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Journal articles on the topic 'New evangelization'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Chmielewski, Mirosław. "Media Education and the New Evangelization. Part One: Media Components and Challenges." Verbum Vitae 37, no. 2 (June 26, 2020): 407–25. http://dx.doi.org/10.31743/vv.8346.

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This article represents the first instalment of a two-part study on the relationship between media education and the new evangelization. The author puts forward a claim that pursuing the new evangelization in the Church demands the media education of the evangelizers and their cooperation with leaders in media education. Proving this thesis advances via three stages: (1) Outlining selected components of the media context of the new evangelization, in light of selected theses from the Church Magisterium; (2) Discussing selected challenges for both media education and the new evangelization; and (3) Presenting selected postulates and educational proposals for media literacy formation and the new evangelization. This last part outlines five media components of the new evangelization, along with three main challenges for both media and the new evangelization, stemming from their interrelationship. The main research methods used in this article are: the Magisterial method, sub ratione Dei, and comparative synthesis.

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2

Kulwicka-Kamińska, Joanna. "W nurcie tak zwanej nowej ewangelizacji. Próba rekonstrukcji językowego obrazu ewangelizacji w Biblii, Katechizmie Kościoła Katolickiego i tekstach współczesnych ewangelizatorów." Język a Kultura 27 (June 13, 2019): 119–35. http://dx.doi.org/10.19195/1232-9657.27.10.

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In the stream of the new evangelization: An attempt to reconstruct the linguistic image of evangelization in the Bible, Catechism of the Catholic Church and in texts of contemporary evangelists The article is an attempt to present the linguistic image of the notion of “evangelization”, namely its cognitive structure in the Bible, in the Catechism of the Catholic Church, and in selected source texts, thematically related to the so-called new evangelization. It applies the method of description of the major aspects of a notion, which is used in ethnolinguistics. For evangelization, such aspects are: object and subject of evangelization; the place and time of evangelization; the ways and methods of evangelization; the circumstances related to the event of evangelization conditions; the effective works of evangelization; the definitions of evangelization; the works focused on evangelization; the acts of evangelization; the features of evangelization; the phenomena related to evangelization; and what serves the purpose of evangelization. On the basis of the presented analysis, it is pointed out that during the last 20 years in the teachings of the Catholic Church’s evangelists the semantic range of the notion “evangelization” has changed.

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3

Zborowski, Michał. "Siedem cech charakteryzujących nową ewangelizację." Annales Missiologici Posnanienses, no. 25 (December 31, 2020): 57–69. http://dx.doi.org/10.14746/amp.2020.25.4.

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The new evangelization is a concrete task, precisely described in the documents and teaching of the Church. Its characteristic features include: a new context in which the Gospel is proclaimed, a new recipient of this message, a new enthusiasm, new methods, new means of expression, as well as a new keryx and a new content, which is the kerygma sensu stricto. The new evangelization is one of the three types of evangelization in addition to the mission ad gentes and the ordinary evangelization.

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Ramsay, Matthew. "Ex Umbris: Newman's New Evangelization." New Blackfriars 93, no. 1045 (June 16, 2011): 339–57. http://dx.doi.org/10.1111/j.1741-2005.2011.01451.x.

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5

Yarotskiy, Petro. "The new "evangelization of the church and the world" in a secular context." Ukrainian Religious Studies, no. 78 (May 31, 2016): 100–107. http://dx.doi.org/10.32420/2016.78.663.

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In 2010-2012, on the pages of Catholic publications, there was literally an avalanche of articles entitled "The New Evangelization of Europe"; "Through the evangelization to overcome social and cultural inequalities in a globalized world"; "The Church must continuously renew its gospel mission"; "We need to look for new means of proclaiming the Gospel"; "The Gospel is the greatest power of the change of the world", etc. A special "Pontifical Council for New Evangelization" was created (September 21, 2010). In October 2012, a meeting of the Synod of Catholic Bishops took place in Rome to discuss the topic "New evangelization for the spread of the Christian faith"

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6

Pineda, Ana María. "Evangelization of the “New World”: A New World Perspective." Missiology: An International Review 20, no. 2 (April 1992): 151–61. http://dx.doi.org/10.1177/009182969202000203.

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This article offers a critique of the evangelization process from the point of view of the “respondent” culture. The Aztec-Nahuatl world had developed a sophisticated system of communication which was orally based. The Spanish evangelizers belong to a literate culture. Recent studies in the area of orality and literacy suggest that there is a significant difference between the consciousness of an oral culture and a literate culture. The author of this article suggests that this fundamental difference was responsible for some of the miscomprehensions that accompanied the evangelization of the New World by Spain.

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7

Piasecki, Piotr. "Christian meditation, instrument of the new evangelization." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 133–45. http://dx.doi.org/10.14746/amp.2018.23.9.

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The proclamation of the Gospel as Good news for all men has always been at the heart of the life of the mission of the Church. This is why the new evangelization in no way modifies the content of the Gospel, the message of salvation brought by Christ. But in the current global context, it is made ever more urgent and necessary. Faced with all these new phenomena that permeate the contemporary world and the Church, renewed enthusiasm and enthusiasm is needed to respond to the urgency and the need for a new evangelization. This inner impulse can only be the result of a rich and singular personal spirituality, without which the evangelizer runs the risk of quickly becoming exhausted or discouraged: Missionary activity requires a specific spirituality which concerns in particular those whom God has called missionaries (RMis 87). This specific spirituality is nourished by the meditation of Christ the Savior - the Word of God. Through this meditation, the new evangelizers experience being healed by God through Jesus Christ. The encounter with the living God is an entirely original, transformative experience that puts everything in its place and completely upsets reality. This results in the ardor of evangelization that is constantly renewed. All evangelization requires from those who announce, a testimony of life that attests to the truth and the reality of the Gospel. To give one's testimony on mission is to give an account of what we have lived, seen and heard, and meditation is a good way to carry out this reality. Evangelization has a mystical origin; it is a gift that comes from the cross of Christ the Savior. That is why Christian meditation rooted in the tradition of the Church - especially in the Gospel - is a means for the new evangelization.

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8

Turchyn, Yaryna, and Mariana Zdoroveha. "The New Evangelization of the Catholic Church in the Context of Modern Socio-Cultural Changes." Studia Warmińskie 57 (December 31, 2020): 283–93. http://dx.doi.org/10.31648/sw.4986.

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The article is dedicated to the analysis of new evangelization as a missionary activity of the Roman Catholic Church because of rapid development of Internet, digital devices and social media around the world. It has been determined main goal of new evangelization as drawing people back from the path of secularism to the Christianity. The author outlines five areas for spreading a new evangelization in the world, which are culture, social sphere, economy, civil society, science and technology. It has been analyzed an understanding, perception and main approaches of Catholic Pontiffs to the implementation of new evangelization in the world. The author analyses social networks and Internet highlighting most popular platforms where Catholic Church has many followers, which became an evidence of successful implementation of new evangelization. Among the challenges is it pointed out the necessity for Catholic Church remain both online and offline that requires more time for communication, particular digital knowledge for proclaiming the Gospel via social media as well as having digital devices that would help people connect with their church. The author draw conclusions, noting that further implementation of new evangelization of the church would be aimed at improving its efficiency, quality of presenting main values as well as ease of perception by target audience.

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9

Blackwood, Jeremy W. "Seminary Formation and the New Evangelization." Method: Journal of Lonergan Studies 30, no. 1 (2016): 1–15. http://dx.doi.org/10.5840/method2016712.

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10

O’Malley, Timothy. "Liturgical Personhood and the New Evangelization." Roczniki Teologiczne 64, no. 8 (2017): 97–109. http://dx.doi.org/10.18290/rt.2017.64.8-8.

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11

Cessario, Romanus. "Catholic Hospitals in the New Evangelization." National Catholic Bioethics Quarterly 5, no. 4 (2005): 675–86. http://dx.doi.org/10.5840/ncbq2005543.

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12

Hendricks, Barbara. "Book Review: The New Catholic Evangelization." Missiology: An International Review 21, no. 3 (July 1993): 360. http://dx.doi.org/10.1177/009182969302100324.

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13

Donders, J. G. "Book Review: The New Catholic Evangelization." International Bulletin of Missionary Research 18, no. 1 (January 1994): 40–41. http://dx.doi.org/10.1177/239693939401800118.

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14

Burke, Raymond Leo. "The New Evangelization and Canon Law." Jurist: Studies in Church Law and Ministry 72, no. 1 (2012): 4–30. http://dx.doi.org/10.1353/jur.2012.0000.

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15

Callahan, William J. "The Evangelization of Franco's ‘New Spain’." Church History 56, no. 4 (December 1987): 491–503. http://dx.doi.org/10.2307/3166430.

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On 20 May 1939 General Francisco Franco attended the solemn Te Deum service held at the royal church of Santa Barbara to celebrate the triumph of nationalist over republican Spain. Surrounded by the symbols of Spain's Catholic past, including the standard used by Don Juan of Austria at Lepanto, the general presented his “sword of victory” to Cardinal Gomá, archbishop of Toledo and primate of the Spanish church.1 The ceremony symbolized the close ties between church and state formed by three years of civil war. The new regime had given proof of its commitment to the church even before the conflict had ended, and the clergy now looked forward to the implementation of a full range of measures in education, culture, and the regulation of public morality, measures that had last been seen in Spain over a century before.2

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16

Schwaller, J. F. "Comparative New-World Evangelization in Perspective." Ethnohistory 56, no. 3 (July 1, 2009): 509–14. http://dx.doi.org/10.1215/00141801-2009-006.

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17

Pehar, Marija. "Immaculata-Doctrine and the New Evangelization." Bogoslovni vestnik 79, no. 1 (May 2019): 127–40. http://dx.doi.org/10.34291/bv2019/01/pehar.

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This paper theologically articulates the Immaculata-doctrine of the Church and its dogmatic implications through Mariology and Ecclesiology. Moreover, the paper is following the soteriological relevance of the Christian dogmas, according to which they speak of revealed truth about affirmation of the human being. Accordingly, through theology we are able to get an insight to content significant for the Christian anthropology, which then also point back to theology as its authentic ground. It is primarily about the theological content of the dogma of Mary’s Immaculate Conception, according to which Mary, mother of Jesus, is holy and immaculate (sancta et immaculata). Although the Immaculate-doctrine firstly concerns Mary, it was theologically accepted from a very early stage as a doctrine of the Church that had an emphasis in anthropological implications. This paper brings to question these anthropological implications as well, especially the contemporary relativization of sin and human sinfulness, where Immaculata-doctrine is seen, not in contrast to human nature, but as the one that deeply belongs to it. In that context, the old doctrine and its content can now be seen as precious and has a valuable meaning even in modern times, especially if accepted as the key of the new awoken evangelization.

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18

BENNETT-CARPENTER, BENJAMIN R., and MICHAEL J. MCCALLION. "Specialized, Ecclesial Ideography: The <New Evangelization> in the Catholic Church." Michigan Academician 41, no. 1 (January 1, 2012): 1–21. http://dx.doi.org/10.7245/0026-2005-41.1.1.

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ABSTRACT This article suggests that analysis of ideographs is useful within specialized contexts. The authors analyze the emergence of the <new evangelization> as an ideograph in the Roman Catholic Church at international, national, and local levels – metropolitan Detroit in particular. With its remarkable plasticity and power, <new evangelization> rhetoric has come to galvanize the leadership of the Catholic Church even as varying or conflicting ideas are advanced under that rhetoric. The <new evangelization> operates as a specialized ideograph that remains primarily internal to the Catholic Church but has implications beyond it. The authors suggest a continued and extensive application for analyzing ideographs in culture.

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19

McGregor, Peter John. "Priests, Prophets, and Kings: The Mission of the Church According to John Paul II." Irish Theological Quarterly 78, no. 1 (January 18, 2013): 61–78. http://dx.doi.org/10.1177/0021140012465038.

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Pope John Paul II understood the mission of the Church to be a participation in the priestly, prophetic, and royal mission of Christ. This essay follows the development of this understanding from his time as Archbishop of Cracow though to Evangelium vitae. It examines, in particular, evangelization and its relationship to the threefold mission. It traces its development through his integration of the teaching of Lumen gentium on the threefold office of Christians and the teaching on evangelization in Evangelii nuntiandi. Noting that the Lineamenta of the Synod on New Evangelization makes little reference to the threefold office, it, finally, offers some ideas as to how we might develop our understanding of the threefold mission and apply it to ‘new evangelization.’

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20

Cahall, Perry J. "Catherine of Siena and the New Evangelization." New Blackfriars 97, no. 1069 (October 30, 2015): 325–44. http://dx.doi.org/10.1111/nbfr.12179.

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21

Brown, Carole M., and Kevin E. O'Reilly. "John Paul II and the New Evangelization." Heythrop Journal 58, no. 6 (February 15, 2014): 917–30. http://dx.doi.org/10.1111/heyj.12131.

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22

Duncan, Roger. "The Little Flower and the New Evangelization." Logos: A Journal of Catholic Thought and Culture 3, no. 3 (2000): 109–23. http://dx.doi.org/10.1353/log.2000.0027.

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23

Weaver, Robert. "Predicting Evangelistic Behavior During the New Evangelization." Catholic Social Science Review 23 (2018): 217–36. http://dx.doi.org/10.5840/cssr20182317.

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24

RYMARZ, RICHARD. "THE NEW EVANGELIZATION IN AN ECCLESIOLOGICAL CONTEXT." Heythrop Journal 52, no. 5 (July 26, 2011): 772–84. http://dx.doi.org/10.1111/j.1468-2265.2011.00675.x.

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25

Sultmann, William, and Raymond Brown. "Catholic school identity and the new evangelization." Journal of Religious Education 62, no. 1 (April 2014): 1–13. http://dx.doi.org/10.1007/s40839-014-0001-6.

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26

Galang, Justine Renus F., and Willard Enrique R. Macaraan. "Digital Apostleship: Evangelization in the New Agora." Religions 12, no. 2 (January 29, 2021): 92. http://dx.doi.org/10.3390/rel12020092.

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The digital space is understood not as a parallel and antithetical component of one’s lived existentiality but a significant and substantial component of human existence that if ethically considered can be a platform for realizing religious identity, mission, and vocation. In this paper, social media platforms are argued as the new digital agoras that reflect the dynamics of the ancient Greek agoras. The nexus of interaction between the social media as the new agora and the Christian vocation and mission of evangelization and apostleship is the point of realized commitment among Christians to take part in the formation of a culture of synodality through an empowered and engaged presence in social media. Divided into two parts, the paper tackles social media platforms as the new agoras of the contemporary world and delves into a theological exploration of the digital apostleship in the new agoras with particular stress on the universality of the vocation and its potential contribution toward realizing the vision of a synodal Church.

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27

Szostek, Andrzej. "Ewangelizacyjna ekspansja." Etyka 28 (December 1, 1995): 87–99. http://dx.doi.org/10.14394/etyka.372.

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Andrzej Szostek believes the new evangelization to be one of the most important tasks of the modern catholic church. He reminds as that Poland in 15th century was a very tolerant country for people of various religious denominations. The modern catholic church should base on this tradition and strive for humanity and more universal outlook. The idea of the new evangelization is an essential message involved in the Gospel.

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28

Seiler, Christopher M. "Natura Pura: A Concept for the New Evangelization." Theological Research. The Journal of Systematic Theology 2, no. 1 (November 14, 2014): 53. http://dx.doi.org/10.15633/thr.678.

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29

Coleridge, Mark. "A different fire: Vatican II and new evangelization." Pacifica: Australasian Theological Studies 26, no. 2 (June 2013): 123–33. http://dx.doi.org/10.1177/1030570x13485402.

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30

Christensen, Mark. "Recent Approaches in Understanding Evangelization in New Spain." History Compass 14, no. 2 (February 2016): 39–48. http://dx.doi.org/10.1111/hic3.12300.

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31

Nickel, Esther Mary. "Rogation Days, Ember Days, and the New Evangelization." Antiphon: A Journal for Liturgical Renewal 16, no. 1 (2012): 21–36. http://dx.doi.org/10.1353/atp.2012.0002.

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32

Gregory, William P. "Book Review: The New Evangelization: Responding to the Challenge of Indifference and New Evangelization: Passing on the Catholic Faith Today." Missiology: An International Review 42, no. 3 (June 23, 2014): 322–24. http://dx.doi.org/10.1177/0091829614528444.

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33

Schwaller, John F. "Evangelization as Performance: Making Music, Telling Stories." Americas 66, no. 03 (January 2010): 305–10. http://dx.doi.org/10.1017/s0003161500005745.

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In the 1970s two important trends in Latin American history came into conjunction. The older of these was the study of the evangelization of the natives of the New World. The evangelization largely occurred at the hands of the regular clergy: Franciscans, Dominicans, and Augustinians. Nevertheless, there were significant numbers of secular priests who also engaged in the mission, but they did not leave the editorial legacy of the religious. The second trend which emerged was the study of the native peoples, but with a very important new consideration. While earlier historians had been contented to write basing their histories on the Spanish language documentation, in the 1970s a new generation of scholars versed in Nahuati, Maya, and other native languages, began to look at themes utilizing native language documentation. The confluence of these two trends was the use of native language documentation to study the evangelization.

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Schwaller, John F. "Evangelization as Performance: Making Music, Telling Stories." Americas 66, no. 3 (January 2010): 305–10. http://dx.doi.org/10.1353/tam.0.0235.

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In the 1970s two important trends in Latin American history came into conjunction. The older of these was the study of the evangelization of the natives of the New World. The evangelization largely occurred at the hands of the regular clergy: Franciscans, Dominicans, and Augustinians. Nevertheless, there were significant numbers of secular priests who also engaged in the mission, but they did not leave the editorial legacy of the religious. The second trend which emerged was the study of the native peoples, but with a very important new consideration. While earlier historians had been contented to write basing their histories on the Spanish language documentation, in the 1970s a new generation of scholars versed in Nahuati, Maya, and other native languages, began to look at themes utilizing native language documentation. The confluence of these two trends was the use of native language documentation to study the evangelization.

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35

Worthen, Jeremy. "Whatʼs New about Renewal in Evangelii Gaudium?" Ecclesiology 12, no. 1 (February 5, 2016): 73–90. http://dx.doi.org/10.1163/17455316-01201006.

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Evangelii Gaudium sketches a vision of ecclesial renewal through deepening participation in evangelization. This vision is supported by a theology of renewal that holds together human and divine agency and distinguishes persons, practices and structures; a theology of the church that finds its identity in the dynamic of evangelization; and a theology of newness that focuses on the incarnation and the good news that proclaims it. While these foundations build on significant previous sources, there is something both creative and distinctive in how Pope Francis weaves them together. Although the parallels with recent WCC documents in related areas are not all that strong and the presentation of ecumenism itself in Evangelii Gaudium is rather marginal, there is an opportunity for reconnecting ecumenism to renewal through sharing its vision and the journey that might follow from it, as consideration of the Church of England’s recent Programme of Reform and Renewal indicates.

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36

Piasecki, Piotr. "The First Evangelization of Indigenous Peoples of New France: The Radical Way to Martyrdom of Jesuit Missionaries." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 167–78. http://dx.doi.org/10.14746/pst.2020.36.10.

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The French Jesuits played a significant role in the first evangelization of the indigenous peoples of North America in the early 17th century. They focused on the evangelization of the Huron and Iroquois tribes which remained in constant conflict with each other. In their work they cut themselves off from the commercial interests of colonial countries, especially of France. After a dozen or so years, they were already able to convey evangelical values in tribal languages, being firmly immersed in the local culture. Thus, they were precursors of the inculturation of the Gospel. The missionaries were characterized by deep Christological spirituality, founded on contemplation of the cross, and, therefore, able to endure boldly the hardships of evangelization. As the result of the vile strategies of colonial powers stirring up tribal disputes, they faced numerous misfortunes, and, ultimately, many of them suffered martyrdom. Consequently, their missionary effort became a path to personal holiness and an irreplaceable contribution to the strengthening of the newly established Church communities on the American soil.

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Hittinger, John P. "John C. Gallagher, A New Dawn, or the Fading of the Light? Culture and Evangelization Today." Philosophy and Canon Law, no. 5 (October 28, 2020): 121–24. http://dx.doi.org/10.31261/pacl.2019.05.07.

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38

Ejiowhor, Martin Owhorchukwu. "Pope Francis’s Culture of Encounter as a Paradigm Shift in the Magisterium’s Reception of Justice in the World." Journal of Catholic Social Thought 18, no. 2 (2021): 185–208. http://dx.doi.org/10.5840/jcathsoc202118213.

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The statement that “action on behalf of justice” is a “constitutive dimension of the preaching of the Gospel” in the 1971 Synod of Bishops’ Justice in the World (JW) has been widely debated in Catholic social teaching. Popes, beginning with Paul VI, have tactfully, albeit indirectly, responded to it as they reflected on the theme of evangelization. This article traces the history of the magisterium’s reception of JW with special attention to this controversial statement. An analysis of JW in juxtaposition with succeeding papal documents on evangelization reveals that Pope Francis’s culture of encounter introduces a paradigm shift while rehabilitating the original ideas of JW. In conclusion, this article sheds new light on evangelization and the Church’s social mission, wherein both charity and justice are constitutive.

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39

Szydlik, Thomas. "Imagination and Belief- Newman’s Contribution to the New Evangelization." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 9, no. 1 (August 31, 2019): 165. http://dx.doi.org/10.15633/pch.3368.

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40

Simonds, Thomas, Barbara Brock, Timothy Cook, and Max Engel. "Seminarian Perspectives on Catholic Schools and the New Evangelization." Journal of Catholic Education 20, no. 2 (March 29, 2017): 98–108. http://dx.doi.org/10.15365/joce.2002042017.

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41

Floristán, Casiano, and Michael Keefe. "Evangelization of the “New World”: An Old World Perspective." Missiology: An International Review 20, no. 2 (April 1992): 133–49. http://dx.doi.org/10.1177/009182969202000202.

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The theological and political context of fifteenth- and sixteenth-century Spain and Portugal must be taken into account if one wants to understand the motivations and methods of the first missionaries to the New World. Rather than an evangelization, therefore, we need to speak of a catechization of the indigenous peoples of America, even though this process, and the abuses that followed, came under constant critique throughout the colonial era.

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42

Blowers, LaVerne P. "Book Review: New Evangelization: Good News to the Poor." Missiology: An International Review 21, no. 3 (July 1993): 347. http://dx.doi.org/10.1177/009182969302100308.

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43

Stam, John. "Book Review: New Evangelization: Good News to the Poor." International Bulletin of Missionary Research 17, no. 4 (October 1993): 174. http://dx.doi.org/10.1177/239693939301700408.

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44

Ugeux, Bernard. "Questions which new spiritualities pose to evangelization in europe." International Review of Mission 95, no. 378-379 (July 10, 2006): 324–28. http://dx.doi.org/10.1111/j.1758-6631.2006.tb00573.x.

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45

RYMARZ, RICHARD. "CONVERSION AND THE NEW EVANGELIZATION: A PERSPECTIVE FROM LONERGAN." Heythrop Journal 51, no. 5 (April 23, 2009): 753–67. http://dx.doi.org/10.1111/j.1468-2265.2009.00545.x.

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46

McCallion, Michael J., Sacred Heart Major Seminary, and Detroit MI. "New Evangelization Practices? Devotional Prayer, Meetings, and Christian Service." Sociology and Anthropology 5, no. 7 (July 2017): 503–10. http://dx.doi.org/10.13189/sa.2017.050701.

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47

Kirkconnell, Joseph. "Evangelizing Catechesis: An Essential Element of the New Evangelization." International Journal of Evangelization and Catechetics 1, no. 1 (2020): 3–18. http://dx.doi.org/10.1353/jec.2020.0010.

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48

Sienkiewicz, Edward. "Postmodern man as a basic problem of new evangelization." Studia Koszalińsko-Kołobrzeskie 22 (2015): 145–63. http://dx.doi.org/10.18276/skk.2015.22-10.

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49

McDermott, John M. "Do Charismatic Healings Promote the New Evangelization? Part II." Antiphon: A Journal for Liturgical Renewal 24, no. 3 (2020): 205–42. http://dx.doi.org/10.1353/atp.2020.0017.

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McDermott, John M. "Do Charismatic Healings Promote the New Evangelization? Part I." Antiphon: A Journal for Liturgical Renewal 24, no. 2 (2020): 85–123. http://dx.doi.org/10.1353/atp.2020.0009.

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