The New Evangelism, a term popularized by Paul VI and a primary concern of John Paul II, articulates the Catholic Church's reply to the appeal of the Council Fathers for renewed gospel proclamation in the modern age. Theology observes copious permutations of the New Evangelism, and these competing narratives cover a variety of perspectives. My project explores the question of the New Evangelism's meaning within United States Catholicism amidst its various interpretations by applying Paul Ricoeur's theory of narrative to this multiplicity of configurations. Ricoeur's theory actually anticipated the contemporary situation: as new interpretations challenged sedimentation, multiple reconfigurations of the Church's call to proclaim were the inevitable result, in light of story's power upon human imagination. In the reciprocal dialectic between historical consciousness and personal identity, story informs each and is informed by each--an epistemological circle which allows for multiple reconfigurations when narratives engage imagination. My application of Ricoeur's theory will indicate that theology is not about the New Evangelism so much as it is about New Evangelisms, and that the Church may embrace a breathing room for multiple voices without losing herself to the vacuum of relativism nor to the suffocation of autocracy. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

[pt] A Mensagem Cristã, expressa nas Sagradas Escrituras, é portadora de uma concepção unitária e integral da pessoa humana, como também da relação fé e vida. O dualismo pastoral, entendido como a dicotomia entre fé e vida, que penetrou na ação evangelizadora da Igreja, permanece nela até nossos dias. Na América Latina e Caribe foram grandes e profundas as consequências desse dualismo para a vida do povo e das culturas. As Conferências Episcopais realizadas neste Continente, fiéis à Mensagem Cristã, são garantidoras da concepção integral e unitária do ser humano e da ação evangelizadora da Igreja. A evangelização integral é a resposta a questão do dualismo pastoral. A Nova Evangelização para a América Latina e Caribe só poderá ser entendida na perspectiva de uma evangelização integral, imperativo para a Igreja e todos os seus Seguimentos Pastorais. / [en] The Christian message, expressed in Sacred Scriptures, is the bearer of a unitary and integral conception of the human person, but also of faith and life. Pastoral dualism, understood as the dichotomy between faith and life, they penetrated the Church s evangelising activity, remains in it until our days. In the Latin America and Caribbean were large and deep the consequences of this dualism to the life of the people and cultures. The Episcopal Conferences held on this continent, faithful to the Christian message, are guaranteed full and unitary conception of the human being and of the Church s evangelizing action. The integral evangelization is to answer the question of pastoral dualism. The new evangelization for the Latin America and Caribbean can only be understood from the perspective of a integral evangelization, imperative for the Church and all its Pastoral Segments.

Thesis advisor: Richard Lennan / Thesis advisor: Margaret E. Guider / As the Archdiocese of Boston continues to heal from the clergy sexual abuse crisis, it is engaged in a pastoral planning process designed to prepare parishes for the task of evangelization. According to the 2012 Synod of Bishops on the New Evangelization, the goal of evangelization is to “create the possibility” for an encounter and relationship with Jesus. To create the possibility for people to encounter Jesus Christ in faith, the implementation of the New Evangelization in the Archdiocese of Boston at this point in its history must focus on two aspects: healing the inner life of the Church, its communio, through a process of conversion and reconciliation and engaging the Church in the missio given it by Jesus by becoming a church of the poor. This paper begins with a presentation of the New Evangelization as described in papal and other ecclesial documents highlighting several principal themes: the context and content of the New Evangelization, the Church and the poor, Christian witness, conversion, reconciliation, Christian hope, and apologetics. Following a brief overview of the North American context in which evangelization must take place, the third chapter focuses on conversion as a response in love to God’s invitation to live in the love of the triune God and on reconciliation as the healing of relationships through celebrations of reconciliation and through the work of the church community. The fourth chapter presents the challenge of becoming a Church of the poor by which the Church comes into closer relationship with Jesus who is present in the suffering poor. Finally, the hope to which God calls us is eternal life in the loving communion of the Father, Son, and Spirit in the Kingdom of God. Christian hope is the virtue that sustains us on our way to the fulfillment of God’s Kingdom while in the midst of its non-fulfillment. / Thesis (STL) — Boston College, 2015. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Made available in DSpace on 2016-04-29T14:27:26Z (GMT). No. of bitstreams: 1 Marcus Vinicius Andrade Santos.pdf: 1643178 bytes, checksum: 54dbdf986b0d09c46a6ae1f564db0dcc (MD5) Previous issue date: 2014-09-18 / ADVENIAT / When we aim to present the two proposed dimensions given by the approaching theme from this work, we seek to highlight the New Evangelization and how it is inserted in the contemporaneity. On the other hand, knowing the secularization process, its distinct approaches and its unfolding in History and in the scientific thought, it allows us to see the evangelizing challenge of the Church with the right sobriety before the permanent and necessary witness which faith must present on the reasons that motivate it. Verifying these two worlds which are present at the same environment where life happens, it permits us to dialogue and even to realize, concerning to Christian Faith or to the secularization process the dimensions are converged into the same sense and how each of them provide concept borders. Besides the important approaches on the process of secularization and how the priest of the Synod reflected on the present of it in the Ecclesial environments, this work also aims to express a new comprehension of the evangelization concept and the new evangelization in this current proposed stage that is offered to the whole Church starting from the Synod of Bishops from 2012 which culminated in the Apostolic Exhortation of Pope Francis Evangelii Gaudium. We know that the result of this Apostolic Exhortation Evangelii Gaudium reunites on itself the Sentire cum Ecclesia not only from an institutional epicenter but an ecclesial feeling from the universality considering life, culture and each particular experience of the Church which is present in the world as a precious contribution to a whole Ecclesial tissue. The Document of Aparecida, as well as the V General Conference of the Latin American and Caribbean Episcopate were signs that led the Church to propose a new universal convocation to the New Evangelization not only continental but also through greater dimensions by having the Synod of 2012 as a reference. The conclusion I present is that we can go deeper in this new paradigm and in these new programmatic contents that convoke the Church to a permanent pastoral conversion. Learning how to discern the signs of the times and being present in History thought a fruitful attitude of reframing of all means and structures, such as customs and tendencies, so that the Church may see Herself less tied by secondary elements, expressing Her evangelic strength in the world, and being a eschatologic and historical signs of the Kingdom of Heavens among the contemporaries / Ao apresentarmos as duas dimensões propostas pelo tema de abordagem deste trabalho, buscamos dar um destaque a Nova Evangelização e como ela se coloca na contemporaneidade. Conhecer por outro lado o processo de secularização e suas distintas abordagens e desdobramento na história e no pensamento cientifico nos permite olhar para o desafio evangelizador da Igreja com a devida sobriedade frente ao necessário e permanente testemunho que a fé deve apresentar das razões que a animam. Fazer a verificação destes dois mundos presentes no mesmo ambiente em que a vida acontece permite-nos dialogar e até mesmo perceber, seja no que se refere à fé cristã, seja o que se refere ao processo de secularização as dimensões que convergem em um mesmo sentido e no que um coloca ao outro fronteiras conceituais. Procuramos neste trabalho além da importante abordagem do processo de secularização e o modo como os Padres sinodais refletiram sobre a presença do mesmo nos ambientes eclesiais, abordar também uma nova compreensão do conceito de evangelização e nova evangelização nesta atual etapa proposta e oferecida a toda a Igreja a partir do Sínodo dos Bispos de 2012, e que culminou na Exortação Apostólica Evangelii Gaudium do Papa Francisco. Sabemos que o resultado desta Exortação Apostólica Evangelii Gaudium, reuni em si o Sentire cum Eclesia , não apenas a partir de um epicentro institucional, mas um sentir eclesial a partir da universalidade considerando o particular de cada experiência, cultura e vida dos diferentes rostos da Igreja presente no mundo como um precioso contributo ao todo do tecido eclesial. O Documento de Aparecida, assim como a V Conferência Geral do Episcopado Latino-Americano e do Caribe foram sinais que levaram a Igreja a propor através de dimensões maiores e não somente continentais, uma nova convocação universal a Nova Evangelização tendo como referência o Sínodo de 2012. A conclusão que apresento é que podemos adentrar mais profundamente neste novo paradigma e nestes novos conteúdos programáticos que convocam a Igreja a uma permanente conversão pastoral. Aprender a discernir os sinais dos tempos e se fazer presente na história através de uma frutuosa atitude de resignificação de todos os meios e estruturas, como de costumes ou tendências, para que a Igreja se veja menos atada por elementos secundários, expressando sua força evangélica no mundo, e sendo um sinal escatológico e histórico do Reino dos Céus em meio aos seus contemporâneos

The New Evangelization (NE) is a recent development in the Catholic Church. It seeks to preserve, restore, and re-invigorate Catholic religious identity in the face of what it perceives to be a dominance of secular values. This proselytization program instigates personal religiosity among adherents in the hopes of forming an evangelical Catholic identity. However, little is known of the processes and discourses of Catholic evangelization, especially among young people in Canada. This thesis responds to the main question: How are young people engaging and interpreting evangelical modes of religious and socio-political identity, and integrating or negotiating this worldview within a pluralist Canadian society? This research, therefore, focuses on an annual summer Catholic youth conference called Journey to the Father as a case study that sheds light on the dissemination of Catholic perspectives, the development of a personal and charismatic religious experience, and the instigation of an evangelical impetus in young Catholic participants. Using participant observation and semi-structured interviews with both the adult organizers (ages 18 and older) and young participants (ages 13–18) in Journey to the Father, this research examines the processes of identity formation through affective and experiential religiosity, and the formulation of a minority identity politics among young Catholics within a diverse Canada. It also takes into account the correlation between an evangelical Catholic worldview and young people, spelling out different reflections on religion and society, experience and agency. This research emphasizes how young people negotiate (i.e. appropriate or negate) evangelical Catholic values and charismatic religious experience when forming their social, political, and religious identities, in order to gain an understanding of their socio-political position within a diverse Canadian society.

Evangelization is the most important mission and responsibility of the Church and the main characteristic of her very existence. The church evangelizes because it is her duty to proclaim and to testify for the Gospel. The new evangelization is necessary most of all in such places where the Christian tradition has lost its living sense of faith, where people have lost their feeling of being members of the Church, or they have retreated from Jesus Christ. This topic has proved to be very important and pressing. Since the times of the Second Vatican Council, the Popes, namely Paul VI, John Paul II, Benedict XVI, and Francis, have been expressing their opinions on this subject. They have been searching for new language, new ways, new forms of evangelization. This thesis aims to show that there is a noticeable development of approaches of individual pontiffs to evangelization. Keywords The new evangelization; The evangelization; John Paul II.; Benedikt XVI.; Francis; The church.

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Made available in DSpace on 2016-04-29T14:27:22Z (GMT). No. of bitstreams: 1 Fernando Rodrigues Francisco.pdf: 1021739 bytes, checksum: ab3bc9c64b9e949ea9a8a297e5f31df9 (MD5) Previous issue date: 2012-08-14 / This study aims to point out the fundamental elements of the theology of the laity present in the documents of the Magisterium of the Church, in a special way in the apostolic exhortation Christifideles Laici, from the blessed John Paul II. It is known that many of these elements had already been listed by renowned theologians way before the Second Vatican Council. However, it was with the Vatican II that the theology of the laity was consolidated and the laymen began to demand a greater participation in the organization and mission in the Church. In the first chapter we see that this council has established important concepts for understanding the theology of the laity: as 'people of God', 'participation', 'communion', 'common priesthood'. Through baptism all believers are co-responsible in the Church's evangelizing mission. Through this baptism all the faithful are co-responsable in the threefold mission of the church. By this sacrament the laymen faithful become participants of the triple munus of Christ. It is from this participation that spring the fundamental elements that characterize the theology of the laity: leadership, holiness, secular mission, ministries, offices, roles, charisms. The laymen faithful, in communion with the Church, working in the temporal reality and take the Good News of Jesus. In the second chapter we point out the essential elements of the theology of the laity present at apostolic exhortation Christifideles Laici. This post-synodal exhortation stated that the saving mission of the Church is held in the world by all baptized christians. The fundamental new of this exhortation is the act of the laymen in the Church and in the world. The lay aggregation and ecclesial criteria for these forms of associations constitute the heart of Christifideles Laici. In the third chapter we understand that the elements of the theology of the laity, well founded, would be useful not only to substantiate the sacrament of baptism and to solve the pastoral problems of the parishes, but also they would help to clarify the relationship between clergy and laymen, the various ministries and charisms, the various vocations and the sanctification of the laymen in the Church and the world. Finally, we saw the effort that the Church must still be taken in applying the theology of the laity, to be a more effective tool used in the dissemination of Gospel in the world. Much remains to be done for the recognition of the lay ministries and the work together with ordained ministers, however, Christifideles Laici pointed the baptism as a starting for a common mission, since all are members of one body whose head is Christ, into the New Evangelization / Este estudo pretende apontar os elementos fundamentais da teologia do laicato presentes nos documentos do Magistério da Igreja, de forma especial na exortação apostólica Christifideles Laici, do beato João Paulo II. Sabemos que muitos desses elementos já haviam sido elencados por renomados teólogos bem antes do concílio Vaticano II. Porém, foi com o Vaticano II que a teologia do laicato foi consolidada e os leigos começaram a exigir uma maior participação na organização e na missão na Igreja. No primeiro capítulo percebemos que este concílio firmou conceitos importantes para a compreensão da teologia do laicato; como povo de Deus , participação , comunhão , sacerdócio comum . Através do batismo todos os fiéis são corresponsáveis na missão evangelizadora da Igreja. Por este sacramento os fiéis leigos se tornam participantes do tríplice múnus de Cristo. É desta participação que brotam os elementos fundamentais que caracterizam a teologia do laicato: protagonismo, santidade, missão secular, ministérios, ofícios, funções, carismas. Os fiéis leigos, em comunhão com a Igreja, atuam na realidade temporal e levam a Boa-Nova de Jesus. No segundo capítulo expomos os elementos essenciais da teologia do laicato presentes na exortação apostólica Christifideles Laici. Esta exortação pós-sinodal declarou que a missão salvífica da Igreja é realizada no mundo por todos os cristãos batizados. A novidade fundamental desta exortação está no agir dos leigos na Igreja e no mundo. As agregações laicais e os critérios de eclesialidade para essas formas agregativas constituem o coração da Christifideles Laici. No terceiro capítulo entendemos que os elementos da teologia do laicato, bem fundamentados, seriam úteis não apenas para fundamentar o sacramento do batismo e resolver os problemas pastorais das paróquias, mas ajudariam a esclarecer a relação entre clérigos e leigos, os diversos ministérios e carismas, as variadas vocações e a santificação dos leigos na Igreja e no mundo. Por fim, evidenciamos o esforço que a Igreja ainda deve empreender na aplicação da teologia do laicato, para ser um instrumento mais eficaz na divulgação do Evangelho no mundo. Falta muito a ser feito para o reconhecimento dos ministérios laicais e o trabalho conjunto com os ministros ordenados, porém, a Christifideles Laici apontou o batismo como um ponto de partida para uma missão comum, pois todos são membros de um só corpo cuja cabeça é Cristo, rumo à Nova Evangelização

Made available in DSpace on 2016-04-29T14:27:25Z (GMT). No. of bitstreams: 1 Douglas Aparecido Marques Rocha dos Santos.pdf: 1274999 bytes, checksum: 2bacbb86568b18e441af4e545d81153f (MD5) Previous issue date: 2014-06-10 / This study aims to analyze the dialogue between Urban Culture and Rural Culture and its consequences for pastoral action, in order to find out and to work the presence in the urban rural areas of the Archdiocese of Pouso Alegre. These elements reveal the challenges to evangelization, the proposed work and the necessity for a deeper understanding of reality. Considering the input these elements rural urban context arises to need to ask if it is possible to use these elements in pastoral work. For this study will need a secure knowledge of the reality of ecclesial division: their training, configuration, their context, their history and challenges. Furthermore it will be important to resort on theoretical literature knowledge to make conceptual understanding of certain elements, such as: rural, town, urban, new evangelization, knowledge of reality. All of this it will foster not only a perception of reality, but show that it is possible to make use of these elements of parish pastoral / Este estudo tem por objetivo analisar o diálogo entre Cultura Urbana e Cultura Rural e suas consequências para a ação pastoral, a fim de descobrir e trabalhar a presença do urbano no espaço rural da Arquidiocese de Pouso Alegre. Tais elementos revelam os desafios à evangelização, aos trabalhos propostos e a necessidade de um conhecimento mais aprofundado da realidade. Considerando a entrada destes elementos do contexto urbano na realidade rural surge a necessidade de perguntar se é possível utilizar tais elementos no trabalho pastoral. Para tanto será preciso um conhecimento seguro da realidade desta circunscrição eclesial: sua formação, configuração, seu contexto, sua história e desafios. Ademais, será importante lançar mão de conhecimento teórico-bibliográfico na busca de compreensão conceitual de certos elementos, tais como: rural, cidade, urbano, nova evangelização, conhecimento da realidade. Tudo isso favorecerá não apenas uma percepção da realidade, mas mostrará que é possível fazer uso desses elementos da pastoral paroquial

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal