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Principles of the New Evangelization: Analysis and Directions PRINCIPLES OF THE NEW EVANGELIZATION: ANALYSIS AND DIRECTIONS By Richard M. Rymarz, B.Sc (Hons), M.Sc, M.Ed.Studies, Grad Dip Ed, Ed.D, M.A (Theol). A thesis submitted as full requirement for the degree of Doctor of Philosophy at Australian Catholic University. School of Theology Faculty of Philosophy and Theology Australian Catholic University Date of Submission: 25th of May 2010 University Research Services Office Melbourne Campus Locked Bag 4115 Fitzroy VIC 3065 1 STATEMENT OF AUTHORSHIP AND SOURCES This thesis contains no material published elsewhere or extracted in whole or in part from a thesis by which I have qualified for or been awarded another degree or diploma. No part of this thesis has been submitted towards the award of any other degree or diploma in any other tertiary institution. No other person’s work has been used without due acknowledgement in the main text of the thesis. Richard M. Rymarz 2 ABSTRACT This thesis, after appropriate analysis, proposes a number of principles, which guide both an understanding of the new evangelization as formulated by Pope John Paul II and how the new evangelization can be applied. The key insight of the new evangelization is that growing numbers of people, especially in Western countries such as Australia, whilst retaining what can be termed a “loose” form of Christian affiliation, can no longer be described as having a living sense of the Gospel. This makes these people distinct from the classical focus of missionary activity, namely, those who have never heard the Gospel proclaimed. Pope John Paul II’s exposition of the new evangelization arose from his understanding of key conciliar and post-conciliar documents. In this understanding, the new evangelization is one of the clear fruits of the Council, a path that can be traced from Ad Gentes (1965) to Evangelii Nuntiandi (1975) to the writings of John Paul II. The concept of the new evangelization is a response to the new reality of this growing number of loosely affiliated Christians and can be interpreted on a number of levels. In essence, this concept proposes a reorientation toward a deep, personal, and abiding relationship with Christ. The new evangelization is also a living out of this renewed relationship manifested most obviously by a desire to bring others into communion with Christ. It has a clear ecclesiological dimension as a closer communion with Christ is experienced as part of a community of faith. Following from this, the new evangelization is well situated within an ecclesiology of communion, which arises from the Dogmatic Constitution on the Church, Lumen Gentium (1964). Within this ecclesiology, a discipleship model of Church is privileged. 3 The thesis engages a wide range of scholarly thought in seeking to better understand the conditions that have led to the need for the new evangelization. Changes in socialization patterns along with the emergence of a diffuse spirituality have led to what is described as a “new Catholic mentality,” which is marked by, amongst other things, a reluctance to strongly commit to Christian belief and practice. Another perspective, offered from a more theological lens, describes modern culture as moving from a classical to an empirical basis. A manifestation of this shift is that religious conversion and experience of a transcendent dimension to life have become increasingly marginal. Modern societies can also be conceived of as ones where the compelling meta-narratives of previous eras no longer have the same hold. In such an environment, religion can become one choice amongst many. In these circumstances, a key question focuses on what the Church has to offer those who are accustomed to living as consumers in a culture of choice? The argument is made that concepts such as vicarious religion and secularization, understood as movements of religious salience from the public to personal domain, explain well the social terrain in many Western countries. For many, this cultural context facilitates a loose sense of religious affiliation. In response to these modern conditions, the Church needs actively to consider ways in which strong religious commitment can be nurtured. In a consumer choice orientated culture, the Church needs to cultivate plausibility so that people – especially younger people – can develop and strengthen their religions bonds and sensibilities. Strategies such as developing plausibility structures, building strong affirming faith communities, and providing a ready experience of the divine can be used to help realize the new evangelization. These are part of a wider plan, which 4 describes the Church as taking on a more evangelical demeanor where proclamation is given a high priority. The new evangelization is both necessary and a well-conceived response to the challenges facing the Church in Western societies. It recognizes that the loose affiliation that typifies many in countries such as Australia is a harbinger of a more long lasting disconnection and, as such, is a situation that needs to be addressed. The new evangelization is not in conflict with Church reform; rather, it is an appropriate response to a changed pastoral reality, one that provides significant challenges. The thesis culminates in the final chapter, which seeks to synthesize the previous discussion into a number of guiding factors and principles of the new evangelization. Guiding factors such as the importance of the human element, and principles such as providing cogent answers, strong and sustaining boundaries, and experiences of supportive communities, flow from an understanding of the new evangelization and a realization of how it could come to fruition. 5 Below is a list of publications by the researcher that contain material presented in this thesis: (2010) Introduction to Catholic Theology: A Primer for Educators (New York: Linus Publications). In press. (2010) A Fork in the Road: Religious Quest and Secularization. Australasian Catholic Record. In press. (2010) Conversion and the New Evangelization: A Perspective from Lonergan. Heythrop Journal. In press (2009). The New Evangelization and Church Reform: Reform before Evangelization? Journal of the Canadian Fellowship of Catholic Scholars, Winter/Spring, 48-59. (2009) Religious Education in Times of Change: Recollections of RE Teachers Working in Catholic Secondary Schools 1976-1985. Journal of Religious Education 57(4), 14-21. (2009). Nurturing Well-Being Through Religious Commitment: Challenges for Mainstream Christian Churches. International Journal of Children’s Spirituality 14(3), 249-260. (2008). Is a New Evangelization Really Necessary? Journal of the Canadian Fellowship of Catholic Scholars, Summer/Fall. (2009). John Paul II’s New Evangelization. Australian Ejournal of Theology, July, Vol 11. (2009). Some Comments on the Parameters of Dialogue in a New Millennium. Compass (42), 3- 8. (2009). A Context for Religious Education in Postmodern Times. Religious Education Journal of Australia 25(1), 25-3. (2009). Who will Labour in the Vineyard? The New Catholic Mentality and Religious Commitment, Journal of Religion and Society 11. (2008) Who is Coming to Class Today? The Challenge of an Emerging Catholic Evangelical Student Identity for Catholic Colleges and Universities. Journal of Catholic Higher Education 27(2), 239-252. (2009). Theological, Sociological and Historical Factors Influencing the Evangelical Turn in Contemporary Catholicism. New Blackfriars Review 91(1033), 253-266. (2009). The Family as Domestic Church: A Study of Active Catholic Parents. Journal for the Study of Marriage and Spirituality 14(2), 195-204. (2009). A New Catholic Narrative. Compass: A Review of Topical Theology 42(3), 5-10. (2008). Why Go to Mass on Sunday? Journal of the Canadian Fellowship of Catholic Scholars, May (2), 3-7. 6 PREFACE AND DEDICATION The genesis of this thesis can be traced back to an exchange between a close friend and me nearly thirty years ago. At the time, we were university students heavily involved with the Catholic student group, the Newman Society, at both local and national levels. In conversation my friend unexpectedly asked: “What would we do if a person came to us interested in Catholicism, wanting to find out how he could learn more with a view to becoming a Catholic?” It was, and still is, a good question. The Catholicism that we lived in the early 1980’s was not oriented towards evangelization. We lived with a hard-to-articulate sense that evangelization was not something modern Catholics engaged in; rather, evangelization was a manifestation of a bygone and superseded era. This was, after all, a time where the Church was still in the turmoil of the post-conciliar era and was, in many ways, re-orientating itself. In this atmosphere evangelization was not something that was at the forefront of Catholic consciousness. In Dulles’s terms, it was an era where “religious dialogue replace[d] missionary proclamation.”1 As we tussled with the question, we soon became aware that what our hypothetical enquirer wanted was not a lecture or a book or readings. More important was personal witness and an encounter with a vibrant community of faith – a place to see the Holy Spirit alive and at work. I reflected that we needed something like the fellowship evident in the university Evangelical Union. Here were people who seemed to be alive with the love of Christ; a little effusive perhaps, but nonetheless sincere. The Evangelicals were also very keen to bring others into a deeper relationship with Christ or, as we termed it
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