1. Evangelization and Proselytism
Michael Pascual, M.A.
Evangelization and Proselytism

2. Book Definition of Evangelization
Evangelization is the proclamation of the Good News of Jesus Christ through words and witness.

3. Discussion…
What is the general feeling or belief about evangelization?
What is the role of converting in evangelization?

4. An important distinction
When we are thinking about converting people, the real word we’re thinking is PROSELYTIZE

5. Proselytize According to www.merriam-webster.com
To induce someone to convert to one’s faith.

6. What is the difference?
Evangelization is about invitation, sharing with others what brings joy to you. It is not the goal to convert.
Proselytization is about having the intentional goal of converting the other.
Can you guess which models of Church goes with which?

7. Models of Church Evangelization would be SACRAMENT
It’s about being a sign of grace
Of course, the belief too is that the evangelizer has the fullness of truth…
While visibly not connected, the belief too is that there is an invisible connection, although this sign is imperfect
Proselytism would be INSTITUTIONAL
The idea is that there NEEDS to be a visible recruitment

8. More difference
One is driven by fear, the other by invitation

9. models of catechesis

10. Catechess
To echo the faith Naturally, the next stage to follow Evangelization

11. Purpose of lecture
As Catechists, we are free to organize the materials in different ways for different groups. Yet, do we know our own style? Avery Dulles, SJ, a Catholic theologian has articulated five useful models (or ideal types) on the method of Catechesis. In using models, it is a way of recognizing the multiple approaches to a certain topic. As is the case in real life, there is usually NO PERFECT ABSOLUTE MODEL.

12. The First Model: DOCTRINAL
“It is hoped that understanding of pure doctrine will motivate them to conduct themselves virtuously.” (Dulles, Evangelization for the Third Millennium. 103) Parallels the “banking model of education” Students are to know their faith by knowing their doctrines. Original intent to equip Christians who are confident and orthodox in their Catholic faith and be well equipped to answer Protestant objections.

13. CONCRETE EXAMPLES in Religious Education:
The Baltimore Catechism. How much do you know? (or…Do you know your prayers?) PRAYER TESTS Apologetics

14. Critiques
Memory was emphasized more than understanding Content is too abstract, emotions and imagination left untouched Method presupposed that the students had previously been evangelized (often was not the case) Neo-Apologetics typically equipped to communicate against Evangelical- Protestantism, typically dependent on Biblical fundamentalism (sometimes Magisterial fundamentalism). This approach might not always be convincing to others.

15. The second model: kerygmatic
“What we preach is the gospel--- the good news that Christ is among us.”—(ibid 105) A proclamatory style, concrete instead of abstract, narrative rather than doctrinal Focus on the stories of the faith, Scripturally and Ecclesially (Church)

16. CONCRETE EXAMPLES in Religious Education
Preaching by the Catechists Narrative story of the Gospels Focus on the Lives of the Saints The homilies of the Church doctors

17. Critiques
Considering Peter and Paul preached to the Jewish community that is familiar with salvation history, does our audience have the same background? How do you preach in the classroom? By appealing to the stories of the past, are we alienating the present?

18. The third model: liturgical (mystagogia)
“The celebration of the sacraments brings the past events of salvation history, including the Paschal mystery, into the here-and-now.” Strongly based on the RCIA model, especially in the catechumenate and mystagogical approach. Application of the liturgical symbolism.

19. CONCRETE EXAMPLES:
Connecting Salvation History to the “Here and Now” Catechesis by Liturgy The Rites of RCIA Eucharistic Adoration

20. Critiques
Emphasis on sacred history, sacred place and sacred ceremonies, could easily lead to the neglect of the secular (contrary to VCII’s Gaudium Et Spes: The Pastoral Constitution on the Church in the Modern World.)

21. The fourth model: experiential
“Because God speaks through the signs of the times, catechesis ought to search into the Christian significance of secular events.”—Marcel van Caster (cited in p 108) a pedagogy of discovery (as oppose to transmission) or Socratic Experience as revelational, their own lives as religious Emphasis on affections and to the body

22. CONCRETE EXAMPLES In Religious Education:
Prayer Experiences (outside the Liturgy) Finding God in all things (esp in Personal Experiences) Games and Activities

23. Critiques
Students are ignorant of the basic facts of sacred history or aspects of the creed Students as the primary textbook lends itself to a relative approach. A strong emphasis on the internal “feeling” left a disconnection from social responsibility.

24. The fifth model: PRAXIs model
“A group of Christians sharing in dialogue their critical reflection in light of the Christian story and its Vision toward the end of lived Christian faith.”—Thomas Groom (cited in 110) A problem-posing model of education, reflecting on actual life-situations with a critical eye. Focus on the reality of present action, with a critical lens of faith. Action in response to faith as a community. Service based learning. Criteria: The Christian Story and the Christian Vision

25. Concrete Examples in Religious Education: Focus on Social Justice Community Service Opportunities Political Participation

26. critiques
Model gives little attention to the liturgical or mystagogical element. Lacking in its use of the RCIA Tempting to get lost into the moment of politics

27. Concluding thoughts
Catechesis cannot depend on simply one model. The catechist will act like a juggler. Conscious application towards the community’s needs, capacities and limitation. Constant discernment needed. “While Catechist will need to stay informed of the changing theories of religious education, they cannot allow their preoccupation with the latest methods and techniques to overshadow the abiding content of Christian faith.”—cf Avery Dulles (113)

28. The Models
Doctrinal
Kerygmatic
Liturgical
Experiential
Praxis

29. Reflection Questions
Which of the models do you find yourself drawn to? Is this the model that you are using in your catechesis? Which model are you least drawn to (or repelled from!)? Why might this be the case? In your opinion, which model is primary in your program? And why?