Category: Evangelization

Just two little words in a carefully written text of the Second Vatican Council carry tremendous significance in terms of the emphasis that text was meant to convey. Two little words, so easily overlooked, add urgency to the task for evangelization, and usher in a reminder of why the task of the Church in announcing Jesus Christ is so critical.

What are these words? Simply these:

“But often….”

Perhaps you are less than amazed and wonder what they could have to do with evangelization, let alone urgency. These words occur in a critical text of the Second Vatican Council, Lumen Gentium # 16, which is often misunderstood to teach that just about everyone will be saved, baptized or not. Yet these two little words (“But often”) and the three sentences that follow set forth a critical interpretive key that is often wholly ignored by many who hold an expansive and universalist notion of salvation.

Let’s see the whole of Lumen Gentium 16 and see why these two words (which I bold in the text below) are so important:

Finally, those who have not yet received the Gospel are related in various ways to the people of God. In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh. On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues. But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Mohammedans, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things, and as Savior wills that all men be saved. Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, “Preach the Gospel to every creature”, the Church fosters the missions with care and attention. (LG # 16)

Clearly, the text expansively sets forth a case for God’s goodness and His desire to save all people. He will regard the good will of those who, through invincible ignorance, do not come to explicit confession of Jesus. And, presuming they are sincerely seeking God and striving to live according to the dictates of conscience, God can indeed save them.

But while such a scenario is certainly possible, we ought not presume it is widespread, or even necessarily common. And, the Lumen Gentium text does NOT in fact presume that.

And this is where our two little words are critical. For having set forth the possibility of salvation apart from explicit confession of Jesus and baptism, the text then states with proper and biblical sobriety:

BUT OFTEN men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator.

The majority of this sentence is a direct quote from St. Paul to the Romans who speaks more fully of the problem of human sinfulness and rebellion and how it leads many to reject God. Paul speaks of:

…the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. (Romans 1:18-23)

“Often” lacking! With this Romans text in mind, Lumen Gentium, while acknowledging Gods goodness and desire to save all, states that, “often” the necessary ingredients for this anonymous Christianity, or implicit baptism of desire, are lacking. Thus the Council goes on to urge and exhort: Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, “Preach the Gospel to every creature”, the Church fosters the missions with care and attention.

Sadly these two little words “but often” are brushed aside by many, if not most today who hold an opinion that almost everyone will be saved and go to heaven. Never mind that this view is almost wholly opposed to massive Biblical evidence, most of it right from the mouth of Jesus Christ, who rather consistently and vividly teaches that salvation is more difficult that most of us moderns assume, going so far as to say that “many” are lost and “few” are saved (e.g. Matt 7:14).

Of course all of this non-biblical thinking and misunderstanding of Lumen Gentium has devastated evangelization, both at the worldwide level, and even more so in the home and family. Most are very blase’ about urging the faith on children, siblings and friends. Most are lukewarm in their own reception of the sacraments and the living of the faith.

I want to hand the conversation over to Ralph Martin at this point. For I am here summarizing a central point he makes in his important book: Will Many Be Saved? What Vatican II Actually Teaches. I have reviewed the book more thoroughly HERE.

Please read this book, it is absolutely essential reading for every Catholic, especially clergy and parents.

In this brief video interview Ralph Martin sets forth the basic points of his book, and among the points he mentions are those two critical words “But often.”

Yesterday on this blog we discussed what was meant by the term Kerygma (by the way, pronounced “kay-ROOG-ma” where the first “a” is long and the last “a” is short. Some also pronounce it Kah-REEG-mah). If you missed that discussion you might do well to look at it here: What do we mean by the Kerygma?.

Briefly reviewed however, the term κήρυγμα, (Kerugma) is a Greek word meaning “proclamation”. The Greek word κηρύσσω, (kerusso) means “to be a herald (kerux),” or to be one who proclaims. And thus the Kerygma is what is proclaimed. As the Apostles began the work of preaching and proclaiming Christ, they proclaimed a message that was rather basic and simple.

The basic content of the kerygma emphasizes that Jesus is the chosen Messiah of God, the one who was promised. And though he was crucified, He rose gloriously from the dead, appearing to his disciples, and having been exulted at the right hand of the Father through his ascension, now summons all to him, through the ministry of the Church. This proclamation (kerygma) requires a response from us, that we should repent of our sins, accept baptism, and live in the new life which Christ is offering. This alone will prepare us for the coming judgment that is to come upon all humanity. There is an urgent need to conform ourselves to Christ and be prepared by him for the coming judgment.

There are eight kerygmatic sermons listed by St. Luke’s in the Acts of the Apostles. Five are by St. Peter, and three by St. Paul. The texts are too lengthy to reproduce here but I have put them in a PDF file that you can view here: Eight Sermons of the Kerygma in Acts

The Sermons all contained three fundamental elements. And, while the sermons may not follow this exact order, sometimes interweaving the three themes together, these three basic elements are most consistent:

I. Effect–there is some event, usually a healing which in effect generates the audience. This is a critical element that we will return to later.

II. Explanation–there is an explanation for the events presented that is rooted in Jesus Christ and setting forth how he fulfills prophecy, is the longed-for Messiah. The Paschal mystery, that Christ was killed through our sinfulness, but rose gloriously triumphant, is at the heart of this explanation. And this Paschal mystery is the power through which all healing takes place. This same Jesus, now exulted at the Father’s right hand is Judge and Lord of the world.

III. Exhortation – there is an appeal to repentance and the call to receive Jesus Christ in faith.

Not all eight of the sermons develop each of these points as fully as others. But these are the essential elements. As we shall see, the final sermon on the list, the one St. Paul preached at the meeting of the Areopagus (Acts 17:22–31), barely qualifies as a kerygmatic sermon, though it is commonly listed as one of the eight. More on this in a moment.

As an example of the kerygmatic sermons, let’s look at Peter’s second sermon in Acts 3:12-26:

Acts 3:12-26 – When Peter saw this, he said to them: “Men of Israel, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. You disowned the Holy and Righteous One and asked that a murderer be released to you. You killed the author of life, but God raised him from the dead. We are witnesses of this. 16By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has given this complete healing to him, as you can all see. “Now, brothers, I know that you acted in ignorance, as did your leaders. But this is how God fulfilled what he had foretold through all the prophets, saying that his Christ would suffer. Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Christ, who has been appointed for you—even Jesus. He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets. For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from among his people.’ “Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these days. And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’ When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.”

So Lets look at the Three basic elements of this sermon:

I. Effect– The first verse says When Peter saw this [i.e. their astonishment], he said to them: “Men of Israel, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk?”

Note then, we are looking at a fact, that is to say, an event that has taken place, something that is observable. In this case, a man who had been crippled from birth, was healed, and he not only walked, but he danced!

This visible effect of God’s grace had the additional effect of drawing a crowd who were now ready to listen to St. Peter. Indeed, six of the eight  kerygmatic sermons but one has some triggering event that gathered at the crowd, eager to listen. In the first kerygmatic sermon it had been the rushing wind of Pentecost, the noise that gathered the crowd and then also the gift of tongues, wherein each are heard the apostles speaking in their own native language. In other cases it was an indeterminate list of “signs and wonders” (Acts 5:12) that sets the stage. In another case, it was the outpouring of the Holy Spirit upon Cornelius and his family with visible effects,  that occasioned the sermon (Acts 10:34 ff). On yet another occasion, it was the cure of another cripple, in this case by St. Paul and Barnabas,  in the town of Lystra (Acts 14:8–13).

Thus, some event, some observable effect, sets up of the sermon in six of the eight Kerygmatic sermons.

Now we may ask, “Does this mean that we have to show forth works and miracles in order to preach the Gospel?” And the answer is, “Yes!”  It may not necessarily be miraculous physical cures. But surely this effect is required, the miracle of a transformed life on the part of the one who announces Jesus Christ. At some very obvious level we have got to be able to demonstrate to those to whom we preach, and announce Jesus Christ, that we are not merely announcing some facts about an historical figure, or the doctrines of the Church, but also, that we are announcing a Man we have personally met, the Lord who has transformed our life.

We, our very selves, are to be the effect, to be the event which draws the crowd, or even one listener, who will hear of Jesus Christ. Kerygmatic preaching is not merely about doctrines, it is not merely about information, it is about announcing, and witnessing to, transformation, personal transformation in Christ Jesus.

Those who preach the kerygma, must preach it as first-hand witnesses, as witnesses who have met Jesus Christ, and who know what he is doing in their life. Kerygmatic  preaching is not a technique that can simply be learned by articulate spokesmen, it is a relationship that must be received, experienced, and thereby announced.

The early Christians, indeed, the Apostles, did not simply announce formulas, creeds, and doctrines; important those these things are. Rather, they announced a person, Jesus Christ, whom they had met. As St. John says in his first letter: “What we have heard, what we have seen with our eyes, what we have looked upon, and touch with our own hands… What we have seen and heard we proclaim now to you!” (1 John 1:ff)

And here explains one reason why the Kerygma, is so rarely make use of today. For it presupposes a personal relationship with the Lord Jesus Christ. There will be little effective evangelization apart from a personal proclamation of Jesus Christ. Don’t miss step one of the Kerygma!

II. – Explanation–in explaining how a crippled man has been healed, Peter takes no credit of his own. He attributes it all to the risen Lord Jesus Christ. In this setting forth of Christ he intertwines a typically kerygmatic  approach of announcing that this same Jesus Christ is now glorified in heaven, as can be plainly seen through the effect of the miracle worked in his name.

Peter goes on to declare the Paschal mystery, saying, that though this world killed him, God the Father raised him from the dead. Peter says that he is of witness of this very fact.

Then, St. Peter diverts briefly to a call to conversion in verse 17 and 18 and reverts to the fact that everything that happened to Jesus Christ, was prophesied in the Scriptures, by the prophets.

Of course, in an exhortation directed to a secular world, which does not accept the veracity or authority of Scripture, one cannot rely entirely on demonstrating prophetic fulfillment. One should however be able to demonstrate the reasonableness of Jesus Christ, by showing that he does not emerge out of nowhere. Rather, he emerges after centuries of being prefigured, longed for, and announced.

Remember too, the starting point of kerygmatic preaching is not fine points of Scripture, but the wonderful reality of miracles worked and/or transformed lives. The evidence, for a secularist, while it cannot begin with Scripture, can nevertheless find additional reassurance in the ancient prophecies of Scripture, but this assurance is rooted in an effect which is evidently before them, namely the proof of a transformed life, or of a miracle. In this context of credibility, Scripture, as an historical reference can also be advanced to show that the Christ event builds on ancient wisdom and prophecy. When we announce Jesus Christ to a secular world, we should not wholly set aside Scripture, even though we must also use other things, such as natural law, and human reason.

But note this key point, kerygmatic preaching, does not start with the Scripture, but with the effect, the effect of transformed human being. We simply have to accept, that to the secular world, someone like Mother Teresa is going to have greater credibility than some holier than thou dude trying to win an argument by out-quoting their opponent.

Kerygmatic preaching opens the book of Scripture, but only after demonstrating the power and the wisdom of Jesus Christ through healing and transformation. One of the great dangers of today is that too many Christians who would witness to Christ, seem little better little more reformed than an average pagan. Too many Christians who say they know Christ do not live lives that really show that. Many come across as self-righteous, arrogant, persnickety with details, yet missing the larger points of love, generosity, charity, holiness and joy. There can be little kerygmatic preaching in the absence of an effect. And while two of the kerygmatic sermons in the Scriptures do not contain a previous event, that very fact is probably why one of those sermons failed to bear fruit, as we shall see.

III. Exhortation–St. Peter concludes his sermon with a warning, quoting Moses, The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from among his people. In the last line of the sermon, Peter exhorts the people to experience the same blessings of the glorified Lord Jesus Christ, that they had just witnessed in the healing of this crippled man, by turning from their wicked ways. Thus he exhorts repentance, but, once again, in the light of true evidence of the power, majesty and lordship of Jesus Christ.

And thus we see that kerygmatic preaching is rooted not merely in reason or in discourse, but is rooted in experience, the experience of the miracle of healing and/or the experience of a transformed human person, preferably the preacher himself.

Ultimately, the call for a return to the kerygma then must be seen as a call for preachers, prophets, disciples, and members of the Church to return to a preaching of the fundamentals of Jesus Christ as a starting point. But this preaching must be rooted in a first-hand witness, in the credibility of someone who can show forth signs and wonders. And the chief sign, the most convincing miracle, is not usually the sort of miracle that many suspect are staged anyway, as  TV evangelists of the past have sometimes done.

Rather the chief miracle to behold is the witness of a transformed human being who shows forth the glory of love, serenity, of the obvious fact of sins having been put to death, and replaced by graceful and godly living. The greatest miracle to seek is a transformed human being, absent of pride and gluttony, lust and anger, but possessed rather of love, charity, generosity, kindness, self-discipline and authority over their passions.

St. Peter counseled the early Christians, and us that we should always be ready to render an account for the hope that is within us (1 Peter 3:15). And in this, he establishes the basis for kerygmatic preaching. Namely, that someone notices a hope that is within us, and then, when they ask about it, we are ready to render an account, to announce Jesus Christ. Here is the doorway to kerygmatic preaching, the miracle, the event, of a transformed human person.

A final reflection on the kerygmatic sermons of the Scriptures in Acts is that one of them may have run afoul of the basic principles of what is needed for a kerygmatic sermon. It is the sermon which is traditionally referred to as the 8th kerygmatic sermon. It is the address of St. Paul to the Areopagus in Athens (Acts 17:22–31).

It is too lengthy a sermon to reproduce in the main text here but you can look it up, or see it on the PDF file attached above. Most of the elements of the kerygmatic sermon are remarkably absent in the Athens speech. There is no miraculous event which precedes the sermon. Paul never mentions Jesus Christ by name but simply refers to him as “the man God has appointed.” In speaking of the Paschal Mystery, St Paul mentions only the resurrection, but not the cross. And though he does mention repentance, he never quotes Scripture other than to allude to it.

In Paul’s defense, he was speaking to a strictly pagan crowd with high intellectual prowess. But he does in fact set aside most of the kerygmatic principles of preaching Christ. The effects of his sermon are meager at best, gathering only a few converts and not resulting in the establishment of any church at Athens.

It would seem, that Paul himself considered his efforts at Athens poorly. At his next destination, namely Corinth, he made a reflection that, while not mentioning Athens, likely has a lot to do with his experience there. He seems to have resolved to commit to a back to basics approach on his journey from Athens to Corinth: and thus he writes to the Corinthians:

When I came to you, brothers, proclaiming the mystery of God, I did not come with sublimity of words or of wisdom. I resolved to know nothing while I was with you except Jesus Christ, and him crucified. I came to you in weakness and fear, in much trembling, and my message and my proclamation were not with persuasive words of wisdom, but with a demonstration of Spirit and power, so that your faith might not rest on human wisdom, but on the power of God. (1 Corinthians 2:1–5)

Biblical scholars, and you dear reader, may well differ from the rather sober assessment of Paul’s speech at Athens that is offered here. But if it is a kerygmatic sermon, it is surely not like any of the others. It bore little fruit and would seem to have provoked some soul-searching on the part of Paul.

All this said, the point of this blog post is not to win the debates over the quality of Paul’s speech before the Areopagus. Rather, it is to set forth the essentials of charismatic preaching. A type of preaching, and witness that some in the Church today argue should be a principal tool in the New Evangelization.

I like many of you in yesterday’s comments have some mixed feelings about this. It is 2012, not A.D. 10. Much has transpired in both the Church and the world in these 2000 years that cannot simply be set aside. And yet for some, the kerygmatic approach may be the only way to reach them. Indeed this may be so for increasing numbers.

Perhaps the best we can say is that the approach we use will have to vary based on the individuals or groups we are addressing. For some, the higher theology, the didache is probably necessary and essential. But for others, the more straightforward  and personal approach of the original kerygma may be called for.

But whatever the case, we can never afford to neglect that the only true preacher of Jesus Christ is not someone who is merely read of Him in a book, but someone who has met Him, and knows His power in their life. Nothing can replace personal testimony. Of this the kerygma is insistent, and indeed all preaching and teaching can never miss the essential element of personal testimony, the testimony of a transformed human person.

Why not? Why shouldn’t I aim high? And really, is it that high? Is it really so unrealistic to ask every member of my congregation to shepherd one soul back to the sacraments and the practice of the faith in the next year? Is that so impossible, for each one to reach one, and work with them for a year and to invite them to come and learn more of the faith?

Well, I’m going to try. As a parish we have been engaged in a door-to-door evangelization campaign and that’s been going quite well, actually. Over 1500 homes have been visited and our Sunday numbers are up by 50.

But I am also aware that friendship and family are a more fruitful vein than the “cold-contact” approach of door to door. We’re going to keep doing that because we need to obey Christ who sends us out two by two. But every congregant knows at least five members from among their family or friends who need to come  to God’s house either because they have drifted, or because they have never had a Church home at all. It’s time to go to work and shepherd them back.

And this isn’t going to be a one-time ask, a la “Come to Christmas Mass with me.”

What I am am asking is a year-long effort that would include some of the following:

1. Introduce – On our Parish feast day in couple of weeks I am going to ask every member of the congregation to prepare to commit to the Lord that they will shepherd one soul back to mass.
2. Pray and discern – Between September 18th and the Feast of Christ the King, we are to pray and ask the Lord who that person might be. It may not be the obvious one, such as a spouse or a child. Then again it may be. But pray and ask the Lord for guidance: “Who Lord? Who? Speak to my heart Lord, show me who. Who is it that I reasonably know and will be able to gently shepherd?”
3. Commit – On the feast of Christ the King we will be asked to commit to shepherd the soul to the Lord by spending the next year praying, some fasting and abstaining too, befriending, drawing closer and meeting with that person. They will be ask to place the name of this person on a card. The cards will be collected and placed near the altar, Masses will be offered each week for these souls.
4. Reflect on personal testimony – During Advent each congregant who has agreed will be asked to write a letter of testimony and thanksgiving to the Lord thanking him for the gift of the faith, the Church and Sacraments and to say something of why they are glad to be a Catholic and how the Lord has blessed them in their practice of the faith. These letters will be presented as a gift of thanksgiving to God at Christmas time. Writing these letters will also help the faithful to hone their own testimony which they can later share with the soul they are shepherding.
5. On-going Parish formation – During the period after Christmas and through Lent, directed Bible Studies and seminars will also be conducted in the parish that will guide people on how to lovingly converse with the person they are leading back. There are many “meeting stories” in the Bible (e.g. Jesus with the woman at the well, Nicodemus, Peter and Andrew and so forth). These passages and other resources will be given the parishioners to help them engage in a kind of friendship evangelization. The first step in friendship evangelization is friendship. And these studies will help equip parishioners to draw close to the person they are praying to lead back in a way that is not manipulative or secret, but which is also not filled with pressures.
6. Relate and befriend – Over the period of the year, make it a habit to contact and speak with the person. Talk with them, listen to their stories and ideas. Find out where they hurt and where they find joy. Find out how they drifted from Church or why they have never gone in the first place. Perhaps they have felt hurt or betrayed by the Church, perhaps they are not used to considering the real meaning of their life and have never taken time to consider that this life will end. There is a real power in listening to people in a respectful and loving way. In this stage we also tell our own stories and how the Lord has blessed us and what the Church, the sacraments, the Word of God and fellowship have done for us.
7. Invite – Without lots of pressure, begin to invite them to Church functions. They may not be ready to sit in a pew on Sunday for worship. But we will have concerts, Bible studies, dinners, movie nights, the blessing of the animals.
8. Pray and fast – Continue to pray, as will the parish. Consider some fasting, and abstinence, or take up a spiritual practice such as the Rosary or Divine Mercy Chaplet, devotional reading etc. and offer it as a sacrifice to the Lord for the return to the faith the person you are shepherding.
9. Invite – As the relationship deepens, let the Lord help you to know when and how it is best to explicitly ask this person to either resume the regular practice of their faith or to begin to come regularly on Sunday’s with you. A good time to aim for this is early October when RICA and Adult education classes resume.
10. Assess – As the year draws to a close on the Feast of Christ the King 2012, we will see if our numbers have doubled.

There is an acronym that is applied to projects that are undertaken: S.M.A.R.T. And I think this on meets the Criteria:

1. Specific – Each one reach one
2. Measurable – Double the size of Sunday attendance
3. Achievable – It is quite possible for every congregant to take up this challenge and, over a year meet many if not all the milestones.
4. Realistic – to Double our Sunday Attendance is challenging but not unrealistic if everyone does their part and we remember that the Lord has our back.
5. Time Based – 1 year, with specific milestones on the way.

It is a true fact that simply increasing numbers is not the only, or even most important goal. But rather, that we should authentically evangelize and draw souls to Christ, to his Sacraments, his Word and the fellowship of the Church. At the heart of evangelization is relationship: meeting Christ in others, allowing them to meet Him in us. This is what Christ did, he went out and met others and summoned them to the Kingdom by stages and through relationships. He tells us to do them: Go therefore and make disciples of all the nations, baptizing them and teaching them to observe all that I have commanded you. And Lo I am with you always, until the end of the world. (Matt 28:19)

Am I crazy? Perhaps, but at least call me a fool for Christ. I am going to aim high, that we double our Sunday numbers. Not just for the number’s sake, but for what they represent, souls coming back to God’s house, to be nourished at the altar of the Word and Eucharist, to be more deeply immersed in Christ.

How about you? Will you be crazy too? Are you willing to join me in being a fool for Christ? Let’s get started, there is a work to do.

Photo Credit: A Painting by the artist Atanur Dogan

Here’s a nice video that celebrates the Catholic Faith and can help us get our testimony together. The second half of the video contains a wonderful litany of gifts that are present in the Catholic Church.

I want to talk about the relationship of the word “martyr” and Evangelization in two ways. For the word martyr has two senses, and they both apply to Evangelization. On the one hand martyr is simply the Greek word (μάρτυς – martus) that means “witness.” On the other hand, in modern English, we think of the martyrs as those who suffered and died for their faith. Both concepts are essential for evangelizers (this means you).

Lets look first at the concept of “martyr” as one who suffers. – If you’re going to evangelize prepare to suffer. This explains a lot in terms of why most Christians don’t evangelize.

When I was training people in my parish to go door to door (we had fifty people), and also preparing others to go to their family members and summon them back, it was clear we had to get something out of the way at the very start.  And that was that we were all going to suffer for doing this. We would be rejected, scorned, ridiculed, have anger vented on us and be asked questions we couldn’t answer. And yes, we would also have people who were delighted to see us and were very friendly, even open to the invitation to come to Mass, or to find out more. But in the end, I wanted to be clear, we have to expect to get it with both barrels: POW!

Ready to Suffer? For, if you’re going to be a witness, you have to know that the Greek word for witness is μάρτυς – (martus) – “martyr.” Are you ready to suffer for Jesus? There are many who have go so far as to be killed for announcing Jesus. And how about us? Are we even willing to risk a raised eyebrow? How about laughter, scorn, derision, anger, rejection, or even worse, simply being dismissed or ignored?

These things are just part of the picture. In no way does it indicate failure. In fact, it may indicate success for Christ promised such things to faithful disciples and witnesses. Further, anger and protests does not mean a seed has not been sown. In sowing the seed, the ground must first be broken, and that is not often an easy task. For the ground often makes “protest” and we will only get fruit from it by the sweat of our brow.  Scripture says of such suffering:

1. Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. They will treat you this way because of my name, for they do not know the One who sent me. (John 15:20-21)
2. The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name. (Acts 5:41)
3. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. (1 Peter 4:14)
4. If you suffer for being a Christian, don’t feel ashamed, but praise God for being called that name. (1 Peter 4:16)
5. We are fools for Christ’s sake (1 Cor 4:10)
6. God was pleased through the foolishness of what was preached to save those who believe. (1 Cor 1:21)
7. As servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything. (2 Cor 6:4-10)

How can we read texts like these and think that we will not suffer for speaking and living our faith? Some will accept us, many will reject us. But in rejection, derision, scorn, and being called a fool consider yourself in good company. Jesus, the apostles and martyrs, the saints and all the heroes suffered in this way. It is not failure to thought of this way, it is simply the lot of the faithful to be often considered as such. In this sense it is a sign of success. We do not go looking for a fight or to make people angry. But often they are, and this is to be expected. Suffering is an essential part of being and evangelizer, a witness (a martyr).

Here are few things to remember when being scorned or the object of anger:

1. Don’t take anger and rejection personally. In most cases, it is not about you. Most people’s anger is really directed at Christ, or at God in general, or at his Church, or at organized religion. Some have been hurt by the Church, or feel hurt by God. It’s not about you.
2. Just because someone is angry or takes offense, doesn’t mean you did anything wrong or gave offense. I have often thought that, in a primitive part of our brain, developed in childhood, we instinctively think that, if some one is angry or upset with us, we have done something wrong. Not necessarily so. In fact, anger is sometimes a sign we have done something right, for, if we are faithful, we are raising issues that, though uncomfortable, are necessary to consider.
3. Do not give in to the temptation to retaliate or be personally hurt. Rather, rejoice that you have been deemed worthy to suffer for Christ.
4. Do not be discouraged. Shake the dust and move on. (cf Matt 10:14).
5. Remember that you are sowing seeds. You may not experience the harvest, but others may well bring it in. The fruitfulness of what you do may take years to come to harvest. Just stay faithful and keep sowing seeds.
6. Remember too, an evangelizer is a witness and the Greek word for witness is martyr. Suffering is simply part of the picture.

When we understand and accept these things we are less resentful and anxious when it happens.  Don’t lose heart. Accept the martyrdom of evangelization.

And this leads us to the second notion of the word “martyr,” that of being a witness.

Now the word “witness” indicates someone who has seen or experienced the thing they are talking about. They are a witness because they themselves have personally seen or experienced and know what they are talking about. In English the word “witness” contains the sense of “knowing” for its etymological roots come from Old English and Germanic words such as “wit” and “wissen” meaning to know something, and also likely influenced by the the German verb “kennen” meaning to be personally familiar with someone or something. Hence, to combine these roots, a “witness” is someone who knows the facts and truth of something personally, by first hand knowledge. I cannot really serve as a witness in a court by saying what others saw. Hearsay is not admissible. I have to say what I saw and and personally know. This is what it means to be a witness.

In evangelization work too, we are called to be witnesses. That is, we are called to speak not only what we intellectually know, or have heard others say, but also what we have personally experienced. As witnesses we are called to have firsthand knowledge, and not only say what others have said. It is not enough to know about the Lord, we have to personally KNOW the Lord. A child knows if his parents are just going through the motions of teaching them a prayer, and whether they really know the Lord personally, and are actually praying. Congregants know if their priest is just giving an informational sermon or if he has really met the Lord and “knows” personally what and Whom he speaks of.

People know the difference. And frankly what people are most hungry for is first hand witnesses, not people who just quote slogans and “safe, ” “tested” sayings of others. What people need to hear is: God is real, and I know this because I just talked with him this morning, and I experience his presence even now. And, in the laboratory of my own life I have tested God’s teachings from the Scriptures and the Church, and I have found them to be true and reliable. I am talking to you from experience, God is real, and his teachings are true, and I know this personally for I have experienced it in my life.

Too often, what could be evangelical moments devolve into religious debates about whether Pope “so-and-so” said this or that in the 8th Century, or about why women can’t be ordained, or why the “evil” Catholic Church conducted the inquisition. These sorts of topics come up quickly because we talk only of issues, and not from personal experience. It is harder for a person to deny what you have experienced when you or I say, “I have come to experience that God is real, that what he says through his Church is true,  and I have staked my whole life on what he has revealed.”

What we need are witnesses more than apologetical experts who know every rebuttal. Intellectual knowledge is important, but personal witness is even more important. It’s OK to say “I don’t know” to some technical question, but it’s not OK to be incapable of witness. Even as a priest I sometimes have to say I don’t know the answer to that, I’ll try to find out and let you know…But Let me tell you what I do know, and that is that God is at the center of my life and I have come to experience his love for me and every human being. I have come to experience his power to set me free from sin and every bondage and root me in the truth of his Word. And whatever the answer to your question is, I know it will be rooted in that.

Yes, we need martyrs for the work of evangelization. Those who are willing to suffer, and also those who are willing to be first hand witnesses, who have a personal testimony to give of the Lord they have come to know by experience.You should be an evangelizer, a witness, a martyr.

Photo Credit above: Paul in Jail by Rembrandt

Here is a video clip from Fr. Francis Martin wherein he beautifully described the second notion of the word martyr as “witness.” This clip is part of a longer series on the Gospel of John Series which you can see here: Gospel of John Series 3A

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