ETheologos, Vol. 3, No. 1 DOI 10.2478/v1015401200100

Selected Aspects of Evangelization and the Means of Their Application

ThDr. Peter Tirpák, PhD. University of Prešov in Prešov, Greek Catholic Theological Faculty

Term evangelization has a very rich sense. In a broader sense it en compasses the whole purpose of the Church: its whole life is in establish ing socalled traditio evangelii , i.e., announcing and passing on the Gos pel, which is seen as “ the power of God unto salvation to every one that believes ” (Rom 1:16). The , in its ultimate sense, is identical with Jesus Christ (cf. 1 Cor 1:24). Evangelization perceived in this sense targets the whole humanity. All in all, to evangelize does not only mean to pass on the knowledge of the Gospel but also to announce and praise Jesus in words and actions; that is, to become a tool of His presence in the world. Recent explored evangelization and its necessity in today’s world, in particular, socalled New Evangelization – for example, Paul VI. in his Evangelii Nuntiandi and John Paul II. in his exhortation . Let us therefore dive deeper into the rich thoughts of these documents to better understand the cornerstones of evangelization. Paul VI. in his reflects on what it actually means to announce the Gospel – he argues that announcing Gospel is not an easy task, be cause the message of the Gospel has to touch not only the environment, the culture, in which a person lives, but also his or her insides. To evan gelize effectively, Paul VI. recommends to apply the following methods: A) Witnessing – for the Church, the primary means to announce Gospel is to act as a witness of a true Christian life, in which one fully trusts the Lord and with limitless ardour loves his or her fellow humans. The Church aims to lead the world toward the Gospel by means of its behaviour and its life; that is, by giving an example of a life entrusted to Jesus and his teachings. When we experience the Eucharist we are show ing Jesus in our personal lives but also in the life of our community. It is only the God’s people united in the Holy Spirit that can change the world. It is the commitment to love, whereby affected by the Eucharist we can go and change the world using the love we found in the Eucharist. Through

122 ETheologos, Vol. 3, No. 1 DOI 10.2478/v1015401200100 us and through the testimony of our lives can thus Jesus replicate his Gospel to touch others. B) Announcing – many psychologists and sociologists agree that modern humans have overcome the civilization of the word; this, “cheap” form of verbal evangelization is rather futile and powerless. Today – they continue – humans are living the civilization of images. These facts lead to the point that we should announce the Gospel and its message using the modern means invented by this civilization. However, neither information overload caused by fruitless rhetoric, nor the availability of diverse com munication means can reduce the lasting power of the Word. The Word remains current, as it is the carrier of the Lord’s power. C) Liturgy of the Word – announcing Gospel in words, especially in words forming the homily or the commentary during the celebration of the Eucharist, has a very special role in evangelization. The power of the words reflects the depth of the priest’s faith and is based on the true love. The faithful getting together to a Church and celebrating the presence of Jesus in the Eucharist expect from the homily a simple, clear, direct and appropriate teaching that has its roots in the Gospel, and that reflects the teaching of the Church. Liturgy of the Word is an important moment as it enables the community to meet and richly interact with Jesus. During this meeting we are challenged to enter into an active dialogue, supported by the Holy Spirit. This symbiotic relation between the Word and the Spirit requires us to identify ourselves with what we hear and what we celebrate during the liturgy. We are asked to realize, to do what is recommended by the Word 1. D) Teaching catechism – it is clear that evangelization may gain much from an effective teaching of catechism in our churches, schools, families, and elsewhere. However, this is only possible if catechists have at their disposal appropriate textbooks and materials that are consistent with the official teachings. Educational methods should then be appropriate as to the age, level of education and skill of those who are taught. One has to bear in mind that the students absorb basic truths not only into their memory, but also into their minds and hearts – these internalized truths will then permeate their entire life. It is challenging to prepare good and effective catechists – be it catechists in local parishes, teachers in schools or parents. All should strive for a continuous improvement in the noble, necessary and difficult mission of teaching the religion. In today’s world

1 Cf. INTERNATIONAL EUCHARISTIC CONGRESS: Prípravné teologické a pastoračné úvahy na 50. medzinárodný eucharistický kongres v Írsku (1017. jún 2012). In: KONFERENCIA BISKUPOV SLOVENSKA: Liturgia – časopis pre liturgickú obnovu. Trnava : SSV, roč. XXI, č. 4/2011, s. 341. ISSN 12100676.

123 ETheologos, Vol. 3, No. 1 DOI 10.2478/v1015401200100 the need to teach religion in the form of catechumenate is growing stronger. This is because many young but also adult people, whose life was touched by the Lord’s , are discovering Jesus in steps, and feel they need to attain the stage of a full dedication to Jesus 2. E) Using communication means in evangelization – if we put modern communication means to the service of the Gospel, they can al most infinitely enlarge the space where people can be reached by the Lord’s Word. They may enable millions of people to hear the joyful news of the Gospel. Media play an important role in shaping the system of fami lies. They offer various models of a modern family, thus influencing inner lives of its members 3. On the other hand, as pope John Paul II writes, me dia posses “ exceptional opportunities for enriching the lives not only of individuals, but also of families (...) (enabling them to) enjoy virtually unlimited opportunities for information, education, cultural expansion, and even spiritual growth “ 4. Among other positive aspects of modern me dia are also the opportunities to acquire new knowledge in a variety of fields, to spread Christian culture and evangelization, to share incentives for solidarity, etc. Mass media have a broad scope of action and their activity is con trolled by their own culture. Media culture works in collaboration with ethical codes of practice and legal rules at the level of national and inter national political communities 5. These codes are frequently breached and bypassed, whereby giving an impression that a new culture arises, culture where everything is permitted. This leads to the accumulation of economic capital at the expense of human and moral capital 6. As Holy Father here observes “(the modern) media culture is so deeply imbued with a typically postmodern sense that the only absolute truth is that there are no absolute

2 Cf. PAUL VI.: Exhortation Evangelii Nuntiandi (On The Announcement Of The Gospel In Today’s World). http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p vi_exh_19751208_evangeliinuntiandi_en.html (12.10.2011). 3 Cf. PAĽA, G.: Mediálna problematika v katolíckej náboženskej výchove. Prešov: GTF PU, 2008, s. 135. Also: PETRO, M.: Influence of television on moral development of children and youth. In: Orbis communicationis socialis. Lublin : Norbertinum 2007, s. 67. 4 JOHN PAUL II.: Message for the 35th World Communications Day. http://www.vatican.va/holy_father/john_paul_ii/messages/communications/documents/hf_j pii_mes_20040124_worldcommunicationsday_en.html. (29.10.2009). 5 These touch the reliability and truthfullness of information, aim to avoid its distortion, breaching privacy or indirect influence on personality. Cf. http://www.rpr.sk/sk/nav/eticky kodex (11.12.2011). 6 Cf. McQUAIL, D.: Úvod do teorie masové komunikace. Praha: Portál, 1999, s. 151.

124 ETheologos, Vol. 3, No. 1 DOI 10.2478/v1015401200100 truths ” 7. What brings the greatest profit is slowly turning into an absolute truth. Here we no longer face the issue of harmlessly passing one’s leisure time with media, it is truly a manipulation with a human being – with his/her consent or without. F) Personal interaction – in addition to a general announcement of the Gospel, another form of evangelization is gaining on importance – a personal one, whereby one person announces the Gospel to another one. What else can evangelization mean as sharing one’s faith with others and pouring it into their hearts? Even in the time of modern communica tion means we should avoid the situation that the opportunity to an nounce the Gospel to the masses leads to forgetting or stopping to an nounce the Gospel in person, directly into one’s personal consciousness. G) Pointing to the importance and role of church’s sacraments – here one needs to emphasize the evangelization does not end by a homily or in a religious lecture. Evangelization belongs to our lives by acting as an advance vision of the Heaven. Living expression of the life in the Heaven can be found in all seven sacraments, as well as in the mercy and holiness they radiate. Evangelization can only develop into its full rich ness, if it is capable of establishing the innermost connection, the rela tionship between the word of Gospel and the actual sacraments. The job of an evangelist is to educate his or her students in their faith, so that the education leads each Christian to live his or her life in sacraments. As a result s/he shall not accept sacraments passively but as true and living signs of the Lord’s mercy and his or her faith in these signs. H) Popular faith – in countries where Church has centurieslong tra dition, but also in places, in which it only begins taking a root, there exist specific customs to express the existence of the God and the faith. For a long time were these signs of popular devotion seen as ‘less pure’ and sometimes they were ridiculed – however, in today’s world they are get ting a fresh life. Without doubt – popular devotion has its gaps. One can see many religious deviations, aberrations and even superstition. However, if this popular faith is appropriately interpreted during the evangelization, it may have numerous positives. First and foremost, it proves the hunger for God, hunger that can only feel simple and spiritually poor members of the community 8.

7 JOHN PAUL II.: Message for the 35th World Communications Day. http://www.vatican.va/holy_father/john_paul_ii/messages/communications/documents/hf_j pii_mes_20010124_worldcommunicationsday_en.html. (27.11.2002). 8 Cf. PAUL VI.: Exhortation Evangelii Nuntiandi (On The Announcement Of The Gospel In Today’s World). http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p vi_exh_19751208_evangeliinuntiandi_en.html (12.10.2011).

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John Paul II continued and elaborated on the message of encyclical Evangelii Nuntiandi ; in many areas agreeing with his predecessor Paul VI. In his own Catechesi Tradendae he, however, intro duces a new feature. Namely, that evangelization has been assigned not only into the hands of bishops, priests or monks. He particularly empha sizes the role of laity in the catechism and evangelization, especially in the areas where the Church does not or cannot have a direct influence. The beatified pope approaches lay people as the personalities whom he is particularly grateful and he emphasizes the importance of catechesis and evangelization also on the following levels: A) Families – the fact that the main beliefs of Christian life can be continuously revived in the family environment imbued with love and respect makes it possible to give children the right direction that will affect them during their entire life. The parents would benefit from their effort, because in such a catechetic dialogue everybody is taking as well as giv ing. Catechesis in families precedes, accompanies and enriches every other form of catechesis. If we perceive catechesis from an educational view point, it must be emphasized that catechesis is the education in faith. The situation and understanding of the growth in faith is completely different today compared to the situation a few years ago, when this process was mostly concerned with the provision of information about faith. Today, the focus is no longer on memorizing or demonstrating theo retical knowledge of a religious area; it is all about understanding the Lord lets us know Him through our everyday lives, everyday situations. Any education depends on the capability to share experiences and values be tween educators and those who are educated. Hence, it is not possible to reduce the process to a good education, a sufficient catechesis, to passing all we learned from our parents or grandparents. Metaphorically speaking, to have a desire to achieve the goal without having the right means, makes the desire rather unreachable. To be truly able to lead and to edu cate in faith, one has to seriously accept the need of an absolute unifica tion with the mission of the announcer of the Gospel. One must be aware that here s/he is talking about the mysteries of our God9 – that by means of our own lives we are announcing this mystery and that we must do it consciously, in order to take the responsibility for the education in this direction.

9 KATURŇA, J.: Iďte a ohlasujte . Bratislava : Saleziánske katechetické stredisko, 1994, s. 128.

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B) Schools – the pope emphasizes that children should get a suffi cient spiritual preparation in alignment with their religious beliefs. Best suited for this purpose, according to the pope, are catholic schools and universities, however, since these are too few in numbers, he appeals also to state schools to support this need and to avoid breaching the children’s rights in this area. The nature and deep meaning of a catholic school, for which catholic parents should prefer it, lies in the quality of religious edu cation embedded in the overall educational process. Should catholic insti tutions respect the freedom of consciousness, i.e., not to load their con sciousness with a physical or moral pressure (especially, when it comes to religious acts of adolescent students), they face a serious duty to offer ap propriate religious shaping. Shaping that can adapt to different situations pupils and students live in, shaping that reminds the students of the call ing of the Lord to serve Him according to God’s own commandments, but also commandments of the Church – without any pressure. C) Organizations and associations – here we speak about various associations, movements, and communities of faithful who take part in religious celebrations, direct apostolate, charity and social services, etc. in order to create a sense of Christian presence in a real world. All these can easier achieve their objectives and will serve the Church better if they can put the forming of its members to a sufficiently important position in their constitutions and working methods 10 . In this sense, every association, every community of faithful in Church has an inherent duty to also evan gelize in faith. D) Educational institutions – the collaboration of lay persons, for which we are grateful to the Lord, is simultaneously a challenge to the responsibility of the priests. Lay catechists need a careful preparation for what is an important – although not formally recognized – service in the Church. The requirement for a deep preparation leads to another require ment – to organize the centres and institutions where it can happen and to ensure our bishops pay sufficient attention to these institutions 11 .

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10 VANSAČ, P.: Formácia spolupracovníkov v sociálnej oblasti v duchu Pastoračného plánu Katolíckej cirkvi na Slovensku 20072013. In: KOŠČ, S., Aktuálne otázky vyučovania sociál nej náuky cirkvi na Slovensku. Ružomberok : Verbum, 2010, s. 72. 11 Cf. JOHN PAUL II.: Apostolic Exhortation Catechesi Tradendae (On Catechesis in Our Time). http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp ii_exh_16101979_catechesitradendae_en.html (3.11.2011).

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The observations of both popes, as well as the experiences with evangelization have brought other specific forms of its implementation, which we are now going to explore in more depth. First, if anybody wants to announce anything, he or she must bring their own life into order, with the help of the Lord. How can thus the Spirit act in our lives? The first action of the Holy Spirit is our conversion and . We can be led to ever greater love to Jesus and to his Church. The Spirit will lead us toward perfection of a rich prayer, of sacraments, of the life in the Church, and of the importance of these gifts in our spiritual lives. The Spirit can deepen our faith and lead us to a personal encounter with the risen Christ. He can lead us into a prayer that is unavoidable if we want to practice the God’s word. There is also a demand on us – to see the Christ as our ulti mate Lord. A conversion is a necessary condition for a successful mission; this, however, does not mean we could be postponing our apostolic work. In fact, Jesus is sending us such as we are and He assures us not to fear – the Holy Spirit will act through us despite our weaknesses and imperfec tions 12 . Another effect the Spirit is giving us is the desire to evangelize, be cause nobody can announce the Gospel if he or she does not have a wish, a desire to do it. This is the beginning of every evangelization – the desire to listen to the God, to love our brothers and sisters, and to bring to them the best gift – Jesus himself. The Spirit will teach us to rely on the God and to turn to Him through a prayer , as we are unable to change hearts ourselves. Prayer is also a flexible means for evangelizing, since one can pray anywhere and anytime. Prayer is the moment, during which a Christian can discover not only the light in Christ but also His power. Yet, nothing is more important than deeper and fuller participation in the prayer of the Church, in Eucharistic celebration, in the liturgy of the Word. The prayer of the Church lives in psalms – through them the Church ab sorbs the words directly from the Lord, inspired by the Holy Spirit. These words can then become a tool to form our thoughts and emotions. It is the Spirit that by means of an official prayer of the Church forms and shapes the human heart. Holy Spirit can also shape our feeling of mercy and compassion . Love has a central place in evangelization. One does not announce the Gospel because it is required; we are led by the love to our brothers and sisters in mediating the Word. If we start feeling this love, it will be a more power ful tool for evangelization than any word. Compassion and empathy mean we feel with our brothers and sisters who suffer morally, spiritually or physically. Every evangelization is an act of compassion, and viceversa,

12 Porov. MOENS, J.: Evanjelizovať znamená milovať. Nitra : Garmond, 1995, s. 24 – 32.

128 ETheologos, Vol. 3, No. 1 DOI 10.2478/v1015401200100 every act of compassion can evangelize, because it incorporates the God’s love 13 . If through the God’s mercy one experiences all the abovementioned situations in their own life, he or she can say they are sufficiently prepared to start evangelizing others.

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Evangelization also includes a sincere dialogue that attempts to under stand the reasoning and the feelings of the others. Without unselfishness no heart will burn with love; hence the good News is announced not only in words, but through an evidence in the heart of the recipient. That means one has to take account of the hopes and sufferings, of the unique situation of those who are the recipients of our message. Besides, through a dialogue people can freely open their hearts and fullheartedly share their spiritual and religious experiences 14 . The mutual exchange is also typical for a true friendship and is a valuable opportunity to announce and to give evidence of a Christian life. From what was mentioned so far we can conclude that the evangeli zation should be: • A testimony of life – modern human listens more intently to wit nesses than to teachers. Teachers are only listened to if they are also wit nesses. The evidence of our life has the foremost role in the evangeliza tion that can become a path someone decides to follow Christ (having seen the fruit of following in a fellow human being – Christian) or to ig nore Him. New Evangelization needs its . To become a , one does not need to do exceptional things. It is enough doing ordinary ones, doing our everyday duties and tasks. The question of becoming a witness in life turns on a single point – the unity of life. To act as a trustworthy witness in our life, the testimony we give has to attract our brothers, our life has to be imbued with the God and with all the things that found mercy in the God’s eyes. • An announcement in our own words – a quiet testimony of our life, however worthy, is not sufficient. The Gospel lived during one’s life has to be turned (sooner or later) into a living word. One cannot talk about a true evangelization, if they do not or cannot announce the name,

13 Cf. DOLEJŠÍ, M.: Metódy evanjelizácie. Praha : Avicenum, 1995, s. 28 – 36. 14 KONGREGÁCIA PRE NÁUKU VIERY: Vieroučná nóta o niektorých aspektoch evanjelizá cie. http://www.kbs.sk/?cid=1197622423 (3.11.2011).

129 ETheologos, Vol. 3, No. 1 DOI 10.2478/v1015401200100 the teaching, the life, the promise, the kingdom and the mystery of Jesus of Nazareth, the Son of God 15 . • A personal evangelization – the Lord is challenging every one of us to evangelize. We all have opportunities to evangelize personally – at work, in families, in our leisure time. Of course, one cannot evangelize adhoc; evangelization needs respect. However, we need to be watchful to take the opportunity if one arises. There is one big obstacle in personal evangelization – fear . We are afraid to be different than others, we are afraid of being laughed at. The only recipe against fear is courage. When we decide to evangelize, this will not give us any bonus to our existing faith and to our position in the Church. This decision will start the process in which our faith may become more mature 16 . • A communal evangelization – here we can talk of evangelizing in parish communities and other associations and organizations. A parish is the basic cell of a local Church. As an institution, it evolved within the Church; it is thus not created by command or demand from Lord. Parishes started forming in specific historic conditions and their evolution continues to date. Their theological purpose – to create communities of faith – re mains, all else is subject to change and evolve 17 . Despite this one can say that a parish is the most significant place for the formation and work of a Christian community. Parishes are the home of brotherly love, where all Christians can learn they are the God’s people. In a parish individual differences among members dissolve and contribute to the universality of the Church 18 . On the other hand, parishes are a natu ral environment for the birth and the growth of our faith. They are, thus, communal places well suited to use the liturgy of the Word also for educa tion and experience sharing. Parishes face deep changes in many countries reflecting wider societal changes, such as urbanization in big cities. Despite that a parish remains the centre point for both the faithful and nonpracticing Christians 19 . Other

15 Cf. MOENS, J.: Evanjelizovať znamená milovať. Nitra : Garmond, 1995, s. 36 – 43. 16 Cf. PETRÍK, Ľ.: Nová evanjelizácia na území farnosti v kontexte dokumentu Misionárska identita kňaza v Cirkvi. In: TIRPÁK, P. – PAĽA, G. (eds.): Farská a školská katechéza ako forma novej evanjelizácie. Prešov : GTF PU v Prešove, 2012, s. 43. 17 MRÁZ, M.: Základná praktická teológia. Bratislava : Aloisianum, 1997, s. 85. 18 2ND VATICAN COUNCIL: Apostolicam Actuositatem (Decree On The Apostolate Of The Laity) http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vatii_decree_ 19651118_apostolicamactuositatem_en.html (15.3.2012). 19 Cf. JOHN PAUL II.: Apostolic Exhortation Catechesi Tradendae (On Catechesis in Our Time). http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp ii_exh_16101979_catechesitradendae_en.html (12.6.2011).

130 ETheologos, Vol. 3, No. 1 DOI 10.2478/v1015401200100 associations and new communities are step by step converging in their primary activities: responsible participation in the purpose of the Church, and announcement of the Gospel as the source of hope and renewal for the society. All these communities are a part of the rich mosaic of the Church and are all called to use their powers in the service of Christ. In this context, the collaboration between established parishes and various new communities is highly desirable. The new associations and communities are not like the traditional orders or religious societies. Among their members are often men and women who continue with their civil occupations – despite celibates, for example. In his apostolic letter Christifideles Laici pope John Paul II. attends to the criteria these lay communities should fulfil. Among other he emphasizes the “ alignment with the apostolic mission ” of the Church in which they take an active part (through evangelization and sanctification of members); the “ forming of consciousness ” in line with Christian views; and the “ imbuement with the Spirit ” of the Gospel. • A direct evangelization – here we speak of a dynamic an nouncement of Jesus to the people we do not know and we are unlikely to meet again. This type of evangelization may be personal, for example to a fellow traveller in a train, or communal, for example, to people on a street. Street evangelization is a typical example of a direct form, and also the most controversial one. Some think it is inappropriate, ineffective and even comical. However, street evangelization is an unselfish act. It is not about forcing people to listen to something they do not want to; the aim is not to persuade anybody. The point is in offering a testimony. The free dom of others has to be respected… Nonetheless, after every direct evangelization it is suitable to have a concluding point of the talk ready, for instance, an invitation to a prayer group, to a liturgy in a parish, to a specific lecture 20 . • A progressive evangelization – here we are turning to those we are meeting frequently in our family, at work, on street, etc. A particularly important for this form of evangelization are patience, carefulness, respect and ability to differentiate. The winning formula is in small steps; one cannot expect a quick result of his or her efforts with this form. Too big ardour and zeal could scare away rather than attract and encourage. In progressive evangelization the foremost place is taken by a prayer and sacrifice, since both prepare ground for what might start growing later. Also the testimony of our life is important, because our example my open the hearts of our audience for the message we wish to share with them.

20 Porov. DOLEJŠÍ, M.: Metódy evanjelizácie. Praha : Avicenum,1995, s. 4554.

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That is why progressive evangelization is essentially realized through a service 21 .

Conclusion Evangelical acting of the Church is a work with no end, because it will never lack the presence of Jesus and the Holy Spirit, as He himself prom ised “ I am with you always, even unto the end of the world. Amen. ” (Mt 28:20). However, to evangelize the world, one needs evangelists in the first place. That is why we should all feel responsible, especially the Chris tian families, to encourage and support specific missionary careers, like priests or monks, but also missionary activities of laity 22 . These all have to be supported by all means and we must never forget the means Jesus saw as a primary form of support – in His own words: “ The harvest truly is plenteous, but the labourers are few. Pray you therefore to the Lord of the harvest, that he will send forth labourers into his harvest. ” (Mt 9, 3738).

References

2ND VATICAN COUNCIL: Apostolicam actuositatem (Decree on the Aposto late of the Laity) http://www.vatican.va/archive/hist_councils/ii_vatican_council/docum ents/vatii_decree_19651118_apostolicamactuositatem_en.html. 2ND VATICAN COUNCIL: Lumen gentium (Dogmatic Constitution of the Church) . http://www.vatican.va/archive/hist_councils/ii_vatican_council/docum ents/vatii_const_19641121_lumengentium_en.html. DOLEJSI, M.: Metody evanjelizacie. Praha : Avicenum, 1995. INTERNATIONAL EUCHARISTIC CONGRESS: Prípravné teologické a pastoračné úvahy na 50. medzinárodný eucharistický kongres v Írsku (1017.6. 2012). In: KONFERENCIA BISKUPOV SLOVENSKA: Liturgia – časopis pre liturgickú obnovu. Trnava : SSV, Vol. XXI, No. 4/2011. http://www.rpr.sk/sk/nav/etickykodex. JOHN PAUL II.: Apostolic Exhortation Catechesi Tradendae (On Catechesis in Our Time). http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/do cuments/hf_jpii_exh_16101979_catechesitradendae_en.html.

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