Proselytism and Evangelization: Important Distinctions for Catholic Catechists by Fr

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Proselytism and Evangelization: Important Distinctions for Catholic Catechists by Fr. Leo Walsh, STD Pastor, St. Benedict Parish, Diocese of Fairbanks

Certain things in life should never be Griffiths, Arthur J. Schmitt Professor of confused. I was reminded of this Catholic Studies at the University of recently when I bit into what I expected Illinois in Chicago: to be a chocolate chip cookie and We can begin with the now-archaic discovered, to my horror, that it was English noun “proselyte,” a calque actually an oatmeal raisin cookie! In a (rather than a translation) of the Greek similar way, catechists are sometimes prosêlutos and the Latin proselytus. The perplexed by the distinction between Greek noun is derived from the verb “to proselytism and legitimate come” with a prefix meaning “over” or evangelization. They might look similar, “towards,” and so a literal etymological but they are very different realities. rendering of “proselyte” might be “one As teachers of the faith, it is who comes over (from one location to extremely important that we get it right. another).” The term has a biblical use: Confusing the two can have eternal there it always designates a Gentile consequences. This article will explain convert to Judaism, or, more precisely, a the nature of proselytism, starting with Gentile who has begun to observe the the benign origins of the word and then Jewish law. In this case the “coming explaining some of the factors that led over” is from life as a Gentile to (or to negative connotations being towards) life as a Jew. (Paul J. Griffiths associated with it. Next it will explore and Jean B. Elshtain, “Proselytizing for the characteristics of legitimate Tolerance,” First Things, no. 127 evangelization, which is at the heart of [November 2002]: 30) the Gospel message. Thus, the proselyte leaves an old community, whether of belief or What Is Proselytism? practice, and enters a new one. For example, one becomes a proselyte by One of the best etymologies of the leaving the values and policies word was offered recently by Paul J. advocated by one political party to

embrace the values and policies It is important to recognize that advocated by another. Similarly, proselytizing always carries with it a according to Griffiths, one becomes one moral judgment. “To engage in of Christ’s proselytes when he leaves proselytizing implies a moral judgment the pagan community and enters that of of error (in assent) or impropriety (in the baptized, and so on. action) on the part of the aliens being A proselytizer then, is one who acts proselytized, and the consequent so as to create proselytes. Usually such adoption of a course of action designed a one is already a member of the to bring the mistaken aliens into the community for which he or she is fold of those who think rightly or advocating. Proselytizers want to turn behave properly. Particular aliens into kin, and they are often proselytisms, then, imply (and are motivated by the belief that it would be sometimes explicit about) the rightness good for those who are still alien to or propriety of what they proselytize on become part of the fold. For example, behalf of, and, concomitantly, the nonsmokers may believe that smokers wrongness or impropriety of what they would enjoy a myriad of benefits from proselytize against” (“Proselytizing for “kicking the habit.” But, Griffiths points Tolerance,” 32). out, the motivation is not always It is this element of moral judgment benevolent. It can also be motivated by that gives the term its pejorative fear or even hatred. One can want the connotation in the present-day climate alien to become kin for the protection of that so highly extols the virtue of the home community. This is known as “tolerance.” We can find many historical “protective proselytism.” reasons for this attitude, but it is Particular proselytisms can be enough to acknowledge that, in the analyzed according to scope depending present day, the terms “tolerance” and on the methods they employ. At one end “proselytism” are understood to be of the spectrum are those who advocate diametrically opposed. making proselytes by coercion and Another factor contributing to the force, such as when the U.S. Supreme pejorative sense of the word is Court mandated the integration of frustration with the attitudes and public schools in the United States with methods employed by proselytizers. In its landmark decision in the case of a statement in 1995, the Joint Working Brown vs. the Board of Education (347 Group between the Catholic Church and U.S. 483 [1954]. The case was argued the World Council of Churches December 9, 1952; reargued December acknowledged that at one time the term 8, 1953; and decided May 17, 1954. See had a positive meaning as a term for the National Archives and Records missionary activity, but in the context of Administration, www.archives.gov). On the modern ecumenical movement, it the other end of the spectrum are those takes on a negative connotation when who prefer to seek proselytes simply by Christians try to win adherents from presenting their way of life to the wider other Christian communities. “These community without compulsion, such as activities may be more obvious or more the Amish communities in western subtle. They may be for unworthy Pennsylvania. motives or by unjust means that violate the conscience of the human person; or

even if proceeding with good intentions, fail to respect their freedom and human their approach ignores the Christian dignity (ibid., par. 19) reality of other churches or their The problem with proselytism as it particular approaches to pastoral is understood in the twenty-first practice” (World Council of Churches, century is that, by doing the wrong “The Challenge of Proselytism and the thing for the right reason, the result is Calling to Common Witness: A Study not increased unity but even deeper Document,” Geneva: Oikoumene division in the Body of Christ. One can [September 25, 1995], sect. 4, par. 18, be very sincere, but very, very wrong. www.oikoumene.org/en/resources/docu Thomas Aquinas was right when he said ments/wcc-commissions/joint-working- that one is never justified in using an group-between-the-roman-catholic- evil means to a good end (see Thomas church-and-the-wcc/challenge-of- Aquinas, Summa Theologica, II, II, proselytism.html). Question 51, Answer to Objection 1: Aberrant proselytism includes “There is no good counsel either in certain activities and methods that are deliberating for an evil end, or in directly intended to induce people to discovering evil means for attaining a change their church affiliation. These good end, even as in speculative include matters, there is no good reasoning • Making unjust or uncharitable either in coming to a false conclusion, references to other churches’ beliefs or in coming to a true conclusion from and practices and even ridiculing them false premises through employing an • Comparing two Christian unsuitable middle term. Hence both the communities by emphasizing the aforesaid processes are contrary to achievements and ideals of one, and the euboulia [deliberating well], as the weaknesses and practical problems of Philosopher declares [Ethic, vi, 9].”). the other • Employing any kind of physical What Is Evangelization? violence, moral compulsion and psychological pressure, e.g., the use of Evangelization, on the other hand, is certain advertising techniques in mass concerned with the proclamation of the media that might bring undue pressure faith and the invitation to enter into on readers/viewers communion with Christ and his Church. • Using political, social and In the years following the Second economic power as a means of winning Vatican Council and in light of certain new members for one’s own church documents, particularly On the Church • Extending explicit or implicit in the Modern World (Gaudium et Spes), offers of education, health care, or On the Relations of the Church to Non- material inducements or using financial Christian Religions (Nostrae Aetate), On resources with the intent of making Religious Liberty (Dignitatis Humanae), converts On the Church’s Missionary Activity (Ad • Manipulative attitudes and Gentes Divinitus), On the Apostolate of practices that exploit people’s needs, Lay People (Apostalicam Actuositatem), weaknesses or lack of education and On Ecumenism (Unitatis especially in situations of distress, and Redintegratio), Pope Paul VI saw the need to give articulation to the Church’s

evangelizing activity in the modern but some central themes are readily world. This was the focus of the 1974 apparent. The six characteristics Synod of Bishops in Rome. The result summarized below were first outlined was the landmark apostolic exhortation by David Nodar. (See Ralph Martin and Evangelization in the Modern World Peter Williamson, eds., John Paul II and (Evangelii Nuntiandi). Paul VI cited the New Evangelization: How You Can three “burning” questions that the Bring the Good News to Others [Fort Synod kept in the fore: Collins, CO: Ignatius Press, 1995]. See - In our day, what has happened to also, David Nodar, Characteristics of the that hidden energy of the Good News, New Evangelization: A Call from Our which is able to have a powerful effect Redeemer [Ellicott City, MD: Christlife on man’s conscience? Publishing, 2000].) - To what extent and in what way is that evangelical force capable of 1. The New Evangelization is really transforming the people of this Christocentric. century? - What methods should be To be Christian is to proclaim the followed in order that the power of the person of Jesus Christ. We should not Gospel may have its effect? (Paul VI, get distracted from this. Evangelii Nuntiandi—The Gospel Must Be Proclaimed [Rome: Vatican Polyglot 2. The New Evangelization is Press, 1975], no. 4. AAS 68 [1976], 5- the responsibility of the 76) entire People of God.

In short, he asks, “Does the Church In the past, missionary work and the or does she not find herself better work of evangelization were seen as the equipped to proclaim the Gospel and to domain of a select few who were put it into people’s hearts with specially trained for the task. If Christ conviction, freedom of spirit and and his Gospel are to be proclaimed in effectiveness?” (ibid.). This is important every place and in every circumstance, because “the presentation of the Gospel then every member of the Church— message is not an optional contribution clergy, professed religious, and lay—is for the Church. It is the duty incumbent called on to do so, each according to his on her by the command of the Lord or her abilities and circumstances. This Jesus, so that people can believe and be is a remarkable shift in emphasis from saved” (ibid., no. 5). earlier times. A central theme in the latter years of the pontificate of John Paul II was the 3. The New Evangelization is “new evangelization,” which he not just for the foreign promoted in a variety of settings, including his Sunday Angelus addresses, missions. letters, speeches, and the encyclical On While this is the first call of the Permanent Validity of the Church’s evangelization, a need for a “re- Missionary Mandate (Redemptoris evangelization” also exists in many Missio). Scholars will be unpacking his places that have been nominally teachings on the matter for some time,

Catholic for centuries, particularly in 4. Evangelization does not Europe and the Americas. There are just transform individuals, three groups that specifically need to be but society as well. addressed. First, there is the situation that the The New Evangelization is directed Church’s missionary activity addresses: to individuals and to whole cultures, peoples, groups, and socio-cultural much as Paul VI envisioned in Evangelii contexts in which Christ and his Gospel Nuntiandi. are not known, or that lack Christian communities sufficiently mature to be 5. The New Evangelization is able to incarnate the faith in their own not limited to the environment and proclaim it to other groups. This is mission ad gentes in the presentation of the basic proper sense of the term. Gospel message (kerygma) Secondly, there are Christian but is a comprehensive communities with adequate and solid process of Christianization. ecclesial structures. They are fervent in their faith and in Christian living. They The proclamation of the Gospel is bear witness to the Gospel in their the essential first step, but more surroundings and have a sense of importantly, it is the foundation of a commitment to the universal mission. lifelong process of catechetical In these communities the Church instruction, moral doctrine, and the carries out her activity and pastoral social teaching of the Church. care. Acceptance of Christ and his Gospel Thirdly, there is an intermediate means incorporation into his Body, the situation, particularly in countries with Church, and participation in the life of ancient Christian roots, and grace through the sacraments and the occasionally in the younger Churches as Church community (ibid., no. 51). well, where entire groups of the baptized have lost a living sense of the 6. Finally, the New faith, or even no longer consider Evangelization calls for a themselves members of the Church, and missionary spirituality. live a life far removed from Christ and his Gospel. In this case what is needed Since all members of the Church are is a “new evangelization” or a “re- called to evangelize, all must enter evangelization” (John Paul II, On the deeply into union with Christ, the Great Permanent Validity of the Church’s Evangelizer. “Nemo dat quod non habet,” Missionary Mandate [Redemptoris as the saying goes. One cannot give Missio], no. 33 [Vatican City: Libreria what one does not have. Christians are Editrice Vaticana, December 7, 1990]. called to know Christ and to make him AAS 83, no. 4 [April 8, 1991], 249-340). known. Thus, the fundamental Indeed, it is this “re-evangelization” requirement of the Christian is that seems to get the primary emphasis. complete openness to the Holy Spirit. This willingness to be formed by God’s grace 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” (ibid., no. 87). Evangelization, then, is an enormous reality encompassing all the Church is and all she was founded to be. In a nutshell, to evangelize is to know Christ, to make him known, and to transform individuals and society by the reality of that proclamation.

Excerpts from Vatican Council II: The Conciliar and Post Conciliar Documents edited by Austin Flannery, OP, copyright © 1975, Costello Publishing Company, Inc., Northport, NY, are used with permission of the publisher, all rights reserved. No part of these excerpts may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without express written permission of Costello Publishing Company.

Excerpts from Pope Paul VI, Evangelization in the Modern World (Evangelii Nuntiandi), copyright © 1975, Libreria Editrice Vaticana (LEV), Vatican City; Pope John II, On the Permanent Validity of the Church’s missionary Mandate [Redemptoris Missio], copyright © 1990. LEV. On the Vocation and the Mission of the Lady Faithful in the Church and in the World (Christifidels Laici), copyright © 1988. Pope Benedict XVI, On the Word of God in the Life and Mission of the Church (Verbum Domini), copyright © 2008. Used with permission. All rights reserved.

Excerpt from Paul J. Griffiths and Jean B. Elshtain, “Proselytizing for Tolerance,” First Things (November 2002), www.firstthings.com. Reprinted with permission.