What is the New Evangelization?

Questions Answered | By Fr. Brian Mullady, OP | Homiletic & Pastoral Review

Question: I have heard much about the New
Evangelization to which Pope John Paul II so eloquently called the
Church. Can you explain what it is and why it differs from former
evangelical efforts on the part of the Church?

Answer: The New Evangelization was a
constant preoccupation of Pope John Paul II, and his concerns and
recommendations are still necessary today. John Paul II recognized that
the secularization of Europe and America, which began in the 19th century, had come to fruition with full force in the latter part of the 20th century.  The two most important trends which began in the beginning of the 20th
century, moral relativism and abdication of personal responsibility,
were tragically becoming more and more prevalent even with ordinary
Catholics in countries which had traditionally been considered bastions
of Catholicism.  As a result, every country, even those with Catholic
cultures going back more than a millennium, could now be considered
missionary territory. One did not have to go to the foreign missions any
longer for the missionary experience. There were almost no social
supports in the larger society for Catholic thought.  Coupled with this,
many recognized a great malaise in catechesis after the Second Vatican
Council, which resulted in at least three generations of uncatechized
adults who were officially baptized and communicants.

John Paul II was very specific in his solution to this problem. He
named it the “New Evangelization.” First, he called for a rediscovery of
the true doctrine concerning Christ and redemption. The New
Evangelization must be centered on Jesus Christ. This includes a renewed
understanding of the Church, the liturgy, and sacraments. Since Vatican
II, Christ has been reduced to merely a moral teacher or political
liberator—and this cannot stand. He must be considered to be the one and
unique Redeemer and Mediator between God and man.

Since the New Evangelization is no longer just reserved to the
foreign missions, Catholics must get used to the idea that cultures and
countries, which were always considered safely or overwhelmingly
Catholic, are now places where urgent and thorough education in the
faith is vital.  “Business as usual” does not suffice any longer.

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