The Goal of Evangelism
Christian evangelism is the act of integrating the message of Jesus Christ into people’s lives to save them. Its goal is to connect men, women, and children with the supreme God who came to find and save the lost through Jesus. The gospel of John describes Christian evangelism’s goals in terms of life. “In him was life, and life was the light of men” (John 1:4). “That ye might believe that Jesus is the Christ, the son of God; and that trusting, ye might have life through his name,” it says (John 20:31). The gospel of Christ provides assurance that God has a plan for his people’s organized lives. He is forming restored humanity whose members obey his commands and live their lives in positive acknowledgment of Jesus Christ as Lord and Savior. Christian evangelism aims to persuade others to embrace God’s offer of everlasting life (Binkley).
A Visionary of the New Evangelization
Pope Paul VI was the first pope to proclaim “the New Evangelization.” He coined the terminology “evangelism in the Contemporary World” in his Papal Admonition Evangelii Nuntiandi (On Evangelism in the Contemporary World), which is still a key and relevant text for today’s evangelism endeavor. It has been dubbed “the finest apostolic text ever authored” by Pope Francis (Klofft).
Paul VI adds near the close of the appeal, “Let us keep the wonderful and reassuring delight in evangelizing, even when we must seed in sorrow…” And may our time’s globe, which is yearning, often in sorrow, often in hope, be willing to obtain the Gospel Message. Apostles of the Word of God whose lives are brimming with zeal, who have first tasted the delight of Jesus, and prepared to put their lives on the line to preach the gospel and build the Church all over the globe (Klofft).
The New Evangelism
The term “new evangelization” was initially used by the Latin American cardinals coined at their national meeting in Medellin, Colombia, in 1968. It was a core concept of Pope John Paul II’s reign. On March 9, 1983, he spoke to Latin American priests in Port-au-Prince, Haiti, calling for an evangelization that was “fresh in its ardor, techniques, and articulation.” He believed that the content of evangelization could never be new because the message is always the unchanging gospel presented in Jesus Christ. He added that it would be a simple human fabrication if it evolved from ourselves and our circumstances. Still, the great and eternal gospel can and must be announced with new vigor and in a voice and fashion suitable to the masses of our time. In his apostolic resolve initiative (1990) on missionary work, he proclaimed: “I believe the time has come for the catholic community to devote all of its resources to a new evangelization and outreach to gentles. No Christian, no Church establishment, can escape this ultimate responsibility: to declare Christ to all humanity “. John Paul II-associated the new evangelization endeavor with the readiness for the Glorious Jubilee of Mercy in the same encyclical and many other statements (Encyclopedia).
Paul VI, who assumed the name Paul to express his wish to base his pontificate on the mission of the Saviour of the Gentiles, had already defined the basics of the plan. To mobilize the entire Church to spread the gospel, Francis picked “the evangelization of the present society” as the focus for the Conclave of Cardinals in 1974. He presented his famous apostolic proclamation, Evangelii nuntiandi, in 1975, based on resources offered by the assembly. Reflecting closely on the achievements of Vatican II, which had finished only ten years earlier, Paul VI stated that the organization’s main goal was to “make the Church of the twentieth century ever better equipped for spreading the message to the nations (Encyclopedia).”
The new evangelization shares some characteristics with evangelizing at any point in history. Evangelization must be Christocentric by definition. Because additional and unintentional circumstances have often obscured the attributes of Jesus Christ, the new evangelization intends to commence by pondering the characteristics of Christ and his fundamental mission as outlined in the Holy Book. Evangelization declares Jesus Christ as its basis and objective and encourages a close connection with him. The Holy Spirit guides the new evangelization, as he does every evangelism. The Holy Spirit is the primary engine of evangelization, according to both Paul VI and John Paul II. “The magnificent initiation of evangelization happened on the dawn of Pentecost, under the influence of the Spirit,” remarked Pope Paul VI. The new evangelization is based on the understanding that human efforts cannot solely accomplish evangelization. According to John Paul II, evangelical vibrancy results from the Holy Spirit moving the Church to disseminate its message (Encyclopedia).”.
From the Second Vatican Council to the New Evangelization
The notion of revitalizing the Church’s evangelistic activities, as exemplified most notably by Pope Benedict XVI’s actions, has a lengthy history. Pope Paul VI and Pope John Paul II used this concept to motivate their preaching and missionary activity. In truth, the trend can be attributed back to the Second Vatican Council and its attempt to address a sensation of confusion felt by Believers due to the globe’s great upheavals and conflicts at the period. The Church’s reaction was not one of despair or discouragement but instead of the rejuvenating strength of God’s worldwide appeal to redemption for each human (Vatican).
As a result, the Second Vatican Ecumenical Council made evangelism one of its main concerns. All humanity reclaims its genuine and pure existence, which sin has hidden, in Jesus, the Light of the World, and the Church, whose expression radiates this Light, has the job of maintaining and bringing apparent and meaningful evangelism, all across the modern world. In this Light, one of the essential requirements imposed by the Council, which advocated for revival and enthusiasm in this ministry, is evangelism. As appointed preachers and church leaders have a rigorous obligation to preach. Nevertheless, this primary goal of the Church is also the responsibility of all baptized Believers. The Proclamation to Gentiles plainly says that evangelism is the primary focus of Faith’s ministry. It demonstrates how evangelizing contributes to the makeup of specific Churches and all Christian congregations in aggregate. When viewed in this Light, evangelism is more than just one action among many; the vitality enables the Church to achieve its objective, notably, to answer to the general appeal to holiness (Vatican).
Following the Council, Pope Paul VI wisely ascertained that the obligation of evangelism needed to be constituted again with immense intensity and priority, owing to the loss of Faith of several ordinary Christians who, even after being baptized, lead an existence not in retaining their Christian Faith or articulate some Faith but have a poor understanding of its fundamental elements. A growing majority of Christians feel compelled to learn more about Jesus Christ than they were taught as youngsters (Vatican).
According to conciliar doctrine, the Church’s evangelistic action “must continuously seek the suitable methods and expression for conveying, or portraying the Holy scripture to people. Eventually, Pope John Paul II decided to make the obligation to spread the gospel one of the central themes of his papacy, encapsulating in the notion of the new evangelism what he had routinely established in many discursive practices, i.e., that this is the undertaking confronting the Congregation, particularly in Christian nations. This initiative has a direct impact on the Church’s external relations. Still, it requires, first and foremost, a constant interior restoration, a constant transition from being evangelized to evangelizing conviction in Jesus Christ,” according to Pope Paul VI. “Entire states and territories where religious ideology and the Christian way of living were once thriving and proficient of cultivating a feasible and functioning congregation of devotion are now being brought to trial, and in some instances, are even experiencing drastic transformations, due to the continuous dispersion of religious disinterest, liberalism, and irreligion,” the Pope explains. This is especially true in the Developed World, where financial prosperity and materialism, even when coexisting with a catastrophic predicament of deprivation and despair, motivates and maintains a life lived “as if the Heavenly Father did not live (Vatican).”
Many effective spiritual practices and typical manifestations of Christian faith are still preserved in other territories or countries; yet, this ethical and religious legacy is in jeopardy of being scattered due to various factors, including atheism and schism propagation. Only a re-evangelism can secure the development of a coherent and thorough faith and turn these practices into a force for genuine liberty. Without question, the Christian social structure has to be repaired promptly in all regions of the globe. But, for this to happen, the Christian system of the apostolic society in these regions and countries must first be remade (Vatican).”
Pope Benedict XVI’s teachings frequently mention the Second Vatican Council and the new evangelism. In his Christmas pleasantries to the Roman Curia in 2005, he argued that a “hermeneutic of disconnection and fracture” must be countered by a “‘hermeneutic of restoration,’ of revival in the continuation of the one topic which God has given to us.” She is the one theme of the traveling Christians, a piece that evolves with time while remaining constant. The Holy Father thought that declaring The Year of the Church would “give a great chance to let individuals comprehend that the writings established by the Council Fathers have lost nothing of their importance or splendor,” as Blessed John Paul II put it. “I’d also like to underscore what I had the opportunity to say about the Council a few moments after I am appointed Successor of St. Peter: ‘if we understand and execute it led by a correct interpretation, it may be and can become progressively effective for the ever-needed regeneration of the Church,’ he added (Vatican).
As a result, as some reactions to the Lineamenta interpretations, Pope Benedict XVI’s words, in retaining with his forebears, can suffice as a credible reference in tackling the topic of faith transfer in the new evangelism, in a Congregation cognizant of current hurdles but deeply embedded in her dwelling Tradition, of which the Second Vatican Council is a component.
Background of the New Evangelism
One of the most significant innovations in contemporary Christianity is the new evangelization initiative taken by Vatican II and successive religious figures. In recent centuries, the Catholic Society has placed a greater emphasis on delicate matters of orthodoxy than on the essential Christian mission, hyperbolically opposing Protestants. The believers have struggled to meet the burden of the new evangelization, which asks for a joyful declaration of the crucial Christian Faith because they are infused with conservative dispositions (Wehner).
The term “evangelization” has a Protestant tone in places like the US; they conjure up images of radio and television speakers whose teaching and techniques are opposed to Catholic practice. Another issue is that some Christians have been preoccupied with schemes of internal reformation since Vatican II. They lose confidence in going further than the current Communion of the Church since conflicts with other Christians consume their energy. Some people have lost Faith in God and the gospel’s salvation ability due to present secularism and agnosticism (Wehner).
Despite the challenges faced by many Christians, particularly in Asia, and Africa, they have embraced the evangelical shift in formal Catholic doctrine. In a series of grand statements, the cardinals of the United States have replied constructively. They endorsed the paper “Go and Make Disciples” in 1992, which outlined a global evangelization roadmap. Every year, due to initiatives like “Restore,” “Life in the Spirit” conferences, and the Rite of Christian Conversion of Individuals, a growing proportion of seniors are accepted into the entire Communion (Wehner).
Features of the New Evangelism
Evangelization is a broad term that encompasses the initial proclamation of the word of God but also the entire procedure by which human beings and the globe is reshaped by its immense impact. Pope John Paul II identifies three stages. When the message is first preached to those who do not yet know Christ, it is referred to as “initial” or “primary” evangelization. Then, by ongoing evangelism, which includes compassionate care, Christians can fully immerse themselves in the gospel’s power. The Church conducts re-evangelization of people who have strayed away or permitted their Faith to wither and die in the third stage. In the sense that it is a human endeavor, the Church requires it to be evangelized regularly (Encyclopedia).”.
Evangelization encompasses not only individuals but also communities. It is often hampered by an unhealthy divide between beliefs and traditions. Paul VI emphasized the importance of what he called “cultural evangelization.” John Paul II agreed with Pope Paul VI that encounters with the gospel must be used to transform societies. In 1992, in Santo Domingo, he emphasized the importance of the new evangelization in integrating individuals’ traditions into harmony with Christian ideals and making them receptive to the teachings of Jesus (Encyclopedia).”.
Social education is part of evangelization. It has an unavoidable influence on community structures when it affects societies. As a result, there is no clear distinction between the spiritual and physical domains, as if the latter should be practical and free of religious or supernatural interference. The Church cannot stay oblivious to the hardship, inequity, and injustice that plague so much of the world’s people when it comes to evangelizing. While the Church’s mission cannot be confined to the parameters of a solely temporal endeavor, evangelization must focus on fairness, emancipation, growth, and harmony, according to Pope Paul VI. According to John Paul II, the primary goal of the Church is to reawaken morality and urge people to work towards a more natural human evolution. The Church does not have a direct mandate to work on socioeconomic, technical, or administrative issues (Encyclopedia).”.
To be successful in today’s world, evangelism must utilize social media such as broadcast, tv, and the Web. These mediums are not intended to replace the written word or face-to-face communication but rather to augment it by reaching people that would otherwise be unreachable. As a result, Pope Paul VI proclaimed that the Church would be responsible in God’s eyes if it neglected to use effective means of expression that are currently being mastered. With an allusion to the Apostle Paul’s message exposition in Athens, John Paul II stated that the new modern media is itself a new “Areopagus” or platform in which Faith’s missionary effort must be undertaken to reach the unreached (Encyclopedia).”.
The integrity and independence of the people being reached shall be respected with exceptional care in the new evangelization. Christian monarchs used coercion to persuade people psychologically and physically to embrace the true Faith in the past. On the other hand, the new evangelization involves recognition of Vatican II’s Proclamation on Religious Liberty, which teaches that Christians are more inclined to make free and conscientious religious decisions without outside coercion. The Church opposes unpleasant proselytization because it recognizes that faith consent must be accessible by its essence. Both Popes Paul VI and John Paul II have stated that the Church proclaims the truths of the word of God but does not force it. In the end, liberty and truth converge because, as Jesus said, “the truth shall set you free,” a phrase regularly emphasized by John Paul II (Encyclopedia).”.
Missionary preaching is mixed with discourse in the new evangelization, which acknowledges the standpoint of those reached and strives to answer their actual issues. Dialogue aids pronouncement since it allows the evangelizer to understand the listeners’ inclinations and views, allowing them to engage more appropriately. Both individuals are free to articulate themselves through conversation, to gain from one another. On the other hand, Dialogue has a component of declaration since it compels each person to declare themselves freely and openly (Encyclopedia).”.
Depending on the target audience, communication takes on numerous forms. Paul VI described three rings in his encyclical Ecclesiam suam: humanity as a totality, monotheistic faiths, and non-Catholic Faith. Formal interactions with atheists, non-Christian religions, Jews, and Christian congregations have been established since Vatican II. These discussions are intended for peaceful coexistence, mutual trust, and consensus rather than transformation. As valuable as they are, such discussions are not a substitute for evangelistic declarations. “Conversation is not in antagonism to the ministry to gentiles; it has specific linkages with that ministry and is one of its aspects,” said John Paul II (Encyclopedia).
Evangelization is also aided by theological discussion. Its goal is to find, underline, and supplement Believers’ shared ideas to provide more powerful collective testimony. To successfully disseminate the message to humanity, Paul VI and John Paul II often emphasized the imperative of fraternal Communion among Believers. Evangelization was once thought to be the exclusive domain of clergymen and monastic who were officially devoted to the evangelical activity. Following the lead of Vatican II, both Paul VI and John Paul II have stressed that the mandate to evangelize was given to the universal Believers. Ordinary Catholics are called to show witness to the Faith in speech and deed due to their assimilation into Jesus via baptism, confirmation, and the Communion. Christian parents are the first evangelizers of their children. The priests have a specific obligation to plan and monitor the work of evangelization and encourage the believers to fulfill their duties. Members of monastic organizations and communities committed to evangelization are particularly called to witness the profound situation the Church faces (Encyclopedia)”.
Approaches to Evangelism
Christians have tried a variety of strategies to preach the word of God through evangelization. Christianity started with just a few basic evangelical tactics, but many organizations have used many multiple kinds of evangelization to propagate their beliefs over time. Many of these types of evangelization are frequently used by Christians in various regions in only particular globe areas. Today’s most new ways to evangelize have emerged from Europe or the United States, particularly when technological advances are incorporated in the evangelistic endeavor (Ladipo).
Open-air Preaching
Open-air preaching is a method of evangelization in which a word, preaching, or presentation is delivered in public settings out in the open, usually to large crowds at a time, to spread the word of God. Advocates of this viewpoint point out that Jesus, as well as numerous Old Testament messengers, talked about Yahweh in an open area. It is one of the most ancient methods of evangelization. During the Protestant Restoration, Evangelicals all over Europe used open-air evangelism since they couldn’t always minister inside places of worship. During the growth of Puritanism and other Protestant groups in Europe, outdoor evangelism prevailed. It was commonly utilized in rural and urban settings, owing to an attempt to escape authorities. The latter may approach quirky individuals residing in the metropolis who usually would not receive the word of God (Ladipo).
Many notable open-air evangelists in the United States, such as Billy Sunday and Billy Graham, commenced preaching at the end of the 19th century and the middle of the 20th century. Graham, for example, employed a fusion of outdoor evangelism and televangelism to transmit his preaching, which was often held in enormous settings such as arenas to significant parts of the globe. John Wesley and George Whitefield, pioneer Evangelical ministers, spoke outdoors, which enabled them to draw audiences larger than most facilities could hold. Wesley remarked, “I am confident that speaking three days on my father’s tombstone did far more service for my Lincolnshire congregation than ministering three years in his Church… To this day, outdoor evangelism is a stumbling block for me, but I am aware of my calling and see no other manner of proclaiming the gospel to all creatures (Ladipo).”
Trickle-down Evangelism
Trickle-down evangelization is a kind of evangelism that focuses on persuading high-ranking individuals of a community so that their impact might assist in propagating the sermon across that community. During the Middle Ages, it was prevalent. During the 1400s, trickle-down evangelism was used in Asia several times, with instances including transformed or amiable executives assisting the Jesuits or other parts of the Catholic Church in spreading their Faith, or Marco Polo’s excursion resulting in the Mongol leader of China, Kublai Khan, welcoming the Pope to deliver “educators of faith and science” to China. During prehistoric days, trickle-down evangelism was used frequently in European countries, such as northern Sweden, as the Catholic Church attempted to send evangelists there (Ladipo).
Door-to-door Evangelism
According to the Scriptures, Jesus dispatched out his followers to preach by going door to door in pairs of two disciples. Even though several individuals might be susceptible to Teachings of Christ, few persons were eager to preach. As a result, door-to-door evangelizing is a method of evangelization. A Christian visits each family in a given region to preach to inhabitants, frequently in combination with the distribution of biblical literature. Throughout Jesus’ ministry life, he often went inside other individuals’ houses, and according to The Encyclopedia of Protestantism, this is an excellent procedure of evangelization (Ladipo).
The Oriental Outreach Association aimed to visit the households of an entire country by reaching 10 million houses in Japan from 1912 to 1917, which was one of the earliest contemporary massive implementations of door-to-door evangelism. Every Home for Christ, a worldwide association, commenced door-to-door evangelism in various nations in 1953, and by 2010, their members had made more than 1 billion regular household visits. This method of evangelization is used by many regional dioceses and cathedrals around the world. Door-to-door preaching is practiced by Methodist congregations affiliated with the holiness revolution, and it is known as “calling” in this context (Ladipo).
For example, Jehovah’s Witnesses and Mormons are well-known for evangelizing at individuals’ houses, frequently in collaborative teams. The leading institutions of both groups rely heavily on door-to-door evangelism. This and other methods are used by full-time preachers of the Church of Jesus Christ of Latter-day Saints to identify individuals to preach (Ladipo).
Evangelizing through a Sermon
A gospel message is delivered to congregations frequently. Often, this will involve an altar call, in which worshippers are urged to step forth to the chancel rails or mourner’s seat and embrace Messiah; many evangelical denominations, such as the Methodist and Baptist Ministries, follow this practice. Many Protestant Christians are opposed to it because they believe it leads to fake convictions (Oldland).
Lifestyle Evangelism
Lifestyle evangelization is a method of evangelism. Someone shows their devotion through their activities, hoping that others will be inspired by how God works in that individual’s life and become Christians. According to The Encyclopedia of Protestants, many believers employ this kind of evangelism, published in 2004.
Advocates of this kind of evangelization frequently reference Matthew 5:16 as justification. Advocates often emphasize that Christ brought people to God by treating them with compassion and accomplishing charitable work. At the same time, critics occasionally remark that people may not recognize their good conduct is due to Christianity. Proponents argue that this is more efficient than frontal evangelism since it is perceived that living “justly” is more complex than preaching a sermon (Oldland).
Friendship Evangelism
Friendship evangelization, like lifestyle evangelism, is a strategy to evangelism in which Believers form connections with others to demonstrate kindness and ultimately explain to them about Christ. Proponents believe that Jesus linked to individuals who showed an engagement in him as mates or that it is more successful than other, less intimate ways of evangelization. “Loving somebody into the church” is another term for this strategy. Friendship evangelization, according to critics, contradicts Jesus’, Paul’s, and the disciples’ approaches of proclaiming the word of God (Oldland).
Creative evangelism
The innovative talents (such as singing, artistic expression, performance, and cinema) are employed to deliver a God’s word in this kind of evangelism. On the other hand, some churches refer to this type of evangelization as basically “creating new ways to preach.” George Handel’s oratorio “Savior of the world,” written in 1741, is one of the most prominent cases of innovative evangelism. It is the most sung significant choir composition in existence. It has been linked to the Church of England’s renewal and has influenced famed missionary John Wesley’s doctrine regarding Everlasting protection. It has approximately 4 million audiences every year in today’s world (Oldland).
Work Cited
Binkley, O. T. “The Total Objective of Christian Evangelism.” https://journals.sagepub.com/doi/abs/10.1177/003463734504200106?journalCode=raeb.
Encyclopedia. “EVANGELIZATION, NEW.” https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/evangelization-new.
Klofft, Christoper. “PAUL VI—Saint for the New Evangelization.” 2018, https://www.catechist.com/paul-vi-saint-new-evangelization/.
Ladipo, Francis. “Three Types of Evangelism Styles.” 2020, https://www.legit.ng/1130914-three-types-evangelism-styles.html.
Oldland, Bill. “What Style of Evangelism Best Fits You?” https://adosc.org/what-style-of-evangelism-best-fits-you/#:~:text=Using%20the%20book%2C%20Becoming%20a,more%20of%20these%20six%20approaches.
Vatican. “THE NEW EVANGELIZATION FOR THE TRANSMISSION OF THE CHRISTIAN FAITH.” 2012, https://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20120619_instrumentum-xiii_en.html.
Wehner, James A. “What Is ‘New’ About the New Evangelization?” 2012, https://www.usccb.org/beliefs-and-teachings/how-we HYPERLINK “https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf” HYPERLINK “https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf” HYPERLINK “https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf” HYPERLINK “https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf” HYPERLINK “https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf” HYPERLINK “https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf” HYPERLINK “https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf”-teach/catechesis/catechetical-sunday/new-evangelization/upload/What-is-New-About-Evangelization-2.pdf.
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