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EVANGELIZATION – FREQUENTLY
ASKED QUESTIONS
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WHERE DOES CATHOLIC EVANGELIZATION
COME FROM?
Catholic evangelization is deeply rooted in Scripture,
in the very person of Jesus Christ, and mandated
anew by the Second Vatican Council. Jesus
Christ is the Good News for us. At His Ascension
to
the Father, Jesus commanded his disciples
to carry out His message when He said: All power
in heaven and on earth has been given to
me.
Go, therefore, and make disciples of all
nations, baptizing them in the name of the Father,
and
of the Son, and of the Holy Spirit, teaching
them to observe all that I have commanded
you. And behold, I am with you always, until
the
end of the age. (Matthew 28:19-20) This passage
is known in tradition as “the Great Commission.”
Almost thirty years ago, this significant word
entered our Catholic vocabulary: Today, EVANGELIZATION
is a word frequently used but not always understood.
In our Catholic Tradition, evangelization is
neither a new word nor a new idea but something
which the Second Vatican Council, the recent
documents of the Popes, and our US Bishops have
re-appropriated from our Catholic Tradition.
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WHY IS THE GREAT COMMISSION OF JESUS SO IMPORTANT
TO CATHOLICS TODAY?
It is important because it is demanding a new
commitment from Catholics. The Second Vatican
Council and the writings of recent popes have
ushered in a new understanding of evangelization
and a new commitment to it. This new understanding
reminds us that the Great Commission of Jesus
given to us in the Gospel of Matthew – “Go
and make disciples…” has the same
force as it did two thousand years ago. It further
recognizes that Catholics have always been called
to share their faith, even if they used other
words to describe their activity. Consequently,
evangelization is more than missionary activity,
as some Catholics believe it to be. It incorporates
the broad range of Christian activities: catechesis,
pastoral care, the Sacraments, Liturgy, the charitable
and social outreach of the Church, etc. The new
commitment to evangelization means that Jesus’ mandate
to evangelize is addressed to every Catholic
and not just to “official” ministers.
Every Catholic by virtue of Baptism is called
to evangelize.
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IF ONE WERE TO LOOK THROUGH THE SCRIPTURES,
IT IS DIFFICULT TO FIND THE WORD “EVANGELIZATION” USED.
FROM WHERE DOES THE WORD COME?
The Hebrew word, basar, meaning, “to announce
the good news or joyful tidings,” is connected
in the Old Testament with “bringing the
good news of salvation” (Isaiah 52:7; 61:1).
Euangelizo, which is the Greek translation of
basar in the Septuagint, is used in the New Testament
to convey the same meaning: “bringing the
good news of salvation.” In Luke’s
Gospel, Jesus identifies Himself as the one anointed
to “bring the good news” (Luke 4:18-21)
and the story of Jesus’ life, death, and
resurrection is said to be the “good News” (Mark
1:1).
In his writings, Saint Paul used euangelizo
to refer to the ministry and mission, life and
preaching of Jesus. Paul also used the word to
indicate Christian activity to proclaim the Good
News to non-believers. The early Christian Church
used many other words for sharing faith, to proclaim
or give witness. Early Church Fathers continued
to use the word euangelizo in their writings.
When Latin became prominent, the word was translated
evangelizo. Eventually, in the Middle Ages, evangelizo
was translated into English. The term took two
forms in English, evangelism and evangelization.
While evangelism was adopted by some Protestant
Churches in the nineteenth century, that term
was not used in the Catholic community. The latter
used evangelization.
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HOW DID CATHOLIC EVANGELIZATION BECOME PROMINENT
IN THE CATHOLIC CHURCH TODAY? ARE THERE ANY
WATERSHED MOMENTS FOR IT?
The documents of the Second Vatican Council catapulted
evangelization into prominence. It has made a
definite paradigm shift from “maintenance” to “ mission.” Just
a few quotes from its documents suffice.
“All disciples of Christ are obliged to
spread the faith to the best of their ability.” (The
Decree on the Church, Vatican II, #17)
“The entire church is called to carry
on the work of making disciples. It has the obligation
and sacred right to evangelize.” (The Decree
on the Church’s Mission Activity, #7)
“Let everyone be aware that the primary
and most important contribution they can make
to the spread of the faith is to lead a profound
Christian life.” (#36)
On December 8, 1975, Pope Paul VI published
his Apostolic Exhortation: On Evangelization
in the Modern World (Evangelii Nuntiandi). It
was inspired by the Synod of Bishops of 1974
and is considered to be the “watershed” document
for contemporary evangelization. It gives to
Catholics a renewed focus on evangelization.
As a result of that document, Catholic interest
in evangelization has been renewed and the energy
the Church seeks to devote to this work has been
expanded.
Pope Paul VI teaches that evangelization is
the Church’s essential mission. “Evangelization
is in fact the grace and vocation proper to the
Church, her deepest identity. She exists in order
to evangelize, that is to say, in order to preach
and teach, to be the channel of the gift of grace,
to reconcile sinners with God, and to perpetuate
Christ’s sacrifice in the mass, which is
the memorial of His death and glorious resurrection.” (#14)
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WHAT DOES CATHOLIC EVANGELIZATION MEAN?
WHAT ARE SOME “OFFICIAL” DEFINITIONS
OF EVANGELIZATION?
Evangelization does not lend itself to a quick
and easy definition. “It doesn’t
mean beating people over the head with a Bible
or a catechism or our own spiritual experience
stridently repeated.” (Becoming an Evangelizing
People, the first pastoral letter of Francis
Cardinal George as Archbishop of Chicago) What
follows are some definitions given in the official
teachings of the Church by Pope Paul VI, the
United States Catholic Bishops, and Pope John
Paul II.
1. Pope Paul VI
In On Evangelization in the Modern World, Pope
Paul VI teaches that:
For the Church, evangelizing means bringing the
Good News into all the strata of humanity, and
through its influence, transforming humanity
from within and making it new. (#18)
v Pope Paul VI suggests that the object of Catholic
evangelization is conversion to Jesus Christ
in and through the Church. The Gospel is the
good news of salvation in and through Jesus.
That Jesus, the Good News, suffered, died and
rose from the dead for me, for you, for us, is
the evangelization message that we are called
to proclaim and to witness.
v Unlike a once-for-all acceptance of Jesus
as Lord and Savior, conversion in the Catholic
understanding is a process that begins with
such acceptance but continues to deepen throughout
life. It is on going.
v The goal of the evangelization process is
to lead one to conversion and discipleship. In
Pope Paul VI’s definition, the words “from
within” signify that the Spirit is the
principal agent of all evangelization. The power
of the word can change one’s whole life
and attitudes.
2. United States Catholic Bishops
In Go and Make Disciples, A National Plan and
Strategy for Catholic Evangelization in the United
States the US Bishops follow up on Pope Paul
VI’s definition and rephrase his words
and teach that:
Evangelizing means bringing the Good News of
Jesus into every human situation and seeking
to convert individuals and society by the divine
power of the Gospel itself. (#10)
v “The essence of evangelization is the
proclamation of salvation in Jesus Christ and
the response of a person in faith, both being
the work of the Holy Spirit.” (GMD, # 10.)
v “Evangelization must always be directly
connected to the Lord Jesus Christ. There is
no true evangelization if the name, the teaching,
the life, the promises, the Kingdom and the mystery
of Jesus of Nazareth, the Son of God are not
proclaimed.” (#11)
v “This is crucial: we must be converted – and
we must continue to be converted! We must let
the Holy Spirit change our lives! We must respond
to Jesus Christ. And we must be open to the transforming
power of the Holy Spirit who will continue to
convert us as we follow Christ.” (#14)
v “The fruits of evangelization are changed
lives and a changed world – holiness and
justice, spirituality and peace. The validity
of our having accepted the Gospel does not only
come from what we feel or what we know; it comes
also from the way we serve others, especially
the poorest, the most marginal, the most hurting,
the most defenseless, and the least loved. An
evangelization that stays inside ourselves is
not an evangelization into the Good News of Jesus
Christ.” (#18)
v “Evangelization happens when the word
of Jesus speaks to people’s hearts and
minds.” (#19
v “Evangelization has both an inward and
an outward direction. Inwardly, it calls for
the continued receiving of the Gospel of Jesus
Christ, our ongoing conversion both individually
and as a Church. Outwardly, it addresses those
who have not heard the Gospel, or having heard
it, have stopped practicing their faith, and
those who seek the fullness of faith.” (GMD,
p.13.)
3. Pope John Paul II
In January of 1999, when Pope John Paul II visited
American, he issued his Apostolic Exhortation:
The Church in America (Ecclesia in America).
In that document, Pope John Paul II teaches
that evangelization means connecting the Gospel
with the materialistic culture of this secular,
permissive, post-Christian era. This new era
of the third Christian millennium faces new
problems, challenges, and transformations.
The effort to proclaim anew to this culture
who Jesus Christ is requires: “A commitment
not to a re-evangelization but to a new evangelization – new
in ardor, methods, and expression.” (#16)
v Pope John Paul II teaches that: Evangelization
is helping persons to come to an encounter with
the living Christ. (The Church in America)
v Evangelization is connecting the Gospel with
culture in the post-Christian era, a different
ecclesial situation including the conversion
of Catholics to Christian and non-Christian sects,
the growing secularization in many cultures,
and a practical disassociation from the life
of the Church.
v The new evangelization is no longer adequately
divided between pastoral activity among Christians
and missionary activity among non-Christians.
The mission is threefold: 1) to Christians, 2)
to those who are no longer Christians, and 3)
to those who have never been Christian.
4. Catechism of the Catholic Church
The Catechism of the Catholic Church defines
evangelization as: “the proclamation of
Christ and His Gospel (Greek: evangelion) by
word and the testimony of life, in fulfillment
of Christ’s command.”
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WHAT IS THE “HEART” OF EVANGELIZATION?
The heart of evangelization remains the clear,
explicit proclamation that Jesus is Lord.
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WHAT IS THE DIFFERENCE OR IS THERE A DIFFERENCE
BETWEEN EVANGELIZATION, RE-EVANGELIZATION,
AND THE NEW EVANGELIZATION?
Francis Cardinal George, the Catholic Archbishop
of Chicago, has helped to clarify these issues
as he presents his own definitions.
Primary Evangelization The goal of primary evangelization
is the transplanting of Catholicism through missionary
activity. Proclaiming the Kerygma that Jesus
Christ is Lord to those who have never heard
it was the particular task of the mission ad
gentes and took place outside of Christian lands
which were marked by catechesis within already
established parochial and pastoral structures.
Secondary Evangelization or Re-Evangelization
through this effort, lapsed or inactive Catholics
are called to a renewed faith and a conversion
that brings them new strength in their relationship
to Christ and His Church. Parish missions were
often the preferred means for the conversion
of the baptized. Occasionally, missiologists
also spoke of “auto-evangelization.” This
was a reminder that evangelizers must themselves
be evangelized before they proclaim the Gospel.
New Evangelization Inspired by Pope John Paul
II’s beliefs and writings, this fresh effort
encompasses a post-Vatican II renewal of Church
identity and mission. This new vision of evangelization
integrates the person and his/her culture, moving
out from the heart of Christian proclamation
to area of life seldom recognized as terrain
ripe for evangelization.
Cardinal George suggests that the New Evangelization
has a specific meaning beyond the outreach to
inactive Catholics. The Holy Father has spoken
of those persons, groups, and societies that
were once Christian but are no longer. The new
ecclesial response must enfold Catholics who
have joined other Christian groups and non-Christian
movements. The New Evangelization must address
inadequate catechetical and liturgical formation
within the Catholic Church itself; it must confront
the growing secularization of professions and
contemporary culture as a whole.
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WHAT ARE SOME OF THE ESSENTIALS OF CATHOLIC
EVANGELIZATION?
Jesuit Father Cardinal Avery Dulles suggests
that there are seven essentials to evangelization.
(Address to USCCB Meeting of November 1995)
Inclusive Concept
Evangelization is a very broad concept, which includes not only missionary
proclamation but also catechesis, pastoral care and sacramental life. It
is the whole process whereby individuals and parish life are transformed
in the light of the Gospel.
Participation by All
Evangelization is the work of the whole church. It involves the active participation
of all laity, religious, and clergy. Every believer is required to take an
active part.
Religious Freedom
Evangelization relies on the power of the Gospel itself to draw people and
rejects any notion of imposing faith. Faith must be a free and conscious
decision made under the leading of divine grace. Witness is a form of communication
that never coerces but gently invites others to enter into a community of
loving trust.
Dialogue
Evangelization includes proclamation and dialogue as two distinct components
never entirely separate from each other. Proclamation is to be marked by
the spirit of dialogue. Before speaking it is necessary to listen not only
to the voices of others but to their hearts, and to speak to them in a spirit
of friendship and service.
Evangelization of Cultures
Evangelization seeks to bring the Gospel to many cultures, drawing out the
best in each and transforming it. The Gospel encounters and permeates a variety
of cultures and needs to be proclaimed in a way that can be understood and
assimilated by the hearers.
Transformation of Social Structures
Evangelization cannot be indifferent to the suffering, inequities and oppression
that affects so much of the world’s population. Action on behalf of
justice and participation in the transformation of the world are constitutive
elements of the preaching of the Gospel.
Use of New Media
Evangelization efforts need to utilize the powerful means of communication
that are continually being invented and perfected to disseminate the Gospel
message as widely and engagingly as possible. However, this cannot be a substitute
for personal witness, in which the speaker’s words are confirmed by
the testimony of a committed life.
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WHAT ARE SOME OTHER “LESS OFFICIAL” DEINITIONS
OR DESCRIPTIONS OF EVANGELIZATION?
Evangelization is essentially a work of love.
That love consists in our continually giving
our hearts to the Lord and, in turn, giving our
hearts and experience of Jesus to one another.
To evangelize is to become instrumental in facilitating
and continuing God’s self-revelation to
our world. We proclaim the Word of God, Jesus,
to the modern world. To partake in this ministry
is to do much more than hand on doctrine, tradition,
memorized passages from Scripture, or transitory
religious peak experiences.
To evangelize is to touch someone’s heart,
mind, and imagination with the Risen Lord. That
encounter becomes so significant that the person
begins to reinterpret and redirect his or her
whole life around Jesus.
To evangelize is to help another person pay
attention to, celebrate, and live in terms of
the living God, revealed fully by Jesus, and
present in our human experiences.
Today, we need enthusiasm for the way we live
as Catholic. We need to take our faith more seriously
and live good Christian lives. When we do that,
we are evangelizing.
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WHAT IS GO AND MAKE DISCIPLES?
Organized evangelization is a relatively new
ministry for the Catholic Church in the United
States. In November of 1992, the United States
Conference of Catholic Bishops approved a national
plan and strategy for Catholic Evangelization
in the United States entitled Go and Make Disciples,
A National Plan and Strategy for Catholic Evangelization
in the United States. The purpose of Go and
Make Disciples is “to set the hearts
of Catholics in the United States on fire with
a desire to bring the Gospel of Jesus, in its
fullness, to all the people of our land.” (GMD,
#9)
In Go and Make Disciples, A National Plan and
Strategy for Catholic Evangelization in the United
States, the U.S. Bishops state that evangelization
means bringing the Good News of Jesus into every
human situation and seeking to convert individuals
and society by the divine power of the Gospel
itself. (GMD, #10)
To bring about this conversion to Jesus Christ
in and through the Church, the U.S. Bishops,
in Go and Make Disciples, have identified three
goals: they are concerned with 1) conversion
within the individual, 2) conversion to the Church
Community, and 3) the conversion of society.
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What are the three goals of Go and Make Disciples
and what do they mean?
Goal I – Conversion Within the Individual
To bring about in all Catholics such an enthusiasm
for their faith that, in living their faith in
Jesus, they freely share it with others.
Goal One of Go and Make Disciples concerns the
ongoing conversion and reform of the individual
Catholic: To bring about in all Catholics such
an enthusiasm for their faith that, in living
their faith in Jesus, they freely share it with
others.
The enthusiastic embrace of Catholicism is the
way to grow in intimate love of Jesus Christ,
to be personally converted to him, and to follow
him as faithful disciples. All authentic evangelization,
in fact, everything we do as Christians, flows
from this personal relationship with Jesus, which
is a response of a person in faith to the kerygma,
the proclamation of Christ’s saving love.
Everything flows from this personal turning to
Jesus and the decision to pattern one’s
life on him. It follows that the first objective
in implementing Goal One is to foster an experience
of conversion and renewal in the heart of every
believer.
This Goal One calls Catholics to continue to
hear the Good News at ever-deeper levels. The
call to holiness, given to every Catholic through
Baptism, consecrates each one to God and to the
service of the kingdom.
The strategy of this goal is to so deepen the
sense of Scripture and sacrament that Catholics
will pray more fully, and, with a greater understanding
of Christ’s call, live as disciples at
home, at work, and in today’s many cultural
settings. It seeks a greater openness to physical,
mental, and cultural diversity among Catholics.
Goal One entails the following objectives:
v To foster an experience of conversion and
renewal in the heart of every believer, leading
to a more active living of Catholic life.
v To foster an experience of conversion and
renewal in every parish.
v To foster an appreciation of God’s Word
in the lives of all Catholics.
v To make the evangelizing dimension of the
Sunday Eucharist more explicit.
v To foster an appreciation of the presence
of Christ in the Eucharist and all of the Sacraments,
the sacred signs of our Catholic life.
v To foster a greater appreciation of the power
of God’s Word in our worship.
v To foster an even deeper sense of prayer among
our Catholic people.
v To foster a renewed understanding of faith
among Catholics.
v To foster a sense of discipleship among Catholic
adults and children.
v To foster active and personal religious experience
through participation in small-group and other
communal experiences in which the Good News is
shared, experienced, and applied to daily life.
v To foster a sense of the domestic Church within
households in which families, individuals and
groups reside.
v To promote and develop a spirituality for
the workplace.
v To foster greater appreciation of cultural
and ethnic spirituality.
Clearly, unless we continue to be evangelized
ourselves, with renewed enthusiasm for our
faith and our Church, we cannot evangelize
others. Priority must be given to continued
and renewed faith formation in faith as the
basis of our deepening personal relationship
with Jesus.
Goal II – Conversion to the Church Community
To invite all people in the United States, whatever
their social or cultural background, to hear
the message of salvation in Jesus Christ so they
may come to join us in the fullness of the Catholic
faith.
Catholic evangelization never considers Jesus
apart from the Church. Pope Paul VI insists that
there is a “profound link between Christ,
the Church, and evangelization.” (On Evangelization
in Modern World, #16). Catholics believe they
embrace the fullness of the Incarnation when
they embrace Jesus in the most intimate communion
with His body, the Church. Goal Two offers the
following challenge to Catholics across the country:
To invite all people in the United States, whatever
their social or cultural background, to hear
the message of salvation in Jesus Christ so that
they man come to join us in the fullness of the
Catholic faith.
Only a Church renewed in spirit can pursue so
grand a purpose. The Church is an evangelizer,
but she begins by being evangelized herself.
There is a great need to work at becoming more
welcoming, less anonymous, more active in seeking
new members and reconciling old ones. Welcome,
acceptance, the invitation to conversion and
renewal, reconciliation and peace, beginning
with worship, must characterize the whole tenor
of the parishes.
This Goal Two means that we are to invite effectively
every person to come to know the Good News of
Jesus proclaimed by the Catholic Church. It means
not only that people are invited but also that
an essential welcoming spirit is present in Catholic
homes and in all our Catholic institutions.
The strategy behind this goal is to create a
more welcoming attitude toward others in our
parishes so that people feel at home, to create
an attitude of sharing faith and develop greater
skills to do this, and to undertake activities
to invite others to know the Catholic people
better.
Goal Two entails the following objectives:
v To make every Catholic institution, especially
our parishes, more welcoming.
v To help every Catholic feel comfortable about
sharing his or her faith and inviting people
to discover Christ in our Catholic family of
believers.
v To develop within families and households
the capacity to share the Gospel.
v To equip and empower our active Catholic members
to exercise their baptismal call to evangelize.
v To use special times in parish and family
life to invite people to faith.
v To cultivate an active core of the baptized
to serve as ministers of evangelization in their
parishes, dioceses, neighborhoods, workplaces
and homes.
v To effectively invite people to our Church.
v To design programs of outreach for those who
have ceased being active in the Church.
v To design programs that reach out in particular
ways to those who do not participate in a church
community or who seek the fullness of faith.
v To foster the cultural diversity of the Church.
v To deepen ecumenical involvement.
Goal III – Conversion of Society
To foster gospel values in our society, promoting
the dignity of the human person, the importance
of the family, and the common good of our society,
so that our nation may continue to be transformed
by the saving power of Jesus Christ.
Goal Three addresses evangelization’s
impact on culture and society: To foster Gospel
values in our society, promoting the dignity
of the human person, the importance of the family,
and the common good of our society, so that our
nation may continue to be transformed by the
saving power of Jesus Christ.
Catholics must affirm what is good in American
culture, not unduly emphasizing the negative.
Today, the Church stands among the most ardent
defenders of immigrants, refugees, the elderly,
the unborn, and the poor and the marginalized
in general. Evangelization aims to build on this
foundation to bring about the Kingdom of God
on earth.
Catholic evangelization is a counter-cultural
activity that confronts disrespect for life,
injustices, prejudices, divisions, loss of the
sense of the transcendent, and many other ills
in modern America. Nevertheless, the evangelization
of culture remains a fundamental goal.
This goal follows upon the other two: The appreciation
of our faith and its spread should lead to the
transformation of our society. The pursuit of
this goal, however, must accompany the pursuit
of the other two because evangelization is not
possible without powerful signs of justice and
peace, as the Gospel shapes the framework of
our lives.
This goal means supporting those cultural elements
in our land that reflect Catholic values and
challenging those that reject it. Catholics,
who today are involved in every level of modern
life in the United States, have to address our
society as a system and also in particular situations.
This goal requires the strategy of strengthening
our everyday involvement with those in need,
of reflecting on the workplace and media, and
of encouraging Catholic involvement in areas
of public policy as a way of having greater impact
on society’s values.
Goal Three entails the following objectives:
v To involve parishes and local service groups
in the needs of their neighborhood.
v To foster the importance of the family.
v To develop groups to explore issues of the
workplace and lay spirituality.
v To encourage Catholic witness in the arts
and in the American intellectual community.
v To involve every Catholic, on different levels,
in areas of public policy.
v To involve the Catholic Church, on every level,
in the media.
v To involve Catholics, at every level, in questions
of economic systems.
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WHAT ARE SOME PRACTICAL WAYS TO EVANGELIZE?
Be a Show Off
The term, “show off,” is not being
used in its usual arrogant and haughty sense.
Rather, it is suggesting that a powerful way
to spread the good news is to demonstrate it
in daily life. If faith really affects how one
speaks and acts in private and in public, people
will take notice. A faith lived is a powerful,
attractive faith. Actions still speak louder
than words.
Help Someone in Need
It is important to see Jesus in the poor. When
faith is put into action by serving those in
need, faith comes alive and has the power to
attract others. Evangelizers don’t just
write checks but reach out to the sick, the
homebound, the troubled, the homeless, the
hungry, the imprisoned. When others see this “hands
on” service to the poor, they will take
the faith more seriously.
Pray
Prayer is what drives evangelization. Prayer
is something we can all do – any time,
any place. We can pray for ourselves and for
others. And certainly, almost everyone, even
the most hardened unbeliever, appreciates prayers
in time of need.
Respect Other People
Common courtesy seems to be on the wane today.
Jesus invites us to be courteous, to have a deep
respect for the God-given dignity of each human
being. Not everyone is asked to write a treatise
about human dignity, but we are all called to
show respect and concern for each person - those
we like and those we don’t like. There
are those who imagine they are better than others,
and there are those who show disrespect for race,
sex, or economic status. When the disciples of
Jesus show respect for others, they have a better
chance of opening their minds and hearts to the
Gospel of Jesus. We are, as children of God,
brothers and sisters.
Begin at Home
Someone once said: “Charity begins at home.” So
does evangelization. Husbands and wives should
help each other to take their faith seriously
and grow in it. Parents are the first to help
their children open their minds and hearts to
Jesus by teaching them how to pray and giving
them their first religion lessons. How important
for the family to practice their faith, especially
by participating in the Sunday Eucharist.
Start With Your Friends
One may find it uncomfortable to evangelize beyond
the family. No one wants to be thought of as
a “religious fanatic.” However,
we all have friends who are “unchurched” or “barely
churched.” When those who have returned
to the practice of their faith are asked why
they were away from the church, some for rather
extensive periods of time, they often respond “No
one asked me to come back. No one missed me.”
Share Your Faith Story
We all believe that the Lord has touched our
hearts with His Truth and His Love. To evangelize
is to be aware of the ways God is active in
our lives and to speak personally and appropriately
about that. People will think more seriously
about their own faith when they hear what faith
means in the lives of others.
Include God in Your Everyday Vocabulary
It is not against the law to speak about God.
To be conscious of God’s presence in
everyday life, in decisions great and small,
in events and casual happenings, and to casually
mention how God works in your life is to evangelize.
And that helps others to raise their awareness
that God is very much alive and present in
our midst.
Bring a Friend to Church
Some of the newly baptized at Easter are quick
to recognize the fact that they took the step
of requesting Baptism because someone had brought
them to church. That seems to be good evangelization.
If you work downtown, ask a friendly co-worker
if he or she would like to attend noon Mass
with you. Invite your friends to come to Sunday
Mass or a parish adult formation class.
Be Joyful
Joy is not hilarity. Those who replace the “pursuit
of happiness” with the pursuit of pleasure
will find lasting joy always eluding them. Joy
an inner assurance that your will is aligned
with God’s, that you are graced beyond
anything you could merit on your own. Joy is
abiding contentment.
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EVANGELIZATION FREQUENTLY SPEAKS OF SHARING
FAITH. WHAT ARE SOME SUGGESTIONS FOR A CATHOLIC
APPROACH TO SHARING FAITH WITH FAMILY AND FRIENDS?
Say I will pray for you to a friend who has shared
some personal concern or difficulty.
Respond Thank God when someone shares a success
story with you.
Make the sign of the cross as you pray before
a meal in a restaurant.
Display a religious article in your room.
Invite someone who has been away from the Church
for a while to attend Mass with you.
Offer to help your neighbor what it’s
not convenient.
Take time in your life for those who are suffering
or in need. Remember, people are more important
than tasks.
When you see God working in your life, point
it out to others. We are all enriched by the
personal witness of others.
Talk to friends about the good experiences you
have had with the Church.
Invite friends to social functions of your parish.
Give money or food to a person in need. Remember
that when you reach out to the poor, you are
reaching out like Christ Himself did.
Witness your faith with your own family and
friends by gently stating, I believe…
Warmly greet others at mass whom you do not
know. Sometimes members of our community fall
away from the Church because they feel alienated
from others in the congregation.
Tactfully change the direction of the conversation
at home or school when things take an uncharitable
or gossipy turn.
Send a sympathy or get-well card to neighbors
or friends assuring them of your prayers.
Continue to comfort a grieving friend or neighbor
well after the funeral. The process of dealing
with a loss takes a long time. Offer to accompany
the person who is grieving to social activities
or make yourself available just to talk.
Volunteer your time for visiting shut-ins, the
elderly, prisoners, etc. Share your favorite
story in the Bible with them during your visit.
Be generous with compliments, especially to
those who appear to be down today
Share a smile and a personal greeting with a
stranger. Try to see Christ in everyone you encounter
each day.
Share an unanswered prayer with a friend or
family member. Remember to give thanks for what
you have received.
Tell someone about a good book or tape to help
him or her grow in his or her faith.
Wear a cross on a chain or other religious articles.
You might be surprised how many times this will
start a conversation about your faith.
Be an example to family and friends as to how
a disciple of Jesus acts and speaks.
Forgive someone who has wronged you. Ask for
forgiveness from someone you have wronged.
Ask friends and family members to pray for your
special intentions.
Move to the center of the church pew, theater
seat, etc., which invites others to join you
and provides an opportunity for conversation.
Do not judge others. Do not speak unkindly of
others. Always look for the good in others and
point this out when they are being hostile.
Serve your parish as a Eucharistic minister,
lector, choir member, altar server, usher, etc.
Devote a specific amount of time to you daily
prayer life. It is impossible to maintain a relationship
with anyone without communication. Prayer should
be viewed as a dialogue with God, not a monologue.
Make sure you allow time for quiet reflection
and listen with your heart to what the Lord tells
you.
Allow your faith to carry over into your work
by insisting on fair prices, good products, and
fair treatment for customers and employees alike.
Share your personal faith story of how God has
worked in your life with a friend or a family
member.
Work in a soup kitchen, a shelter for the homeless
or some other charitable agency. Try to see Christ
in everyone you encounter there.
Treat everyone you meet with dignity. No matter
what they look like, how they try your patience,
or how they speak, they are part of the Body
of Christ.
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WHAT ARE SOME “QUALITIES OF CATHOLIC
EVANGELIZATION?
Catholic Evangelization is rooted in life – family
(integral, divorced, single parent, nuclear),
world (friends, workplace, technology, culture,
neighbors, business offices, civic associations),
and the church.
Catholic Evangelization is directed toward the
kingdom of God (sharing faith is a way of furthering
God’s kingdom).
Catholic Evangelization is always related in
some ways to the Christian community (never just “me
and Jesus”).
Catholic Evangelization recognizes all church
members as partners in furthering God’s
kingdom (collaboration).
Catholic Evangelization energizes Christian
activities and church ministries (it’s
not another program).
Catholic Evangelization interprets Sacred Scripture
in a rich way and does not limit the Bible to
its literal meaning (it's not fundamentalist).
Catholic Evangelization is optimistic, but realistic
(the world is basically good but wounded).
Catholic Evangelization is a lifelong journey
to God (it’s a continuous process of conversion).
Catholic Evangelization happens in the midst
of everyday living (God in ordinary life).
Catholic Evangelization offers a firm anchor
and clear direction in an uncertain world (provides
a wonderful Faith Tradition).
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THE MOST NUMEROUS BODY OF CHRISTIAN BELIEVERS
IN AMERICA TODAY IS THE ROMAN CATHOLIC CHURCH,
NUMBERING SOME 45 MILLION BELIEVERS. RECENT RESEARCH
SHOWS THAT THE SECOND LARGEST BODY, SOME 17 MILLION,
CONSISTS OF THOSE CATHOLICS WHO NO LONGER PRACTICE
THEIR FAITH. WHAT ARE SOME REASONS WHY CATHOLICS
BECOME INACTIVE IN THEIR FAITH?
Bishop Michael Saltarelli presents nine reasons
why 17 million U.S Catholics “no longer
practice their faith.”
Reason 1: Some did not experience the power
or presence of God in Catholicism or in the Catholic
community of which they were a part.
Reason 2: Some did not experience warm, personal,
caring relationships in their encounters with
Catholics. To them the people seemed cold, the
services boring.
Reason 3: Others did experience the complex
religious system that seemed to lack relatedness
to their lives and, for many, a lack of ministers
appreciating their language and culture.
Reason 4: Some were hurt in some way by Catholics – clergy
or laity – and have not been reconciled.
Reason 5: Some are in conflict with the teachings
of the church on…matters of faith and morality.
Reason6: Others never know their faith well
and were ignorant of basics. They were easily
misled in their lack of understanding, exploited
by those who attack Catholic beliefs and practices
for their own purposes.
Reason 7: Some have been kept from full communion
with the church because of a marriage outside
the church.
Reason 8: A significant number of the inactive
simply got lazy and stopped going. They may have
gotten busy with their jobs and families, and
through their own fault didn’t find the
time. In a recent survey of young-adult Catholics
published in American magazine, 35 percent of
the inactive simply got too busy and were lazy
and didn’t find the time to be involved.
Reason 9: Others moved to new locations and
never got around to finding a church in their
new city or neighborhood. The American survey
noted that 19 percent of the inactive young adult
fell into this category.
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WHAT DOES IT MEAN “TO BE SAVED” IN
THE CATHOLIC TRADITION?
Simply put, we were saved when we were baptized;
we are being saved now as we live of life of
discipleship; we will be saved fully in the future
when we live in the fullness of God’s reign.
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JESUS COMMANDS US TO “GO AND MAKE DISCIPLES.” WHAT
DOES IT MEAN TO BE A DISCIPLE OR WHAT IS DISCIPLESHIP?
The concept of discipleship, central to the
ministry of Jesus, is expressed in the New Testament
by the verb akolouthein and by the noun mathetes.
Jesus called men and women to “follow after” (akolouthein)
him. Those who followed him were known as his “disciples” (mathetes).
The word mathetes appears more than 250 times
in the New Testament, always in the Gospels and
Acts. In secular Greek the word means “one
who learns.” A mathetes was someone bound
to another in order to learn, thus an apprentice
to someone in a trade or profession or a student
of a philosopher. There is no mathetes without
a didaskalos, a “master” or “teacher.” The
English word “disciple” comes from
the Latin word discipulus, “pupil.”
Akolouthein or “follow after” does
not always refer to those who were disciples
in the strict sense, as when it is used of the
crowds that followed Jesus. When used of individuals,
akolouthein or "follow after” shows
some special characteristics of discipleship
in relation to Jesus.
First, unlike the case of discipleship in Rabbinic
Judaism, the disciples of Jesus did not choose
the master; rather , the master chose and called
the disciples. The initiative comes from Jesus.
Jesus called those He desired that they might
be with Him and that He might send them out to
preach.
Secondly, there is an inclusive element to Jesus’ call,
even if it is still within a Jewish context.
Unlike that of the rabbis, Jesus’ call
was not restricted to the ritually pure and the
religiously obedient. Among those invited to
follow Him were tax collectors and sinners. Women
also accompanied Him as disciples.
Thirdly, Jesus’ call to discipleship demands
a radical conversion, a religious conversion
to Jesus often symbolized by leaving behind one’s
possessions. For some, discipleship also meant
celibacy for the sake of the kingdom.
Fourthly, discipleship means following Jesus
by sharing his ministry. Unlike the disciples
of the rabbis, who were students, concerned with
passing on the tradition of their teachers, the
disciples of Jesus were called for service. Jesus
sent them out to heal the sick, to cast out demons,
and to proclaim that the kingdom of God was at
hand.
Finally, discipleship means a willingness to
love others with a sacrificial love. The disciples
are to share whatever they have with others;
they are to take the last place and serve others;
their love of others is to be all-inclusive,
placing others first, yielding to them, and being
willing to bear insult and injury.
The Gospels distinguish between the Twelve and
the disciples who traveled with Jesus, other
friends and supporters, and the larger group
to whom Jesus ministered. After Easter, when
the Christological meaning of discipleship became
clear, discipleship was understood as including
the following of Jesus in his Easter passage
from death to life.
Discipleship means a personal following of Jesus
that affects every dimension of human life. It
shapes one’s attitude toward property and
wealth, affects a person’s human and erotic
relationships, gives a new meaning to love, changes
the way one understands success and personal
fulfillment, and finally calls one to enter into
Jesus’ paschal mystery. At its heart, it
is the imitation of Christ.
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ARE THERE DIFFERENT WAYS OR “STYLES” OF
EVANGELIZATION? IF SO, CAN YOU DESCRIBE THEM?
To freely share your faith, it is helpful to
recognize the different styles of evangelization
and consider which method most reflects your
personal style. Dorothy Hulburt and Sister Priscilla
Lemire, RJM have written a booklet entitled Evangelization
Teams in the Making and in there they identify
six styles of evangelization and include an evangelization
styles survey to help a person asses their own
particular style. What follows below is a brief
of these six styles as described in their booklet.
Servant Style: This style of evangelization
is characterized by qualities of patience and
selflessness. Servant evangelization is others-centered
and finds joy where love is put into action.
Servant evangelists must balance their actions
with words, that others may recognize that the
motivation for their service is Christ. Faithful
service is always offered for the other – servants
must be cautious not to impose their service
on another.
Invitational Style: This style of evangelization
is characterized by qualities of hospitality
and commitment. Invitations evangelists are persuasive,
enjoy new people and easily reach out to others.
Invitational evangelists do not let their own
feelings of inadequacy at proclaiming Christ
stop them from inviting others to hear the Gospel
proclaimed. It is important to discern what functions
are appropriate for different persons and to
invite accordingly. With this style of evangelization,
one can easily get discouraged if invitations
are turned down.
Relational Style: This style of evangelization
is characterized by qualities of compassion,
sensitivity, and friendliness. Relational evangelists
are friendship oriented, focus on people and
their needs, and are good conversationalists.
Relational evangelists must beware of valuing
friendship over truth. They sometimes experience
a sense of betrayal when the friendships they
make do not lead to Christ. Relational evangelists
can become overwhelmed with the needs of others.
Witness Style: This style of evangelization
is characterized by personal experience as a
basis for sharing faith. Witness evangelists
are good listeners who feel connected to the
experiences of others. Their story continues
to touch their own life as well as the lives
of others. In witnessing, it is important to
relate your story to those to whom you are speaking.
It is easy to lose perspective of the multitude
of ways in which God works, to presume “if
it didn’t happen to me, it’s not
valid.”
Intellectual Style: This style of evangelization
is characterized by logical and analytical thinking.
Intellectual evangelists are inquisitive and
often like to debate. They are concerned about
what people think over what they feel. Intellectual
evangelists must avoid getting “stuck” on
particular arguments and missing the Gospel message.
A balance between information and an open attitude
must be cultivated. This style is not apologetics,
which defends the Church, but an intellectual
assent to faith.
Challenging Style: This style of evangelization
is characterized by strong convictions. Challenging
evangelists are confident, bold, and direct.
Challenging evangelists must be sensitive to
the spirit at work in a person’s life.
Judgment and condemnation must be avoided. The
call here is to “speak the truth in love.”
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AN IMPORTANT PART OR ASPECT OF
EVANGELIZING IS “SHARING FAITH.” WHAT
IS FAITH SHARING AND/OR WHAT DOES IT MEAN?
Faith sharing refers to the way in which we
communicate our personal experiences of and responses
to Jesus Christ. I let others know what is happening
in me at this deepest level of relationship.
It is sharing some part of my faith journey with
those I can trust and owning and valuing God’s
action in my life’s journey. I am the only
one who knows what is going on in me and I share
it with another person or group. I choose to
share this because of my conviction that we are
called together in Christian relationship and
community to share at this level of faith so
that we can grow more fully in our relationship
with our God.
As a result of this sharing, we grow together
in communion in Christ. Each of us lives a spiritual
life from our own unique center as elevated by
grace. What we feel, perceive, imagine, will
or do, comes into being from the core of our
own uniqueness where we personally meet Christ
as He revels Himself in our daily lives. This
is our spiritual world of meaning. In order to
use this core faith experience, I have to look
back over my life and raise the experience to
the level of awareness so that I can use it consciously
in living out my Christian life and ministry.
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WHERE DOES THE PRACTICE OF FAITH SHARING COME
FROM?
Faith sharing began when God gave us Jesus Christ,
the Word, to reveal to us a personal God. This
sharing reached it climax at the discourse at
the Last Supper. Christ told His apostles of
His life in the Trinity. Faith sharing is a long
tradition beginning with Jesus and His disciples.
The Gospels are the faith sharing of the evangelists,
their reactions to Christ, the details of their
lives with Christ. Paul also tells us of his
personal experiences with Christ, of his fears,
his anxieties, hopes and love for Christ. Other
examples of faith sharing are the Confessions
of St. Augustine, the autobiographies of St.
Ignatius of Loyola, St. Teresa of Avila, and
St. Therese of Lisieux.
Your own personal experience of God comes about
at the level of your own inner feelings, thoughts,
and images. Through verbal description of articulation
you can help other persons to “experience” your
experiences of the Lord. This kind of sharing
strengthens the bonding in Christ. Faith sharing
is a more profound, and therefore riskier, sharing
that the sharing at the second level.
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WHAT ARE SOME OF THE BASIC STEPS OF FAITH SHARING?
There are several basic steps in faith sharing:
1) We invite God to come into our hearts – We
open our minds, hearts and soul to received the
Word.
2) We read or listen to the readings from the
Sacred Scriptures.
3) We let God speak to us in silence – We “notice” the
words or phrases that touch, stir, challenge,
correct our hearts.
4) We ask ourselves: How is my life touched by
this scripture passage? Is there an invitation
for me?
5) We share what we have heard in our hearts.
6) We commit to some action individually or as
a group. It is important that at the end of each
session we ask ourselves: “What is God
telling me (us) to do? How can we respond?
7) We pray together for God’s continuous
guidance in our life.
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BY WAY OF CONTRAST OR PERHAPS COMPARISON, WHAT
IS FAITH SHARING AND WHAT IS NOT FAITH SHARING?
What Faith Sharing Is:
1. It is rooted in the belief that God is always
present and active in my life and bringing
to awareness and articulating this presence
and action of God.
·
How am I experiencing God’s presence in
life at this moment?
·
What is my image of God or of Jesus in this passage?
·
How am I challenged to see God’s presence
and action in my daily life?
2. It is sharing how I was touched, called or
challenged by the Scriptures or the questions
suggested in the faith sharing materials.
·
A word or phrase spoke to me in a special way
·
I understood the passage in a new way
·
How I felt called/challenged by God’s Word
Sometimes the fruit of our prayer may be questions
that still have no answers.
I may just want to share this with the group asking for their prayers.
What Faith Sharing IS NOT:
Faith sharing is not:
·
A scripture study or discussion
·
A show and tell of how much I know about Scripture,
theology, etc.
·
A time to resolve my problems of those of others
·
A time to tell my whole life story
·
Preaching to the group
·
Complaining
·
Debating
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WHAT ARE SOME IMPORTANT ATTITUDES TO HAVE IN
FAITH SHARING?
In Faith Sharing we need to:
· Listen to each other – what they
share is a gift and I receive it as such
·
Receive without judging what the other shares
·
Be comfortable with silence
·
Be attentive to God’s presence in the group
·
Nurture a spirit of faith: believing that God
in intimately involved in my life and wants to
reveal this to me.
Never forgetting that:
· Faith sharing is God centered
·
In order to receive God’s word and God’s
grace, I need to be attentive to the Scriptures,
to the events of my life, and to my relationship
with others
·
The insights, calls, challenges, images that
I receive in prayer are God’s gifts to
me
·
The insights others share with me during faith
sharing are also God’s gift to me.
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WHAT IS THE RELATIONSHIP BETWEEN EVANGELIZATION
AND CATECHESIS?
Evangelization is so central to
the life of the Church that, should she neglect
her sacred responsibility of bringing the Good
News of Jesus Christ to all of humanity, she
would be faithful neither to the mission entrusted
to her by her Lord nor to her identity as mother
and teacher…The Church’s mission of evangelization
is permeated by catechesis. While catechesis and
evangelization cannot be simply identified with
one another, “there is no separation or opposition
between catechesis and evangelization….Instead,
they have close links whereby they integrate and
complement each other.” (From National
Directory for Catechesis, #22, p.67.)
Catechesis is an essential “moment” in
the process of evangelization. The Apostolic
Exhortation Catechesi Tradendae places catechesis
firmly within the Church’s mission and
notes that evangelization is a rich, complex
and dynamic reality which compromises essential
but different “moments.” “Catechesis,” it
adds, “is one of these moments – a
very remarkable one – in the whole process
of evangelization.” This is to say that
there are activities which “prepare” for
catechesis and activities which “derive” from
it. The “moment” of catechesis is
that which corresponds to the period in which
conversion to Jesus Christ is formalized, and
provides a basis for first adhering to him. Converts,
by means of “a period of formation, an
apprenticeship in the whole Christian life,” are
initiated into the mystery of salvation and an
evangelical style of life. This means “initiating
the hearers into the fullness of Christian life.” (From
the General Directory for Catechesis, #63, p.
57.)
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WHAT IS THE RCIA?
The RCIA, which stands for Rite of Christian
Initiation of Adults, is a process through which
non-baptized men and women enter the Catholic
Church. It includes several stages marked by
study, prayer and rites at Mass. Participants
in the RCIA are known as catechumens. They undergo
a process of conversion as they study the Gospel,
profess faith in Jesus and the Catholic Church,
and receive the sacraments of baptism, confirmation
and Holy Eucharist. The RCIA process follows
the ancient practice of the church and was restored
by the Second Vatican Council as the normal way
adults prepare for baptism. In 1974, the Rite
for Christian Initiation for Adults was formally
approved for use in the United States.
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WHAT ARE THE STEPS OF
THE RCIA?
Prior to beginning the RCIA process,
an individual comes to some knowledge of Jesus
Christ, considers his or her relationship with
Jesus Christ and is usually attracted in some
way to the Catholic Church. This period is
known as the Period of Evangelization and Precatechumenate.
For some, this process involved a long period
of searching, for others, a shorter time. Often,
contact with people of faith and a personal
faith experience lead people to inquire about
membership in the Catholic Church.
After conversation with an advisor or spiritual
guide, the person, known as an “inquirer,” may
decide to seek acceptance into the Order of Catechumens.
The inquirer stands amidst the parish community
and states that he or she wants to become a baptized
member of the Catholic Church. The parish assembly
affirms this desire and the inquirer becomes
a “catechumen.”
The Period of the Catechumenate can last for
as long as several years or for a shorter time.
It depends on how the person is growing in faith,
what questions they encounter along the way,
and how God leads them on this journey. During
this time the catechumens consider what God is
saying to them in the Scriptures, what changes
in their life they want to make to respond to
God’s inspiration, and what membership
in the Catholic Church involves.
When a catechumen and the parish team working
with him or her believes the person is ready
to make a faith commitment to Jesus in the Catholic
Church, the next step is the request for baptism
and the celebration of the Rite of Election.
This rite includes the enrollment of names of
all those seeking baptism at the coming Easter
Vigil. On the first Sunday of Lent, the catechumens
and their sponsors gather at the cathedral church
and the catechumens publicly request baptism.
Their names are recorded in a book and they are
called “the elect.” The days of Lent
are the final period of purification and enlightenment
leading to the celebration of initiation at the
Easter Vigil. Lent is a period of preparation
marked by prayer, study, and spiritual direction
for the elect, and prayers for them by the parish
communities.
The third step is the Celebration of the Sacraments
of Initiation, which takes place during the Easter
Vigil Liturgy on Holy Saturday when the catechumen
receives the sacraments of baptism, confirmation,
and Holy Eucharist. Now the person is a fully
initiated member of the Catholic Church.
After the person is initiated, formation and
education continue in the period of the postbaptismal
catechesis, which is called “mystagogy.” This
period continues at least until Pentecost. During
the period the newly baptized members reflect
on their experiences at the Easter Vigil and
continue to learn more about the Scriptures,
the sacraments, and the teachings of the Catholic
Church. In addition they reflect on how they
will serve Christ and help in the church’s
mission and outreach activities.
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WHAT IS MEANT WHEN PEOPLE
REFER TO MEN AND WOMEN COMING INTO “FULL
COMMUNION WITH THE CHURCH”?
Coming into full communion with the Catholic
Church describes the process for entrance into
the Catholic Church for men and women who are
baptized Christians but not Roman Catholics.
These individuals make a profession of faith
but are not baptized again.
To prepare for this reception, the people, who
are called “candidates,” usually
participate in a program to help them understand
and experience the teachings and practices of
the Catholic Church. Some preparation may be
with catechumens preparing for baptism, but the
preparation for candidates is different since
they have already been baptized and committed
to Jesus Christ, and many have also been active
members of other Christian communities.
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WHAT IS THE HOLY SATURDAY
RITE LIKE?
The Holy Saturday Liturgy begins with the Service
of Light, which includes the blessing of the
new fire and the Paschal Candle which symbolizes
Jesus, the Light of the World. The second part
consists of the Liturgy of the Word with a number
of scripture readings. After the Liturgy of the
Word, the candidates are presented to the community,
who pray for them and join in the Litany of the
Saints. Next, the presider blesses the water,
placing the Easter or Paschal Candle into the
baptismal water. Those seeking baptism then renounce
sin and profess their faith after which they
are immersed into the baptismal water three times
with the words, “I baptize you in the name
of the Father, and of the Son, and of the Holy
Spirit.” In some situations the water may
be poured over the head of each candidate.
After the baptism the newly baptized are dressed
in white garments and presented with a candle
lighted from the Paschal Candle. They are then
confirmed by the priest or bishop who imposes
hands on their heads, and invokes the gift of
the Holy Spirit. He then anoints them with the
oil called Sacred Chrism.
The Mass continues with the newly baptized participating
in the general intercessions and in bringing
gifts to the altar. At Communion, the newly baptized
receives the Eucharist, Christ’s body and
blood, for the first time.
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WHAT DOES THE WHITE
ROBE SYMBOLIZE?
The newly baptized are dressed in a white garment
after baptism to symbolize that they are washed
clean of sin and continue to walk in this newness
of life.
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WHAT DOES THE CANDLE
SYMBOLIZE?
A small candle is lit from the Easter or Paschal
Candle and given to the newly baptized as a reminder
to them always to walk as children of the Light.
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WHAT DOES THE SACRED
CHRISM SYMBOLIZE?
The Sacred Chrism, or oil, is a sign of the
gift of the Holy Spirit being given to the newly
baptized. It is also a sign of the close link
between the mission of Jesus and the outpouring
of the Holy Spirit, Who comes to the recipient
with the Father in baptism.
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WHY WAS THIS ANCIENT
RITE RESTORED?
It was restored in the church to highlight the
fact that the newly baptized are received into
a community of faith, which is challenged to
realize that they too have become different because
of this new life in the community.
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IS THERE A CEREMONY
OR PREPARATION FOR BAPTIZED CATHOLICS WHO NEVER
OR SELDOM HAVE PRACTICED THE FAITH?
Catholics who have been baptized, confirmed
and made First Communion but then drifted from
the faith return through the Sacrament of Penance.
Catholics who were baptized but never received
confirmation and Eucharist can return through
a process called continuing conversion that is
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