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DEDICATION
DEDICATED
TO
MY BELOVED
PARENTS
ii
DECLARATION
I hereby declare that this dissertation entitled “The
Challenges and Temptations Faced by the Missionaries: A
Study of Evangelii Gaudium Articles 50-109” has been prepared
by me during the academic year 2014-2015 under the
guidance and supervision of Rev. Fr Stany C. Fernandes,
professor at St Peter's Pontifical Institute, Bangalore.
I further declare that this dissertation has not been
previously submitted for any degree in this Institute or
in any other Institute.
Bro Alwin D'souza
Reg. No. 1203-07
Certified that this dissertation has been carried out
under my guidance and supervision.
Date: 20.02.2015
Rev. Fr Stany C. Fernandes
St Peter's Pontifical Institute
iii
Bangalore- 560 055
iv
ACKNOWLEDGEMENT
The achievement of this dissertation is a matter of
delight and fulfillment for me. I am extremely happy
indeed and therefore my heart overflows with noble words
to express my deep sentiments of gratitude towards all
those who have helped me to accomplish this task.
First of all, I bow down before the Almighty God to
express my deep sense of gratitude for being with me as
inspiration, guide and source of strength. I really
experienced His benevolence and care all through my work.
He inspired and empowered me with the gifts of His Spirit
to complete this dissertation.
I greatly acknowledge my debt of gratitude to Rev.
Fr Stany Fernandes, Professor of Missiology, for having
accepted to be my moderator. He has contributed to my
learning by his scholarly observations, long standing
academic experience, ready availability, valuable
suggestions and continued encouragement.
I am grateful to my Bishop, the Most Rev. Dr T.
Anthony Swamy, Bishop of Chikmagalur, for his constant
support, valuable suggestions and prayerful blessings. I
extend my sincere thanks to the Dean of Theology Rev. Dr
Alfred Joseph for his timely instructions and support.
I greatly acknowledge the support and help of my
friends Fr. Joel, Bros. Anil Pais, Jeraldin, John Paul
and all others who helped me in one way or the other by
their valuable tips. I owe my sentiments of gratitude and
iv
appreciation to my beloved parents, relatives, friends,
and well-wishers for their prayerful support.
I would like to take this opportunity to record my
gratitude to the Librarian and the library staff of our
Institute.
Bro Alwin D’souza
Bangalore
LIST OF ABBREVIATIONS
NRSV: New Revised Standard Version
CCC: Catechism of the Catholic Church
EG: Evangelii Gaudium
EN: Evangelii Nuntiandi
AGD: Ad Gentes Divinitus
Ps: Psalm
Am: Amos
Deut: Deuteronomy
v
Isa: Isaiah
1Cor: I Corinthians
2Cor: II Corinthians
Acts: Acts of the Apostles
Jn: John
Mk: Mark
Matt: Matthew
OT: Old Testament
NT: New Testament
LG: Lumen Gentium
RM: Redemptoris Missio
AAS: Acta Apostolica Sedis
PO: Presbyterorum Ordinis
TABLE OF CONTENTS
DEDICATION.........................................ii
DECLARATION.......................................iii
ACKNOWLEDGEMENT....................................iv
LIST OF ABBREVIATIONS...............................v
TABLE OF CONTENTS..................................vi
vi
GENERAL INTRODUCTION................................3
CHAPTER I
MISSION AND MISSIONARY
Introduction........................................5
1.1. The Concept of Mission.........................5
1.1.1. Definition of Missiology........................6
1.1.2. Definition of Mission...........................6
1.2. Who are Missionaries?..........................7
1.2.1. Missionaries are not Just Representatives.......7
1.2.2. Spirituality of Missionary Life.................8
1.2.2.1. Prioritize Evangelization...................8
1.2.2.2. Practice an Apostolic Approach..............8
1.2.2.2.1. New Believers were to Receive the Creed...8
1.2.2.2.2. The New Believers were to Receive the
‘Sacraments’.........................................9
1.2.2.2.3. The Orders were conveyed to the New
Believers............................................9
1.2.2.2.4. The New Believers were to Receive the Holy
Scriptures...........................................9
1.2.2.3. Maintain the Ministration of the Spirit.....9
1.2.2.4. Manifest Missionary Faith..................10
1.2.3. Tasks of Missionaries..........................10
vii
1.2. 3.1. Missionary is Called to Live the Mystery of
Christ..............................................10
1.2.3.2. Missionary is called to Suffer in the Mission
of Christ...........................................11
1.2.3.3. Missionary is called to Share the Good News
with the Non-Believer...............................11
1.2.3.4. Missionary is called to be a Man of Prayer. 11
1.2.3.5. Missionary to Live the Mission Entrusted by
Christ to the Apostles..............................12
1.3. Biblical Theology of the Mission in Old
Testament..........................................12
1.3.1. The Sovereignty of God over the Whole of Creation
......................................................13
1.3.2. Biblical Notion of Universal and Particular
aspect of Mission.....................................13
1.3.3. The Concept of Mission in Exile................14
1.3.4. The Concept of the Prophetic Mission...........14
1.3.5. Our Conclusion on the Old Testament Concept of
Mission...............................................14
1.4. Biblical Theology of Mission in New Testament.15
1.4.1. Jesus as the Core of Christian Mission.........15
1.4.2. Universal Mission as the Real Mission..........15
1.4.3. Particularism in the Mission of Jesus..........16
viii
1.4.4. Mission Command of Jesus as the Basis of Mission
......................................................16
1.5. Theology of Mission...........................17
1.5.1. Trinitarian Basis..............................17
1.5.2. Christological Basis...........................17
1.5.3. Pneumatalogical Basis..........................18
1.5.4. Ecclesiological Basis..........................18
1.6. Various Developing Elements of Mission........18
1.6.1. ‘Mission’ a Key Concept........................19
1.6.1.1. Emphasis on Spirituality...................19
1.6.1.2. Inclusion of New Trends in Mission.........20
1.6.1.3. Personal Formation for Mission.............20
1.6.2. Understanding Mission of God...................20
1.6.3. Actions of Triune God in the Mission of Creation
......................................................21
1.6.4. Word of God as the Ground in Mission...........21
1.6.5. Mission of Jesus Christ is the Strength........22
1.6.6. Role of Discipleship in the Mission............22
1.6.7. Mission- Action in Hope........................23
1.7. Paths of Mission..............................24
1.7.1. Proclamation...................................24
1.7.2. Inculturation..................................24
1.7.3. Human Promotion................................25
ix
1.7.4. Dialogue.......................................25
Conclusion.........................................26
CHAPTER II
NEW EVANGELIZATION
Introduction.......................................27
2.1. Evangelization................................27
2.1.1. What is Evangelization?........................27
2.1.2. How to Realize Evangelization..................28
2.1.3. The Message of Evangelization..................28
2.1.4. The Ways of Evangelization.....................29
2.1.4.1. Dedicated Service to God and Human.........29
2.1.4.2. Dedicated Service Through Preaching........29
2.1.4.3. Catechetical Instruction...................30
2.1.4.4. Popular Religiosity........................30
2.1.5. Evangelization a Multifaceted Reality..........31
2.2. New Evangelization............................31
2.2.1. New Pentecost and New Evangelization...........31
2.2.2. Evolution of New Evangelization................32
2.2.2.1. Faith in Jesus Christ is the Thrust of New
Evangelization......................................32
2.2.2.2. Vatican II on New Evangelization...........32
2.2.2.3. New Evangelization in the Modern World.....33
x
2.2.2.4. Pope John Paul II the Pioneer of New
Evangelization......................................33
2.2.2.5. New Evangelization in Catechism of the
Catholic Church.....................................33
2.2.2.6. New Evangelization: Great Jubilee of
Incarnation.........................................34
2.2.2.7. Kerygmatic New Evangelization..............34
2.2.2.8. New Evangelization in the Year of the Word of
God 2008............................................34
2.2.2.9. Pontifical Council for the Promotion of New
Evangelization......................................34
2.2.2.10. New Evangelization for the Transmission of
the Christian Faith.................................35
2.2.2.11. New Evangelization in the Year of Faith...35
2.2.2.12. New Evangelization in Lumen Fidei...........35
2.2.2.13. New Evangelization in World Youth Day, 2013
....................................................36
2.2.3. Necessary Integration in the Evolution of New
Evangelization........................................36
2.2.4. The Characteristics of New Evangelization......36
2.2.4.1. The New Evangelization is Christocentric...37
2.2.4.2. The New Evangelization is the Responsibility
of the Entire People of God.........................37
2.2.4.3. The New Evangelization is not just for the
Foreign Missions....................................37
xi
2.2.4.4. The New Evangelization is directed to
Individuals and to Whole Cultures...................38
2.2.4.5. The New Evangelization is not limited to
Gospel..............................................38
2.2.4.6. The New Evangelization Calls for a Missionary
Spirituality........................................39
2.3. A Call for the Missionaries of New
Evangelization.....................................40
Conclusion.........................................40
CHAPTER THREE
THE CHALLENGES AND TEMPTATIONS FACED BY THE
MISSIONARIES: A STUDY OF EVANGELII GAUDIUM
Introduction.......................................41
3.1. Missionary Challenges and Temptations According
to Pope Francis....................................41
3.2. Challenges Faced by the Missionaries in the
Light of Evangelii Gaudium...........................42
3.2.1. Desperate World Situation as Challenge.........42
3.2.2. No to an Economy of Exclusion and Inequality as
Challenge.............................................42
3.2.3. No to the New Idolatry of Money as Challenge...43
3.2.4. No to a Financial System Which Rules Rather
Serves as Challenge...................................43
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3.2.5. No to the Inequality which Spawns Violence as
Challenge.............................................43
3.2.6. Some Cultural Challenges.......................43
3.2.7. Challenges to Inculturating the Faith..........44
3.2.8. Challenges from Urban Cultures.................44
3.2.9. Our Response to these Challenges of Missionaries
......................................................45
3.3. Temptations Faced by the Missionaries in the
Light of Evangelii Gaudium...........................45
3.3.1. Yes to the Challenge of a Missionary Spirituality
as a Temptation.......................................46
3.3.2. Temptations to Withhold the Identity of a
Missionary............................................46
3.2.3. No to the Selfishness and Spiritual Sloth as a
Temptation............................................47
3.3.4. No to a Sterile Pessimism as a Temptation......47
3.3.5. Yes to the New Relationships Brought by Christ as
a Temptation..........................................47
3.3.6. No to Spiritual Worldliness as Temptation......48
3.3.7. No to Warring among Ourselves as Temptation....48
3.3.8. Other Ecclesial Challenges as Temptation.......49
3.3.9. Our Response to these Challenges of Missionaries
......................................................49
xiii
3.4. Personal Evaluation on the Challenges and
Temptations faced by the Missionaries..............50
Conclusion.........................................50
GENERAL CONCLUSION.................................52
Bibliography.......................................55
xiv
GENERAL INTRODUCTION
Evangelii Gaudium is the first Apostolic letter of Pope
Francis. This Apostolic Exhortation made me think about
how the Church can go forward on the path of New
Evangelization. The Pope shares his vision of a
Missionary Church, the Church, which has to be take care
by the Missionaries and which has to keep her doors
always open for everyone. I felt that the purpose of this
document is not to teach new doctrine, but to bring to
light the challenges and temptations faced by the
Missionaries and to suggest how Church's teachings and
practices can be profitably applied today to balance
these challenges and temptations.
This dissertation consists of three chapters. Chapter
One is titled as “Mission an Missionary”. This chapter
deals with the significant concept of mission. It has the
clarification of the term mission along with the some
definitions. It has an elaborate background of biblical
theology of mission comprising of both Old and New
Testaments. We have also discussions on some key concepts
of mission. The theology of mission is discussed and
there is also an enumeration of paths of doing the
mission. Since the considerable part of the dissertation
is concerned about the missionaries, we have clarified
the term missionary and enumerated the spirituality of
the missionary life in this chapter only.
3
Chapter second has the title “Evangelization and New
Evangelization”. This chapter explains the term
evangelization in a broad way and several aspects on
evangelization is dealt elaborately. The ways of
evangelization is an interesting aspect to know in this
chapter. However, much of the explanation is given on New
Evangelization. Here, we are dealing with the important
area of new evangelization that is the evolution of new
evangelization in the missionary perspective. New
Evangelization has the missionary mandate of Christ to go
and make disciples of all nations. This aspect is dealt
elaborately. The evolution of New Evangelization covers
the better part of this chapter where we elaborately and
systematically come to know evolution of new
evangelization.
Chapter three has the main title that is “The
Challenges and Temptations Faced by the Missionaries in
the Light of Evangelii Gaudium”. The discussion that
proceeds through in this chapter is based on the
Apostolic Exhortation Evangelii Gaudium the Joy of the
Gospel. From article 50 to 109, Holy Father Francis,
elaborately discusses about the challenges and
temptations faced by the missionaries. Basing his
discussion, we have made a summary and our comments on
the same theme.
The main purpose and our interest in this dissertation
is to highlight the present understanding of the
challenges and temptations of the missionaries as4
highlighted by the Pope. This dissertation highlights
this particular aspect of missionary life. There are many
obstacles, challenges and temptations for a missionary in
the present situation. Therefore, the Holy Father exhorts
the missionaries to be aware of all these existing
problems in order to face them positively with the help
of God and by their good moral and spiritual integrity.
5
CHAPTER I MISSION AND MISSIONARY
IntroductionThe word Mission is an oft-repeated word today. We
hear about the concept ‘mission’ everywhere both in the
secular as well as in the religious sphere. However, in
the first chapter we will make an attempt to venture into
the Christian understanding of this concept mission and
missionary. Hence, the primary question is what is this
mission?, How is it defined?, Who are missionaries?, What
is the Spirituality of Missionaries? What is the Biblical
background for the mission, both in the Old and the New
Testament? What are the various developing aspects and
paths of Mission? Inspired by these above raised
questions, we would launch into the title ‘Mission’ and
see the authentic and convincing answer of these queries.
1.1. The Concept of Mission
The word of God is revealed, inspired and thus put
into black and white. It is in the Bible where we read
and hear the voice of our Creator. The word ‘mission’
does not appear in the English translation of the Bible;
except in the Acts of the Apostles 12:25. Therefore, we
need to look into Latin, Hebrew, and Greek texts. The
word mission in Latin is called ‘missio’ and the verb from
of it is ‘mittere’ that appears quite frequently in the
Latin translation of the Bible, and which is translated
as “send” in its English translation. The Hebrew
6
equivalent term is ‘shalach’. In Greek New Testament Apostello1
(pempo) is being used. Hence, we can see the roots of
mission in the Bible. We can also very well set the
meaning of mission as the essence of the Church and Jesus
mandate to all Christians to proclaim the Gospel in word
and deed, so that all men can freely make a decision for
Christ.2
The meaning of the word ‘mission’ in the scripture
has a theological nature. It is theological, in terms of
the salvation history.3 The main focus is the salvation of
the people. Therefore, let us see and examine briefly the
importance, and the development in the use of this term
in the scripture.
1.1.1. Definition of Missiology
Karl Mueller, a missiologist is of the opinion that
‘Missiology is a scientific study of the missionary
reality of the Church’. He uses the term ‘science’ not in
the sense of what scientists do but he emphasizes on the
theological understanding of the term missiology. It is a
systematic study of a mission. Missiology is not for the
theoretical purpose but it must have the balanced way of
both theory and practice.
1.1.2. Definition of Mission1 P. Vadakumpadam, Missionaries of Christ: A Basic Course on Missiology,
Shilong, Vendrame Institute of Publications, 2006, p. 17.2 Benedict XVI, “Youcat”, Youth Catechism of the Catholic Church, M.J.
Miller, trans., Bangalore, Asian Trading Corporation, 2011, p.19.3 J.C. Okoye, Israel and the Nations a Mission Theology of the Old Testament,
New York, Orbis Books, 2006, p. 16.
7
Jesus Christ is the missionary par excellence and his
life and ministry were an authentic reflection of God’s
ardent love. Adrian Hastings brings out the meaning of
the word, ‘mission’ in the following words
Its primary meaning is sending, and in the deepestthrust of biblical and Christian religion there hasbeen a repeated sense of the sending of men by Godto do his business in the world. It is this whichhas provided the Church both with its sense ofhaving authority and its deliberately expansivecharacter. It has been sent by God to the world. Theprophets were the first to be so sent and theirmission to proclaim and live his ways was continuedand fulfilled in that of Jesus Christ, who wassupremely the sent one, the apostle of God, for thatis the meaning of the word.4
The above definition brings to light the theological
meaning of “sending” a person on a mission. Jesus Christ
by his death and resurrection fulfilled the mission that
was entrusted to him by God. This fulfillment of the
mission of Jesus Christ is the supreme expression of
God’s love in Jesus Christ, for humanity.
Ad Gentes gives a clear-cut explanation of the term
mission in these words: “The special undertakings in
which preachers of the Gospel, sent by the Church, and
going into the whole world, carry out the work of
preaching the Gospel and implanting the Church among
people who do not yet believe in Christ, are generally
called ‘missions’”.5
4 A. Hastings, “Mission in Karl Rahner”, Encyclopaedia of Theology, Mumbai, Pauline Publications, 2004, p. 967.
5 Vatican Council II, Ad Gentes Divinitus (AGD), Decree on the Church’s Missionary Activity, no. 2, 7 December 1965, in A. Flannery,ed., Vatican Council II: The Conciliar and Post Concliar Documents, vol. 1, Mumbai, St Pauls, 2010, p. 720.
8
The definition of the word ‘mission’ given by Ad Gentes
consists purely of spiritual dimension only. In fact, the
primarily function of the mission of the Church consists
in preaching the Word of God and implanting the Church,
in order to make Christ known. The Church is merely an
agent of God in this respect. Strictly, it is God from
whom mission begins. This idea that God begins the
mission of the Church holds valid because the Church is
an elected agent of mission. It is God who has elected
the Church to serve His people. David J. Bosch says,
“Election primarily conveyed neither privilege, nor
favoritism, but rather responsibility”.6 Election to carry
out the mission in the name of God for His people
presupposes a great responsibility, a responsibility of
mission. For this reason, it is necessary that the Church
always reminds herself of this great God-given missionary
responsibility.7
1.2. Who are Missionaries?Missionary activity is a matter for all Christians8
and therefore Missionaries are those people who are
endowed with the proper natural temperament, have the
necessary qualities and outlook, and are ready to
undertake missionary work, have a special vocation9,
6 D.J. Bosch, Witness to the World, Atlanta, John Knox Press, 1980, p. 52.
7 J. Thundikkarot, Mission as God’s Love, Kannur, Kairali Books, 2012, p. 14.
8 John Paul II, Redemptoris Missio(RM), Encyclical Letter, on the Permanent Validity of the Church’s Missionary Mandate, no. 2, 7 December 1990, Canada, St Paul Publications, 1991, p. 8.
9 Pius XI, Rerum Ecclesiae in AAS 1926, pp. 69-71.
9
whether they are natives of the place or foreigners,
priests, religious or lay people. Having been sent by
legitimate authority they go forth in faith and obedience
to those who are far from Christ, as ministers of the
Gospel, set aside for the work to which they have been
called.10The Code of Canon Law defines missionary activity
as establishing the Church among the peoples or groups
and carrying on the work of evangelization.11
1.2.1. Missionaries are not Just Representatives
Missionaries are not just representatives of the
organization at the mission field. It is a genuine
expectation. They have to truly represent the young
churches and their potentials to the leadership of the
mission. A missionary in many cases is viewed as ‘a
finance pipe’ which connects the headquarters of mission
agency and missionary church. This is an unbiblical image
of a missionary.12 A missionary who understands his role
in the network of local churches is an effective advocate
of devolution. Most of the church planters have very low
and unbiblical understanding of the newly planted
churches and the missionaries.
1.2.2. Spirituality of Missionary Life
10 AGD, nos 23-24.11 The Code of Canon Law, no.786, Bangalore, Theological
Publication in India, 2011, p.181.12 G. Stagg, “Missionaries: Roland Allen the Enduring Prophet”,
India Church Growth Quarterly 21, 2014, p. 968.
10
The Christian missionary is the one who is sent out
on a mission to win others to Christian faith, especially
through a group of selected missionaries.13According to
Roland Allen the role of the missionary can be summarized
into four categories namely, to prioritize evangelism, to
practice an apostolic approach, to maintain the
ministration of the Spirit and to manifest missionary
faith.
1.2.2.1. Prioritize Evangelization
Though there were many activities like medical and
economical work to which the missionaries could devote
their life, nevertheless evangelism plays a significant
priority in their life. We can be supportive of other
missionary practices, but other missionary practices were
not to be divorced from, or dominate over evangelism
because the need that evangelistic missions met in
people’s lives was the ‘supreme need’. When the
missionary made evangelism the priority i.e. to reveal
Christ and to proclaim the good news to the people, then
the secondary issue i.e. social improvement would fall in
to the proper perspective.14
1.2.2.2. Practice an Apostolic Approach
Just as the Apostolic teams entered into an area,
evangelized and congregationalized some of the people,
and then moved on to repeat the process that missionaries
13 H.R. Cook, An Introduction to Christian Missions, Chicago, Moody Press, 1954, p. 8.
14 J.D. Payne, “Missiology of Allen”, India Church Growth Quarterly 21, 2014, p. 968.
11
should retire from their fields to begin their work anew
in another location. Also, since the Apostle did not
abandon the new congregations but returned to visit,
wrote letters, and sent others to them, contemporary
missionaries were not to practice abandonment.15 The
Apostolic approach has four important things to be
conveyed to the believers.
1.2.2.2.1. New Believers were to receive the Creed
As the first approach the new believers were to
receive the Creed, not a formal creed, but rather a
teaching containing the simple gospel involving a
doctrine of God the Father, the Creator, Jesus, the Son,
the redeemer, the Saviour, and a doctrine of the Holy
Spirit, the indwelling source of strength.16 In
conjunctions of these teachings was the reliance on an
oral tradition of the fundamental facts behind the death
and resurrection of Jesus.
1.2.2.2.2. The New Believers were to receive the
‘Sacraments’
As the second approach the new believers were to
receive the Sacraments. Just as Paul taught his
congregations about the Lord’s Supper and baptism,
likewise contemporary missionaries were to teach the
importance of these practices. The Pauline writings
15 Ibid., p. 968.16 Ibid., p. 968.
12
reflected the assumptions that all the believers had been
baptized and gathered regularly for communion.17
1.2.2.2.3. The Orders were conveyed to the New Believers
As the third approach the Orders were conveyed to
the new believers. Since the Apostle or those closely
connected to the Apostle appointed leaders over the new
churches, the missionaries should do likewise. Just as
Paul baptized three or four and then committed the
responsibility for admitting others to those to those
whom he had baptized.18 So he ordained three or four and
committed the authority for ordaining others into their
hands.
1.2.2.2.4. The New Believers were to receive the Holy
Scriptures
As the fourth approach the new believers were to
receive the Holy Scriptures. The Apostle conveyed to the
new church the value of the Old Testament. They conveyed
the message of the God of Israel as the God of all
nations in the past, so also he is in the present and
will be in the future. He is the redeemer of the world.19
Thus the Apostle taught the converts how to understand
and apply the Scriptures to their lives. Likewise,
contemporary missionaries were to convey a high view of
17 Payne, “Missiology of Allen”, p. 968.18 Ibid., p. 969.19 J. Black, The Missionary Nature of the Church, New York, Mcgraw-Hill,
1962, p. 35.
13
the Scriptures i.e. New and Old Testament to their
converts.20
1.2.2.3. Maintain the Ministration of the Spirit
Before the missionary could practice an Apostolic
Approach, he had to maintain the ministration of the
Spirit. In summary the ministration of the Spirit was the
act whereby the missionary relied on the power of the
Holy Spirit to save, seal, protect, and guide the new
congregation until the return of the Lord. It was by
maintaining the ministration of the Spirit that the
missionary was able to avoid the practice of devolution.
Therefore it is the ministration of the Holy Spirit as
the goal for missionaries and the ‘sole work of the
missionary of the Gospel’21.
1.2.2.4. Manifest Missionary Faith
The fourth important role of the missionary life is
to manifest missionary faith. Before a missionary could
practice prioritizing evangelism, practicing an apostolic
approach, and maintaining the ministration of the Spirit,
the missionary had to manifest the Biblical understanding
of the person and the work of the Holy Spirit. Many
missionaries feared that if they removed themselves from
control over the new congregations, then corruption and
degeneration would soon become commonplace.22 This
happened because the missionaries were placing their
focus on people and not on Christ and his power. Without
20 Payne, “Missiology of Allen”, pp. 968-982.21 Payne, “Missiology of Allen”, pp. 968-982.22 Ibid., pp. 968-982.
14
a proper missionary faith, devolution was the option, and
spontaneous expansion impossibility.
1.2.3. Tasks of Missionaries
We take for granted here that the very task and duty
of the Church is to proclaim the Gospel message to non-
Christians. We cannot forget that evangelization is first
and foremost about preaching the Gospel to those who do
not know Jesus Christ or who have always rejected him.23
It is for this task that the missionaries are
commissioned. Missionaries are therefore sent by the
Church to fulfill her task of proclaiming the Gospel. The
thrust therefore belongs to the very nature of Christian
life.24 It is a well-known fact that the missionary
vocation, like every sacred vocation, is a gift that the
Spirit gratuitously bestows. This vocation differs
according to one’s responsibility to the communities.25
1.2. 3.1. Missionary is Called to Live the Mystery of Christ
“An essential task and character of missionary
spirituality is intimate communion with Christ. We cannot
understand or carry out the mission unless we refer it to
Christ as the one who was sent to evangelize”.26Here, the
most important aspect of a missionary is to experience
23 Pope Francis, Evagelii Gaudium (EG), Apostolic Exhortation, on theJoy of the Gospel, no.15, 24 November 2013, Trivandrum, Carmel International Publishing House, 2013, p.19.
24 S. Periannan, Missionary Communication, Bangalore, ATC, 2012, p. 78.
25 F. Pavese, The Missionary Vocation Today, Rome, Mission for the Third Millennium Pontifical Mission Union, 1993, p. 286.
26 RM, no. 8.
15
the person of Christ, personally and intimately. Without
knowing Christ intimately, the missionary will not be an
effective instrument of the Gospel. 27Unless the
missionary experience the voice of Jesus within himself,
it would be superficial to follow Jesus. “I live now not
with my own life but with the life of Christ who lives in
me”,28should be the response of a missionary.
1.2.3.2. Missionary is called to Suffer in the Mission ofChrist
Yet another significant task of a missionary is to
suffer in the mission of Christ which means that the
missionary has to share in the life of Jesus, in his
passion and death. To follow Jesus in the path of
suffering and humiliation is to respond to his call.29We
cannot think of mission without the crosses. The
missionary will have to face many difficulties, trials,
frustrations, disappointments and discouragement during
his ministry among the people. It is in facing these
difficulties that the missionary shares in the sufferings
of Christ.30
1.2.3.3. Missionary is called to Share the Good News withthe Non-Believer
This is another important task of a missionary to
share the Good News with the non-believer. This becomes a
primary motive of mission. Since faith is something which
27 T.A. Swamy, “Dynamics of Missionary Spirituality” Indian Theological Studies 36, 1999, pp. 66-67.
28 Gal 2:20.29 RM, no. 87.30 Swamy, “Dynamics of Missionary Spirituality”, p. 68.
16
is personally conveyed, holiness of life in a missionary
becomes the primary means of mission. The missionary
vocation is essentially a call to holiness and “the whole
formative process throughout its various stages aims at
bringing the other candidates (missionaries) closer to
Christ”.31
1.2.3.4. Missionary is called to be a Man of Prayer
Prayer is the most important of all tasks in the
life of missionaries. Today, as in the first part, the
mission of Christ is difficult, complex, and demands the
courage and light of the Spirit. This needs the strength
of prayer. Hence, the missionary has to keep in constant
touch with the Holy Spirit. It is through prayer that the
missionary receives boldness in preaching the Gospel.
Therefore, prayer and evangelization is a basic theme in
missionary spirituality. This prayerful life becomes an
effective witness for evangelization.32
1.2.3.5. Missionary to Live the Mission Entrusted by
Christ to the Apostles
For Vatican Council II, “the priestly vocation is
missionary by its very nature”. Ordination must be seen
as a real consecration for service to the gospel.33The
reason is that every priestly ministry shares in the
fullness of the mission entrusted by Christ to the
31 G. Vanchipurackal, Reflections on Priestly Formation, Bangalore, Claretian Publications, 1993, p. 23.
32 Swamy, “Dynamics of Missionary Spirituality”, pp. 62-63.33 J.S. Martins, “The Missionary Formation of Priests in the
Light of the 1990 Synod”, Omnis Terra 219, 1991, p. 271. (pp.270-282)
17
apostles.34The point that we learn from the above document
is that the missionary dimension belongs to the very
nature of the Christian priesthood. It is in this regard
that the thought of Vatican II becomes more clear:
“Christ is sent by the Father to proclaim the gift of the
messianic salvation to all men; the Church is sent by
Christ to proclaim it throughout the centuries and spread
to all nations; the priest is sent by Christ and by the
Church to carry out, in their name and with their
authority. It is because of this sharing in the mission
of Christ that the priestly ministry becomes more
meaningful and rich. It is in this sense, by means of the
responsibility to preach the Gospel and to take care of
the faithful entrusted to them in gathering to worship
God that priests share in the priesthood of Christ, for
the service of all peoples and for all time.35
1.3. Biblical Theology of the Mission in Old
Testament
The word "mission" has a rich meaning and can boast
a rich pedigree. "Mission" means "sending". The
'missionary' is the one who is sent.36In fact, "mission"
is a very rich concept in the whole of the Bible that
lays the foundations for mission.37Roger E. Hedlund says
that mission did not begin with Jesus. That is why the34 Vatican Council II, Presbytorum Ordinis (PO), Decree on the
Ministry and Life of Priests, n.10, 7 December 1965, in A. Flannery, ed., Vatican Council II: The Conciliar and Post Concliar Documents, vol. 1, Mumbai, St Pauls, 2010, pp. 775.
35PO, no. 10.36 L. Legrand, Mission in the Bible: Unity and Plurality, Pune, Ishvani
Publications, 1992, p. 14.
18
study of mission theology should begin with the Old
Testament.38Blauw also opines that the Old Testament
testifies to Jesus Christ; he is the central in the
Bible. "It is He who gives the Old Testament its
perspective".39 Jesus Christ himself recognized the
authority of the Old Testament.40 Therefore it is correct
to say that "no student of missions can long escape the
necessity of examining the Old Testament antecedents to
the Christian mission".41
1.3.1. The Sovereignty of God over the Whole of Creation42
The theology of universalism is very much seen in
the creation of God. The entire world is His Creation as
we read in the first book of the Bible Genesis 1:143. This
implies God’s Jurisdiction over the whole world. The God
of Israel is the national God and at the same time, a
universal God. The relationship between Yahweh and the
Israel is covenantal. God loved the people of Israel so
much that this relationship demanded the active, free and
obedient response in terms of the fidelity from the side
of the people. But Israelites were not faithful and they
chose their own way of living leaving aside the loving37 F.M. DuBose, “The Sending as a Way of Understanding Biblical
Mission”, Indian Missiological Review 3, 1982, p. 224.38 R.E. Hedlund, The Mission of the Church in the World, Michigan, Baker
Book House, 1991, p. 19.39 Blauw, The Missionary Nature of the Church, New York, McGraw Hill,
1962, p. 13.40 Hedlund, The Mission of the Church in the World, p. 19.41 Ibid., p. 19.42 J. Kavunkal, and F. Hrangkhuma, eds, Bible and Mission in India
Today, Bombay, St Paul’s, 1993, p. 42.43 All the Scriptural Quotations are taken from the Holy Bible:
New Revised Standard Version, Bangalore, TPI, 2002.
19
relationship with God. Hence it is proper that God could
discipline them, deliver them from the hands of the
enemies and leave them in exile for some time.
Nevertheless, He himself remained unaffected. Though he
chose only Israel, He did not abandon the other nations:
“I will add Egypt and Babylon to the nation that
acknowledges me”44 also in the book of prophet Amos we
read: “Are you not like Ethiopians to me O people of
Israel”45.
1.3.2. Biblical Notion of Universal and Particular aspect
of Mission
The Old Testament mainly deals with the well-being
of the people of Israel. “You are a people Holy to the
Lord your God; the Lord your God has chosen you out of
all the peoples on earth to be his people”46. However, in
the call of Abraham we could notice the universal concern
on the part of God. There is a tension between
universalism and particularism.47 God himself answers this
very tension by saving the people through the
instrumentality of Israel. By this, we cannot conclude
that Israel was given a ‘mission’ in the sense that she
had to go out to the nations. But what is implied here is
that she had to be faithful to Yahweh, so that other
nations could see, hear and come.48 Israel becomes an
instrument to attract other nations to Him. 44 Ps 87:4.45Am 9:7.46 Deut 7:6.47 Kavunkal and Hrangkhuma, Bible and Mission in India Today, p. 40.48 Isa 2:2-3.
20
1.3.3. The Concept of Mission in Exile
The exile, in particular the Babylonian captivity,
constitutes a major catastrophe in the life of the people
of Israel. Israelites thought that God had abandoned them
and they lost everything that supported their faith. In
fact, now God was more present than before. They really
experienced the presence of God amidst them and made them
to realize the covenantal relationship. Hence, the exile
becomes the salvific experience in their life, by the
fact that they discovered God as ‘walking with them.’49
1.3.4. The Concept of the Prophetic Mission
Yahweh called and sent the prophets in their mission
and they were “missionaries” who spoke boldly for the
poor, condemned, injustices, discrimination,
unfaithfulness and idleness.50The prophetic challenge
shatters Israel’s self-righteousness and purifies its
politics, and social structures. The main task of the
prophet was to bring into Israel’s consciousness the
sovereignty of God and His covenantal love.
1.3.5. Our Conclusion on the Old Testament Concept of
Mission
We could draw several conclusions from the Old
Testament regarding mission. Here, the work done is of
God and therefore, the missionary goes with the authority
of God. God may call anyone for His mission purpose. The
49 Kavunkal and Hrangkhuma, Bible and Mission in India Today, p. 41.50Ibid., p. 41.
21
one who is called must collaborate with Him in realizing
the divine salvific plan. The missionary does not speak
in his own name; rather, he has to be totally obedient to
the Lord. The missionary is entrusted with the
responsibility of proclaiming God’s word. God is the
Creator, Sustainer, Governor, Judge, King, Ruler, Father
and Redeemer of us all.51His proclamation is efficacious
and signs accompany his mission. Finally, mission has the
mark of universality52 because; the Gentiles are called to
the holy mountain. All the people will gather for the
final divine Epiphany. Therefore the missionary intension
of the Old Testament is to bring all people to worship
God together with the covenant people.
1.4. Biblical Theology of Mission in New TestamentThe New Testament uses terms for mission are mitto
(Latin), apostello (Gk), and pempo (Gk). ‘Pempo’ occurs 80
times in the NT. It means ‘to send’ and the accent is on the
sender. It refers to sending without reference to time.
God’s initiative is emphasised and words and deeds of the
sender are very important. ‘Apostello’ occurs 175 times in
the Gospels. It means to send with the stress on the one
who is sent. It denotes the concrete mission in space and
time. In the New Testament sending refers in particular
to John the Baptist, Jesus Christ, and to the Holy Spirit
and Apostles. The ‘missio’ the apostles receive through
Christ has origin in the Father. They are sent to
51J.H. Kane, Christian Mission in the Biblical Perspective, Michigan, Baker Book House, 1979, p.18.
52 Vadakumpadam, Missionaries of Christ: A Basic Course on Missiology, p. 18.
22
proclaim the Good News. The words that they speak are not
theirs but of the one who sent them. A sense of
submission, obedience and service mark their life. They
are empowered by the presence of the Holy Spirit. Lastly,
miracles accompany their mission.53
1.4.1. Jesus as the Core of Christian Mission
Jesus is the cornerstone of Christian Mission.
Though Jesus was not the first missionary to the
Gentiles, the Bible does indicate that Jesus continues
the centripetal mission of Israel. Jesus mission was not
an explicit universal mission programme because he
concentrated on Israel, the Chosen People. The mind of
Jesus was that the Jews first accept his message and
because of their acceptance, they could be a ‘light to
the other nations’. Nevertheless one cannot deny that
Jesus showed concern to the gentiles, to the poor, the
outcast and sinners.
1.4.2. Universal Mission as the Real Mission
In the contemporary understanding the Universal real
mission begins only after the death and resurrection of
Jesus. In other words, the universal mission command is
found in the Post Easter context. The disciples were
firmly convinced of the scope of mission through this
very Post –Easter experience that is the Good News must
be proclaimed to all the nations54 and the disciples of
53 Vadakumpadam, Missionaries of Christ: A Basic Course on Missiology, p. 18. 54 Kavunkal and Hrangkhuma, Bible and Mission in India Today, p. 46.
23
all the nations have to be made.55Therefore, mission is
deeply rooted in the encounter with the risen Christ.
Jesus sent all disciples with authority and power. This
in fact is the call for a real universal mission.
1.4.3. Particularism in the Mission of Jesus
The Mission of Jesus has the particular aspect also.
'That everyone who has faith in him may not die but have
eternal life'.56 It is the clear indication for
particularism in the mission of Jesus Christ. The mission
of Jesus did not end with his earthly life, but is
continued by his apostles, who were sent to proclaim the
Gospel and to heal and to serve the poor.57There is only
one missionary, Christ, and one mission, Christ's.
Christ's mission takes two forms, a personal form which
is consisted in achieving mankind's salvation for the
glory of God and in founding the Church, and a collective
form which is to last until the end of time in gathering
mankind into one single divine family.58
1.4.4. Mission Command of Jesus as the Basis of Mission
The Church today has several reasons to engage in
mission work. In the bargain, she should never forget the
command of Christ: “go out to the whole world, proclaim
the good news to all the creation”59The Church is under
orders to preach and to make disciples. Therefore, we55 Matt 28:19.56 Jn 3:16.57 Lk10:1; 4:17-21.58 Louos and A. Retif, The Mission of the Church in the World, London,
Burns and Oates, 1962, p. 90.59 Mk 16:16.
24
cannot escape from this obligation; rather we must in the
words of St. Paul consider it as a ‘duty’ and a
‘responsibility’.60In what manner should our mission
progress?. Obviously, it should follow the same pattern
Jesus followed in his life that is preaching and healing.
The apostles received this true missionary charism in the
descent of the Holy Spirit upon them. It should also be
noted that mission is always a dynamic process. It is
very obvious in our search of the roots of mission where
it is all about “sending and being sent.”61Jesus praying
for his disciples said to the Father, “As you have sent
me into the world, so I send them into the world.”62 As we
are all missionaries of Christ, we need to reach out to
the others those who do not know Him; because the Church
is “Missionary by Nature”.63
1.5. Theology of MissionMission is ultimately to give the life and love of
God to the whole humanity. The spreading of this
beautiful message and the Gospel of Jesus is what the
Church exists for.64Mission is the life of the Church. It
was the same case in the past too. Earlier in the past
there were theologies of mission but the standardization
took place at later stage. Here we discuss about the
standardized theology of mission.
60 1Cor 9:16-17.61 R. Bowen, So I Send You, New Delhi, ISPCK, 2005, p. 1.62 Jn 17:18.63AG, no. 2.64 A. Rinse, The essence of Evangelization, Dublin, Veritas, 1990, p.
1.
25
1.5.1. Trinitarian Basis
Trinitarian basis of mission is called Missio Dei. Plan
of the Father is to share his life and love with the
whole humanity. We read in Ephesians 1:3-14. This plan is
carried out by the Son and fulfilled by the Holy Spirit.
"I came that they may have life and have it abundantly".65
Through Jesus the invitation is made known to all human
beings to enter into a loving relationship as sons and
daughters of the Father. God saves us through his Son and
he is the only Saviour who will achieve this mission at
the end. At present Holy Spirit is at work in the Church
and he is carrying out this mission.
1.5.2. Christological Basis
Jesus Christ is the central point of the mission is
the basis of Christological issue. Here we discuss two
important theories called fulfillment theory and presence
theory. With regards to the fulfillment theory St Paul
says that other religions are fulfilled in Christ because
he is the real God. Though this argument is opposed by
Karl Barth, it is accepted fact that all religions are
fulfilled in Jesus Christ. St Paul says that everything
is to be born again in Christ66, and this is the very
meaning of universal redemption and of missionary
fulfillment activity.67 With regard to presence theory it
is said that Christ is present in every religion
65 Jn 10:10.66 Eph 1:10.67 A. Rocaries, Quatre Cents ans aux Indes, Paris, Fayard, 1960, pp.
119-120.
26
implicitly. He himself is Christ. Here, faith is
fundamental thing of every religion. Beliefs are later
expressions. Faith, that Jesus Christ is the central
message of the mission stands always first. Jesus himself
is the good news of God and he was, is, and will be the
very first and the greatest missionary.
1.5.3. Pneumatalogical Basis
The Holy Spirit was promised by Christ to his
apostles as 'Power' for his mission. It is a power with a
strong dynamic, expansive strength that overcomes all the
difficulties and obstacles to the accomplishment of the
mission.68As in the earthly life of Jesus, the mission of
the Church is the work of God and Holy Spirit. Father and
Son sent the Holy Spirit and in return Holy Spirit
carries out the mission of God and the Son. It is one
mission but not many. Here Holy Spirit is the principal
agent who brings all other religions to Christ. He has
the creative and redemptive role in the plan of God.
Christ has given this role to the Holy Spirit to carry
out the work of evangelization. In the Pneumatalogical
perspective now the Mission work is carried out by the
Holy Spirit and he is at work in all the religion.
1.5.4. Ecclesiological Basis
Christ sends the Church. And she is the missionary
by nature therefore all baptized are called to be68 J. Lopez-Gay, "The Holy Spirit and the Mission", Omnis Terra
96,1979, p.54.
27
missionaries.69Church is not just a social organization of
human welfare, instead is a privileged place of encounter
between God and people. She is the visible plan of God's
love for humanity and the Sacrament of Salvation. The
Second Vatican Council has made us aware that the whole
Church is on mission everywhere.70 Therefore Lumen Gentium
says that there is one Christ, one Bride and that is
Catholic and Apostolic Church. At the same time the
document makes it clear that outside the structure of the
Church many elements for sanctification and truth
exists.71 Ecclesiological Basis thus highlights that the
Church is necessary for the salvation and also emphasizes
important aspects called Baptism of Water and Baptism of
desire.
1.6. Various Developing Elements of Mission
The church can only be said to be founded in a given
area, if she controls her own native clergy, her own
means subsistence, in a word she must depend on none but
herself. Of course the mission is never completed; every
Christian has to be reconverted time after time until he
comes to the end of his life. This task is called mission
that is entrusted to all the disciples of him.72 Mission
is presented in the consciousness of the Church as a
69 AGD, no. 2.70 M. Amaladoss, The Challenges of Mission Today, W. Jenkinson and H.
O'Sullivan, eds., New York, Orbis Books, 1991, p. 385.71 Vatican Council II, Lumen Gentium (LG), Dogmatic Constitution on
the Church, no.15, 21November 1965, in A. Flannery, ed., Vatican Council II: The Conciliar and Post Concliar Documents, vol. 1, Mumbai, St Pauls, 2010, p. 334.
72 Louis and Retiff, The Mission of the Church in the World, p. 90.
28
single but complex and articulated reality. Its principal
elements can be mentioned. Mission is already constituted
by the simple presence and living witness of the
Christian life,73although it must be recognised that “we
bear this treasure in earthen vessels”74Thus the
difference between the way the Christian appears
existentially and that which he professes to be is never
fully overcome. There is also the concrete commitment to
the service of humankind and all forms of activity for
social promotion and for the struggle against poverty and
the structures which produce it. Also, there is
liturgical life and that of prayer and contemplation,
eloquent testimonies to a living and liberating
relationship with the active and true God who calls us to
his Kingdom and to his Glory.75There is, as well, the
dialogue in which Christians meet the followers of other
religious traditions in order to walk together towards
truth and to work together in projects of common
concerns. Finally, there is proclamation and catechesis
in which the good news of the Gospel is proclaimed and
its consequences for life and culture analysed. Thus the
totality of Christian mission embraces all these
elements.76
1.6.1. ‘Mission’ a Key Concept
73 EN, no. 21.74 2Cor 4:7.75 Acts 2:42.76 The Christian Faith, Secretariat for Non-Christians Dialogue and Mission,
no. 13, 1984, in J. Dupuis, ed., The Christian Faith: in the Doctrinal Documents of the Catholic Church, Bangalore, Theological Publications in India, 2011,p. 498.
29
Mission is the key to understand the Church and
everything happening within her, including Consecrated
Life. Without mission as the basic and architectural
principle, everything could collapse. When mission is the
central and foundational principle, everything functions
well and develops77. When missions does not fulfill this
central and key function, other realities appear and try
to take its place, such as spirituality, new trends, and
personal activities understood as ‘work’.
1.6.1.1. Emphasis on Spirituality
It may seem that spirituality is the central focus
of Christian life and consecrated life. It may also seem
that prayers, contemplation, life in Christ are the axis
and core of Christian existence. And, certainly, it is.
But when spirituality tries to conceal the lack of
missionary passion, it is good for nothing; it is not
true spirituality, but a fake way of escaping reality. It
is not anymore a Christian experience of mission, but
rather a pseudo-Christian, disincarnated and pietistic
experience.78
1.6.1.2. Inclusion of New Trends in Mission
When mission is not the basic principle of our life,
then we tend to get carried away by the worldly themes.
We get absorbed in problems of modernity, new age
spirituality, globalization, sustainable development, and
77 J.C. Rey, Mission, Philippines, Claretian Publications, 2006, p. 76.
78 Rey, Mission, p. 76.
30
so many other influences. But all these are not seriously
confronted from the perspective of mission, rather as an
intellectual curiosity, without practical results or
missionary implications. The problems of society are
contemplated from outside, not from within, in order to
transform them, as Evangelii Nuntiandi of Pope Paul VI
demanded79.
1.6.1.3. Personal Formation for Mission
Frequently mission is not the principle articulating
the whole process of formation. It is usually thought
that, before any personal implication in the mission,
each candidate in the period of initial formation has to
solve his personal problems, his own conflicts.80 But to
try to solve personal conflicts outside mission and the
vocation to mission is to deprive ourselves of the best
resource to solve them.
1.6.2. Understanding Mission of God
There was a shift after the World War II in the
understanding of the mission that is a shift from a
church-centered to a Theo centric. The Latin phrase Missio
Dei means that mission is God’s not ours. We have to
distinguish between mission and missions.
The first one refers to the Mission Dei God’s
mission, that is, God’s self-revelation as the one who
loves the world, God’s involvement in and with the world.
Mission Dei enunciates the good news that God is a God
79 Ibid., pp. 77-78.80 Ibid., p. 79.
31
for people. That we could see in the spirit, he creates
man and woman in his own image and sends them out to
master creation under his just and merciful will.
Further mere this missionary God has sent his only son to
redeem the world because he loved the world so much. The
second one called missions (the missionary ventures of
the church) refer to particular forms, related to
specific times, place or needs of participation in the
Missio Dei.81
The purpose of God’s action in creation and
redemption was to establish justice and peace in the
world. This theme is expressed throughout the bible in
the word shalom. This involves the realization of the
full potentials of all creation and its ultimate
reconciliation and unity in Christ.
1.6.3. Actions of Triune God in the Mission of Creation
All the actions of God “ad extra” are missionary
actions. Creation is the first missionary act of God. The
creator Abba acts through his Logos, the Word and through
his Holy Ruah, the Spirit. Creation is realized in Christ
Jesus and through the force of the Spirit. To the human
person, created in God’s image and likeness, God bestows
a missionary being. Here we have the first and most
fundamental mission of human beings. The mission is
expressed in three levels: the family or generation, the
relationship with the material world and its resources or
81 D.J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission,New York, Orbis Books, 2000, pp. 9-11.
32
production, economy and work, and organization of human
beings in society or politics. Humanity finds itself in a
permanent state of mission, starting from the “mission
creationis”. Therefore, it is necessary to highlight the
dignity of mission in God’s Creation82.
1.6.4. Word of God as the Ground in Mission
Our faith grounded in God’s word. It is through this
word God transmits his will to human kind. That word has
entrusted to the church in order that it might transmit
it to the world. The word of God is the God’s revelation.
St Paul says “faith comes from what is heard and what is
heard comes through the words of Christ” thus the chief
task of the church is to proclaim the gospel.83
To preach is to herald a message. A priest is an
envoy sent to proclaim a message on God’s behalf.
Proclamation is a dynamic act that affects the whole life
of the emissary. It is an on-going ceaseless task. It
lies at the centre of the mission which God has entrusted
to his people.84 If the present day church or Christianity
is to be reduced to a museum piece, a historically
insignificant religion, a topic of the past, a corpus or
a free floating religious club, it will need to recover
the urgency of proclaiming the three things as Jesus did,
82 Rey, Mission, pp. 81-83.83 O.E. Costas, Integrity of Mission, New York, Harper and Raw, 1979,
p. 1.84 R.H. Mounce, The Essential Nature of New Testament Preaching, Michigan,
Eerdmans, 1960, p. 28.
33
the name of Jesus, the radical nature of God’s kingdom
and a call to repentance and faith.85
1.6.5. Mission of Jesus Christ is the Strength
The coming of the Son of God to the world is related
to his missionary project; to restore the mission of the
human being in the proper way; to restore the flow of the
energy of the Creator transmitted to his creatures. Jesus
knew that the mission cannot be carried out dissociated
from God the Father and Creator. Jesus knew that without
contemplating the face of God and being in communion with
his will, the mission loses its reason for being and
becomes anti-Mission, sterile, self-absorbed.86
The Mission of Jesus cannot be reduced to a mere
ecclesial mission. Jesus was always moved by the
perspective of the Kingdom of God. His Mission had
several aspects like proclamation of the Kingdom of God,
the signs of the Kingdom (miracles, exorcisms, and care
for every person), and passion and death.87
1.6.6. Role of Discipleship in the Mission
One of the positive signs in the church is the
reappearance of the biblical concept of discipleship.
What does it mean to make disciples? The call of apostles
brings several significant guidelines. That is for
following Jesus, participating in the mission of Jesus
and obeying Jesus in all things. The following of Jesus
85 Costas, Integrity of Mission, p. 12.86 Rey, Mission, p. 84.87 Ibid., p. 85.
34
implies a commitment; it involves surrendering to his
care one’s life ambitions, personal needs and group
loyalties. It meant submission to a new disciple,
adoption of a new style and incorporation into a new
community.88
Additionally, the participation in the mission of
Jesus, the mission is described as the imagery of
fishing. We need to go beyond the traditional
interpretation of the metaphor of fishing. What an
extraordinary reminder for the church in traditional
approach, that church felt guilt feelings about the past
shortcomings. The way of this situation is insertion of
the mission of Jesus Christ. It lies in the disposition
of the church to humble itself before him, in his
willingness to let him take the control of its life and
ministry, to let him set his mission agenda and transform
its members by his spirit, into effective vessels of his
grace.
Obeying Jesus in all things would be the third
process through which we will be able to make disciples.
To teach the obedience of Jesus Christ in all things is
the great challenge of the world evangelization today.
Everywhere we go, we are confronted with the question of
what kind of disciples we are making if there is no
change in their mental structure and lifestyle.89
88 D.B. Hoeffer, The Cost of Discipleship, R.H. Fuller, tran., NewYork, Macmillan, 1963, p. 45.
89 R. Padilla, Evangelization and the Word, New York, McMillan, 1998,p. 15.
35
Thus the disciples making is an incredible criterion
for evaluating mission faithfulness. One way to evaluate
our mission program is to ask three questions. Is it
leading men and women top follow Jesus and each cross
roads of life? Is it enabling them to participate in
Jesus’ mission in the world? Is it teaching them to obey
him in all things? Following, participating and obeying
are marks of authentic discipleship and of a faithful
Christian mission.
1.6.7. Mission- Action in Hope
The Church exists by mission, just as fire exists by
burning. God wants and expects his Church to grow in
depth, organically and conceptually, as a worshiping, as
nurturing community. He wants his church to grow in
height as a visible model, as a sign of new order of
life.90 Church is a sign of God’s kingdom. It is the
kingdom most concrete historical manifestation. The
crucial question for most Christians is not whether
growth in breath is important. Most Christians pay lip
service to the need to expand numerically. If this is the
condition how can the church move from the ‘ought’ to the
‘is’ from acceptance of the need to expand numerically to
a real experience of growth.91
As Christians we are designed to be light. When
there is darkness around us we must shine forth. We need
to expand our consciousness of this. We need to be on the
90 Costas, Integrity of Mission, p. 37.91 Ibid., p. 38.
36
lookout for anything that tends to dim the light of the
light of the gospel in our lives. Christians are placed
in this world to be society’s conscience. Therefore we
cannot under any circumstances give up on social,
economic, political and cultural issues that shape our
world we cannot be neutral. We need to grow more and more
in our commitment to truth, and this to justice, love and
well-being.92
1.7. Paths of Mission
In the paths of mission it includes Proclamation,
dialogue, liberation, concern and commitment for the
integrity of creation and evangelization of culture are
integral parts of the mission of the church. They
constitute various paths of the one and the same
mission.93
1.7.1. Proclamation
The most characteristics term to explain missionary
proclamation is Kerygma; Kerygma aims at presenting Jesus
Christ and his message to all those who still not yet
heard of him. Proclamation is made solemnly by a
messenger in public, in the name of a powerful leader.
The mission of the church deriving from the mission of
Jesus himself94 and is intimately connected with
proclamation of salvation. In the missionary mandate to
the disciple Jesus said: “Go into the entire world and
92 Ibid., p. 58.93 K. Ishvani, “Paths of Mission in India Today”, Indian Theological
Studies 25, 1994, p. 89.94 Mk 1: 14-15.
37
preach the Gospel to the whole creation95. Anyone who
accepts this Good News will be saved96. “As the kernel and
center of His Good News, Christ proclaimed salvation,
this great gift of God which is liberation from
everything that oppresses people but which is above all
liberation from sin and evil one, in the joy of knowing
God and being known by him and being given over to him”.97
1.7.2. Inculturation
Inculturation is nothing but putting extraordinary
things in a simple way by using feelings, imaginations,
to the current situation which people can understand very
easily irrespective of colour, creed, language and caste.
In the words of Pio Estepa, a SVD priest, “Mission and
Inculturation” is re-telling the Jesus’ story to a people
or generation in a way that it evokes enriching cultural
intersects from their collective minds and hearts and
offers them a meaningful life project from their present
social context.98 In other words mission, understood as
the transmission of an authentic message for the
experience realization of a people to whom it is
addressed, requires an integral method for effective
communication, this method is called as Inculturation.99
The process of Inculturation is as the transmission of a95 Mk 16:15.96 G.J. Lopez, Proclamation, S. Karotemprel and K. Kroegar, eds,
Following Christ in Mission, Africa, Pauline Publication, 1995, p. 95. (91-100)
97 EN, no. 9.98 P. Estepa, “Mission and Inculturation”, in J.H. Kroeger, ed.,
Telling God’s Story, Philippines Claretian Publication, 2001, p. 64. 99 M. Thomas, Mission as Inculturation, Bangalore, Dharmaram, 1981, p.
190.
38
religious message. Inculturation is not mere an external
or marginal accommodation of the ministry to the new
culture. It is an integral incorporation of himself and
his message to the very fabric of the life of the people
of the new culture.100
1.7.3. Human Promotion
Human promotion is an important path of mission.
Mission is not applicable to material things but it
involves very much the human beings. Mission is to see
the sufferings of the people at its grass root level. If
we turn our sight towards the society we can hear the cry
of the so many people. Some people cry to get justice to
the injustice done to them, some other shed their blood
and tears even to get meal a day. There is inequality and
imbalance that keep the majority of the world population
in poverty, constitute one of the burning problems of the
world today. This has also prompted Christians,
especially missionaries, Theologians and the church as a
whole, to rethink the content and method of its
evangelizing mission to the contemporary world. One of
the many problems that the world is facing is poverty.
There are hundreds of millions of people who have no work
and others who do not receive a just remuneration for
their work. All around there is flagrant injustice. In
recent times the great social, economic, racial and
ideological injustice and divisions of the world have
100Ibid., p. 191.
39
clearly emerged101at this juncture it is very fitting to
note the aspect of human promotion in the area of
mission.
1.7.4. Dialogue
Dialogue is also an important path of mission. It is
nothing but a conversation between the two persons or
more on a particular topic. With the dialogue the church
goes about discovering the seeds and the flashes of that
Truth that illumine all of humankind, seeds and flashes
that are found in persons and in the religious tradition
of humankind.102 In the opinion of John Paul II in his
encyclical letter Redemptoris Missio, he affirms that inter-
religious dialogue is a part of evangelizing mission of
the church. Dialogue is a bridge which helps to build
the relationship between two individuals or groups.
Dialogue helps to build the knowledge of other. Dialogue
demands respect for the other as he is; above all,
respect for his faith and his religious conviction.
Conclusion
After analyzing the first chapter with various
aspects of ‘mission’ it is very evident to come to the
conclusion that every activity of the Church is a mission
and it is God who with a specific vision in mind elects a
person for a mission. The vision of God is made known to
101 R. Macias, “Liberation and Human Promotion”, in K. Kroeger, and F. Gonzalez, eds, Following Christ in Mission, Africa, Pauline Publication, 1995, p. 120- 121.
102 H.E. Lopez, Dialogue between the Church and the Indigenous World, Delhi,Cambridge Press, 2006, p. 67.
40
the person whom he elects. In fact, every Christian is
elected out of love by God through His Son Jesus Christ
to be a witness in the world. The Church carries out so
many activities in the world such as social work,
charitable work, running of schools and colleges,
preaching the Word of God etc. Mission is the primary
duty of every Christian. Every Christian is expected to
be missionary in the true sense of the term. Hence, the
encyclical Redemptoris Missio states this aspect clearly:
“The missionary is a person of charity. In order to
proclaim to all his brothers and sisters that they are
loved by God and are capable of loving, he must show love
towards all, giving his life for his neighbour”103. In the
following chapter, I would like to venture into the area
of Evangelization and New Evangelization.
103 RM, no. 89.
41
CHAPTER II
NEW EVANGELIZATION
Introduction
The second chapter deals with the aspect of
Evangelization and New Evangelization. Here, we would
emphasize on several areas of New Evangelization. In
recent times "evangelization" refers to every aspect of
the Church’s activity. The Apostolic Exhortation Evangelii
Nuntiandi, promulgated on 8 December 1975, states that
evangelization includes preaching, catechesis, liturgy,
the sacramental life, popular piety and witness of a
Christian life. This being the statement of the Apostolic
Exhortation it is very apt to apply the same aspects in
the area of New Evangelization. Introducing newness in
preaching, catechesis, liturgy, etc. makes New
Evangelization possible. In this chapter we would venture
in to the area of New Evangelization. Here we discuss in
detail about the terms Evangelization and New
Evangelization.
2.1. Evangelization
It is not possible to state in brief and precise
terms what exactly this evangelization is, what element
it comprises, by what means it may be accomplished, how
Christ has understood it and how he put it into effect.
It is not possible to achieve an adequate synthesis; it
must suffice for us to record some essential aspects.
Evangelization is the special gift, grace and vocation of
42
the Church. It is her essential function. The Church
exists to preach the gospel, that is to preach and teach
the word of God so that through her the gift of grace may
be given to us, sinners may be reconciled to God, and the
sacrifice of the mass, the memorial of his glorious death
and resurrection, may be perpetuated104.
2.1.1. What is Evangelization?
“Evangelizing is in fact the grace and vocation
proper to the Church, her deepest identity. She exists in
order to evangelize”105. The Church appreciates that
evangelization means the carrying forth of the good news
to every sector of the human race so that by its strength
it may enter into the hearts of men and renew the human
race. "Behold, I make all things new". But there cannot
be a new human race unless there are first of all new
men, men renewed by baptism and life lived in accordance
with the gospel. It is the aim of evangelization and
therefore, to effect this transformation106. Popes Paul VI
and John Paul II and other catholic writers often use the
term evangelization instead of mission. In a broad sense
evangelization is intended to sum up Church's entire
mission. While there is a tendency at times to restrict
the meaning of evangelization to explicit verbal
proclamation, a 2007 Vatican document stresses the broad
104 Paul VI, Evangelii Nuntiandi (EN), Post-synodal Document, on Evangelization in the Modern World, no. 45, 8 December 1975, in A. Flannery, ed., Vatican Council II: More Post-Conciliar Documents 2, Mumbai, St Pauls, 2012, p. 740.
105 EN, no. 10.106 EN, no.18.
43
intention of this term 'In any case, to evangelize does
not mean simply to teach a doctrine, but to proclaim
Jesus Christ by one's words and action in the world107.
2.1.2. How to Realize Evangelization
Evangelization is to be achieved, not from without
as though by adding some decoration or applying a coat of
color, but in depth, going to the very centre and roots
of life. The gospel must impregnate the culture and the
whole way of life of man taking these words in the widest
and fullest sense which they are given in the
constitution Gaudium et Spes. This work must always take the
human person as its starting point, coming back to the
interrelationships between persons and their relation
with God. Evangelization can penetrate any culture while
being subservient to none108. Evangelization will never
achieve its full force and significance unless it is
received accepted and adopted, and unless it evokes the
whole the whole hearted allegiance of those who hear it.
This witness is an essential element and often the
initial element in the work of evangelization.109
2.1.3. The Message of Evangelization
The message which is disseminated by the church
includes certainly many secondary elements, the
presentation of which depends on changing circumstances.
It may be useful at this stage to make it clear that
107 R.P. Schroeder, What is Mission of the Church?, New York, Orbis Books, 2008, p. 3.
108 EN, no.20.109 AGD, no. 35.
44
evangelizing means above all else bearing witness simply
and clearly to God as he is revealed by our Lord Jesus
Christ. Evangelization will always contain, as the
foundation, the explicit declaration that Jesus Christ
became man, died and rose again from the dead. Salvation
is offered to every man as the gift of the grace and
mercy of God himself. Evangelization will also include a
prophetic proclamation of another life that is of man's
sublime and eternal vocation. Moreover it includes
preaching of the promises made by God in new covenant
through Jesus Christ, the preaching of the love of God
for us and our love for God. Evangelization includes the
preaching of the mystery of evil and of the active
pursuit of good. It must likewise include the preaching
of the search for God first through prayer of adoration
and thanksgiving.110
2.1.4. The Ways of Evangelization
The question on the means of evangelization remains
constantly relevant because the methods of evangelization
change according to the times, places, and the prevailing
cultures, and accordingly they present a challenge to our
ability to discern them and adapt them. Bearing this in
mind it is necessary to recall certain methods which for
one reason or another are clearly of importance.
2.1.4.1. Dedicated Service to God and Human
It is one of the useful means of evangelization. In
the Church the witness given by life truly and110 EN, nos 25-28.
45
essentially Christian which is dedicated to God in an
indissoluble union and which is likewise dedicated with
the utmost fervor of soul to our neighbor is the primary
organ of evangelization. It is therefore by her own
conduct, by her own manner of life that the Church can
most effectively evangelize the world. This could be done
by the witness given by her own life which clearly
proclaims her fidelity to God, her neighbor, her poverty
and asceticism, her independence in face of all the
powers of this world, in a world, her sanctity.
2.1.4.2. Dedicated Service through Preaching
It will not be irrelevant at this point to emphasize
the importance and necessity of preaching. Faith is
transmitted from what is heard and what is heard comes by
preaching of Christ. This principle of Paul retains its
full force value and value today.111 Preaching of the
message of Christ is always essential. Therefore it would
be a serious error to deny that the homily is a powerful
and most suitable instrument of evangelization. Hence,
each individual must be conscious of its value and
implement it with loving zeal.
2.1.4.3. Catechetical Instruction
Catechetical instruction is another instrument or
means of evangelization which must on no account be
neglected. A systematic course of religious instruction
should lead the minds of all and especially those of
children and adolescents to an understanding of the111 Ibid., no. 42.
46
principal components of that living treasure of truth
which God has been pleased to communicate to us and which
the Church in the course of her long history has always
been zealous to enunciate ever more comprehensively.
There can be no doubt that the whole work of
evangelization will be materially helped of the
catechetical teachers can avail themselves of suitable
books, wisely and competently prepared under the
direction of the bishops.112 In our age which is
characterized by the mass media we must not fail, as we
have already pointed out, to avail of the media for the
first proclamation of the message, for catechetical
instruction and for a deeper study of the faith.113
2.1.4.4. Popular Religiosity
There is another means of evangelization which
cannot be ignored and which is very essential to consider
is the practice of popular religiosity. It must be
admitted that popular religiosity has but a strictly
limited value. It not infrequently opens the way to many
false forms of religion and may verge on superstition.
But on the other hand, if it is prudently directed and
especially when it is directed along the path and
according to the methods of evangelization it may be
productive of great good. This popular piety can arouse
in men a capacity for self-dedication and for the
exercise of heroism when there is question of professing
112 EN, no. 44.113 Ibid., no. 45.
47
their faith. When popular piety is encouraged carefully,
it can develop in the inmost depths of man habits of
virtue rarely to be found otherwise in the same degree,
such as patience, acceptance of the cross in the daily
life, detachment, and openness to other men and a spirit
of ready service. When it is wisely directed popular
piety of this kind can make a constantly increasing
contribution towards bringing the masses of our people in
to contact with God in Jesus Christ.
2.1.5. Evangelization a Multifaceted Reality
Truly evangelization is a multifaceted reality. It
includes a variety of activities other than direct
proclamation of the Gospel, working for conversion, and
planting the church. There had been a tendency in the
past to reduce evangelization to direct proclamation of
Christ to those who do not yet know him. So it is not
only preaching Christ directly to the nonbelievers but
one has to try to keep in view all its essential
elements. These elements include primarily the witness of
a vibrant Christian community, without which the church
can have no credibility. Today people are in need of
witnesses not merely teachers. Secondarily there should
48
be evangelization of cultures. This is rather a
significant area of evangelization.114
2.2. New Evangelization
Since Vatican II, documents on evangelization have
been remarkably consistent in insisting on the priority
of direct proclamation with a view towards conversion.
Pope Paul VI made this point clear in Evangelii Nuntiandi,
'Evangelization will also always contain as the
foundation, centre, and at the same time, summit of its
dynamism- a clear proclamation that, in Jesus Christ, the
son of God made man, who died and rose from the dead,
salvation is offered to all men, as a gift of God's grace
and mercy.115 On New Evangelization, John Paul II made it
clear that he wasn't calling for a new gospel, but for a
new effort, characterized by new "ardor, methods, and
expression," and directed in a new way, not only to those
who never heard the gospel before, but also to the
lukewarm and de- Christianized traditionally Christian
Western nations. The evangelization is new in to whom it
is addressed and in who does it- every baptized Catholic.
Even if a layperson's primary field of mission is in the
political, economic and social sphere or in doing works
of charity, he or she continues to have an obligation to
directly proclaim Jesus Christ by word, with a view
towards leading others to conversion or deeper faith.116
114 S.B. Bevans and R.P. Schroeder, Prophetic Dialogue: Reflections on Christian Mission Today, New York, Orbis Books, 2011, pp. 145-146.
115 EN, no. 27.116 R. Martin, "The New Evangelization for the Transmission of
the Christian Faith", Charisindia12, 2013, p. 21.
49
2.2.1. New Pentecost and New Evangelization
It is precisely in line with the teaching and
practice of Jesus that the Church of today first prayed
for a new Pentecost, when Pope John XXIII announced the
Second Vatican Council praying "O Holy Spirit. ...renew
your wonders in this our day as by a new Pentecost" and
then called for a New Evangelization, when Pope John Paul
II addressed the Episcopal conference of Latin America on
the 9th March 1983 in Haiti: "Look to the future with
commitment to the New Evangelization, one that is new in
its new ardor, new in its methods, and new in its
expression". He then said, "Open the doors to the
Redeemer....for the Church's mission is to proclaim Jesus
Christ to the world". Thus this New Pentecost that has
ushered in and will bring about this New Evangelization,
just as there cannot be a New Evangelization without a
New Pentecost.117
2.2.2. Evolution of New Evangelization
New Evangelization inaugurated by our Lord Jesus
Christ, giving the missionary mandate ‘Go therefore and
make disciples of all nations’, has evolved for the past
1980 years in the Catholic Church and has arrived at the
Year of Faith and still further to this day. As we deal
with the aspect of New Evangelization it is very apt to
visualize the evolution of New Evangelization from 1962
117 R. Pereira, “New Evangelization and Spiritual Warfare” Charisindia 11, no. 10, 2012, p. 12.
50
to 2013 and thus to understand the significance and the
focus of New Evangelization.
2.2.2.1. Faith in Jesus Christ is the Thrust of New Evangelization
We know very well that the faith is the assurance of
things hoped for, the conviction of things not seen.118It
is very essential aspect in the life of a believer. In
order to understand the aspect of new evangelization one
needs an ardent desire for faith and therefore, faith is
indispensable for everyone to be saved is the central
message of the New Evangelization119. And all persons can
be saved only by the transmission of faith in Jesus
Christ which is called now New Evangelization.120
2.2.2.2. Vatican II on New Evangelization
The Era of New Evangelization was launched by Pope
John XXIII. This has brought the concept of ‘People of
God’ to lime light and emphatically led to lots of
changes in the Catholic Church. This is the one of the
remarkable contribution of the Council on New
Evangelization. Here, it was very clearly mentioned that
the nature of the people of God in the Church is
missionary and this missionary task can be effectively
done by ‘inculturation’ which is a very effective way of
118 Heb11:1.119 S.J. Immanuel, “Asian Churches for New Evangelization:
Chances and Challenges”, East Asian Pastoral Review 36, 1999, p. 252.120 K. Kunnumpuram, “Indian Christian Reflections Evangelii
Gaudium”, Smart Companion India 5, 2014, pp. 12-13.
51
giving Jesus by entering into the very life style of the
people. This was the newness brought by the Council121.
2.2.2.3. New Evangelization in the Modern World
Pope Paul VI sensed the trends of the modern world
and showed new ways of Evangelization in his Apostolic
Exhortation ‘Evangelium Nuntiandi’ which is an important
milestone in the evolution of new evangelization. He
emphasized that the Church exists only to evangelize and
if we do not evangelize we will not be saved. He also
showed the effective method of person to person
evangelization122. This gave an awakening to evangelize
according to the challenges posed by modernization.
2.2.2.4. Pope John Paul II the Pioneer of New
Evangelization
Pope John Paul II began to use the term ‘New
Evangelization’ for the first time at Haiti and defined
it as ‘new in its ardour, new in its methods and new in
its expressions’. From that day he began to use this term
in most of his documents and speeches. Some of his New
Evangelization documents are: Redemptoris Missio, Christifidelis
Laici, Ecclesia in America, Ecclesia in Asia, and Ecclesia in Europe etc.
Prophetically he has mentioned that ‘New Evangelization
is the only genuine hope for a better world and brighter
future’. We can feel his zeal for New Evangelization
121 Immanuel, “Asian Churches for New Evangelization: Chances and Challenges”, p. 252.
122 S.P. Selvam, “The New Evangelization”, Charisindia12, no. 10, 2013, p. 12.
52
every time anew and afresh and thus we can call him the
pioneer of New Evangelization.
2.2.2.5. New Evangelization in Catechism of the Catholic
Church
Catechism of the Catholic Church is concise, clear
and complete document of New Evangelization. All what we
believe is given systematically. It is very categorical
in the matter of faith. We can see the clear and
indisputable content of our faith in it. Hence, CCC
becomes an important landmark in the evolution of the New
Evangelization.
2.2.2.6. New Evangelization: Great Jubilee of Incarnation
In the year 2000, the whole world witnessed the loud
proclamation that Jesus was born for everyone. This
mystery of incarnation was celebrated in a fabulous
manner. By the very humble life of Jesus he has taught us
a method of New Evangelization i.e. incarnational
Methodology which is for sure very effective in the
formation of Small Christian Communities today which is
much part of New Evangelization. Thus the Great Jubilee
of Incarnation brought into the Church jubilation and
rejuvenation in the evolution of New Evangelization123.
2.2.2.7. Kerygmatic New Evangelization
The momentum of New Evangelization has picked up in
a faster pace with the arrival of Pope Benedict XVI. Some
123 Selvam, “The New Evangelization”, p. 12.
53
of his kerygmatic encyclicals namely Deus Caristas Est, Spe Salvi,
and Caritas in Veritate gave clear teachings on love, hope and
truth. He defines New Evangelization as an art of living
joyfully. So he calls everyone to experience the love of
Jesus and to proclaim the same to the world as the truth.
This reminds us that no one can be the messengers of love
unless one has experienced it in his heart. Promoting New
Evangelization, pope exhorts everyone to have an
encounter with Risen Lord and to experience his love.
Thus his tenure has the clear mark of Kerygmatic New
Evngelization.
2.2.2.8. New Evangelization in the Year of the Word of
God 2008
‘The Word of God in the Life and Mission of the
Church’ was the theme for the synod that took place in
the year 2008. The post Synodal Apostolic exhortation
‘Verbum Domini’ is very much a New Evangelization document.
The clear directive is that the sure foundation of New
Evangelization is the Word of the Lord where God speaks
to the Church and the Church takes the Word of God to the
world. Hence, this became the aspect of evolution of New
Evangelization.
2.2.2.9. Pontifical Council for the Promotion of New
Evangelization
On 29th June 2010, Pontifical Council for the
Promotion of New Evangelization was instituted and it is
a historical move in the life of the Church. The main
54
purpose of this was for New Evangelization, its
continuity and stability in the Church. By creating an
office and appointing personnel, New Evangelization has
become concrete in the Catholic Church and not a mere
paper work. The council has the responsibility to co-
ordinate all the New Evangelization initiatives in the
Church by supporting and animating the members of the
Catholic Church as new Evangelizers.124
2.2.2.10. New Evangelization for the Transmission of the
Christian Faith
The Synod that took place from 7th to 28th of October
on New Evangelization has been a great milestone in the
evolution of New Evangelization and has given lots of
enthusiasm for the New Evangelization in the Church. This
synod discerned the seven new sectors for New
Evangelization namely: Culture, Society, Politics,
Economics, Media, Science and Religion. In the
propositions they have mentioned that New Evangelization
will be a permanent dimension in the Catholic Church
hereafter and it is the duty of each Catholic to share
Jesus and the right of everyone to hear about Jesus.
2.2.2.11. New Evangelization in the Year of Faith
The year of Faith is very significant in the
evolution of New Evangelization. It was inaugurated on
11th October and had its solemn conclusion on 24th November
2013. The Catholic Church around the world has responded
very positively to this call to celebrate the year of124 Selvam, “The New Evangelization”, p. 13.
55
Faith. The mind of the Church in proclaiming the Year of
Faith is promotion of New Evangelization for the
Transmission of Faith in the Risen Lord Jesus Christ who
becomes the centre of the Year of Faith and the centre of
New Evangelization.
2.2.2.12. New Evangelization in Lumen Fidei
Lumen Fidei is the first encyclical of Pope Francis
who is regarded as the New Evangelization Pope and in him
there is light of Faith. This Encyclical explains faith
in the truth of perfect love of God in a way that all can
understand. He defines faith as a response to the
revelation of love of God125 and it is built up by
hearing, seeing and touching. He assures that the true
faith in Jesus Christ will transform the whole world.
Hence, this encyclical Lumen Fidei clarifies why, what, how
of the life of faith and thus promotes New
Evangelization.
2.2.2.13. New Evangelization in World Youth Day, 2013
There was a New Evangelization explosion by the
celebration of the world youth day at Rio de Janeiro, in
Brazil. Millions of youth gathered around the Holy Father
who began his teaching by introducing the theme ‘Go
therefore; make disciples of all nations’. Through this
world Youth Day, Holy Father began to be an updated
person to spread the message of Christ through the social
125 Pope Francis, Lumen Fidei (LF), Encyclical Letter, on the Light ofFaith, no.2, 29 June 2013, Trivandrum, Carmel International Publishing House, 2013, p. 6.
56
communication media namely Twitter, Face Book and
YouTube. Thus, he becomes the pioneer of New
Evangelization in the area of social media which indeed
an important evolution of New Evangelization.
2.2.3. Necessary Integration in the Evolution of New
Evangelization
It is very necessary that we need to integrate all
that is past into this present era of new evangelization
to evolve new methods of Evangelization. The newness of
Vatican Council II, the impetus of Evangelium Nuntiandi, the
enthusiasm of Pope John Paul II, the clarity of the
Catechism of the Catholic Church, the incarnational
methodology adopted by the great year of Jubilee, the
centrality of the Word of God shown in Verbum Domini, the
encouraging directives from the Pontifical Council for
the promotion of new Evangelization, the propositions
given by the synod of Bishops-2012, the celebration of
Year of Faith, the light of faith from Lumen Fidei, and the
thrust of making disciples given by the 28th World Youth
Day are to be necessarily integrated in order to go ahead
to fulfill the kingdom vision of our Lord Jesus Christ.126
2.2.4. The Characteristics of New Evangelization
In Redemptoris Missio, John Paul II sketches out some of
the characteristics of the New Evangelization. When Pope
John Paul II uses the term "a new evangelization" he does
not mean a new message but in his view Evangelization
cannot be new in its content since its very theme is126 Selvam, “The New Evangelization”, p. 15.
57
always the one gospel given in Jesus Christ. Here, I have
attempted to point out some of the characteristics that
distinguish the new evangelization.127
2.2.4.1. The New Evangelization is Christocentric
The new evangelization like all evangelization must
be founded on the person of Jesus Christ and His gospel.
"Evangelization will always contain as the foundation,
centre and, at the same time, the summit of its dynamism
a clear proclamation that, in Jesus Christ . . .
salvation is offered to all men, as a gift of God's grace
and mercy." "The new evangelization," according to John
Paul II, "is not a matter of merely passing on doctrine
but rather of a personal and profound meeting with the
Savior."128 This is not new in the Church's proclamation.
However, Pope John Paul II’s constant emphasis and
exaltation of Jesus Christ as Lord is very significant
for the Church at this time in history. His strong
conviction is that Jesus Christ as the Redeemer of man,
the centre of the universe and of history. Thus he has
helped us to see what is most important both in his
encyclicals and in his life.
2.2.4.2. The New Evangelization is the Responsibility of
the Entire People of God.
In the past (and even presently), for most Catholics
evangelization was perceived to be the work of a special
127 D. Nodar, “Characteristics of New Evangelization”, Charisindia 11, no. 03, 2012, pp. 24-26.
128 RM, no. 2.
58
group within the Church, e.g., those with a special
vocation, missionaries or priests. In the new
evangelization, however, it is clear that the call is to
the entire people of God. When reading Redemptoris Missio it
is striking to see the number of times Pope John Paul II
states that missionary evangelization is the
responsibility and calling of all Christians."129 In the
Exhortation Christi fildeles Laici, John Paul II says, "I spoke
explicitly of the Church's permanent mission of bringing
the gospel to the multitudes . . . who as yet do not know
Christ. . . and of the responsibility of the lay faithful
in this regard. The mission ad gentes is incumbent upon the
entire People of God . . . missionary activity which is
carried out in a wide variety of ways, is the task of all
the Christian faithful and Missionary activity is a
matter for all Christians, for all dioceses, and
parishes, Church institutions and associations."130
2.2.4.3. The New Evangelization is not just for the
Foreign Missions
In Redemptoris Missio, the pope says that in today's
world from the viewpoint of evangelization we can
distinguish three situations that need to be addressed
differently. The first is the situation of the mission ad
gentes in the proper sense of the term. Bringing the
gospel to peoples, groups and socio-cultural contexts in
which Christ and his Gospel are not known. "To preach the
129 RM, nos 1,2,3.130 RM., no. 71.
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Gospel and to establish new Churches among peoples or
communities where they do not yet exist, this is the
first task of the Church."131 Secondly, there are healthy
mature Christian communities that are fervent in their
faith, have a sense of the universal mission, and in
which the Church carries out her activities and pastoral
care. Here he seems to describe a situation that requires
pastoral care and not evangelization. Thirdly, there is
what the pope calls an intermediate situation. Within
countries there are entire groups of the baptized who
have lost a living sense of the faith, or no longer
consider themselves members of the Church. "ln this case
what is needed is a "new evangelization" or a "re-
evangelization."132
2.2.4.4. The New Evangelization is directed to
Individuals and to Whole Cultures
Pope John Paul II teaches that not only individuals
but whole cultures need to be transformed by influence of
the Gospel. In her missionary activity the Church
encounters different cultures and becomes involved in the
process of inculturation. By inculturation the pope
means, "the intimate transformation of authentic cultural
values through the integration in Christianity and the
insertion of Christianity in the various human cultures133
"The new evangelization must strive to incarnate
Christian values and open the Gospel message to human131 RM, no. 34.132 RM, no. 33.133 RM, no. 52.
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cultures. Evangelization according to John Paul should
lead to, "a civilization of love."134
2.2.4.5. The New Evangelization is not limited to Gospel
The New Evangelization is not limited to the
presentation of the basic Gospel message (kerygma) but is
a comprehensive process of Christianization. The
proclamation of the Gospel is the essential first step.
It is the foundation of a lifelong process.
Evangelization according to the pope also involves
catechetical instruction, moral doctrine and the social
teaching of the Church. Those who are incorporated into
Christ are incorporated into His Body. They are joined to
God through the sacraments and the Church community.135
2.2.4.6. The New Evangelization Calls for a Missionary
Spirituality
The basis of sharing the life of Christ with others
is life in Christ. We are called to know Christ and to
make Him known. The fundamental activity, therefore, of
those called to be missionaries is receptivity to God, of
complete docility to the Holy Spirit. Receiving is the
condition for doing the work of an evangelist. "It is not
possible," John Paul II states, "to bear witness to
Christ without reflecting his image, which is made alive
in us by grace and the power of the Spirit."136 In order
to pass on the Gospel to others it must have first
134 RM, no. 51. 135 RM, no. 51.136 RM, no. 87.
61
permeated our lives. "An essential characteristic "of
this missionary spirituality, the pope tells us, "is
intimate communion with Christ."137 John Paul II mentions
some other elements of spirituality that are essential
for all those called to be missionaries. Reception of the
gifts of fortitude and discernment are essential. "The
missionary must renounce himself and everything that he
considered as his own up to this point, and make himself
everything to everyone."138 This spirituality calls us to
apostolic charity which enables us "to feel Christ's
burning love for souls, and love the Church as Christ
did."139 Furthermore, John Paul's exhorts all to the way
of holiness: "Holiness must be called a fundamental
presupposition and an irreplaceable condition of everyone
in fulfilling the mission of salvation in the Church. The
universal call to holiness is closely linked to the
universal call to mission. Every member of the faithful
is called to holiness and to mission."140 He also notes,
"The future of mission depends to a great extent on
contemplation. Unless the missionary is a contemplative
he cannot proclaim Christ in a credible way."141 The
missionary is called to be a "person of the Beatitudes
(poverty, meekness, acceptance of suffering and
persecution, the desire for justice and peace, charity).
He closes his call to a genuine Christian spirituality by
137 RM, no. 87.138 RM, no.88.139 Nodar, “Characteristics of New Evangelization”, pp. 24-26.140 RM, no. 90.141 RM, no. 91.
62
telling us. "The characteristic of every authentic
missionary life is the inner joy that comes from faith. .
. the one who proclaims the "Good News" must be a person
who has found true hope in Christ”.142
2.3. A Call for the Missionaries of New
Evangelization
For those who would be missionaries in the new
evangelization they must first be Disciples of Christ, in
living relationship with the Lord and His Church. Pope
John Paul II helps the missionaries to enter into a new
evangelization in a way that is consistent with the
Church's teaching and tradition. He also offers to them
spiritual perspective that enables them to respond in
humility and hope to the difficult times that they live
in. In his call to a new evangelization he accepted that
following the directives of Vatican II has helped to
focus the Church on some of the crucial priorities
necessary for the strengthening and renewal of the
Church, proclaiming God's call to the Church in our day
in such a manner as to both address the Church's past and
present difficulties, and to prepare her for the third
millennium.143
Conclusion
Towards the end of the second chapter it is very
clear that Evangelization and New Evangelization are
intertwined and they are main means to proclaim Jesus142 Nodar, “Characteristics of New Evangelization”, pp. 24-26.143 Nodar, “Characteristics of New Evangelization”, pp. 24-26.
63
Christ to the world as the Apostles did. Missionaries
today are called upon to follow the same New
Evangelization patterns to reach out to those who are not
yet come in personal contact with the Lord. The New
Evangelization is very much tied up with entering a new
missionary age, which will become a radiant day bearing
an abundant harvest, if all Christians and missionaries
respond with generosity and holiness to the calls and
challenges of our time. New Evangelization renews the
Church; it is possible only through the missionary
activity. It revitalizes faith and Christian identity
and offers fresh enthusiasm and new incentive. Our faith
is strengthened when it is given to others.
CHAPTER THREETHE CHALLENGES AND TEMPTATIONS FACED BY THEMISSIONARIES: A STUDY OF EVANGELII GAUDIUM
IntroductionIn the previous chapter the important themes namely
Evangelization and New Evangelization had their brief
discussion. The important aspect dealt in that chapter
was about the main focus in the life of a missionary is
to evangelize and new evangelize only. The third chapter
deals exclusively about the challenges and temptations
that come across in the life of a missionary when his/her
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only priority is to evangelize. The discussion that
proceeds through in this chapter is based on the
Apostolic Exhortation Evangelii Gaudium of the Holy Father
Francis to the Bishops, Clergy, Consecrated Persons and
the Lay Faithful on the Proclamation of the Gospel in
today’s world.
3.1. Missionary Challenges and Temptations According to Pope Francis
Before knowing the challenges and temptations of a
missionary we must understand the word ‘Missionary
Disciple’144 mentioned in the Apostolic Exhortation,
Evangelii Gaudium. A missionary needs no special training to
be a missionary but the experience of the love of God in
Christ Jesus.145According to Pope Francis, every Christian
is to be a ‘Missionary Disciple’. “In virtue of their
baptism, all the members of the people of God have become
missionary disciples”.146 This means that all the
baptized, whatever their position in the church or their
level of instruction of faith, are agents of
evangelization. But as in the past, in recent time also
these agents of evangelization face different challenges
and temptations. The second chapter of this Apostolic
Exhortation clearly enumerates these challenges and
temptations in a detailed manner. Pope is well aware of
the context in which all the agents of evangelization
have to live and work. All the more he is aware and144 EG, nos 119-121. 145 S. Pinto, “The Concept of Missionary Disciple and its
Implications”, Indian Theological Studies 51, 2014, p. 187. 187-207146EG, no. 120.
65
concerned about the challenges and temptations that they
face. Here below we discuss about them in brief.
3.2. Challenges Faced by the Missionaries in theLight of Evangelii Gaudium
The context of Evangelization today is not very
pleasant and there is a crisis communal commitment. In
his Apostolic Exhortation Evagelii Gaudium the Pope says that
we have ‘Diagnostic overload’ without improved methods of
treatment. Here, the intention is not to give a
sociological analysis of challenges, but of an
evangelical discernment, the approach of a missionary
disciple, an approach “nourished by the light and
strength of the Holy Spirit”147 The Pope adds that
Challenges exist to be overcome! And we need to be
realists without losing our joy, our boldness and our
hope filled commitment. Amidst the following challenges
we need to allow ourselves robbed of missionary vigour.148
3.2.1. Desperate World Situation as Challenge
Factors which weaken missionary renewal in the
Church are the desperate world situation. We can only
praise the steps being taken to improve people’s welfare
in areas such as health care, education and
communications. At the same time we cannot forget the
fact of multiplying diseases spreading around us. The
hearts of many people are gripped by fear and
desperation. The joy of living frequently fades, lack of
147 EG, no. 50.148 EG, no. 109.
66
respect for others and violence are on the rise, and
inequality is increasingly evident. The strenuous
challenge is struggle to live and, often, to live with
precious little identity.149Over all this age of knowledge
and information has led to new and often anonymous kinds
of power which is a crucial challenge in the way of
Evangelization.
3.2.2. No to an Economy of Exclusion and Inequality as
Challenge
Certainly, the economy of exclusion is an exclusion
of a large number of weaker sections in the world. The
Holy Father says, “Can we continue to stand by when food
is thrown away while people are starving? This is a case
of inequality”.150The powerful people feed on the
powerless. Masses of people find themselves excluded and
marginalized without work, without possibilities, without
means of escape. Free market resulting in a globalization
of indifference; the culture of prosperity deadens our
sensitivity to feel for the other.151 This is yet another
challenge to evangelize.
3.2.3. No to the New Idolatry of Money as Challenge
Money is the new idol and golden calf. Money lures
one to deny the primacy of the human person. Man is
reduced to one of his needs alone. There is an imbalance
in the earnings of majority and minority. Debt and
149EG, no. 52.150 EG, no. 53.151 EG, no. 54.
67
accumulation of interest also make it difficult for
countries to realize the potentials of their own
economies and keep citizens from enjoying their real
purchasing power. There is also corruption and self-
serving tax evasion.152 The thirst for power and
possessions knows no limit and amidst this it is a
challenging task to evangelize.
3.2.4. No to a Financial System Which Rules Rather Serves
as Challenge
The attitude of rejection of moralities and
rejection of God paves the way for contempt to serve and
inclines to boss over the common people. It is felt to be
a threat, since it condemns the manipulation and
debasement of the person. “Not to share one’s wealth
with the poor is to steal from them and to take away
their livelihood. It is not our own goods which we hold
but theirs”.153 Money must serve, not rule is the call
given by the Pope and he calls for vigorous change of
approach on the part of political leaders.
3.2.5. No to the Inequality which Spawns Violence as
Challenge
The Pope says that today until exclusion and
inequality in society and between peoples is reversed, it
will be impossible to eliminate violence. The poor and
the poorer people are being accused of violence and those
who blame these poor and the poorer are content
152 EG, no. 56.153 EG, no. 57.
68
themselves. Growth of security threat is rampant. The
Pope is also critical about the education that attempts
to make the poor tame or harmless. It is really a threat
for the better future and a hindrance to evangelize too.
3.2.6. Some Cultural Challenges
The Pope says that we also evangelize when we
attempt to confront the various challenges which can
arise. It is a challenging task to evangelize when there
are attacks on religious freedom and even persecutions on
Christians are frequent. In some countries these have
reached alarming levels of hatred and violence. This not
only harms the Church but ruins the work of
evangelization. Today, the family is experiencing a
profound cultural crisis. This crisis is serious because
the family is the fundamental cell of society, where we
can learn to live with others despite our differences and
to belong to one another; it is also the place where
parents pass on the faith to their children. The
individualism of our postmodern and globalized era
favours a lifestyle which weakens the development and
stability of personal relationships and distorts family
bonds. In response, we need to provide an education which
teaches critical thinking and encourages the development
of mature moral values and create a desire in many people
to contribute to social and cultural progress.154
3.2.7. Challenges to Inculturating the Faith
154 EG, nos 61-67.
69
Seeing reality with the eyes of faith, we cannot
fail to acknowledge what the Holy Spirit is sowing. The
immense importance of a culture marked by faith cannot be
overlooked because, an evangelized popular culture
contains values of faith and solidarity capable of
encouraging the development of a more just and believing
society and possesses a particular wisdom which ought to
be gratefully acknowledged. The Pope says that it is
imperative to evangelize cultures in order to inculturate
the Gospel. The causes of this breakdown are lack of
opportunity for dialogue in families, the influence of
the communications media, a relativistic subjectivism,
and unbridled consumerism which feeds the market, lack of
pastoral care among the poor, the failure of our
institutions to be welcoming and our difficulty in
restoring a mystical adherence to the faith in a
pluralistic religious landscape.155 Amidst all these
causes it is a challenging task to evangelize.
3.2.8. Challenges from Urban Cultures
Through the influence of media, rural areas are
being affected by the cultural changes, which are
significantly altering their way of life as well. Amidst
this situation it is challenging to evangelize and we
need to seek the providence of God who dwells amidst us
fostering solidarity, fraternity, and the desire for
goodness, truth and justice. God does no hide himself
from those who seek him with sincere heart. What is
155EG, nos 68-70.
70
called for is an evangelization capable of shedding light
on these new ways of relating to God, to others and to
the world around us, and inspiring essential values. We
cannot ignore the fact that in cities human trafficking,
the narcotics trade, the abuse and exploitation of
minors, the abandonment of elderly and the infirm and
various forms of corruption and criminal activity take
place. Houses and neighborhoods are more often built to
isolate and protect than to connect and integrate.156
Amidst this situation it is really a challenge to
proclaim the Gospel as an evangelizer.
3.2.9. Our Response to these Challenges of Missionaries
Pope Francis, in this Apostolic Exhortation has
listed and explained as many as eight challenges in the
life of a missionary. Perhaps, there may be many more of
these challenges but one important thing that is to be
highlighted here is that knowing Jesus is the primary
obligation of a missionary disciple. Jesus called the
twelve followers into permanent discipleship. He marks
the beginning of the missionary activity of the Church to
know him.157 It is the best gift that any person can
receive and the best thing that can happen in one’s life.
By knowing him one can make him known by one’s words and
deeds and this brings the ultimate joy. He says that we
are always “missionary disciples”.158Challenges are there
156 EG, nos 71-75.157 E.J. Schnabel, Early Christian Mission, England, Apollos, 2004, p.
263.158 EG, no. 120.
71
in every areas of our life but knowing them and
accordingly withstanding them should be our goal.
3.3. Temptations Faced by the Missionaries in the Light of Evangelii Gaudium
Before highlighting the temptations and struggles of
the missionaries, the Holy Father is very much grateful
for the enormous contributions of the missionaries to the
Church in today’s world and for the beautiful example
given to him by sacrificing their lives and their time.
The missionaries help so many people to be healed or to
die in peace in makeshift hospitals. They are present to
those enslaved by different addictions in the poorest
places on earth. They devote themselves to the education
of children and young people. They take care of the
elderly who have been forgotten by everyone else. They
look for ways to communicate values in hostile
environments. They are dedicated in many other ways to
showing an immense love for humanity inspired by the God
who became man.159
3.3.1. Yes to the Challenge of a Missionary Spirituality
as a Temptation
The Holy Father unveils the fact of today’s pastoral
workers’ inordinate concern for their personal freedom
and relaxation, which leads them to see their work as a
mere appendage to their life, as if it were not part of
their very identity. The passion for the spiritual life
seems to be decreasing and in the bargain the growth of
159 EG, nos 76-77.
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deeply rooted evangelization is curtailed and there is
individualism, crisis of identity and a cooling of
fervor. The media today is very sharp and convey a marked
skepticism with regard to the Church’s message. As a
consequence, many pastoral workers, and missionaries
develop a sort of inferiority complex and this produces a
vicious circle. They end up being unhappy. This kind of
temptation should never allow a missionary to be robbed
of missionary enthusiasm.160
3.3.2. Temptations to Withhold the Identity of a
Missionary
In modern times it is very fitting idea that is
expressed of the Church and the missionaries when it is
said that "the pilgrim Church is missionary by her very
nature".161Missionary has his own identity in several
areas of his apostolate. As missionary he or she is
identified as the minister of the Word of God. The
ordained missionaries are authentic presidents of
liturgical celebrations and ministers of the Sacraments.
Being missionaries they have to be identified as
liberators, human promoters and very essentially, they
need to have preferential option for the poor. They are
the promoters of collaboration and have to dedicate their
lives for the evangelization of cultures. They are also
called to be friend and guide of the young. In their
missionary journey they are also promoters of missionary
160 EG, nos 78-80.161 AGD, no. 2.
73
vocations. They cannot but be attentive to the identity
of the laity. Their mission is extended without any
barriers even in the area of family Apostolate. They bear
the identity of comforters, channels of peace at the side
of the sick and the aged. But at times there is a
temptation to the missionary workers to withhold their
identity and change that for the human glory at all cost,
rather than giving their lives to others in mission.162
3.2.3. No to the Selfishness and Spiritual Sloth as a
Temptation
Small minded attitude must not be the way of life of
a missionary is the call given by the Pope. When a
missionary is unselfish he is spiritually sound. With
selfish life there is a tendency to the spiritual Sloth.
Missionary dynamism will always bring salt and light to
the world. As missionaries many will have the tendency to
avoid such dynamism just for the sake of avoiding the
responsibility that may take away their free time. This
temptation will surely bring in the attitude of resisting
to work for the mission who ends up in a state of
paralysis and acedia. The problem here is not always an
excess of the activity but activity undertaken badly
without adequate motivation, without a spirituality which
would permeate it and make it pleasurable. This results
in tired of the mission and even at times leads to
illness.
3.3.4. No to a Sterile Pessimism as a Temptation162 EG, no. 81.
74
Referring to the Gospel of John 16:22, Holy Father
says, ‘the joy of the Gospel cannot be taken away from us
by anyone or anything’. The missionary commitment should
never be compromised with the evils of the world and must
not be excuses for diminishing the commitment and the
fervor. Christian triumph is always a cross, yet a cross
which is at the same time a victorious banner borne with
aggressive tenderness against the assaults of evil.
Nobody can negate the assistance of the hand of the Lord
in times of such temptations. While painfully aware of
our own frailties, we have to march on without giving in.
We need to be reminded of the assurance of the Lord to St
Paul 'My grace is sufficient for you, for my power is
made perfect in weakness'.163As missionaries, in times of
spiritual crisis and pessimistic attitude must try to be
living sources of Water from which others can drink. At
times this becomes a heavy cross, but it was from the
cross, from his pierced side that our Lord Jesus gave
himself to us as a source of living water. Therefore,
this temptation of Pessimism can be overcome with the
help of hope.164
3.3.5. Yes to the New Relationships Brought by Christ as
a Temptation
This is one of the important temptations that a
missionary can face in his/ her life. The advancement of
communication should never be a hindrance to the
163 2 Cor12:9.164 EG, nos 84-86.
75
solidarity with everyone. A missionary must come out of
self and join others to give Christ for them. Suspicion,
habitual mistrust, fear of losing the privacy, enticing
pleasures of the world can deviate one from the new
relationship brought by Christ. One important challenge
is to show that the solution will never be found in
fleeing from a personal and committed relationship with
God which at the same time commits the missionaries to
serving others. Fleeing from the relationship cripples
the heart and at times the body as well. Missionaries
need to help others with the right attitude, which is to
accept and esteem them as companions along the way
without interior resistance. Missionaries must find Jesus
Christ in the faces of others, in their voices, in their
pleas. The missionaries must learn to suffer in the
embrace of the crucified Jesus Christ whenever they are
unjustly attacked or meet with ingratitude of the people
to whom they are sent. Fleeing from this is rather a
Temptation only.
3.3.6. No to Spiritual Worldliness as Temptation
It is one of the serious temptations in the life of
missionaries. Keeping themselves away from glorifying the
Lord is indeed a disgrace. Temptation to human glory and
personal well being is rampant among the missionaries.
This Worldliness can be fuelled in two deeply
interrelated ways. One is the attraction of Gnosticism,
the importance in subjective faith and another is
neopelagianism, who trust only in their powers and feel
76
very much superior to others. This way of thinking also
feeds the vain glory of those who are content to have a
spirituality of Worldliness. This temptation of spiritual
Worldliness can only be healed by breathing in the pure
air of the Holy Spirit who frees the evangelizers from
self centeredness cloaked in an outward religiosity
bereft of God. Therefore the evangelizers should not
allow themselves to be robbed of the Gospel.165
3.3.7. No to Warring among Ourselves as Temptation
Spiritual Worldliness leads some missionaries to war
with other Christians who stand in the way of their quest
for power, prestige, pleasure and economic security. Some
have a kind of temptation to be always belong to this
group or that group which thinks itself different or
special. The present world is covered by wars violence
and wounded by widespread individualism which divides
human beings, setting them against one another as they
pursue their own wellbeing. At this crucial situation the
task of missionaries is very difficult and this can lead
the missionaries to war among themselves. So Holy Father
asks the evangelizers of the world to offer a radiant and
attractive witness of fraternal communion. He also makes
an appeal to them to care for one another, and to
encourage and accompany one another. If they do this
‘everyone will know that they are the disciples of the
Lord'166Holy Father strictly advises them to be beware of
165 EG, nos 93-97.166 Jn 13:35.
77
the temptations of jealousy. It is also painful to know
that the missionaries are indulging in different forms of
enmity, division, calumny, defamation, and a trick of
persecuting others.167 These attitudes are hindrances to
evangelize too.
3.3.8. Other Ecclesial Challenges as Temptation
Challenges exist to be overcome! The evangelizers
must have awareness that these challenges are the
stepping stones to spread the message of Christ
throughout the world. They should never allow themselves
to be robbed of missionary vigor. There are challenges in
the area of catechesis to the people, there are
challenges in the area of evangelization of laity and of
professional, there are challenges in the formation of
the seminarians, youth ministry is a challenging task.
Many women though they share pastoral responsibilities
with priests but their task is not acknowledged in a
missionary perspective. These are the areas of Ecclesial
Challenges which lead evangelizers to a challenging life.
3.3.9. Our Response to these Challenges of Missionaries
Temptations are inevitable to all human beings.
Every individual will undergo different temptations and
thus learns the lessons in his or her life. It is the
same case in the life of missionaries too. Pope Francis
enlisted as many as eight different temptations in this
Apostolic Exhortation. Though there are different
167 EG, nos 98-101.
78
temptations in the life of missionaries, only the true
experience of God’s love can help them to withstand and
resist those temptations positively. One cannot remain a
disciple alone or a missionary alone. He is not to be a
disciple and a missionary but a ‘missionary disciple’.
Missionary discipleship could be seen today as a mission
project for every Christian and through him/her to all
humanity.168Though there are many temptations to flee away
from being missionary disciples or the agents of
evangelization, one must make a firm decision to
withstand that and go ahead in doing the will of God in
his/her life.
3.4. Personal Evaluation on the Challenges and
Temptations faced by the Missionaries
Evangelii Gaudium is a fantastic document that will
have a deep impact on our Church and on the evangelizers
in the Church for several generations. In this lengthy
document Pope Francis covers a tremendous amount of
ground and the task of trying to summarize the challenges
and temptations of the missionary workers. Everything in
Evangelii Gaudium revolves around the Pope’s passionate
desire to foster a joy-filled encounter with the
crucified and risen Jesus Christ and he wants to convey
the same to the missionary workers. From articles 50 -109
Pope elaborately explains about the challenges and
temptations faced by the missionary. This proves that the
168 Pinto, “The Concept of Missionary Disciple and its Implications”, pp. 188-189.
79
Holy Father is very much concerned about the reality of
the present missionary world.
The term “missionary disciple” is used throughout
the document. The two terms are used to hold in tension
the need both for a relationship with our Lord and the
need to go to the outskirts to preach the Gospel. One
thing is very clear. Every Baptized member of the
Catholic faith is called to evangelize and is called to
be a missionary disciple. The joy of evangelizing always
arises from grateful remembrance: it is a grace which we
constantly need to implore. The apostles never forgot the
moment when Jesus touched their hearts. In the same way
the missionary workers should overcome the temptations
and challenges and make themselves available to spread
the joy of the gospel. Missionary workers must know that
Proclaiming Christ means showing that to believe in and
to follow him is not only something right and true, but
also something beautiful, capable of filling life with
new splendor and profound joy, even in the midst of
difficulties.
ConclusionThe first Apostolic Exhortation of Pope Francis, on
The Joy of the Gospel is undoubtedly a comprehensive work
which deals at length the different dimensions of the New
Evangelization and of the Missionary Problems and
Temptations. It is a well thought out document. Looked at
from the missionary point of view this Apostolic
Exhortation has emphatically stressed on the significant80
facts of missionary spirituality amidst the problems and
temptations. This final chapter of my dissertation has
highlighted some of those problems and temptations which
cover a better portion of the Apostolic Exhortation
Evangelii Gaudium. Therefore this papal Exhortation is an
inspiring document which has a lot to teach all Christian
Missionaries all over the world.
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GENERAL CONCLUSION
Towards the end, as a fruit of our study we wish to
make the following observations and conclusions from what
we have enumerated and analyzed in this theses titled
"The Challenges and Temptations Faced by the Missionaries
in the Light of Evangelii Gaudium".
Mission and Missionary:
Mission is unique and its spirituality is based on
Christian Spirit resulting from a personal call by
Christ. The biblical theology of the mission both in the
Old Testament and the New Testament gives us a clear
picture of the biblical background to the mission and
this is very important to base our Christian
understanding of the mission on the biblical perspective
because we cannot study about the mission isolating it
from biblical base.
We have sufficiently dealt about the term missionary
in the first chapter itself. Here, we came to understand
that missionaries are those who are always in one way or
82
the other are at the service of mission and that they
carry out by the personal call and experience of Christ
who is a missionary par excellence. Missionary
Spirituality is the way of responsible living which
derives from the mission of Christ and the mission of his
apostles. Missionary activity expects certain
spirituality which applies in particular to all those
whom God has called to be missionaries. To be a
missionary there is only one spirituality and one role
model that is our Lord Jesus Christ.
The mission of Jesus Christ is continued among his
followers which are the basic obligation to share it with
others especially with those who are not yet come to know
about Jesus. Since Church is missionary by her very
nature, she sends us to be the instruments of proclaiming
God’s love and compassion to the world around us. As
missionaries we need to grow and identify ourselves day
in and day out with the mission and life of Christ. Today
this particular way of living is very challenging.
A missionary, according to Evagelii Gaudium is the one
who commits himself or herself to the way of
evangelization and the life of holiness. Again in
Redemptoris Missio it is clearly pointed out that to preach
the Gospel of Jesus Christ what is demanded is Holy
missionary life. In this sense missionary spirituality is
a journey towards evangelization and life of holiness.
This type of life in modern sense is a challenge to the
83
missionaries. Missionaries have temptations not to be men
of evangelization and persons of holy life.
Evangelization and New Evangelization:
In the second chapter we discussed about the theme
Evangelization and New Evangelization. Here we came to an
understanding that the new evangelization is a call to
each person to deepen his or her own faith. It calls upon
each individual to have confidence in the Gospel, and to
possess a willingness to participate in the missionary
work of the Church by spreading the same Gospel. It is
also a personal encounter with the person of Jesus Christ
which brings peace and joy. We also came to an
understanding that new evangelization provides the lens
through which people experience the church and the world
around them. We elaborately discussed about the evolution
of New Evangelization by which we understood that this
theme is not a new theme but already existed before. This
evolution of New Evangelization placed a special emphasis
on welcoming back all those who are absent to the Lord’s
Supper because they are greatly missed and needed to
build up the body of Christ.
‘Evangelii Gaudium’ on the Challenges and Temptations Faced by the
Missionaries:
In the third chapter we specifically dealt with the
challenges and temptations faced by the missionaries
basing on Evangelii Gaudium. Here we came to know that the
context in which the evangelization is taking place is
84
not very pleasant and there is a crisis communal
commitment. The Pope mentioned several challenges
encountered by the missionaries such as desperate world
situation, economy of exclusion, inequality, idolatry of
money, financial situations, inequality coupled with
violence, cultural differences and urban cultures. These
challenges are very much evident and visible on the path
of the missionary journey. Holy Father gives certain tips
to face these challenges as he exposes the challenges.
It is not merely the challenges that hinder the
missionary work but there are plenty of temptations faced
by the missionaries such as temptations to be lethargic
towards missionary spirituality, temptations to be
selfish and have spiritual sloth, temptations to be
pessimistic, temptations to have deeper relationship with
the Lord, temptations to cling to spiritual worldliness
and other ecclesial temptations.
No matter how plentiful the challenges and
temptations are but it is the task of every missionary to
overcome them and go on doing the will of God. Challenges
and temptations make every missionary to maintain the
missionary zeal. The more one faces these stronger and
faithful he will be in the missionary call.
85
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ST PETER’S PONTIFICAL INSTITUTE
Faculty of Theology
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THE CHALLENGES AND TEMPTATIONS FACED BY THE
MISSIONARIES: A STUDY OF EVANGELII GAUDIUM
ARTICLES 50-109
A dissertation presented in partial fulfilment of the
requirements for the Bachelor’s Degree in Theology
By
ALWIN D'SOUZA
Reg. No. 1203-07
Moderator
REV. FR STANY C. FERNANDES
2014-2015
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