter with the Lord
Pastoral: The evangelization is carried out concretely through the actions
pastoral (prophetic, liturgical, social) and in the image of the attitudes of the Good
Pastor
Anthropological-salvific: Evangelization is historical, embedded in reality
human being with all its dimensions, as the “incarnation” of the mystery of Christ
Spiritual: Evangelization is not just a matter of techniques and
programming is based on personal experience and spirituality
communal

REQUIREMENTS OF EVANGELIZATION
Primacy of the God of the kingdom and the Kingdom of God: The Church is not the ultimate goal.
not of evangelization or the Christian mission, but the kingdom of God. Jesus
he announced the Kingdom (EN 8), and that is the mission of the Church. We can never
forget the perspective of the Kingdom, which must be proclaimed and built in this.
world, also denouncing anything that opposes it
Presence in social reality: But Christian presence, which cannot be
purely spiritualist (apart from reality, with no relationship between faith and life) nor
neither simply politics (understanding the kingdom as simple liberation)
politics, including party politics
- Without evangelism, there is no Church: Evangelism is at the service of the Kingdom and
identifies the Church, which lives to evangelize. And that is why it must be the
first evangelized, with a life that makes her testimony credible. Thus, the
The church evangelizes, and evangelization generates and recreates the church.

MODELS OF EVANGELIZATION
Evangelization is not carried out in the same way everywhere or in all places.
times. Since the beginnings of the Church, there have been different models of evangelization of
according to the different cultural and religious situations (remember the preaching of
Peter to the Jews in Jerusalem and Paul to the pagans in Athens), and today it is also
Thus, we can summarize the contemporary models of evangelization into four.
Doctrinal evangelization: A characteristic of the Church in times of
Christianity (therefore also in the first evangelization of America and in
the early times of the 'missions') and of new Christianity (for it has been
repeated later, even currently).
This type of evangelization consists of doctrinal transmission to the ignorant and
in the moral invitation to sacramental conversion for those distant from the Church, with the
intention for them to recover or accept the ethical rules of Christian conduct, the
religious cult practices and the regime of obedience to the rules of the
 Church. It addresses the unbelievers in mission countries and the sinners in the
countries of Christianity, from the theological perspective of salvation/condemnation.
It relates to the apologetic attitude or defense of the faith that is intended.
to preserve in all its doctrinal purity through catechisms, theology
scholasticism and the interventions of the Magisterium. Essentially, this model is
centers on a hierarchical institutional Church, underscores sacramentalization and
relates to the State of power to power ("Church as a perfect society").

The missionary pastoral: The shift from a Christianity pastoral to a pastoral

missionary work takes place, not without conflicts or tensions, within the movement of
renewal preceding Vatican II and similarly reflects the impact of the new
cultural situation (post-war, existentialist philosophy, secularization...). Its
The objective is to grow the Church, and its theological foundation underscores spirituality.
Christocentric, the communal dimension and the need for commitment
temporal. It emphasizes evangelization before sacramentalization, and
develop an active evangelizing pedagogy: apostolic movements,
review of life, evangelical testimony, concrete incarnation, catechesis of
adults.
The priest is understood as a counselor or advisor, not a chief; an evangelizer, not.
sacramental administrator; educator in faith, not religion teacher;
work and ministry colleague, not segregated for bureaucracy
parochial. And the layperson acquires a new meaning and prominence, due to their
belonging to the apostolic movement and the militant team, contributing their
direct knowledge of the temporal realities to the pastoral activity of a
Church in mission mode and in a dialogical attitude.
Liberating evangelization: After the Council - in which they bear fruit
renewal movements that advocate for commitment and dialogue, and in the
that Cardinal Lercaro is already speaking of the 'Church of the Poor' - a revival arises
new way of understanding evangelization in relation to liberation.
Liberating evangelization understands that the mission of the Church cannot
to focus on conveying a message or doctrine, nor on its own extension and
implantation, but aims to illuminate, interpret, and change the
history in the light of faith. From the practice of Jesus and with the strength of the Spirit,
to evangelize is to make men and women free from any dependence, free
in any form of evil, from the call to live with faith the demands of
Kingdoms proclaimed by Jesus of Nazareth.
It is therefore more important to do than to say, and LOVE is reinterpreted as
the practice of charity with socio-political dimensions, faith is verified
in the people's commitment for liberation, and HOPE as encouragement
for the transformation of the world. All this as service to the Kingdom, which is neither
purely spiritual nor can it be identified with a certain form of
politics.

The new evangelization: It could be said that it is the pastoral program of Juan
Pope II, summarized for Latin America in his famous call to a
new evangelization in its fervor, methods, and expression.

PRIORITIES OF EVANGELIZATION
We will point out, to conclude this section, five current priorities of the
evangelization
To bring good news to the poor
Evangelize non-practicing believers
Evangelizing in a World of Unbelief
Inculturation of faith and evangelization of culture
Evangelization through liturgy

(to be continued...)