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Course Number: PS 514
Course Title: Mission and Evangelization
Term: Fall 2014


Rev. Fr. Dominic Anaeto or


The ultimate purpose of mission is a share in the communion between the Father and the Son in their Spirit. (R.Miss, 23). The mission of establishing the lordship of Christ over the entire creation has no boundary. It is concerned not only with mission ad intra but also with mission ad extra. Redemptoris Missio, states three concrete situations in which the church carries out its various evangelizing activities, namely: pastoral care or activities, re-evangelization and new evangelization. Therefore, this course will explore the biblical-theological foundation of mission, the various forms of evangelization, education for evangelization, specific missionary vocation, challenges in evangelization and a profound exploration of John Paul II’s call for new ardor, new expression and new method in evangelization.


In line with the college mission of cultivating catholic leaders for evangelization, Students at the completion of this course will be able to:

  • Demonstrate a basic knowledge of mission and evangelization
  • Show a basic knowledge of the Trinitarian Theology
  • Show empathy in pastoral care and evangelization
  • Demonstrate the knowledge of the biblical foundation of mission
  • Master various forms of evangelization
  • Acquire necessary formation as an evangelizer
  • Demonstrate the dimensions of Missionary spirituality
  • Understand the inevitable challenges in evangelization
  • Evangelize through goodness, truth and beauty
  • Explore the meaning of John Paul II’s call for new ardor, new expression and new method in evangelization.


You will need to read the lecture summary for each week and the corresponding assigned texts and listen to the internet links when preparing for your discussion board posts and writing your papers. These are simple foundation and guide for your further research and readings.

Week 1- Lesson 1: General Introduction- Definition of Mission


  • Pre Vatican II Mission Encyclicals: Benedict XV, Maximum Illud, 1919; Rerum Ecclesiae, 1926; Pius XII, Evangelii Praecones, 1951, Pius XII, Fidei Donum, 1957, John XXII, Princceps Pastorum, 1959.
  • Vatican II: Decree on Missionary Activity(Ad Gentes Divinitus, 1965),the Dogmatic Constitution on the Church (Lumen Gentium, 1964), the Pastoral Constitution on the Church in the Modern World (Gaudium et Spes, 1965), the Declaration on the Relation of the Church to non-Christian Religious (Nostra Aetate, 1965), the Declaration on Religious Liberty (Dignitatis Humanae, 1965).


  • Write me a one page biography explaining to me who you are and the reason for taking this course.
  • Discuss various realities that the concept of mission expresses
  • Discuss the theological distinction between mission and missions

Week 2- Definition of Evangelization


  • Post-Vatican II: Evangelii Nuntiandi, Apostolic Exhortation on the Evangelization of the People of Our Time, Paul VI, 1975, and Redemptoris Missio, Encyclical Letter on the Permanent Validity of the Church’s Missionary Mandate, John Paul II, 1990. Evangelii Nuntiandi aimed at presenting the starting point and ultimate source of evangelization in Jesus Christ with His message of the kingdom of God and His mission to the poor.) Redemptoris Missio was published in the twenty-fifth anniversary of the Conciliar Decree Ad Gentes, in order to respond to multiple requests on the actuality and urgency of missionary activities in the Church.
  • Dominus lesus from the Sacred Congregation for the Doctrine of the Faith, John Paul II’s Solllicitudo Rei Socialis: On Social Concern issued in December 1987 to commemorate the twentieth anniversary of Paul VI’s Populorum Progressio: On the Development of People.


  • Discuss the four dimensions of mission (theological, anthropological, historical and practical) for evangelization.

Week 3- Trinitarian Foundation for Mission and Evangelization



  • The Trinitarian foundation of mission communicates a profound theological truth about the nature of God and the Christian life. Discuss.
  • Discuss the distinct missions of the Father, the Son and the Holy Spirit.

Week 4- The Biblical foundation for Mission and Evangelization


  • Meditative reading of the Bible to locate these dimensions: Mission and the account of Creation, the prophets and mission, characteristics of the prophetic mission, the mission of Israel, Jesus’ miracles and mission, the constitution and mission of the Twelve , the universal mission in the Acts of the Apostles, St Paul’s mission.


  • Discuss in detail the characteristics of the Prophetic mission. Offer an elaborate demonstration that missionary spirit was intrinsic in the divine choice of the people of Israel

Week 5- Evangelizing Mission of the Church



  • Authentic evangelization implies the banishing all traces of self-centeredness and engaging in God’s given mission both as individuals as a church, Discuss.

Week 6- Pastoral Sensitivity in Evangelization



  • The first paper will be due at the end of this week 6. Topics: Choose one of the topics for your writing:
  1. With the biblical-theological foundation of evangelization in mind, discuss the pastoral dimensions of evangelization.
  2. The mission of the Church does not restrict freedom but rather promotes it. Discuss.
  3. What do you understand by the profound statement of St Paul, “I made myself all things to all men in order to save some at any cost?” (1 Corinthians 9:19-23)

Week 7- Forms of Evangelization



  • Discuss the evangelical role of charity. Discuss the practical strategies for evangelization

Week 8- Formation of Evangelizers


  • John Paul II, Post Apostolic Exhortation, Consecrated Life, Christifidelis Laici, Decree on the Church’s Missionary Activity Ad Gentes Divinitus,


  • Describe briefly the dimensions of the missionary formation

Week 9- Dimensions of Missionary Spirituality


  • Dorr Donal, Mission in Today's world, Orbis books, 2000, $24.11, ISBN-13-978-1570753398.


  • Discuss in detail your understanding of Missionary Spirituality

Week 10- Challenges in Evangelization



  • Discuss some areas that you consider challenging to evangelization and how they can be positively utilized for an authentic evangelization.

Week 11- Pedagogy of Evangelization



  • The second paper will be due at the end of this week 11. Topic: Discuss in detail the possible challenges to be encountered in evangelization mission

Week 12- Missionary Cooperation



  • Discuss the biblical and theological dimensions for missionary cooperation

Week 13- Evangelizing through Beauty, Goodness and Truth.



  • Discuss the notion that evangelization through beauty, goodness and truth should be understood as a spiral rather than a chronological process.

Week 14- Re-evangelization or new evangelization



  • Give an elaborate explanation of the meaning of new ardor, new expression and new method for evangelization. Write a review of one of the suggested reading links for New Evangelization.

Week 15- Spiritual Nourishment and Ultimate Purpose of Evangelization


  • Meditative reading of Lk 24: 13-53


  • The third paper will be due at the end of this week 15. Topic: With an eye on the Biblical Emmaus experience, what are the necessary tools for an authentic evangelizer to adequately participate in the Trinitarian mission of evangelization?
  • Schedule a ten minutes Skype defence of your paper. My Skype name is ugodom


This course requires three papers to be presented. The final paper should be five pages and the two other papers will be three pages each. They will be presented at the end of weeks 6, 11 and 15. They are to be researched cum reflective papers. The papers should be double spaced, 12-point font of New Times Romans. Proper academic format should be used cognizant of footnotes and title page at the beginning. Please consult the HACS style sheet located in the shared folder of the files tab in Populi for proper citation. These papers should be emailed to me at or .In addition to the three papers, you should sign onto the Discussion Board and post your discussion utilizing the questions provided at the end of each week’s lesson except for weeks 6, 11 and 15. You are also required to post a response to the discussion of at least one of your colleagues. The Discussion Board topics are listed under the Discussion tab, by week. If you do not receive a word from me that I received your paper within a few days of your sending it, I did not receive it. If you did not get the corrected paper back within a week, please let me know. If you cannot make the deadline, please inform me of the reason.

Discussion Forums:

We have two discussion forums; General and Required forums.

General Discussion forum:

This is for course-related discussion. You may post questions about the materials and topics, thoughts and comments about the course concepts. Be sure to respond to the postings of your colleague the same as you would do in a traditional classroom. I will monitor this forum, but please do not expect me to comment on all postings. Do please use the General Discussion forum for all course-related questions that you would like to ask of me, for if you have a question, chances are some of your colleagues have the same question and will be able to join in the response. You may also contact me directly as I do not check the General Discussion every day. Specific personal questions regarding your grades, extensions for due dates and private matter should be sent to me in an email: I will do my best to respond to you within 48hours. If I will be out-of-range of Internet access for several days, I will communicate that prior to the time.

Required Discussion Forum:

This forum is for weekly assignment submissions. You are expected to write one page every week following the week’s lesson and write a short response (not more than half a page) to your colleague’s submission. This is for the purpose of fostering a community of learners. I will monitor and comment once on all the submissions and responses, and this should help you to orient your mind to the materials as you begin the process of writing your papers.


All the books should be available for purchase on the Internet using Papal encyclicals on evangelization are required. Specifically, Redemptoris Missio (Encyclical Letter on the Permanent Validity of the Church’s Missionary Mandate), John Paul II, 1990. Evangelii Nuntiandi (Apostolic exhortation on evangelization in the modern world) and Ubicumque et Sempre by Benedict XVI (Zeal can promote new evangelization). These can be accessed via Vatican website at

  • Glasser Arthur, Announcing the Kingdom: The story of God’s mission in the Bible, Baker Academic, $19.12, ISBN-13-978-0801026263
  • Bevans Stephen and Schroeder Roger, Constants in Context: A Theology of Mission for Today, Orbis books, 2004, $21.93, ISBN-13-978-1570755170
  • Steven Boguslawski, Ralph Martin (editors), The New Evangelization: overcoming the obstacles, Paulist press, 2008, $15.26, ISBN-13-978-0809145324
  • Dorr Donal, Mission in Today's world, Orbis books, 2000, $24.11, ISBN-13-978-1570753398.


  • Ralph Martin, Peter Williamson (editors), John Paul II and the New Evangelization: How you can bring the Good News to others, Servant publications, 2006, $15.86, ISBN-10-0867167483
  • Wueri W. Donald, New Evangelization: Passing on the catholic faith today, Libreria Editrice Vaticana, 2013, $4.46, ISBN-978-1-61278-698-8
  • Willits Greg, The New Evangelization and you; be not afraid, Libreria Editrice Vaticana, 2013, $12.35, ISBN 978-1-61636-515-8
  • Navone John, Toward A Theology of Beauty, Liturgical press, 1996, $16. 95, ISBN 10- 8146-22720
  • Tennet, Timothy. C. Invitation to World Missions: A Trinitarian Missiology for the Twenty-first century, 2010, $28.66, ISBN- 13-978-0825438837
  • Bauckham Richard, Bible and Mission: Christian witness in postmodern world, Baker Academic, 2004, $11.52, ISBN-13-978-0801027710



  • Three Papers: 40%,
  • Discussions: 30%,
  • Response to your colleague’s discussions: 20%,
  • Skype Defense 10%


A 94-100; A- 90-93; B+ 87-89; B 84-86; B- 80-83; C+ 77-79; C 74-76; C- 70-73 D 60-69; F 59 and below


Holy Apostles College & Seminary is committed to the goal of achieving equal educational opportunities and full participation in higher education for persons with disabilities who qualify for admission to the College. Students enrolled in online courses who have documented disabilities requiring special accommodations should contact Bob Mish, the Director of Online Student Affairs, at or 860-632-3015. In all cases, reasonable accommodations will be made to ensure that all students with disabilities have access to course materials in a mode in which they can receive them. Students who have technological limitations (e.g., slow Internet connection speeds in convents) are asked to notify their instructors the first week of class for alternative means of delivery.


Students at Holy Apostles College & Seminary are expected to practice academic honesty.

Avoiding Plagiarism

In its broadest sense, plagiarism is using someone else's work or ideas, presented or claimed as your own. At this stage in your academic career, you should be fully conscious of what it means to plagiarize. This is an inherently unethical activity because it entails the uncredited use of someone else's expression of ideas for another's personal advancement; that is, it entails the use of a person merely as a means to another person’s ends.

Students, where applicable:

  • Should identify the title, author, page number/webpage address, and publication date of works when directly quoting small portions of texts, articles, interviews, or websites.
  • Students should not copy more than two paragraphs from any source as a major component of papers or projects.
  • Should appropriately identify the source of information when paraphrasing (restating) ideas from texts, interviews, articles, or websites.
  • Should follow the Holy Apostles College & Seminary Stylesheet (available on the Online Writing Lab’s website at

Consequences of Academic Dishonesty:

Because of the nature of this class, academic dishonesty is taken very seriously. Students participating in academic dishonesty may be removed from the course and from the program.


Even though you are not required to be logged in at any precise time or day, you are expected to login several times during each week. Because this class is being taught entirely in a technology-mediated forum, it is important to actively participate each week in the course. In a traditional classroom setting for a 3-credit course, students would be required, per the federal standards, to be in class three 50-minute sessions (or 2.5 hours a week) and prepare for class discussions six 50-minute sessions (or 5 hours) a week. Expect to devote at least nine 50-minute sessions (or 7.5 quality hours) a week to this course. A failure on the student’s part to actively participate in the life of the course may result in a reduction of the final grade.


An Incomplete is a temporary grade assigned at the discretion of the faculty member. It is typically allowed in situations in which the student has satisfactorily completed major components of the course and has the ability to finish the remaining work without re-enrolling, but has encountered extenuating circumstances, such as illness, that prevent his or her doing so prior to the last day of class.

To request an incomplete, distance-learning students must first download a copy of the Incomplete Request Form. This document is located within the Shared folder of the Files tab in Populi. Secondly, students must fill in any necessary information directly within the PDF document. Lastly, students must send their form to their professor via email for approval. “Approval” should be understood as the professor responding to the student’s email in favor of granting the “Incomplete” status of the student.

Students receiving an Incomplete must submit the missing course work by the end of the sixth week following the semester in which they were enrolled. An incomplete grade (I) automatically turns into the grade of “F” if the course work is not completed.

Students who have completed little or no work are ineligible for an incomplete. Students who feel they are in danger of failing the course due to an inability to complete course assignments should withdraw from the course.

A “W” (Withdrawal) will appear on the student’s permanent record for any course dropped after the end of the first week of a semester to the end of the third week. A “WF” (Withdrawal/Fail) will appear on the student’s permanent record for any course dropped after the end of the third week of a semester and on or before the Friday before the last week of the semester.


Fr. Dominic Anaeto is a priest of the Catholic Diocese of Nnewi in Nigeria. He holds a License in Spirituality from Gregorian University in Rome, a Doctorate in Pastoral Theology from the Lateran University also in Rome, and a diploma from the Christian Institute for the Study of Human Sexuality at the Catholic Theological Union in Chicago, Illinois. He is a certified counselor on topics related to Human Development and Human Sexuality. He functions as a director of spiritual life which involves giving spiritual conferences, moderating retreats, seminars and recollections. He offers pastoral counseling and spiritual direction to individuals and groups. Presently, he is a professor at Holy Apostles College & Seminary in Cromwell, Connecticut.


Lesson One- Week One: Definition of Mission:

The word Mission is derive from the Latin verb mittere, “to send”, “to let go”, “to dispatch”. The word “mission” has two realities: the sending of a person by him who has the authority to send and a specific task that the sender entrusts to the person sent. In the contemporary world, the word mission has received varied and several definitions through the centuries. In secular use, it is used to define a project that the missionary takes beyond his or her cultural, national or immediate social boundaries, in order to extend its benefits to others or to gain benefits from the immediate environment.

The word mission came in use in the ecclesiastical sector as a result of a semantic evolution which began with the foundation of the Jesuits Congregation. In 1540, Ignatius of Loyola, the founder of Jesuits Society, taught that the religious who are disposed to join the Society should be ready to avail himself for mission. Mission stands as a 4th vow for them. According to him, since the Society wishes to establish itself in many places, anyone who then becomes a member must accept every destination (i.e mission) coming from the Pope to carry out the ministry in any place or territory referred to as mission. Therefore before one can become a Jesuit there is need to express one’s disposition to be sent and to serve in any part of the world.

From the 16th-20th centuries, mission became a term for spreading the Christian faith, the conversion of non-believers and planting of new Churches. In 16th centuries, the word mission designated an aspect of the work of the Trinity in relation to the world. It referred to the Father’s sending of the Son and the sending of the Holy Spirit by the Father and the Son. A similar thought developed with Karl Barth in 1930 defines mission as the activity of God. However, it was Karl Hartenstein who in 1933 coined the phrase missio Dei, a phrase which insists that mission is a prerogative of God and not human begins. With this definition the term mission, became widely accepted as primarily referring to the purposes and activities of Triune God for the entire universe. Thus, mission, as an activity of the Church is only a participation in and service of mission of God. After the foundation of the Congregation De Propaganda Fidei by Pope Gregory XV in 1622, the word mission, especially in the plural form missions came to be used in a more specific and restricted sense to determine a category of ecclesial activities carried out in a determined territory.

The Church document on mission Ad Gentes (AG), took up the ideas of missio Dei and the Trinitarian dimension in order to express that the Church is missionary in origin since she takes her origin from the mission of the Triune-God (AG2). Thus, the Church distinguishes mission (singular) from missions (plural). Mission is referred to the primary mission of God. Missio Dei that is, the divine intervention in favour of all humanity of all times and of the whole world (AG 9).It is God’s self-revelation as the one who loves the world and His involvement in and with the world, the nature and activity of God, which embraces both the Church and the world, and in which the Church is privileged to participate as the sacrament and instrument of bringing about the realization of God’s plan of salvation among all mankind. Missio Dei elaborates the Good News that God is a God for all people. The word missions (missiones ecclesiae: the missionary activities of the Church), refers to those particular undertakings by which the heralds of the Gospel are sent by the Church and go forth into the whole world to carry out the task of evangelization and planting the Church among peoples or groups who do not yet believe in Christ (AG 6).Therefore this mission of the Church which is only a participation in and service of missio dei, with the aim of establishing the lordship of Christ over the entire creation has no boundary. It is concerned not only with mission ad intra but also with mission ad extra. Its field of operation is the entire spectrum of the Christian mission. The Papal Encyclical Letter on the Permanent Validity of the Church’s Missionary Mandate Redemptoris Missio states three concrete situations in which the Church carries out its various evangelizing activities namely mission ad gentes; pastoral care or activity; re-evangelization or new evangelization.

Lesson Two- Week Two: Definition of Evangelization:

Evangelization is the act or the process of proclaiming the good News of Christ to all people, with a view to establishing the kingdom of God. It includes all the activities through which, in obedience to Christ’s command and moved by the grace and love of the Holy Spirit, the Church makes itself fully present to all persons and peoples in order to lead them to the faith, freedom and peace of Christ by the sacraments and other means of grace. The Church carries out the mission entrusted to her by Christ through proclamation (dialogue), witness, teaching, sacraments, work of charity and love of neighbor.

 To communicate the Gospel message in any form implies, before all things, human relationship since the beginning point for any transmission or communication is just relations. Therefore, mission as evangelization is rooted in communion and is founded on a walking with people, sharing with people, participating in their life and being with and for them. The limitations of culture, history and any other boundary can only be understood through dialogue in pastoral engagements. Therefore, all pastoral action is based on the communication of the Word of God to human beings. The fact that we have received this Word involves the responsibility to transmit it to all people. The way in which we can reach other brethren who are waiting for the Good News is through interpersonal communication and especially through dialogue.

Lesson Three- Week Three: Trinitarian foundation for Mission and Evangelization

Within the very being of God, there is a play of the Lover, Beloved and love. The Father is the lover, the Son is the Beloved and the Spirit is the love they share. Love invades the very being of God, determines and defines it. This is the whole meaning of the doctrine of the Trinity. The fullness of God’s love is on display only in the Trinity itself. This is when the Father gives himself away to the Son who can receive and return it to the Father. The mutual look of love gives rise to the Holy Spirit. Through God’s grace Christians have been grafted into the Son. We can now in Christ aspire to real friendship with God. In Christ, we aspire to real friendship with God, to share in the very life of God, to be loved with the infinite love of the Father. Therefore, as God’s friends, we participate in the divine love of God and in the missionary/evangelizing outreach of the Trinitarian persons.

Lesson Four- Week Four: The Biblical foundation for Mission and Evangelization

A reflection on the Biblical foundation is a reflection on the divine origin of mission and evangelization because of the two interrelated authors of the Bible: God and human beings. Sacred Scripture was written by human beings under the inspiration of God, therefore, its content or message is without error. Biblical foundation intends to survey what God has communicated to mankind on mission. The Biblical account of creation gives us a matrix for understanding the Biblical foundation of mission. Human beings were created in the image of God and they were made to participate in the divine lordship. Everything created was entrusted in their hands. However, they were not faithful to this singular privilege for they proved disloyal to the divine plan. The Creator, in his infinite mercy, did not abandon them. In the extensive history of salvation, God shows his faithfulness to his original plan for man. Missionary activity, both in the OT and the NT was to restore human beings to their blissful state. Before the coming of Jesus, the Creator continually drew human beings to himself through chosen messengers who communicated God’s love and showed the people the way back to God. All these, however, were preparation for the coming of God Himself. Jesus was sent by the Father to redeem human beings from their sins and make them sons and daughters of God again. Mission continues in the life of those who believe in the message of Jesus, a message summed up as the Good News of the Kingdom of God. His wish that all may be saved impels his followers even today to continue his missionary work. The message of the mission, which can be communicated by words and deeds to near and far places, is to bring all into this Kingdom of God where God reigns and human beings enjoy their original happy state.

Lesson Five- Week Five: Evangelizing Mission of the Church

The church being equipped with the Holy Spirit is an indication of a participation in the mission of the Father and the Son. In this participation, the church is ennobled with the power and illumination of the Holy Spirit. The church has to bear in mind while carrying out her mission that in Christ there is no Jew or Greek (Gal 3:28). That means that in Christ, the most basic division among human beings has been overcome. This internationalism made visible in Christ is the hope of the church in her mission to the whole world (Mt 16:15). In Christ through the Holy Spirit, the church realizes that there is something more important than particular cultural points of view and ideas. In Christ the church enjoys the possibility of participating in the life he holds out in himself. Hence, our particularizing obsessions are overcome in principle in Christ.

Lesson Six- Week Six: Pastoral Sensitivity in Evangelization

The journey into the culture of mission and evangelization is necessarily a journey into the “unfamiliar”. Once the person going on mission observes this trajectory, he or she will always be ready to be surprised and graced by the “unfamiliar” which is why it is called mission. It might first feel scary, new or even exciting but if he or she stays with the unfolding new culture, he or she will have the courage to know the people and their culture and be happy being with them where they are. In the course of his or she stay, his or her person will begin to transform the people instead of his or her words informing them.

 There must be a great respect for the freedom of the people to whom the Gospel is taken and a great attention to their cultures and to their religiosity. The missionary is thus obliged to do everything possible to carry out his or her mission in the world and to reach all peoples and to respect cultures and to give authentic religious freedom which will be granted to all people everywhere. The mission of the Church does not restrict freedom but rather promotes it. Thus, a missionary should propose things to the people and not impose things on them. He or she must respect individuals and cultures, and honor the sanctuary of conscience. He or she must always bear in mind while on mission land, that he or she has not come to change the cultures or traditions that have been there for generations. Thus, there must always be need for dialogue with the people. Like the great evangelist St Paul, the evangelist should be able to say, “for the weak, I made myself weak. I made myself all things to all men in order to save some at any cost and I still do this for the sake of the Gospel, to have a share in its blessings” (1Cor 9: 22).

Lesson Seven- Week Seven: Forms of Evangelization

What John Paul II stipulates in Redemptoris Missio shall constitute the foundation for our exploration as follows; Witness (Rmi 42-43),Proclamation (Rmi 44-45), Conversion and baptism (Rmi 46-47), Forming local Church (Rmi 46-47), forming basic ecclesia community (Rmi 51), Incarnating the Gospel in People’s culture (Rmi 52-54), dialogue with people of other religions (Rmi 55-57),Promoting development by forming consciences (Rmi 58-59), Charity (Rmi 60).

Lesson Eight- Week Eight: Formation of Evangelizers

The primary formation for evangelizers today should begin from personal awareness and the objective action of the Holy Spirit in every formation. Formation should have a profound effect on individuals, so that all their actions will show a complete acceptance of total imitation of Christ. Thus, the Post-Synodal Apostolic Exhortation Vita Consecrata states that the primary objective of the formation process is to prepare people for the total consecration of themselves to God in the following of Christ, at the service of the Church’s mission… Formation in general involves the action of the Holy Spirit and one’s openness to receive the action of the Holy Spirit. Formation also involves the whole person, in every aspect of the personality, in behavior and intentions. Therefore, formation of an evangelist must include every aspect of Christ’s life of which every person is called to imitate. It must therefore provide a human (anthropological), cultural, psycho-social, theological, spiritual, doctrinal and pastoral preparation which pays special attention to the harmonious integration of all its various aspects

Lesson Nine- Week Nine: Dimensions of Missionary Spirituality

Missionary spirituality does not introduce a new spirituality. In fact some writers prefer to speak of an aspect of different vocations (priestly, religious and lay state). Thus, every state of life, every profession, every call or vocation has its own spirituality over and above the basic common denominator or spirituality. For the individual Christ’s faithful, his way to holiness, to God, to faithful and effective discharge of his duties will depend on how he lives out the specific spirituality. Each additional responsibility adds more flesh to the basic spirituality of the specific assignment and enriches it. Therefore, it is necessary for us to go back to the necessity of living the mission, since missionary spirituality is spiritual theology in the light of Christian mission. The missionary spirituality of every baptized person is consisting in living out the mandate of Christ that is a life style that fulfils the missionary command to proclaim the Gospel to all nations: Go therefore and make disciples of all nations, baptizing them... (Mt. 28, 19; Mk. 16: 15). Missionary spirituality is a call for ecclesial renewal for the mission: “A radical conversion in thinking is required in order to become missionary” (RMI 49). Christ goes on to remind us that the Father sent him, “As the Father sent me so I am sending you” (Jn 20:21). Therefore, the normal response should be that of missionary availability even before we begin to devise a theology technically.

The Christian availability with regard to mission would be the quintessence of missionary spirituality. Thus missionary spirituality is one way of responsibly living the Christian mission that has universal origins by its very nature. We could thus define missionary spirituality that comes from the Christian mission. Every believer is called to live the great Christian and missionary reality of baptism which finds expression in the beatitudes. The Holy Spirit infuses in each of those whom he sends that same spirit of mission, which impelled Christ himself as the one sent. We shall explore the following; spirituality and mission, docility to the Spirit, pastoral love, love for the church, prayer and contemplation.

Lesson Ten- Week Ten: Challenges in Evangelization

Because of the diversity of the cultures and the challenges of the world view about God and life, there is a great need for mission orientation and preparation. Today, education on the challenges of intercultural encounter is a welcomed need before the missionaries leave the shore of their countries. Attention has to be given to the following areas: Cultural diversity, language, food, activism instead of life of prayer, sexual abuse stigma, converting mission to personal gain, differences in liturgical participation etc.

Lesson Eleven- Week Eleven: Pedagogy of Evangelization

Our method of doing mission is greatly influenced by our theological position and ecclesiological concept and understanding. For example, one can notice that in the synoptic Gospel each of the four evangelists presented the ‘story of Jesus’ to different audience and from different personal perspective. Therefore, mission today cannot have a uniform method of approach. Creativity allows for adaptation of basic methods to unpredictable contemporary situations. Exclusivist, inclusivist and pluralist methods have been proposed by various missiologists but we shall focus on inclusivist method that serves us well. This method attempts to hold together in creative tension the two poles of Christian faith, namely, belief in the universal scope of God’s plan of salvation, and belief in the definitive and absolute role of Jesus Christ in that plan. Thus, the missionary does not compromise the essentials of his or her faith or totally invalidate other points of view. With this model the missionary builds bridges of communion, bringing together humanity in its best forms, in order to successfully be inclusive in our approach to mission, not only when dealing with other religions or worldviews, but also with theological variations within the diverse local Churches in the Catholic fold. This is essential, because in spite of our Catholicity, local Churches vary immensely in their popular religiosity, cultural orientations, ideological approaches and traditional practice of the same Catholic faith. Missio inter-gentes challenges our absolute positions of what each one conceives the Catholic Church to be. Our inclusive models should accommodate and embrace various expressions of our common faith. In the same mode, the missionary is able to feel at home expressing his or her own model of being Catholic without fear of condemnation.

Lesson Twelve- Week Twelve: Missionary Cooperation

Missionary cooperation is the aid of the ecclesial community for ad gentes missionary activity, with prayers, sacrifices, vocations and material aid. In a specific sense, missionary cooperation is the combination of works, associations and initiatives that aims at contributing just as much to keep zeal for the missionary apostolate alive among Catholics as to directly or indirectly help the missions. John Paul II, stressed that the understanding of cooperation an “Interchange of faith and grace between the Churches in a spirit of communion, reciprocity and gratitude is very necessary”. Ad gentes states the categories of missionary cooperation: Bishops/Priests/Laity. (AG 6) It also defines missionary cooperation as the assumption of responsibilities for the spreading of the Gospel, with every baptized person assuming his own specific role in missionary work amongst the people. (cf. AG 36; CIC 204).

Lesson Thirteen- Week Thirteen: Evangelizing through Beauty, Goodness and Truth.

Evangelization should begin with showing the beauty of friendship and intimacy with Christ which leads to seeing the goodness and truth of who Christ is. It is a joyful encounter. The pattern is more or less as follows: first the beautiful (how wonderful!), then the good (I want to participate!) and finally the true (now I understand!).

Lesson Fourteen - Week Fourteen: Re-evangelization or new evangelization

This is a new terminology introduced and popularized by John Paul II himself. It is a new direction in the Church’s evangelizing efforts aimed at addressing the emerging situations in the field of evangelization, directed to those “groups of the baptized who have lost a living sense of the faith ... and live a life far removed from Christ and his Gospel. This situation calls for a new evangelization, especially in countries with ancient Christian roots, and occasionally in the younger Churches as well” (RMi 33).

Lesson Fifteen- Week Fifteen: Spiritual Nourishment and Ultimate Purpose of Evangelization

Successful evangelists are persons of the Eucharist. They are immersed in the rhythms of the Mass; they practice Eucharistic adoration; they draw the evangelized to a participation in the body and blood of Jesus. They know that bringing sinners to Jesus Christ is never primarily a matter of personal witness, or inspiring sermonizing, or even exposure to the patterns of the Scripture. It is primarily a matter of seeing the broken heart of God through the broken bread of the Eucharist. Hence, the ultimate purpose of evangelization, the coming together of heaven and earth will be realized.

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