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A compilation of talks and articles on evangelization by a distinguished theologian.
Theological Anthropology at the Beginning of the Third Millennium is the third volume of the Theology at the Beginning of the Third Millennium series. Bringing together Catholic and Orthodox scholars of diverse disciplines, this work sheds new light on the question "what does it mean to be a human person?" Beginning with an overview on the state of the discipline in our time, the book brings theological anthropology into dialogue with epistemology, Christology, science, spiritual theology, and pedagogy. It explores how human persons--who are created in God's image and likeness--can come to knowledge of the self and the other, such that the individual person can know, love, and be united to the God and Father of Jesus Christ.
What sort of priest is needed for the third millennium? The cultural and ecclesial landscape has changed so dramatically over the past fifty years. There are new and challenging forces at work influencing the direction of culture, and bearing in on the Church. The priest stands at the intersection of these forces as they play out in the lives of Catholics. Now is the time to consider the identity, character, human reality, pastoral orientation and the spiritual life of priests. Author Julian Porteous does just this in After the Heart of God, also considering new signs of hope emerging in the Church in recent times and looking at the way in which the Church itself has responded to some of the challenges that priests have faced.
The thrust for a so-called new evangelization has been one of the most important actions of the Pontificate of Benedict XVI. This expression is rooted in the Second Vatican Council and was used for the first time by John Paul II in 1979, to signify the desire to announce the Christian message with greater impact and freshness. In this era of ideological and cultural crisis within Western society, the Church has the delicate task of guiding man and society towards salvation, towards a life closer to the word of Christ. To this end, Benedict XVI has created a new Vatican department, dedicated specifically to the evangelization of the Western world, under the guidance of Archbishop Fisichella. In this important book, which is a cultural and religious manifesto for the Year of Faith, Archbishop Fisichella explains what constitutes the great task in which he, and the Church, are called upon to propose the centrality of the family, promoting the ethics of finance, redeveloping the presence of Catholics in politics and especially urging people not to get trapped in isolation and indifference. The fact that you call it "new" is not intended to qualify the content of evangelization, but the condition and the way in which it is made. Benedict XVI's Apostolic Letter Ubicumque et semper rightly emphasizes that it is considered appropriate "to provide adequate answers because the whole Church is present in the contemporary world and with a missionary zeal can promote a new evangelization."
The Second Vatican Council endorsed an engagement with the modern and secularized world through a renewed proclamation of the Gospel. John Paul II described this as the New Evangelization, and in 2010, Benedict XVI confirmed this priority by creating the Pontifical Council for Promoting the New Evangelization to 're-propose the perennial truth of the Gospel.' The New Evangelization was the subject of the Synod of Bishops in 2012 and in 2014 Pope Francis gave his reflections on the topic in Evangelii Gaudium. The New Evangelization draws on material presented and discussed at the conference 'Vatican II, 50 Years On: The New Evangelization' organised by Leeds Trinity University on 26-29th June 2012. Part I traces the historical and theological links between the Council and the New Evangelization. Part II examines the renewed understanding of the Church as a result of the Council and the extent to which it is shaped by civilization. Part III analyzes the nature of the New Evangelization and its outworking in today's multifarious context of cultures, religions and societies. Part IV deals with the implementation of the New Evangelization by different communities and organizations and the issues this raises. In the Introduction and Conclusion, the editors reflect on the New Evangelization in the light of significant developments since 2012.
The situation of religious institutional diminishment in many Western countries requires new approaches to the proclamation of Christian faith. As a response to these complexities, Karl Rahner suggested a “mystagogic” approach as a future pathway for theology. A mystagogical approach seeks modes of spiritual and theological conversation which engage the religious imagination and draws upon personal experiences of transcendence and religious sensibility. In Karl Rahner, Culture and Evangelization: New Approaches in an Australian Setting, Anthony Mellor develops a reflective process of contemporary “mystagogia”, describing how different fields of engagement require different patterns of mystagogical conversation. While focussing on the Australian setting, these differentiate arenas of engagement are also applicable to other cultural settings and offer fresh perspectives for evangelization today.
"In [this book] the author invites readers to look at the particular missionary method developed by a small group of Korean Christians during the last quarter of the 18th century. That Korean missionary method of two hundred years ago is proposed as a model for mission in the third millennium."--Page 18-19.