Adult Faith Development

DM702

CONTENT

Chapter 1 – Introduction to adult faith development

Chapter 2 – Adult faith development wishes to reclaim our integral place in creation
Chapter 3 – Faith development in middle adult hood
Chapter 4 – Principles of adult faith development
Chapter 5 – The new evangelization – the urgency for adult faith formation
Chapter 6 – Religious belief and practices
Chapter 7 – Religious, spiritual and traditional beliefs and practices and ethics in less
wealthy countries

Chapter 8 – Disciples called to witness

Conclusion
Bibliography

ADULT FAITH – DM702 STUDENT CS3153 (D879) PIETERSE, DANNYBOY

Chapter 1
Adult Faith Development
Introduction
All religions and churches emphasise that humans are:

-weak and sinful while God is strong and holy

-totally dependent on the all-providing God,
-servants of God to whom we owe absolute allegiance,
-children of a Father God and a Mother Church
-called to be humble and obedient to the parent-like divine power.

The metaphor of the child is extensively used in conventional spirituality. Phrases like
“childlike trust,” “loyalty,” “obedience,” “under authority” all denote a sense of dependency
that is not congruent with adult maturity. The tendency to structure religion in patriarchal-
type institutions, with a strong focus on those who govern from on high, breeds co-
dependency rather than mutual interdependence. Such metaphors and systems militate
against the emergence of wholesome, adult people.

Much more serious and less obvious to the naïve observer, is the tendency of religions to
alienate people from the planetary and cosmic web of life. The dualism of the sacred v. the
secular truncates nature’s invitation to live in a convivial, cooperative relationship with the
earth and its living systems. Properly understood, earth-life systems function best when
humans treat other life-forms with a sense of adult care and responsibility. But this
experience of being human, in an integrated planetary and cosmic way, is largely unknown
to people of our time

1. «What comparison shall we use for the reign of God? What image will help to present it?
It is like a mustard seed which, when planted in the soil, is the smallest of all the earth’s
seeds, vet once it is sown, springs up to become the largest of shrubs, with branches big
enough for the birds of the sky to build nests in its shade" (Mk 4, 30-32).

This parable of Jesus sums up nicely for our time the dynamism of faith which is evident
among people of all ages. In a particular way, through the proclamation of the Word, which
in the beginning is humble and often arduous, adults receive the grace to become a living
part of the Kingdom of God, are able to recognize their Lord and Saviour and become
witnesses to Him among their brothers and sisters in the world.

This parable therefore captures succintly the fundamental traits of adult catechesis: its
ultimate and radical purpose (the definitive coming of the Kingdom), the completely
transcendent power which sustains it, the collaboration to which adults are necessarily
called, and its extraordinarily positive impact on adults and on others.

2. Jesus said, ‘Only one is your Master and you are all brothers" (Mt 23, 8). We recognize
Jesus today as He was in his own time, as one who approaches every kind of person women
and men, the small and the great, the good and the evil, the poor and the rich in order to
proclaim the Good News of the Kingdom with truth, simplicity and love. In Him every adult

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finds the "Way, the Truth and the Life" (Jn 14, 6). The catechesis of adults. therefore. draws
its own inspiration, courage and joy from the Gospel of Jesus.

3. The consciousness of just how complex the world is in which we live requires humility
and realism on the part of pastoral workers and leads them to be ever attentive, in the
proclamation of the Christian message, to the real conditions in which people live. This
sensitivity helps to overcome the distance between Church and society, between faith and
culture, which is an important issue in dealing with adults.

This means that adult catechesis, in pursuing its goals, must clearly discern :the problems
and expectations of people today and be alert to the positive elements in their situation
which are emerging. With evangelical forthrightness, It must be able to show why the
Kingdom of God announced by Jesus offers light and hope.

In the footsteps of the council

4. The Magisterium of the Church, imbued with the spirit of renewal of the Second Vatican
Council (cf. CD 14; AG 14) has constantly affirmed with authority, :clarity and insistence,
the centrality and importance of the catechesis of adults.

John Paul II states that "one of the constant concerns whose urgency is confirmed by present
day experience throughout the world, is the catechesis of adults. This is the principal form of
catechesis because it is addressed to persons who have the greatest responsibility and the
capacity to live the Christian message in its fully developed form" (CT 43).

5. It is certainly a gift of the Holy Spirit to witness in these years after the Council the
development of initiatives on behalf of a new catechesis of adults in the local Churches
throughout the world. This is manifested in pastoral letters, reflections and programs offered
by experts and study centers, the implementation of the RCIA (the Rite of Christian
Initiation of Adults) and a wide variety of other pastoral initiatives, all sustained by a truly
ecclesial and missionary spirit.

In this spring of the catechesis of adults, the most notable developments in the various local
Churches are the growth in the number of lay catechists, both women and men, and the
fruitful and original activity of new groups, movements and associations.

In this context of hope, the same Spirit makes us all the more painfully aware of the limits
and difficulties with which we are faced: the many adults who ire not reached by any kind of
catechesis, Christian communities lacking in missionary spirit, pastoral workers not
sufficiently motivated by a sense of pastoral love and patience, an inadequate catechesis
which too often is not integrated into broader program of evangelization, and the lack in
number and in preparation of catechists.

6. For this reason the Church makes a renewed call to all those most directly involved in the
faith education of its members to increase their efforts to find new ways to reach those adults
who have not been touched by the message of Christ, or who having been evangelized, have
left the Church.

Responding to this call, the International Council for Catechesis, a consultative body of the
Congregation for the Clergy, made a special study of adult catechesis during its 1988
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session. As a result, the present document was elaborated, based on the experience of its
members, clerical, religious, lay men and women, who come from various regions of the
world and represent different races and cultures.

The purpose and audience of this document

7. The present document intends to highlight only the most significant aspects of the
catechesis of adults. It touches on common issues, common problems and probable
solutions, which seem prevalent throughout the world, fully recognizing that inculturation
will have to be made in the local Churches.

This document wishes therefore to stimulate a spirit of communion and solidarity with
others, by encouraging the sharing of insights and resources necessary for carrying out the
catechesis of adults.

8. This document is addressed to the whole People of God, gathered in the diverse Christian
communities throughout the world, under the guidance of their Pastors.

In a more direct way it has in mind those lay catechists who are already engaged in the
catechesis of adults or who are preparing themselves for this service.

They are living proof of the action of the Spirit who in every community continues to call
forth people who make themselves available to accompany their brothers and sisters on their
faith journey.

9. Certain elements in the Gospel Parable of the Sower provide a fitting way for articulating
the three parts of this document:

- the "different kinds of terrain" on which the seed falls, i.e. the present situation and the
signs of the presence and growth of adults in today’s Church;

- the "seed" of the Word which is communicated by means of the catechesis of adults,
together with the profound reasons which motivate its communication and the principles
which govern it;

- The process of "sowing and reaping", in which some guidelines are offered for concrete
action.

Chapter 2
Adult Faith Development wishes to reclaim our
integral place in creation:
- There is a cosmic dimension to our lives, elegantly illustrated in the fact that
stardust is essential to our existence and all sources of nourishment ultimately belong to
sunlight.

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 - There is a planetary/earthly dimension: our very existence is dependent on the
healthy functioning of the earth’s bio-systems.

- There is an organic dimension, highlighted in the bacterial foundations of all life,

thriving primarily on cooperation, not via competition.

- Our own human existence belongs to an amazing creative story of some 7,000,000
years, often dismissed by academics as primitive and barbaric.

- Contextually, we are an integral part of a greater whole that confers on us our integrity
and dignity, forever calling us to mutual engagement with the evolving life-forces of cosmic
and planetary life. Because of our disconnection from the larger context, we end up
condemning ourselves to a contrived, minimalistic, childish participation in the great
enterprise of universal life.

AT HOME IN CREATION

Creation is our true, authentic home, the houshold of all life, including those who have gone
before us. The afterlife does not exist outside creation, but within it, a realm in which our
departed loved ones inhabit a different level of being - within the one cosmos.

Religion’s negative regard for the created order is responsible for much of the meaningless
suffering in the contemporary world. Because this suffering is often so overwhelming, many
people throw themselves at the mercy of God. Although an understandable response, and
often the basis of survival against heavy odds, this is an abdication of our call to be co-
creators with God in enhancing the growth and development of God’s creation.

RECLAIMING ADULT FAITH

Faith in our time requires us to grow up and learn to relate with God in a new way. As co-
creators with our creative God, we are invited and challenged to relate as adults to an adult
God, modelled for Christians in the adult life-example of Jesus. This requires that we
replace:

-The patriarchal sky-God with the divine life-force we encounter in the miracle of God’s
creation.

- Hierarchical top-down dependency with a sense of mjutual eqaulity and interdependence.

- Power-over with power-with (empowerment).

-Parental-type, controlling relationships with those based on mutuality (as modelled in the
Trinity).

-A product mentality in which everything is essentially predetermined with a process outlook

that respects the divinely inspired evolutionary nature of life.

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- Faith communities where the focus tends to be on control and top-down governance
(priest, imam, rabbi), to one centred on people and programmed for mutual empowerment.

Chapter 3
FAITH DEVELOPMENT IN MIDDLE ADULTHOOD.
The goal of my Doctor of Ministry project was to research the faith development of adults in their
middle years (40-60) in the context of six American Baptist congregations in the Boston area. The
focus of the research was upon how well these churches were helping adults in their middle years to
develop their faith, and the primary method used was a four page written questionnaire, which was
answered by about 30% of the adults in this age group. The research was informed by a critical
review of several theorists of adult development, namely Erik Erikson, Carl Jung, Daniel Levinson,
James Fowler, Carol Gilligan and Gabriel Moran. Several theological images (journey, vocation,
rebirth, justification, reconciliation and edification) were drawn into dialogue with the theorists to
discuss common themes and divergences. Also comparison was made with the findings of the Faith
Development in the Adult Life Cycle Project, a joint venture of the Princeton Religion Research
Center and the Religious Education Association.1
This article presents findings from my research, which have implications for the theorists of adult
development and for the Faith Development in the Adult Life Cycle Project. My findings confirm
some of their insights and challenge others. The project developed out of my own personal journey
as I came to the threshold of middle adulthood. It was this personal investment and the support of
my family and church, which enabled the project to survive some wilderness times along the way.

1. For the majority of people in middle adulthood, faith is understood more in terms of
a relationship with God than finding meaning in life.

Seventy-five percent of respondents said that faith meant a relationship with God and 13 percent
spoke of faith as finding meaning in life. This confirms the results of the Faith Development in the
Life Cycle Project. I find from my own pastoral experience of leading retreats and spiritual growth
groups that faith understood as a relationship with God is the key to spiritual growth. Central to
Christianity is the belief that God has created a covenant relationship with humankind through the
person and work of Jesus Christ. It is a relationship not just an idea that provides the motivation and
empowerment for spiritual growth. At the same time, my research shows that meaning in life is
important to this age group, particularly those with higher educational levels.
This result challenges the definition of faith put forth by James Fowler and followed in the Faith
Development in the Adult Life Cycle Project. Fowler describes faith as a way of knowing and
interpreting the world, a way of finding meaning in life.2 However, a definition of faith which
emphasizes meaning over relationship does not fit the experience of a majority of people in this
country, and certainly not the American Baptist churches I studied. As Carol Gilligan points out,
“knowing” must take account of relational aspects as well as rational ones.3 Our definition of faith
needs to include both relationship and meaning.

1
Faith Development and Your Ministry, Princeton religion research Center, 1986
2
Fowler, James W., Stages of Faith: The Psychology of Human Development and the Quest For Meaning,
Harper & Row, 1981, p. 98-99
3
Gilligan, Carol, In A Different Voice, Harvard University Press, 1982, p.173
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 2. Significant changes in faith happen during the years thirty to fifty.

The Faith Development in the Adult Life Cycle Project reported the average age for significant
change in faith as twenty-eight years old, with few reporting a change in later years. But earlier in
that same report most adults had indicated that the change had taken place within the previous ten
years, which pointed to the possibility of successive changes in faith every decade or so. My
research confirms this latter trend and challenges the former average of twenty-eight years. In my
research the group forty to fifty three years old reported high percentages of change during their
thirties and forties, and the percentages were even higher among women than men. Thus ministry
with adults in their middle years has significant potential for dealing with changes in faith. More
research about successive changes in faith would be helpful. My own pastoral experience and the
theological images that have informed my research suggest that recurring transformations happen in
many people’s lives.

3. Individual faith cannot carry the whole meaning of development.

The research demonstrates that faith develops in community. Despite their weaknesses it is clear that
the churches have had significant influence on the faith development of the participants. This
finding bears out Gabriel Moran’s convictions about the importance of religious development in
community4 and Carol Gilligan’s insights about the importance of a network of caring.5
My impression is that many of the respondents intellectually conceive faith as an individual
relationship with God. But operationally they express their faith in relationship to a community.
Relationships are what hold people in a church. I have noticed a tendency among American Baptists
(including clergy) to speak of their relationship to their church when asked about their relationship to
God or Christ. If they truly held to an individualistic interpretation of faith “as a relationship with
God” then they would not be concerned about the church as community. It is a healthy sign that
faith is seen both in terms of relationship with God and with a community of people. My
questionnaire was intended to explore the religious embeddedness of faith and the responses show
many of this age group grappling with the issues of being part of a community.

4. Women make more use of the church for dealing with personal issues than men.

This confirms one conclusion from the Faith development in the Adult Life Cycle Project6 and
supports the thesis of Carol Gilligan that women value caring and interconnection more than men.
Module two of the Faith Development in the Adult Life Cycle Project concludes that intimacy vs.
isolation is the most frequently unresolved issue among adults, particularly men. 7 Throughout my
research women showed higher involvement in relationships at church than men, with a couple of
exceptions. Women talk over their problems with people at church more frequently than men,
although men said they would be more willing to talk with their pastor.
Although the churches have a long way to go as therapeutic communities, the women have been
using them that way for some time. Some younger women in one church I served formed a
Friendship Circle and worked on a quilt together. The circle and the quilt are apt symbols for the
way women connect with one another. It would be helpful to know more about how women weave
networks of support through church life, and how men may learn something from them.

4
Moran, Gabriel, Religious Education Development, Winston Press, 1983
5
Gilligan, Carol, see note 3 above, p.23
6
see note 1 above, p. 40
7
Leean, Constance, Faith Development in the Adult Life Cycle Project, (Module Two Report), July 1985, p. 16
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 5. In church life women do more mentoring than men.

“Mentoring” is defined in the survey as being “a trusted counselor of guide,” so was probably
interpreted as several types of relationships, from being a parent to teaching to working with teens to
helping younger mothers, etc… But all these relationships contain the ingredients of a mentor
relationship, even if the backdrop is not the business or academic scene against which Daniel
Levinson describes mentoring. This finding supports Carol Gilligan’s contention that women value
and work on intimacy and generativity early in their adult lives.
Significantly more women than men had received mentoring relationships at church, particularly
from a pastor. Thus the pastor (as far as I know, in most cases male) has been a significant part of
the support network these women have found in church. The male pastor functions in many
symbolic roles for women in the church –as father, son, counselor, teacher, friend. It is not difficult
to understand why there would be resistance to female pastors from the women themselves. It
would be interesting to discover how female pastors deal with this dynamic.

6. Conversely, men have more difficulty than women with issues of intimacy and
generativity.

This finding is consonant with the description by Daniel Levinson of contemporary men. But the
picture is not as bleak in the church in regard to friendships and mentoring as Levinson describes in
his book, The Seasons of A Man’s Life.8 About half the men had benefitted from a mentoring
relationship, and about one third had themselves been mentors during the whole of their church
experience. Just under half of them talk over personal problems at church and would be willing to
do so with their pastor. The latter was one of the few places men responded more positively than
women. This does not amount to a picture of men folk at ease with issues of intimacy and
generativity, but it does indicate a foundation on which to build. I remember one of the men in my
church saying several times that the relationships were more important to him than the actual work
done. He and several others often volunteered for work projects at church. This understanding
needs to be encouraged – that the relationships are as important as the project.

7. There are signs of synthetic/conventional faith in the church but there are also
challenges to it.

It is James Fowler’s contention that religious institutions like church and synagogue function best
with synthetic/conventional faith (Stage 3 faith).9 This kind of faith produces conformity in belief
and behavior and has, in Jungian language, a shadow side to it. The shadow in church life consists of
a denial of deeper feelings, a repression of issues likely to bring conflict, and a steadily maintained
appearance of “a smiling Christianity”. My research uncovered signs of this faith more indirectly
than directly. I invited responses to a series of statements rating the relevance of the church’s
mission, openness of communication, organizational effectiveness, and the personal sharing of faith,
feelings, doubts and questions. Those who said their church had contributed a lot to the change in
their faith were very uncritical in these responses. I interpret this uncritical tendency as a conformity
which does not easily admit problems within the system. One person put it succinctly in a comment
written in the margin: “To oppose the beliefs of the majority, it is difficult to express.”
This conformity and avoidance of conflict and difficult problems is shown by the small number who
indicated involvement in social action/issues groups or ecumenical groups. A significant number did

8
Levinson, Daniel, The Seasons of A Man’s Life, Ballantine, 1978
9
see note 2 above, p.11
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say that the church had helped with the application of faith to discrimination and poverty and peace
issues, but this application was not translated into group involvements in the churches.
At other points the respondents were more open about weaknesses. Forty percent admitted that they
do not talk over personal problems at church. Very few said that their church had helped them with
personal and “embarrassing” issues like unemployment, alcohol or drug addiction, abortion,
singleness, loneliness, and divorce.
A surprising discovery was that fifty-eight percent of respondents reported that membership on a
board or committee of the church had helped their faith development (the next highest ranked
activity being Bible study at forty seven percent). On further inquiry people said they got a sense of
achievement and accomplishment from working together on a project for a board or committee. The
fifty-eight percent who made that response on the questionnaire may indicate that what appears on
the surface to be a very conventional activity does in fact have hidden depth.

Chapter 4
PRINCIPLES OF ADULT FAITH DEVELOPMENT:
In contemporary cultures – secular and religious – calling forth the adult is either construed
as a non-issue because, allegedly, adulthood is already fostered and protected, or it is
subverted as dangerous propaganda. For the religions, in particular, it is quite a new concept
with consequences that are likely to be perceived as threatening and dangerous for the status
quo. In promoting a culture of adult faith the following principles are crucial:

1.Faith is a process of life-long learning, not some magical, divine product bestowed by
church or religion.

2.Grace builds on nature (St. Anslem; St. Thomas Aquinas); consequently, appropriation of
faith at different life-stages needs informed attention (see the pioneering work of James
Fowler).

3.Adults learn by doing in a dynamic, interactive and co-operative endeavour in which

educator and learner are equal partners.

4.In adult learning, everybody is endowed with wisdom and all are beneficiaries of
divine revelation. Both educator and learner have joint responsibility for the awakening
and appropriation of faith.

5.Story-telling is a central strategy in articulating a meaningful faith. Discernment skills

arise from this context.

6.Adult faith matures when life experience is honoured, and the ensuing challenges are
explored through mature adult conversations (stories).

7.Adult faith tends not to be incapacitated by perfectionism. It is much more at home in

soulful realism in which paradox is honoured , vulnerability is protected, questions are
respected and dogmatism gives way to trust and dialogue.

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 8.Adults commit to faith-based structures in which power is shared equally and justly at
the service of empowerment.

9.Adults desire transparency through open dialogue, pursuing truth that is always in the
process of being realised.

10. Adults seek to change co-dependent metaphors, images and language into more
imaginative and intuitive constructs that challenge people to act as adults, faithful to an
adult God, modelled on the adult life-example of Jesus.

Chapter 5
The New Evangelization: The Urgency for Adult
Faith Formation
Pope Francis made this statement on May 22, 2013, “Evangelizing is the Church’s mission. It
is not the mission of only a few, but it is mine, yours and ours… We must all be evangelizers,
especially with our life!” Thus, the role of adults in the evangelizing mission of the church is
critical. As Catholics we are called to respond to this mission. However, to fulfill it, most of
us need to renew and deepen our understanding or our faith. Through formation, we acquire
the knowledge and the confidence to fulfill the Church’s mission. As someone that has been
involved in catechist and adult faith formation for the last 25 years, the emphasis of Pope
Francis on evangelization as the mission of all believers is music to my ears.

The Church needs to offer formation that is uniquely desirable, provides spiritual enrichment
and a way of life not obtainable elsewhere. Most catechetical and formation teams are aware
that formation only happen by stirring the religious imagination, mentoring people into an
authentic and fulfilling Catholic way of life. According to Neil A. Parent author of a concise
guide to Adult Faith Formation published in 2009, every parish adult formation process must
include the following three major goals:

1) “ An invited seek conversion to Christ” this necessitates to include a spirituality that is

based in the sacrament of baptism, nurturing and deepening an understanding of faith as a
process that leads to gradual transformation through the imitation of Christ, openness to the
guidance of the Holy Spirit and acceptance of the unconditional love of God for us.

2)” Lead people to be intentional in their faith as members in the Christian faith community,”
small faith groups and the domestic church. Assist people in understanding their role in the
mission of the Church as evangelizers and witnesses of Christ.

3) “Aid believers to become willing disciples,” accepting their calling in the mission of the
church as Jesus show us in the Gospels.

In most catechetical documents, the Bishops and church leaders hold similar position when
addressing the importance of catechesis and adult faith formation today.

The adult formation for adults must give priority to proclaiming the gift of salvation in the
midst of the challenges of living the Christian life in a society highly influenced and driven
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by a modern culture of faith denial. This formation must also aim to equip parents and all
adult Catholics to successfully pass on the faith to children and youth. Parents and Adults
must be equipped to address honestly and informatively the life questions that children and
particularly the youth raised about the faith. How many parents today are challenged by
questions such as why do I have to go to Church? Why does God let bad things happen?
Parents and adults need to be able to provide answers that are informed by the Church’s
teachings. Adults need to explain their faith in ways that show their love for the Church and
their faith.

The reality is that the Christian faith is dealt more adequately in adulthood. Experience show
us that to truly understand the faith requires not only our head, but also understanding with
one’s heart. Some adults’ faith formation stopped in adolescence; as a result, many adults are
inadequately formed, and they unable to deal with life issues and questions that most of us
face in adulthood. Today, most adults face questions of meaning, of values, life and death
issues, as well as dealing with problems of suffering and moral implications regarding our
actions. Adult faith formation must prepare them to deal with these tasks.

Furthermore, a comprehensive adult faith formation process provides the parishes with well
prepared laity to take ministerial roles in the forever growing parishes. Formation is
necessary for these ministers to be credible representatives of the Church, able to fulfill their
ministry effectively for building the body of Christ. Formation programs nurtured and
empowered the laity for ministry. The result of an effective adult faith formation process
leads to the growth and the development of authentic parish communities. Parishes will grow
to their full potential. Therefore the Church must engage adults energetically in seeking
formation both for their personal enrichment and for the Church sake.

Through the centuries our Church has adopted to changes and new circumstances. Let us
acknowledge vision of Pope Francis as our New Pentecost, embracing our mission to
continue proclaiming the Good News. With Pope Francis our Church has entered an era of
reformation and renewal. We are being led to respond to the challenges of the modern world
and to faithfully fulfill our call to the mission of the Church. A well informed and formed
laity can be a blessing and help the Church in the Era of the New Evangelization.

Chapter 6
Religious Beliefs and Practices
This chapter examines the diverse religious beliefs and practices of American adults. It looks
first at the various degrees of importance Americans assign to religion in their lives and
explores their views of God, Scripture, miracles and other religious beliefs. It then moves into
a discussion of worship and other congregational activities, followed by a look at devotional
practices, spiritual experiences and other practices. The chapter concludes by examining
beliefs about religion, including how exclusive people are in their claims to salvation, as well
as by examining the ways in which members of different religious traditions think about
morality.

Along the way, four key measures of religious commitment – importance of religion in
people’s lives, belief in God, frequency of prayer and frequency of worship service
attendance – are singled out for in-depth demographic analysis. These four measures will be
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used in the next chapter as lenses through which to examine social and political attitudes
within the religious traditions. These measures were chosen because they each touch on an
important element of religious experience – overall attachment to religion, religious belief,
frequency of private devotional activities and engagement in communal religious activities.

Just as the first report of the Landscape Survey detailed the remarkable diversity that exists in
the religious affiliation of adults in the United States, the pages that follow document the
great diversity the survey finds in the religious beliefs and practices of Americans. Many
measures confirm that the United States is, indeed, a very religious country. Americans are
largely united in their belief in God, for instance, with majorities even of people who are
unaffiliated with a particular religious tradition expressing belief in God or a universal spirit.
Large majorities also believe in miracles and an afterlife. Yet there are significant differences
in the exact nature of these beliefs and the intensity with which people hold these beliefs. For
example, while most Americans believe in God, there is considerable variation in the
certainty and nature of their belief in God.

The survey also finds considerable diversity within religious groups. For instance, Americans
who are not affiliated with any religion often report having some specific religious beliefs
and practices. The reverse is also true; some adults who say they belong to one religion or
another nevertheless say religion is not too important in their lives and report having few
religious beliefs or practices.

Although the U.S. is a highly religious country, Americans are not dogmatic. For instance, a
large majority of Americans who are affiliated with a religion, including majorities of most
faith groups, say there is more than one religion that can lead to eternal life and more than
one way to interpret the teachings of their faith. And though the overwhelming majority of
the public expresses a belief in absolute standards of right and wrong, the survey suggests
that this belief is shaped as much by practical experience as by religious beliefs.

I. Importance of Religion

The Landscape Survey confirms how important religion is to most Americans. A majority of
adults (56%) say religion is very important in their lives, and more than eight-in-ten (82%)
say it is at least somewhat important. Only about one-in-six adults (16%) say religion is not
too or not at all important in their lives. The groups most likely to say religion is very
important in their lives include members of historically black (85%) and evangelical (79%)
Protestant churches, as well as Jehovah’s Witnesses (86%), Mormons (83%) and Muslims
(72%). Slightly more than half of Catholics and members of mainline Protestant churches say
religion is very important in their lives. By contrast, only about a third of Jews (31%) and
Buddhists (35%) say religion is very important in their lives.

Religion is important even among a large segment of those who are unaffiliated with a
particular religious group. More than four-in-ten of the unaffiliated population (41%) says
religion is at least somewhat important in their lives. The unaffiliated population (who
represent 16.1% of the total adult population) includes those who identify themselves as
atheist or agnostic, but roughly threequarters of the unaffiliated group consists of people who
describe their religion as “nothing in particular.” This latter group, in turn, is comprised of
two distinct subgroups. Those who say religion is somewhat or very important in their lives
can be thought of as the “religious unaffiliated”; those who say religion is not too or not at all
important in their lives can be categorized as the “secular unaffiliated.” These two subgroups,

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as well as atheists and agnostics, are examined separately throughout this Landscape Survey
report. (See the first report of the U.S. Religious Landscape Survey for details on divisions
within the unaffiliated population.)

While the Landscape Survey finds that religion is important to a sizeable portion of the
unaffiliated, it also finds that nearly one-in-ten (8%) of those who are affiliated with one
religious group or another – including 28% of Jews and 24% of Buddhists – say religion is
not too or not at all important in their lives.

Importance of Religion and Demographic Groups

The survey finds that women are significantly more likely than men to say religion is very
important in their lives. This holds true to varying degrees among many religious groups,
though equal numbers of male and female Mormons (83%) say religion is very important in
their lives.

In general, older adults are more likely than younger adults to say religion is very important
in their lives. For example, less than half (45%) of adults under age 30 say religion is very
important in their lives, compared with more than two-thirds (69%) of those age 65 and older.
This pattern also holds across many religious traditions, but it is particularly strong among
Catholics and members of mainline Protestant churches. There is no generation gap,
however, among Mormons, Jews and Muslims. Within these groups, those who are younger
are about as likely as those who are older to say religion is very important to them.

Among the general public, adults with less education tend to be most likely to say religion is
very important in their lives; this is also true for the unaffiliated and for Muslims. For most
religious traditions, however, there are only small differences in the importance of religion
across different levels of education.

II. Religious Beliefs

God

More than nine-in-ten adults (92%) say they believe in God or a universal spirit. This
includes the vast majority of every major religious tradition, including virtually all Mormon
respondents and at least 95% of Catholics, Orthodox Christians, Jehovah’s Witnesses and
members of all three Protestant traditions. Even among those who are not affiliated with a
particular religious group, seven-in-ten say they believe in God or a universal spirit. Indeed,
more than a fifth of selfdescribed atheists (21%) and more than half of self-described
agnostics (55%) say they believe in God or a universal spirit.

There is significant variance, however, when it comes to the certainty and nature of people’s
belief in God. At least nine-in-ten Mormons, Jehovah’s Witnesses and members of
evangelical and historically black Protestant churches say they are absolutely certain God
exists. Somewhat smaller majorities of other religious groups – Muslims (82%), members of
mainline Protestant churches (73%), Catholics (72%), Orthodox Christians (71%) and Hindus
(57%) – are also completely certain of the existence of God or a universal spirit. By contrast,
fewer than half of Jews (41%) and Buddhists (39%) are completely certain that God or a
universal spirit exists. Interestingly, about one-third of the unaffiliated (36%) say they are

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absolutely certain that God or a universal spirit exists, with 8% of atheists saying they are
absolutely certain of this.

There are also differences in the way members of different religious traditions conceive of
God. For example, nine-in-ten (91%) Mormons think of God as a person with whom people
can have a relationship. This view of God is shared by large majorities of Jehovah’s
Witnesses (82%) and members of evangelical (79%) and historically black (71%) churches.
Fewer members of mainline Protestant churches (62%), Catholics (60%) and Orthodox
Christians (49%) share this conception of God. And half of Jews, along with 45% of
Buddhists and 53% of Hindus, reject the idea that God is a person, saying instead that God is
an impersonal force. Muslims are divided on this question, with 42% saying God is an
impersonal force and 41% saying God is a person.

Looking at these three measures together – belief in God or a universal spirit, certainty of
belief and conception of God – the Landscape Survey finds that 51% of U.S. adults are
absolutely certain in their belief in God and view God as a person. At the same time, 14%
believe with certainty that God exists but think of God as an impersonal force rather than a
person. More than a quarter (27%) say they believe in God but are not completely certain in
their belief, while 5% say they do not believe in God or a universal spirit.

Belief in God and Demographic Groups

Women are significantly more likely than men to say they are absolutely certain in their
belief in a personal God (58% vs. 45%). This holds true for most religious traditions with the
exception of Mormons, Buddhists and Hindus, where men and women profess roughly the
same levels of absolute belief in a personal God.

Older Americans are considerably more likely than younger Americans to profess certain
belief in a personal God. Among those age 65 and older, almost six-in-ten (57%) express this
belief, compared with less than half (45%) of those under age 30. Generational differences
are especially pronounced among Catholics and Jehovah’s Witnesses. In other traditions,
however – especially members of evangelical, mainline and historically black Protestant
churches – young people are about as likely as their older counterparts to express certain
belief in a personal God.

Overall, Americans with a college education tend to be slightly less likely to believe with
certainty in a personal God compared with those without a degree. But the opposite is true
among members of evangelical churches, where those with a college degree are more likely
than those with a high school degree or less to profess certain belief in a personal God. This
is also true, though to a lesser extent, among Catholics and members of historically black
churches.

Scripture

There is considerable variance in the approach religious groups adopt toward their sacred
texts. Roughly two-thirds of Americans (63%) view the sacred text of their religion as the
word of God. More than eight-in-ten members of evangelical (89%) and historically black
(84%) churches, Mormons (92%) and Jehovah’s Witnesses (93%) believe that the Bible is the
word of God, and 86% of Muslims say the Koran is the word of God. By contrast, only 18%

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of Buddhists and 37% of Jews and Hindus say their sacred texts are the word of God. In fact,
majorities or pluralities of these groups say their sacred texts are written by men and do not
constitute the word of God.

Although large majorities of all Christian traditions say the Bible is the word of God, the
extent to which they say it should be taken literally varies widely. Majorities of members of
historically black (62%) and evangelical (59%) churches say that the Bible should be taken
literally, word for word. By contrast, members of mainline Protestant churches and Catholics
are more likely to say that the Bible is the word of God but should not to be taken literally
(35% and 36%, respectively). Half of Muslims say the Koran is the literal word of God, while
25% say the Koran is the word of God but should not be taken literally.

About two-thirds of the unaffiliated (64%) view the Bible as the work of men and not as the
word of God. However, among the religious unaffiliated, roughly half (51%) view the Bible
as the word of God, with one-in-four expressing the view that the Bible is the literal word of
God.

The Afterlife

Nearly three-quarters (74%) of Americans believe in an afterlife, with two-in-three of these

(50% of the public overall) saying they are absolutely certain in this belief. Solid majorities
of most major religious traditions believe in life after death, including 98% of Mormons and
86% of members of evangelical Protestant churches. A remarkable 88% of Mormons are
absolutely certain that there is life after death.

Members of mainline and historically black churches as well as Catholics are somewhat less
convinced about the existence of an afterlife (78%, 79% and 77%, respectively, express belief
in life after death). However, among members of historically black churches, 62% are
absolutely certain that there is life after death, compared with only 49% of members of
mainline churches and 45% of Catholics. Only about four-in-ten Jehovah’s Witnesses (42%)
and Jews (39%) say they believe in an afterlife.

Among the unaffiliated, nearly half (48%) believe in life after death, including two-thirds of
the religious unaffiliated (66%) and more than four-in-ten of the secular unaffiliated (44%).
But the unaffiliated tend to be less certain about this belief than members of most other
religious traditions.

Three-quarters of U.S. adults (74%) say they believe in heaven, but only 59% say they
believe in hell. Mormons are the most likely to believe in heaven (95% say they do), followed
by members of historically black (91%) and evangelical (86%) churches, Muslims (85%) and
Catholics (82%). By comparison, less than half of all Jews (38%), Buddhists (36%),
Jehovah’s Witnesses (46%) and the unaffiliated (41%) believe in heaven. While in most
religious traditions people are more likely to believe in heaven than in hell, members of
evangelical Protestant churches and Muslims are nearly as likely to believe in hell as to
believe in heaven.

The Landscape Survey asked Buddhists and Hindus specific questions on their beliefs about
the afterlife, probing Buddhists’ beliefs about nirvana and Hindus’ beliefs about
reincarnation. The survey finds that roughly six-in-ten Buddhists (62%) believe in nirvana –
the ultimate state transcending pain and desire. However, only about a quarter are absolutely

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certain about this belief. Nearly one-in-five Buddhists (18%) have no opinion or are not
certain about their belief in nirvana.

A similar number of Hindus (61%) say they believe in reincarnation, or that people will be
reborn in this world again and again. Slightly more than a third (34%) are absolutely certain
in this belief.

Miracles and the Supernatural

The Landscape Survey finds that belief in miracles and supernatural phenomena are
widespread among U.S. adults. Nearly eight-in-ten adults (79%), including large majorities of
most religious traditions, believe that miracles still occur today as in ancient times. More than
eight-in-ten members of evangelical (88%) and historically black (88%) churches, Catholics
(83%) and Mormons (96%) agree that miracles still occur today.

However, relatively narrow majorities of Jews and the unaffiliated express belief in miracles,
and among Jehovah’s Witnesses, only about a third (30%) believe in miracles. In fact, nearly
half of all Jehovah’s Witnesses (48%) say that they completely disagree with the statement
that miracles occur today as in ancient times.

Two-thirds of U.S. adults (68%) believe that angels and demons are active in the world.
Significant majorities of members of Christian traditions agree with this statement, including
about nine-in-ten members of historically black and evangelical Protestant churches,
Jehovah’s Witnesses and Mormons.

Less than half of Buddhists and Hindus, and less than a quarter of Jews, say angels and
demons are active in the world. Although relatively few atheists and agnostics believe in
angels and demons, nearly a third of the secular unaffiliated (29%) and more than two-thirds
of the religious unaffiliated (68%) believe angels and demons are active in the world.

III. Religious Practices

Worship Attendance

Overall, about four-in-ten Americans (39%) say they attend religious services at least once a
week. Majorities of Jehovah’s Witnesses (82%), Mormons (75%) and members of
historically black (59%) and evangelical (58%) churches all say they attend church at least
once a week.

Among the unaffiliated, nearly three-in-four (72%) say they seldom or never attend religious
services. Not surprisingly, attendance at worship services is more common among the
religious unaffiliated (11% say they attend church at least once a week, and 35% say they go
occasionally).

By contrast, at least eight-in-ten atheists (85%), agnostics (80%) and those in the secular
unaffiliated group (85%) say they seldom or never attend religious services.

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Attendance at Religious Services and Demographic Groups

Women in several Christian traditions are more likely than men to attend religious services at
least once a week, with the largest gap existing among members of historically black
churches. Among Muslims, however, men are much more likely to attend services weekly,
and among Mormons, Jews and the unaffiliated, the figures are roughly equal.

Older Americans are more likely than younger Americans to say they attend services at least
once a week. Among Christian groups, the age gap is particularly large for Catholics; nearly
two-thirds of Catholics over age 65 (62%) say they go to church every week, compared with
only about a third of Catholics under age 30 (34%). There are similar, though somewhat less
pronounced, generational differences among all three Protestant traditions. Notable
exceptions to this pattern are Mormons, Jews and Muslims, among whom younger
individuals are at least as likely as their older counterparts to say they attend religious
services on a weekly basis.

Among the general adult population, there are no substantial differences in attendance at
worship services by education. But within certain Christian traditions, including members of
evangelical, mainline and historically black Protestant churches as well as Mormons, those
with more education tend to attend church somewhat more often than those with less
education.

Formal Membership

Six-in-ten Americans (61%) report that they or their family are members in a local church or
other house of worship. Mormons (92%) are most likely to say they or their families are
official members of a local church or house of worship. Members of historically black (83%)
and evangelical (74%) churches and Jehovah’s Witnesses (76%) are also very likely to say
they or their families belong to a local congregation. Roughly two-thirds of Catholics (67%),
members of mainline churches (64%) and Orthodox Christians (68%) are official members of
a church.

Members of non-Christian religions tend to be less likely than Christians to report official
membership in a house of worship. Only 30% of Buddhists do so, along with 32% of Hindus,
42% of Muslims and 55% of Jews.

Interestingly, nearly a quarter of the unaffiliated (22%) say they or their families are official
members of a local church or house of worship. The figure is even higher for the religious
unaffiliated (30%). These findings could indicate that a sizable number of people who say
they have no particular religious affiliation have family members who belong to a religious
congregation. Alternatively, it could indicate that many who do not identify with a particular
religion nevertheless belong to a religious congregation.

Size of Congregation

Among U.S. adults who attend worship services at least a few times a year, around one-fifth
(21%) say they attend a small congregation with a membership of less than 100, while more
than four-in-ten (44%) attend a house of worship with between 100 and 500 members. An
additional 21% attend congregations with between 500 and 2,000 members, and 10% attend a
house of worship with more than 2,000 members.

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Among Protestants, 7% belong to “megachurches,” classified as those with more than 2,000
members. Nondenominational Protestants (including 18% of nondenominational Protestants
within the evangelical tradition and 13% of nondenominational Protestants within the
mainline tradition) are especially likely to belong to megachurches.

It should also be pointed out that, historically, Catholic parishes were known for having very
large congregations. Indeed, even today, nearly one-in-five Catholic adults (18%) attend a
congregation with more than 2,000 members. Many Hindus also belong to large
congregations, with 24% saying they attend services at congregations with more than 2,000
members.

Congregational Activities

Overall, nearly four-in-ten adults (37%) participate at least monthly in activities other than
religious services at their church or house of worship. More than a quarter (28%) say they
participate in social activities, and roughly one-in-five participate in community or volunteer
work (19%) or work with children (18%). About one-in-eight (12%) report participating in a
choir or musical program.

Participation in these kinds of congregational activities outside of worship services is

particularly common among Mormons and Jehovah’s Witnesses; more than three-quarters of
both groups participate in at least one such activity every month (77% and 76%,
respectively). Majorities of members of evangelical (54%) and historically black (60%)
churches also participate in at least one of these activities on at least a monthly basis. Not
surprisingly, the unaffiliated population (8%) is least likely to participate in volunteer or
social activities at a place of worship.

Religious Upbringing of Children

Overall, nearly two-thirds of adults (63%) who have children under age 18 living at home say
they pray or read Scripture with their children. Mormons (91%) are especially likely to do
this. Roughly eight-in-ten members of evangelical (81%) and historically black (77%)
churches also pray or read Scripture with their children.

Jews (41%), Buddhists (37%) and the unaffiliated (31%) are much less likely to pray or read
Scripture with their children compared with members of many other religious traditions. But
there are major differences within the unaffiliated group; a majority of the religious
unaffiliated (52%) pray or read Scripture with their children, compared with only 16% of the
secular unaffiliated, 19% of agnostics and 8% of atheists.

Similar patterns are seen in parents’ decisions about sending their children to Sunday school
or other religious education programs. Six-in-ten Americans with children under age 18
living at home arrange for them to attend such programs. Mormons (90%) stand out for their
propensity to enroll their children in religious education, followed by members of evangelical
(79%) and historically black (77%) churches. More than a third of the unaffiliated (35%)
send their children to religious education programs, including a quarter of atheists (24%) and
about half of the religious unaffiliated (49%).

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Among parents with children under age 18 living in their homes, 15% home-school their
children or send them to a religious school instead of a public school. Jews (27%) and
Orthodox Christians (30%) are most likely to do this.

Prayer and Meditation

A majority of U.S. adults (58%) say they pray at least once a day outside of religious
services, and 75% pray at least once a week. Daily prayer is especially common among
members of evangelical (78%) and historically black (80%) churches, Mormons (82%),
Jehovah’s Witnesses (89%) and Muslims (71%). Roughly six-in-ten Catholics (58%),
approximately half of members of mainline Protestant churches (53%) and Buddhists (45%),
and a quarter of Jews (26%) say they pray every day. Not surprisingly, relatively few atheists
(5%), agnostics (9%) or the secular unaffiliated (11%) pray daily; but close to half of the
religious unaffiliated (44%) say they pray daily.

Prayer and Demographic Groups

As with other measures of religious involvement, women are considerably more likely than
men to say they pray daily, and this pattern holds to varying degrees across many religious
traditions. Similarly, older adherents pray at least once a day at much higher rates than their
younger counterparts, both among the public overall and across several religious traditions.

College graduates are less likely than others to say they pray daily. Among Catholics and
members of mainline and historically black churches, however, these differences are
relatively small. And among Mormons and members of evangelical churches, college
graduates are noticeably more likely than others to say they pray daily.

In addition to the general question about prayer, the Landscape Survey asked Buddhists and
Hindus a more specific question about how often they pray at a shrine or other religious
symbol in their homes. Nearly two-thirds (62%) of Hindus say they do this at least once a
week, compared with one-third of Buddhists. Nearly four-in-ten Buddhists (39%) say they
never pray at a shrine or religious symbol in their home.

The Landscape Survey also finds that a significant number of U.S. adults meditate on a
regular basis; nearly four-in-ten (39%) say they meditate at least once a week. More than
seven-in-ten Jehovah’s Witnesses (72%) meditate weekly, as do more than six-in-ten
Buddhists (61%). A majority of members of historically black churches and Mormons also
meditate weekly (55% and 56%, respectively). Among the unaffiliated, a quarter (26%) say
they meditate weekly, and for the religious unaffiliated, the figure is 34%.

Scripture Reading

About a third of U.S. adults (35%) say they read Scripture at least once a week, and an
additional 18% read Scripture occasionally. Nearly half of U.S. adults (45%) say they seldom
or never read Scripture. Jehovah’s Witnesses are the group most likely to read Scripture
regularly (83% do so at least once a week), followed by Mormons (76%). Scripture reading is
also a common practice among members of evangelical and historically black churches (60%
of each group read Scripture at least once a week) as well as among Muslims (43% read
Scripture at least once a week).

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However, only 27% of members of mainline churches say they read Scripture at least once a
week. Catholics (21%), Orthodox Christians (22%) and Hindus (23%) are also relatively
unlikely to read Scripture on a weekly basis. Seven-in-ten Jews and nearly eight-in-ten of the
overall unaffiliated population (77%) say they seldom or never read Scripture. However,
more than a fifth of the religious unaffiliated (21%) say they read Scripture at least once a
week.

Participation in Prayer Groups and Other Religious Activities

Four-in-ten American adults (40%) participate in prayer groups, Scripture study groups or
other types of religious education at least occasionally, and 23% do so at least once a week.
Nearly six-in-ten (59%) say they seldom or never participate in these kinds of activities.

Jehovah’s Witnesses and Mormons are notable for their high levels of weekly involvement in
these types of groups (82% and 64%, respectively). About four-in-ten members of
evangelical and historically black churches also participate weekly (41% and 44%,
respectively). Among all other religious traditions, majorities say they seldom or never
participate in these kinds of groups.

Sharing the Faith With Others

The Landscape Survey finds wide variance across religious groups in the frequency with
which they report sharing their faith with others. Nearly one-in-four adults (23%) in the U.S.
who are affiliated with a particular religion share their faith with others at least once a week.
Jehovah’s Witnesses are more than twice as likely as members of all other traditions to share
their faith with others frequently; three-quarters (76%) do so at least once a week. Many
members of historically black churches also frequently share their faith with non-believers or
people from other religious backgrounds; 42% do this at least once a week. Among members
of evangelical churches, 34% say they share their faith at least once a week.

Only 7% of Jews share their faith with others at least once a week, while 71% say they
seldom or never share their faith with others. Among Hindus, too, fewer than one-in-ten (9%)
share their faith weekly.

Mormons are not significantly more likely than the religiously affiliated population overall to
report sharing their faith weekly, but nearly half do this at least once a month (47%) Only 7%
of Mormons say they never share their faith, compared with 24% of all Americans who
identify with a particular religion who say this.

The unaffiliated were asked how often they share their views on God and religion with
religious people. Atheists and agnostics say they do this somewhat infrequently – only about
one-in-ten (11%) do so at least once a week, and about a quarter of each group (23%) does so
at least once a month. The religious unaffiliated group is more likely to engage in such
discussions, with 21% saying they participate in such conversations at least once a week and
35% doing so on a monthly basis.

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IV. Spiritual Experiences

Answers to Prayers

Nearly a third of American adults (31%) say they receive definite answers to specific prayer
requests at least once a month. A majority of Mormons (54%) say they regularly receive
answers to prayers, as do half of members of historically black churches (50%) and more than
four-in-ten Jehovah’s Witnesses (49%), members of evangelical churches (46%) and
Muslims (43%). Members of mainline churches say they receive definite answers to specific
prayer requests much less frequently than other Protestants, with one-in-four (25%) saying
they receive such answers at least once a month.

Jews and the unaffiliated are among the groups that are least likely to say they receive
answers to prayers, which is perhaps not surprising given that they are also among the groups
least likely to pray regularly.

Divine Healings

A third of all Americans (34%) say they have experienced or witnessed a divine healing of an
illness or injury. Mormons (69%) are especially likely to say this. Half of members of
evangelical churches (50%) and a slim majority of members of historically black churches
(54%) also say they have experienced or witnessed a divine healing. Within these traditions,
members of Pentecostal churches are particularly likely to say they have witnessed a healing.

By contrast, Jehovah’s Witnesses are especially unlikely to say they have witnessed healing.
Only 7% say they have experienced or witnessed a miraculous healing, by far the lowest of
any religious tradition.

Speaking in Tongues

Speaking in tongues, a practice often associated with Pentecostal and charismatic churches, is
not particularly common among Christians overall. More than three-quarters (77%) say they
never speak or pray in tongues; nonetheless, a sizeable minority of Christians (19%) indicate
that speaking in tongues is something they do from time to time, with nearly one-in-ten (9%)
indicating that speaking in tongues is a weekly practice.

Not surprisingly, speaking in tongues is especially common within Pentecostal

denominations in both the evangelical and historically black Protestant traditions. It is also
quite common among members of nondenominational charismatic churches within the
evangelical tradition, with nearly six-in-ten members (58%) of these churches saying they
speak or pray in tongues at least several times a year. By comparison, very few members of
mainline Protestant churches report speaking or praying in tongues regularly.

Peace and Wonder

A majority of Americans (52%) say they experience a sense of spiritual peace and well-being
at least once a week. More than seven-in-ten Jehovah’s Witnesses and Mormons (77% and
71%, respectively) say they experience this weekly, as do roughly two-thirds of members of
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evangelical churches (68%), members of historically black churches (65%) and Muslims
(64%). Jews (38%) and the unaffiliated (35%) are among the groups least likely to say they
feel spiritual peace and well-being on a weekly basis.

Compared with those who experience spiritual peace and well-being regularly, a smaller
proportion of Americans (39%) report feeling a deep sense of wonder about the universe on a
weekly basis. More than half of Buddhists (57%) and Muslims (53%) say they feel a deep
sense of wonder on a weekly basis, as do nearly half of Jehovah’s Witnesses (49%).

Although Mormons and members of evangelical and historically black churches are distinct
from the general public on many measures of religious belief and practice, they do not differ
greatly from the general population on this question; 41% of members of evangelical
churches, 40% of Mormons and 37% of members of historically black churches feel a deep
sense of wonder about the universe on a weekly basis. On this measure, these groups are very
similar to Jews (40%) and the unaffiliated (39%). Among the unaffiliated, agnostics are most
likely to say they often feel a sense of wonder – 48% do so weekly, compared with 37%
among atheists, 40% among the religious unaffiliated and 36% among the secular
unaffiliated.

V. Beliefs About Religion

Is There More Than One Path to Salvation?

Seven-in-ten Americans with a religious affiliation say that many religions can lead to eternal
life. In fact, majorities of nearly every religious tradition take the view that many religions
can lead to eternal life, including more than eight-in-ten Jews (82%), Buddhists (86%),
Hindus (89%) and members of mainline Protestant churches (83%), and nearly eight-in-ten
Catholics (79%). Fewer members of evangelical and historically black churches (57% and
59%, respectively) agree with this, as do 56% of Muslims. Only among Mormons and
Jehovah’s Witnesses do a majorities (57% and 80%, respectively) say that their religion is the
one true faith leading to eternal life.

How Strictly to Interpret the Faith?

More than two-thirds of Americans with a religious affiliation (68%) believe that there is
more than one true way to interpret the teachings of their own faith. A slim majority of
members of evangelical churches (53%) say the teachings of their religion are open to more
than one true interpretation, as do upwards of six-in-ten of most other religious traditions.
Roughly nine-in-ten Jews (89%) and Buddhists (90%), for instance, say there is more than
one true way to interpret the teachings of their religion. But here again, Mormons and
Jehovah’s Witnesses stand out. Majorities of both groups (54% among Mormons, 77%
among Jehovah’s Witnesses) say there is only one true way to interpret the teachings of their
religion.

A plurality of those affiliated with a religion (44%) say their religion should preserve its
traditional beliefs and practices. But nearly half say their religion should adjust to new
circumstances (35%) or adopt modern beliefs and practices (12%).

Mormons (68%), Jehovah’s Witnesses (61%) and members of evangelical churches (59%)
stand out for their preference that their churches preserve traditional beliefs and practices.

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Nearly half of members of historically black Protestant churches (48%) and Orthodox
Christians (49%) also say they want their church to preserve its traditional beliefs and
practices.

Majorities of Catholics and members of mainline Protestant churches, on the other hand, say
their churches should adjust traditional practices in light of new circumstances (42%) or
adopt modern beliefs and practices (15% among Catholics and 14% among members of
mainline churches). Jews, Buddhists and Hindus also tend to favor adjusting to new
circumstances.

VI. Beliefs About Morality

Nearly eight-in-ten U.S. adults (78%), including substantial majorities of nearly every
religious tradition, agree that there are clear and absolute standards of right and wrong.
Indeed, with the exception of Buddhists, at least six-in-ten members of every religious
tradition believe that absolute standards for right and wrong exist; among Buddhists, the
number is 52%.

More than two-thirds of the unaffiliated (67%) agree that there are absolute standards of right
and wrong. Atheists, agnostics and the secular unaffiliated are somewhat less likely to take
this point of view compared with the religious unaffiliated (75%). But even among more
secular adults, there is a high level of belief in absolute standards of right and wrong (65% of
the secular unaffiliated take this position as do 59% of agnostics and 58% of atheists).

Americans demonstrate a practical bent when it comes to the sources to which they look for
guidance on such matters. Roughly three-in-ten (29%) cite religious teachings and beliefs as
their biggest influence, but a slim majority of the public (52%) says that they look most to
practical experience and common sense when it comes to questions of right and wrong.
Fewer look to philosophy and reason (9%) or scientific information (5%) as the primary
source of their beliefs about right and wrong.

Only among members of evangelical churches (52%), Mormons (58%) and Jehovah’s
Witnesses (73%) do majorities say religious teachings and beliefs are the biggest influence on
their understanding of right and wrong. Large majorities of members of mainline churches
(59%), Catholics (57%) and Jews (60%) say practical experience and common sense are their
biggest influences, as do two-thirds of the unaffiliated (66%).

Atheists are much more likely than most other groups to cite science as the authority to which
they look on questions of right and wrong, with 20% taking this view. A significant minority
of Buddhists (27%) say they rely most on philosophy and reason.

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Chapter 7
RELIGIOUS, SPIRITUAL, AND TRADITIONAL
BELIEFS AND PRACTICES AND THE ETHICS
OF MENTAL HEALTH RESEARCH IN LESS
WEALTHY COUNTRIES
This discussion article contributes to ethics reform by introducing the contribution of
religious, spiritual, and traditional beliefs and practices to both subject vulnerability and
patient improvement. A growing body of evidence suggests that religious, spiritual, and
traditional beliefs and practices may provide positive benefits, although in some cases mixed
or negative consequences to mental and physical health. These beliefs and practices add a
new level of complexity to ethical deliberations, in terms of what ignoring them may mean
for both distributive justice and respect for persons. International ethical guidelines need to be
created that are expansive enough to cover an array of social groups and circumstances. It is
proposed that these guidelines incorporate the religious, spiritual, and/or traditional principles
that characterize a local population. Providing effective mental healthcare requires respecting
and understanding how differences, including ones that express a population's religious,
spiritual, or traditional belief systems, play into the complex deliberations and negotiations
that must be undertaken if researchers are to adhere to ethical imperatives in research and
treatment.

INTRODUCTION

There are three main layers of ethical dilemmas and moral issues that arise from conducting
research on religious, spiritual, or traditional beliefs and practices among the mentally ill.
This is particularly an issue in less wealthy countries. For purposes of this article, religious,
spirituality, and traditional beliefs and practices will be subsumed by religion and mental
health. These dimensions are:

1. working with a mentally ill population,

2. conducting research internationally particularly in a less wealthy country, and
3. cultural sensitivity.

The complex ethical and moral concerns that arise out of these dimensions may serve as
contributing factors to the insufficient body of research in this area.

Vulnerable Populations among the Mentally Ill and the Impoverished

The characteristics of a vulnerable population, in this instance the mentally ill, are a concern
for those in the research-oriented community, not just for those in psychiatric research. A
vulnerable individual is considered at higher risk to be more easily coerced and unable to
give consent because of a lack of understanding or inability to express his or her will. It is not
always clear if a person with a diagnosed psychiatric illness is mentally and emotionally
healthy enough to be able to make a reasoned independent judgment for individual consent to
participate in a study. If an individual is considered vulnerable, mechanisms to minimize
additional risks due to their vulnerability need to be considered. In such cases, usually a legal
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representative or guardian would be requested to make the decision for participation on
behalf of the potential participant.

Some individuals within sub-populations, particularly in less wealthy countries, may be

considered vulnerable due to economic, social, and/or educational disadvantage such as
limited access to healthcare. These limitations may contribute to the coercion of vulnerable
peoples in medical studies. If the individuals within these sub-populations are also mentally
ill, they can be considered especially vulnerable, exacerbated often by less education,
employment, and access to healthcare. In addition, there may also be the complication of
diminished decision-making capacity.

Vulnerable Populations among Religious and Spiritual Groups

Individuals that identify with a particular faith or belief tradition which is being persecuted
for political gains may feel unable to freely express their will to participate in a study
concerning cultural beliefs and practices. There may be fear, either perceived or real, to
identify with such a religion from threat of harm from society or the government. Given these
circumstances they may be considered a vulnerable population.

Ethical Question Defined

In recognition of the problems of dealing with a vulnerable population, the question to be

addressed is if it is ethical for this research to be conducted at all? The simple and short
answer is that it depends on the population and research question. It is imperative that the
highest ethical standards be carefully and thoroughly considered, planned and executed for
the protection and welfare of the population within the region and country being studied.

Socio-Cultural Factors: Religious, Spiritual, and Traditional Beliefs and Practices

The most important issue in conducting successful international research is to have cross-
cultural awareness and respect [8]. This applies particularly when studying cultural factors
such as religion in a particular region and country. This research topic may require special
ethical consideration for protection of human subjects particularly for the two universal
ethical principles outlined in the Belmont document—respect for persons (right to informed
consent and confidentiality) and beneficence (minimization of risk) as described in the
following paragraphs.

Protection of confidentiality

When conducting research on socio-cultural factors, the researcher has to be acutely aware
beforehand of the potential sensitivity of the topic within the study population and the
community. This may be particularly relevant when conducting research on religion, which
may be a politically charged or dangerous issue in certain countries. Protection of
confidentiality of the potential participants would have to be carefully considered before
conducting the study. If the individuals in a study are known beforehand to have beliefs and
practices which may be at odds with the dominant ruling class or party, the researcher may
consider before conducting the study, as part of the human subjects proposal, not to share the
data but rather share only the study findings (as well as research skills and knowledge to
promote capacity building) with the host institution and country, to help ensure
confidentiality and minimize risk to the potential study participants.

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Potential harm of intervention

If a study is testing an intervention, the researcher has an obligation to carefully consider

beneficence, minimization of all foreseeable risk to the patient. Often researchers and ethics
review committees assume that a study that is testing a religious or spiritual intervention,
such as distant healing or prayer, could not possibly have any harm associated with it for the
potential study participants. This assumption needs to be reconsidered.

For example, a study was published in the American Heart Journal, which was one of the
most rigorous methodological randomized clinical experiments ever conducted on
intercessory prayer and recovery from cardiac bypass surgery [16]. In addition, this study has
also been the most publicized and discussed research article in the religion and health field in
the popular press worldwide [17]. The intervention groups that were prayed for reported more
complications after surgery than the control group. Researchers did not consider beforehand
the possibility that the prayer intervention could cause harm to the participants [16–18]. The
mechanisms of prayer or distant healing are currently unknown by researchers, thus the
intervention may cause harm of which researchers are not yet aware. Patients randomized
into one of the intervention groups were informed immediately before the surgery that they
were selected to be prayed for. The patient's knowledge of selection to be prayed for in the
study, albeit randomly, may have provoked worry to think “I must be so sick that medical
technology or the clinician's skill is not enough, so that I have to be prayed for” [17, 18]. This
knowledge may have provoked undue stress on the participants. Another factor in the study
was that the patients were informed to hide their assignment into a treatment or control group
from their clinicians. For patients about to undergo cardiac bypass surgery, it may have
caused undue stress for them to be told to keep information secret from their clinicians,
whom the patients may have developed close relationships with and are trusting with their
lives [17, 18].

Even though a research variable of interest, such as cultural lifestyle factors of spiritual and
religious beliefs and practices, may be presumed to have only good and positive health
outcomes for an individual, this cannot be presumed.

CONCLUSION
The three universal ethical principles outlined in the Belmont Report of respect, beneficence,
and justice are deceivingly simple in theory, yet inherently complex in application to real life
research. This is especially true when potential study participants are vulnerable at multiple
levels, in terms of cognition and social, economic, political, and cultural status as outlined in
this article. However, this should not be a deterrent to conducting research on potentially
vulnerable populations. Rather, research may be an important avenue to support long-term
effective change to improve the health and welfare of vulnerable populations, particularly for
the mentally ill living in less wealthy countries. For successful research to be conducted on
vulnerable populations, ethical considerations need to be carefully and thoroughly thought
out, planned, and implemented, and a push for more adequate implementation of guidelines
and oversight at the local, national, and international levels for conducting such research.

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Chapter 8
DISCIPLES CALLED TO WITNESS

Christ commands us to be his witnesses to the ends of the earth. We are to proclaim his Good
News to all people, everywhere and at all times. After Christ promises the disciples that the
Holy Spirit will come upon them, he ascends into heaven. The disciples, rather than heeding
Christ’s command to be his witnesses, stare “intently at the sky.” It takes “two men dressed in
white garments” asking, “Men of Galilee, why are you . . . looking at the sky?” for the
disciples to begin to realize the meaning of Christ’s command (Acts 1:10-11).

How often do we fail to realize that we are called to be Christ’s witnesses to the world? Do
we realize that our Baptism, Confirmation, and reception of the Eucharist bestow on us the
grace we need to be disciples? Are we like the disciples staring at the sky rather than inviting
those around us to experience Christ’s love and mercy through the Church? How often do we
reach out to our missing brothers and sisters by inviting them to join us at Mass or by asking
why they no longer feel welcomed at the Lord’s Table? The answers to these questions
underlie the evangelizing mission of the Church, especially in the call of the New
Evangelization.

The New Evangelization seeks to invite modern man and culture into a relationship with
Jesus Christ and his Church. The New Evangelization strives to engage our culture and to
help us draw our inspiration from the Gospel. The New Evangelization calls all Catholics
first to be evangelized and then in turn to evangelize. While it is directed to all people, the
New Evangelization focuses specifically on those Christian communities that have Catholic
roots but have "lost the living sense of the faith, or even no longer consider themselves
members of the Church…

The Committee on Evangelization and Catechesis seeks to take up the call of the New
Evangelization with this online resource. Diocesan bishops, eparchs, pastors, diocesan and
parish staff, and indeed all Catholics will find this resource helpful in the creation of outreach
efforts aimed at inviting and welcoming Catholics back to the Lord’s Table. This resource
discusses

• The call of the New Evangelization within our cultural context (Part I)

• The theological foundations of the New Evangelization (Part II)

• The importance of evangelization and personal conversion, or metanoia (Part III)

• Ideas on how to create a “culture of witness” (Part IV)

• Key components of outreach programs for diocesan and parish-based evangelization

programs (Part V)

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DISCIPLES CALLED TO WITNESS: PART I

Christ calls all people to himself. Throughout his public ministry, the Lord Jesus welcomed
the stranger,2 healed the sick,3 offered forgiveness,4 and expressed his eagerness to give rest
to the weary and burdened.5 How do we, today, follow the call and summons of Jesus to seek
out the stranger, heal the sick, and welcome the weary? Jesus, in and through his Church,
wants us to experience the urgent vigilance of the father of the prodigal son so that as we
anxiously await the return of missing family and friends, we will be ready to run to greet and
embrace them.
Our Current Situation

Today, through the ministry of the Church, Jesus continues to call all people to himself. It is
estimated that only 23 percent of U.S. Catholics attend Mass each week.6 Those 77 percent
absent from the eucharistic feast each week are not strangers: they are our parents, siblings,
spouses, children, and friends. According to a recent Center for Applied Research in the
Apostolate (CARA) study, the most common reasons given by Catholics who do not
regularly attend Mass are not related to controversial issues. The reasons given instead point
to a gradual slipping away from the faith. Most Catholics stop attending Mass because they
(1) have busy schedules or a lack of time, (2) have family responsibilities, (3) have health
problems or disabilities, (4) have conflicts with work, (5) do not believe missing Mass is a
sin, or (6) believe that they are not very religious people.7 In other words, many of our
brothers and sisters have simply drifted away from the Church. This is due in part to the
busyness of modern life and to a changing culture. There are also Catholics who attend Mass
on a regular basis but who feel unconnected to the parish community. The reasons for not
attending Mass highlighted in CARA’s study also point to an increased secularization,
materialism, and individualism.

Secularism influences all aspects of society, claiming religion is merely a private matter.
Pope Benedict XVI has cautioned, “Any tendency to treat religion as a private matter must be
resisted. Only when their faith permeates every aspect of their lives do Christians become
truly open to the transforming power of the Gospel.”8 Materialism also presents an obstacle
to Christ. The ability to acquire limitless goods and an overreliance on science create a false
sense of hope that we alone can fulfill our deepest needs. However, without God, our deepest
needs cannot be fulfilled. “Without God, who alone bestows upon us what we by ourselves
cannot attain (cf. Spe Salvi, 31), our lives are ultimately empty. People need to be constantly
reminded to cultivate a relationship with him who came that we might have life in abundance
(cf. Jn10:10).”9 Individualism leads to harmful forms of freedom and autonomy. After all,
“we were created as social beings who find fulfillment only in love-for God and for our
neighbor.”10 Our personal relationship with Christ does not hinder our participation in the
community of believers—the Church.

In addition, there is an unsettling ignorance of the Eucharist as well as an erosion of Sunday

as the Lord’s Day dedicated to prayer and rest. The reasons that Catholics cite for missing
Mass can be met and overcome by parishes that foster a welcoming environment for
adolescents, young adults, singles, married couples, parents, families, the sick or disabled,
and anyone who is no longer active in the faith. The means for fostering a welcoming

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environment is the New Evangelization. The New Evangelization places a special emphasis
on welcoming back to the Lord’s Table all those who are absent, because they are greatly
missed and needed to build up the Body of Christ.

The New Evangelization

The New Evangelization is a call to each person to deepen his or her own faith, have
confidence in the Gospel, and possess a willingness to share the Gospel. It is a personal
encounter with the person of Jesus, which brings peace and joy. The New Evangelization
provides the lens through which people experience the Church and world around them.

The New Evangelization invites people to experience God’s love and mercy through the
sacraments, especially through the Eucharist and Penance and Reconciliation. Evangelization
is the essence of the Church’s identity: “The Church on earth is by its very nature missionary
since, according to the plan of the Father, it has its origin in the mission of the Son and the
holy Spirit.” Pope Paul VI reawakened the Church’s evangelizing mission, Blessed John Paul
II championed the call for the New Evangelization, and Pope Benedict XVI has reaffirmed
the need for the New Evangelization. In Go and Make Disciples: A National Plan and
Strategy for Catholic Evangelization in the United States, the Catholic bishops of the United
States have expressed a sincere desire to invite all of God’s children to their place in the
Church: “We want to let our inactive brothers and sisters know that they always have a place
in the Church and that we are hurt by their absence—as they are. . . . we want to help them
see that, however they feel about the Church, we want to talk with them, share with them, and
accept them as brothers and sisters.”

Positive Developments

Dioceses and parishes have already responded to the call of the New Evangelization by
creating evangelization formation programs. This formation helps prepare parish leaders to
initiate catechetical and reconciliation initiatives, which are meant to invite back to the faith
and welcome our brothers and sisters who have been away. Sources of hope in the Church
include diocesan and parish efforts to continually strengthen high school-level catechetical
programs and to re-energize youth ministry programs and young adult ministries so as to
reach these populations before they stop practicing the faith. Currently, dioceses focus their
efforts on marriage preparation programs for young couples discerning marriage and on
programs for couples becoming new parents. Diocesan and parish leaders also make an effort
to welcome immigrants and attend to the needs of diverse groups. Opportunities to live the
Gospel through concrete action, and thus to transform our culture, are numerous through
advocacy and social justice ministries. Direct service opportunities frequently bring people
back to the faith; this is especially true of young adults who value service projects. Many
parishes offer not only Masses but also religious education, formation programs, and other
pastoral services for cultural groups in their native languages. Additionally, new ecclesial
movements and communities are flourishing, and they are eager to join dioceses and parishes
in evangelization

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Areas of Growth

Even though much has already been done to welcome our missing brothers and sisters back
to the Lord’s Table, there is still so much more that can be done. Catholics may desire to take
on the call to evangelize but feel ill prepared to explain Church teachings. Some believe they
lack the formation to be personal witnesses to Christ. Also, our brothers and sisters who have
drifted away from the faith may be unable to vocalize why they stopped regularly attending
Mass and parish activities, or they may not know with whom they can speak about why they
left. Adolescents and young adults need active and engaging ministries and formation
opportunities, including direct service.13 Communication and attention to cultural differences
need to be addressed in ministry with diverse groups. Cultural factors, including the lack of
Masses and sacraments celebrated in languages other than English, also contribute to people
slowly slipping away from the Church. The task before the Church is to form Catholics who
are willing to communicate and witness the faith to those who are no longer actively
practicing. By taking up the call of the New Evangelization, we will do as St. Paul commands
us: “Welcome one another, then, as Christ welcomed you.”

DISCIPLES CALLED TO WITNESS: PART II

The Church’s ad gentes (“to the world”) mission given to her by Christ is the proclamation
of the Good News to those who do not know him. The historical and social circumstances of
the twentieth century prompted the Church to renew her mission to evangelize. This renewed
vision of evangelization includes, as Pope Benedict XVI has stated, the challenge to “propose
anew” the Good News to all of the Christian faithful, most especially to those of the faithful
who are absent from the Lord’s Table.

Pope Paul VI's Call for Evangelization

Ten years after the close of the Second Vatican Council and a year after the 1974 Synod of
Bishops, Pope Paul VI issued Evangelii Nuntiandi. Pope Paul VI stated that the Church
“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.” Evangelii Nuntiandi
describes the essential aspects of evangelization as well as its effects on the one evangelizing
and the one being evangelized.

The proclamation of the Kingdom of God and salvation for all people through Jesus Christ is
at the very core of the Church’s mission and the essential aspects of evangelization. To
evangelize, one bears witness to God’s Revelation in Jesus through the Holy Spirit by living a
life imbued with Christian virtues, by proclaiming unceasingly that salvation is offered to all
people through the Paschal Mystery of Christ, and by preaching hope in God’s love for us.
Pope Paul VI recognized that the first proclamation of the Good News is directed ad gentes.
However, he also recognized the need for the evangelization of the baptized who no longer
practice their faith. He called upon the Church to evangelize these two groups, to invite them
to a life of conversion, and to add new meaning to their life through the Paschal Mystery of
Christ.

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Blessed John Paul II and the New evanzilation

Blessed John Paul II renewed the call to all of the Christian faithful to evangelize in the spirit
of the Second Vatican Council and Pope Paul VI. “No believer in Christ, no institution of the
Church can avoid this supreme duty: to proclaim Christ to all peoples.” Blessed John Paul II
made evangelization a focus of his pontificate and emphasized man’s need to be evangelized
by the Church. Evangelization occurs most effectively when the Church engages the culture
of those she evangelizes. In 1983, he addressed the Catholic bishops of Latin America in
Haiti and called for a New Evangelization: “The commemoration of the half millennium of
evangelization will gain its full energy if it is a commitment, not to re-evangelize but to a
New Evangelization, new in its ardor, methods and expression.”

This marked the first time Blessed John Paul II used the term “New Evangelization” as the
theological concept of proclaiming the Gospel anew to those already evangelized. He called
for new “ardor, methods and expression” of evangelization, ones that engage the present-day
culture and modern man. Blessed John Paul II, in the encyclical Redemptoris Missio,
provided three circumstances in evangelization: (1) preaching to those who have never heard
the Gospel (ad gentes), (2) preaching to those Christian communities where the Church is
present and who have fervor in their faith, and (3) preaching to those Christian communities
who have ancient roots but who “have lost a living sense of the faith, or even no longer
consider themselves members of the Church, and live a life far removed from Christ and his
Gospel. In this case what is needed is a ‘new evangelization’or a ‘re-evangelization.’

Blessed John Paul II alluded to the New Evangelization again in his opening address to the
Catholic bishops of Latin America in Santo Domingo, Dominican Republic, as well as in
Crossing the Threshold of Hope. Although Blessed John Paul II did not develop a full
theological scheme of the New Evangelization, his writings reveal central themes of the New
Evangelization, including the implementation of the call of the Second Vatican Council to
proclaim the Good News of Christ by the engagement of the present culture and to
accompany individuals on their journey from this life to eternal life.

For Blessed John Paul II, evangelization must proclaim the Good News, which when
appropriated into one’s life, leads to conversion. This conversion provides a life of witness to
the Good News and compels one to fulfill his or her vocation to the universal call of holiness.
One’s vocation to holiness is strengthened through the gifts of the Church, namely the grace
of the sacraments, prayer, Scripture, and the Church’s teachings and traditions.

Pope Benedict XVI and the Future of the New Evangelization

During his homily on the Solemnity of SS. Peter and Paul at the Basilica of St. Paul Outside
the Walls on June 28, 2010, Pope Benedict XVI renewed the Church’s call to the New
Evangelization. Pope Benedict XVI called for the riproporre (“re-proposing”) of the Gospel
to those regions “still awaiting a first evangelization” and to those regions where the roots of
Christianity are deep but that have experienced “a serious crisis” of faith due to
secularization.23 He clarified that the New Evangelization is new, not in its content but rather
in its inner thrust; new in its methods that must correspond to the times; and new because it is
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necessary to proclaim the Gospel to those who have already heard it. Pope Benedict XVI
calls the Church to evangelize by entering into dialogue with modern culture and confronting
the cultural crisis brought on by secularization. To aid the Church in re-proposing the faith to
modern society, Pope Benedict XVI established the Pontifical Council for the Promotion of
the New Evangelization on September 21, 2010, and proposed that the New Evangelization
be the focus of the next Synod of Bishops.

When describing why he created a council for the promotion of the New Evangelization,
Pope Benedict XVI stated that the mission of the Church has always remained the same, but
the cultural contexts confronting man and the Church have changed. The council will help the
Church understand the cultural contexts of the twenty-first century. Pope Benedict XVI noted
that the Church is being challenged by “an abandonment of the faith—a phenomenon
progressively more manifest in societies and cultures which for centuries seemed to be
permeated by the Gospel.”

He also outlined the modern cultural factors, such as secularism, that are contributing to the
decline of the Christian identity in the world. Pope Benedict XVI has also indicated that the
New Evangelization is not a single formula meant for all circumstances; first and foremost, it
is a personal “profound experience of God.”26

NOTES
15. Benedict XVI, Homily of First Vespers on the Solemnity of the Holy Apostles Peter
and Paul,. . . The Vatican.
16. Paul VI, Evangelii Nuntiandi. . . (EN) (Washington, DC: USCCB, 1975), no. 14.
17. Cf. EN, nos. 8-9.. . .
18. Cf EN, nos. 26-28.. . .
19. See EN, nos. 52-53; 56-57.. . .
20. RM, no. 3.. . .
21. John Paul II, Address to CELAM (Opening Address of the Nineteenth General
Assembly of CELAM, 9 March 1983, Port-au-Prince, Haiti), L'Osservatore Romano
English Edition 16/780 (18 April 1983), no. 9.
22. RM, no. 33.. . .
23. Homily on the Solemnity of SS. Peter and Paul.. . .
24. Ibid.. . .
25. Benedict XVI, Ubicumque et semper,. . . The Vatican.
26. Ibid.. . .

DISCIPLES CALLED TO WITNESS: PART III

Jesus grants all people rest and comfort from the burdens of this world. The rest and comfort
of Christ comes from the hope offered by him: the hope of salvation and eternal life. The
hope of salvation proclaimed in the Gospel transforms our lives with the promise of eternal
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life and comfort to the weary. “The Christian message was not only ‘informative’ but
‘performative.’ That means: the Gospel is not merely a communication of things that can be
known—it is one that makes things happen and is life-changing. The dark door of time, of the
future, has been thrown open. The one who has hope lives differently; the one who hopes has
been granted the gift of a new life”[emphasis added]. Jesus Christ offers us new hope through
a New Evangelization. Through the re-proposing of the Gospel, the Church seeks to comfort
all those who are burdened by offering faith, hope, love, and the gift of new life in Christ.

Those Who Are Evangelized

Before one can evangelize, one must be evangelized. A disciple of Christ must continually
renew his or her faith. The disciple who then shares the faith is an evangelist. The Church is
called to renew her faith in every age and at the same time proclaim it: “The Church is an
evangelizer, but she begins by being evangelized herself. . . . This means that she has a
constant need of being evangelized, if she wishes to retain freshness, vigor and strength in
order to proclaim the Gospel.”

With a renewed faith, the Church goes forth to share the faith. Given the current cultural
context of our society, the Church is directing her evangelization efforts in a particular way to
those members of the Body of Christ who are absent. In Go and Make Disciples, the Catholic
bishops of the United States described in general terms some reasons that have contributed to
Catholics who no longer actively participate in the life of the Church: “Some were never
formed in the faith after their childhood. Some have drifted away because of one or another
issue. Some feel alienated from the Church because of the way they perceive the Church or
its teaching. Some have left because they were mistreated by church representatives.” These
broad categories represent various reasons why our brothers and sisters are no longer
involved in the life of the Church.

These descriptions are meant to help bishops and diocesan and parish staff to better
understand why our missing brothers and sisters have stopped coming to the Lord’s Table,
enabling the Church to be an agent of healing and reconciliation.
The Response of the New Evangelization to Today's World

Attention should also be paid to the cultural contexts and situations that our missing brothers
and sisters face. Pope Benedict XVI described some of the contemporary situations
confronting modern man, including secularism, globalization, social communications, the
economy, scientific and technological research, and civic and political life. Many of these
societal realities are positive, but when taken to the extreme, they can lead to disillusionment
and weariness. For example, more people than ever before are able to participate in politics
and enjoy political freedom, but current extreme political forces are also causing war,
injustice, and the slow erosion of human rights, including religious freedom. The disparity in
economic development, while lifting some out of poverty, has also led to an inequitable
distribution of goods as well as damage to God’s creation, which adds to the plight of the
poor. Secularism has led to a diminishing recognition of Sunday as the Lord’s Day, a holy
day of prayer and rest. “[The New Evangelization] involves . . . the proclamation and
demonstration that the Christian faith is the only fully valid response to the problems and

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hopes that life poses to every person and society.” Our hope is not in a program or philosophy
but in the person of Jesus Christ, who comforts those who are burdened.

Currently, there are numerous pastoral programs meant to encourage and support people in
their journey back to the faith. However, for these programs to be effective, bishops, eparchs,
pastors, catechists, and indeed all Catholics reaching out to our missing brothers and sisters
must touch the lives of others, interact with them, and show them how the faith answers the
deepest questions and enriches modern culture. Many might ask, “How do I touch people’s
lives? How do I interact with others in a spirit of love? How do I explain how the faith
addresses modern concerns?” The Church has the resources to help. One such resource
involves cultivating a culture of witness.

NOTES
27. Benedict XVI, On Christian Hope. . . (Spe Salvi) (Washington, DC: USCCB, 2007), no.
2.
28. EN, no. 15.. . .
29. Go and Make Disciples, no. 39.
30. These factors enunciated by Pope Benedict XVI in Ubicumque et Semper. . . are
elaborated on in the Lineamenta for the 2012 Synod. Please see Synod of Bishops,
Lineamenta for the 2012 Synod: The New Evangelization for the Transmission of
the Christian Faith,. . . The Vatican.
31. National Directory for Catechesis (NDC) (Washington, DC: USCCB, 2005), no 17.A.

DISCIPLES CALLED TO WITNESS: PART IV

Christ teaches us how to evangelize, how to invite people into communion with him, and how
to create a culture of witness: namely, through love. Evangelization testifies to the
transformative power of the Gospel and the mission of the Church to sanctify society, hand
on the faith to future generations, strengthen the faith of her members, and renew the faith of
those who have slipped away from the Church:
"Modern man listens more willingly to witnesses than to teachers, and if he does listen to
teachers, it is because they are witnesses." ... It is therefore primarily by her conduct and by
her life that the Church will evangelize the world, in other words, by her living witness of
fidelity to the Lord Jesus - the witness of poverty and detachment, of freedom in the face of
the powers of this world, in short, the witness of sanctity.

The faithful become agents of evangelization through living witness and commitment to the
Gospel. The everyday moments of one’s life lived with Christian charity, faith, and hope
provide witness to family members, friends, neighbors, colleagues, and others who have
stopped actively participating in the life of the Church. This witness is essential for reaching
others in today’s modern world.

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The witness of Christians, whose lives are filled with the hope of Christ, opens the hearts and
minds of those around them to Christ. This openness to Christ is a moment of conversion
(metanoia). It is the moment in which a person’s life is reoriented to Christ, when he or she—
by grace—enters into a relationship with him and thus enters into a relationship with the
community of believers, the Church. “The purpose of this [new] evangelization is to bring
about faith and conversion to Christ. Faith involves a profound change of mind and heart, a
change of life, a ‘metanoia.’

The New Evangelization does not seek to invite people to experience only one moment of
conversion but rather to experience the gradual and lifelong process of conversion: to draw
all people into a deeper relationship with God, to participate in the sacramental life of the
Church, to develop a mature conscience, to sustain one’s faith through ongoing catechesis,
and to integrate one’s faith into all aspects of one’s life.

The process of conversion and evangelization that accomplishes the objectives above must
include the witness of the Church through her members in the everyday living out of the
Gospel. In light of today’s cultural contexts and situations, many struggle with how to create
a culture of witness that will invite our missing brothers and sisters back to the Lord’s Table.
In the National Directory for Catechesis, the Catholic bishops of the United States have
provided catechetical methodologies that foster and sustain an evangelizing culture of
witness.

Methodologies

Catechetical methodologies are based on the proclamation of the faith from Sacred Scripture
and Tradition and their application to human experience, or they are based on human
experience examined in light of the Gospel and teachings of the Church. 35 These
catechetical methods, though distinct, are complementary and should guide pastoral programs
aimed at renewing the faith of all Catholics, including our missing brothers and sisters. For
these methodologies and the programs based on them to be effective, they must be grounded
in witness to the Gospel. This section explores the following methodologies:
 Discipleship
 A commitment to the Christian life
 Parish life
 The liturgical life of the Church: popular devotions and piety
 The Christian family
 Catechists and teachers of the faith
 Human experience

Discipleship

To create a culture of witness, we must live explicit lives of discipleship. Fortunately, one
does not become a disciple of Christ on his or her own initiative. The work of the Holy Spirit
within the Christian community forms the person as a disciple of Christ. One seeking to learn

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how to be a disciple of Christ does so through apprenticeship. Those seeking to return to the
faith are seeking to live a life of discipleship, to follow in the footsteps of Christ. The parish
must provide formed disciples who can accompany those who are returning to the Church
and guide them throughout their journey.

Apprenticeship “links an experienced Christian believer, or mentor, with one who seeks a
deeper relationship with Christ and the Church.” Apprenticeship is an essential element in
witnessing to the Gospel message. Furthermore, this relationship is a “guided encounter with
the entire Christian life, a journey toward conversion to Christ. It is a school for discipleship
that promotes an authentic following of Christ based on the acceptance of one’s baptismal
responsibilities, the internalization of the word of God, and the transformation of the whole
person to ‘life in Christ.’”
A Commitment to the Christian Life

The commitment to living the Christian life provides an essential element of the culture of
witness. To those seeking answers to the increasing secularization, individualism, and
materialism of society, a Christian life provides a powerful witness to the Gospel. The public
profession of one’s faith through active participation in prayer, the sacraments, and especially
Sunday Mass contributes to the sanctification of the world.

Additionally, the works of charity and justice as well as the promotion of solidarity, justice,
peace, and stewardship of creation build up the Kingdom of God. Increasingly, we recognize
that generosity of spirit and commitment to charity and justice are vehicles to bring people
into relationship with Jesus and his Church. Social justice and direct service opportunities
provide powerful experiences with the person of Jesus, especially for adolescents and young
adults. Service, when understood as serving Christ in others and as a means to share the
Gospel, has the ability to bring the server and the one being served closer to Christ.

Parish Life

Because the parish, through its pastor and members, is typically the first contact that
returning Catholics have with the institutional Church, “it is the responsibility of both pastors
and laity to ensure that those doors are always open.” It is in the parish that one becomes
engaged with the Church community, learns how to become a disciple of Christ, is nurtured
by Scripture, is nourished by the sacraments, and ultimately becomes an evangelizer.
Successful evangelization and catechetical initiatives must be focused on the parish and
parish life. The parish is where the faith is passed down, lived, and sustained for all members
of the Body of Christ, most especially for those members seeking to return. “It is the
responsibility of the parish community and its leadership to ensure that the faith it teaches,
preaches, and celebrates is alive and that it is a true sign, for all who come in contact with it,
that this truly is the living Body of Christ.”

The Liturgical Life of the Church: Popular Devotions and Piety

The active participation and practice of the liturgy, prayers, devotions, and popular piety of
the Church provide a powerful witness to the faith. Participation in Mass should be
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encouraged, as the Eucharist is the heart of the Church’s life. By participating in Mass,
learning common prayers, and practicing devotions, a person appropriates the teachings of
the faith. The prayers, popular devotions, and liturgies of the Church form the basis of
“Catholic culture”; they allow for the community to pray together in a common language and
contribute to one’s continuing faith development.

Often, our returning brothers and sisters remember and have a fondness for their cultural and
familial devotional practices. Asian and Pacific Islander and Hispanic devotions to our
Blessed Mother, such as Our Lady of Antipolo and Our Lady of Guadalupe, should be
encouraged. The use of gospel music by the African American community and liturgical
movement by the black community should be fostered. The rich traditions of prayers, liturgy,
and devotions such asAkathistos, Paraklesis, and Molebens of our Eastern Catholic Churches
are a great grace and blessing. The desire of returning Catholics to reconnect with their
cultural devotional practices should be encouraged and fostered, as it presents an opportunity
to invite them into a prayerful relationship with God.

The Christian Family

A culture of witness is sustained within the Church through marriage and the family. The
communal relationship that exists between and among the three Persons of the Trinity is the
model for Christian marriage, and through the Sacrament of Matrimony, married love
actually participates in Trinitarian love. It is within the Sacrament of Matrimony that the
husband and wife evangelize, become evangelized, and share their witness of the faith to their
children and to society. “Spouses, ‘not only receive the love of Christ and become a saved
community, but they are also called upon to communicate Christ’s love to their brethren, thus
becoming a saved community’ (cf. Familiaris Consortio, no. 49). The family founded on the
Sacrament of Matrimony is a particular realization of the Church, saved and saving,
evangelized and evangelizing community.”

The family, called the domestic Church, is often the first place where one experiences and is
formed in the faith. In fact, “the new evangelization depends largely on the domestic
Church.” It is through the example of mothers and fathers, grandparents, siblings, and
extended family members that one most concretely witnesses how to live a Christian life:
“Family members learn more of the Christian life by observing each other’s strengths or
weaknesses than by formal instruction. Their shared wisdom and experience often constitute
a compelling Christian witness.”

Catechists and Teachers of the Faith

The witness of catechists and teachers of the faith also creates and fosters a culture of
witness. Catechists, together with the pastors of the Church, are entrusted with the duties of
teaching the faith, overseeing sacramental preparation, supporting the formation of
consciences, and developing a love of prayer in those they catechize. Catechists, who are
dedicated disciples of Christ, provide a powerful witness to the Gospel. Additionally,
Catholic schools and their teachers are witnesses to the faith. For over one hundred years, the
Catholic school system in America has prepared generations of disciples in this country and

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been a powerful evangelizing presence. A vibrant Catholic identity and active promotion of
gospel values in Catholic schools help foster future generations of disciples and evangelists.

Religious Experience

Discipleship is rooted in human experience. It is through human experience that one enters
into a dialogue with modern culture. The human experience provides the “sensible signs” that
help us come to know ourselves, one another, and God. It is through common human
experiences that the Word of God is revealed to us. These sensible signs are not abstract
metaphysical signs but the concrete actions of the Holy Spirit present in the Christian’s
everyday life. These concrete actions of the Holy Spirit are numerous. Some common
examples are retreats, direct service opportunities, parish prayer groups, Bible study
programs, and involvement in the ecclesial movements. It is through the prompting of the
Holy Spirit that one comes to understand the Good News of the Gospel. One’s interaction
with a Christian who lives an authentic gospel life leads to questioning about how to better
appropriate the faith into one’s own life. “Catechesis links human experience to the revealed
word of God. . . . Catechesis helps them relate the Christian message to the most profound
questions in life: the existence of God, the destiny of the human person, the origin and end of
history, the truth about good and evil, the meaning of suffering and death, and so forth.”

These catechetical foundations are necessary for creating a culture of witness that testifies to
the transformative power of the Gospel. The next section of this resource examines concrete
skills and methods that can be used in diocesan and parish-based programs designed to invite
our missing brothers and sisters back to the Lord’s Table.

NOTES
32. EN, no. 41.. . .
33. NDC, no. 17.A.
34. See NDC, no. 17A.
35. The first methodology is deductive, while the second is inductive. For a detailed
examination of these two methods, please see NDC, no. 29.
36. NDC, no. 29.B.
37. NDC, no. 29.H.
38. NDC, no. 29.H.
39. NDC, no. 29.G.
40. USCCB, "Welcome and Justice for Persons with Disabilities: A Framework of
Access and Inclusion."
41. NDC, no. 29.C.
42. NDC, no. 29.F.
43. NDC, no. 13.
44. Benedict XVI, Address to the Plenary Assembly of the Pontifical Council for the
Family, . . . The Vatican.

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45. USCCB, pastoral letter Marriage: Love and Life in the Divine Plan (Washington, DC:
USCCB, 2009), 38-42.
46. Address to the Plenary Assembly of the Pontifical Council for the Family.. . .
47. NDC, no. 29.D.
48. NDC, no. 29.E.
49. NDC, no. 29.A.
50. NDC, no. 29.A.

DISCIPLES CALLED TO WITNESS: PART V

Christ’s message to the women at his tomb is also addressed to us. With his Passion, Death,
Resurrection, and Ascension, Christ has vanquished death and granted us the hope of eternal
salvation. Therefore, there is nothing to fear. However, because of Original Sin, we still
experience fear and anxiety. Our brothers and sisters who no longer actively practice the faith
may have apprehension about “coming back.” They may wonder and worry about the
following: Will the Mass be the same? Will I be judged because I stayed away so long?
Maybe I have sinned so greatly that I cannot come back. What if I cannot remember the
words to Mass?

Those who minister to our missing brothers and sisters are filled with questions also: Who am
I to welcome people back? Am I actually capable of explaining what the Church teaches?
Can I offer guidance and listen to their concerns without judgment? Indeed, Christians often
experience these concerns when they evangelize. We are often afraid to ask our family,
friends, and co-workers, “Would you like to come to Mass with me this weekend?” We have
difficulty saying, “I saw the same news story, but this is what the Church actually teaches.”

We have trouble revealing, “Yes, sometimes going to confession is hard, but once I am there,
I experience God’s peace and mercy. If you haven’t been in awhile, consider giving it another
chance.” There are several key components to successful evangelization programs designed
to engage our missing brothers and sisters. This section of the resource will examine these
components and offer concrete practices for fostering a culture of witness in diocesan and
parish-based programs designed to invite all Catholics to a fuller participation in the life of
the Church

In 2010, the Committee on Evangelization and Catechesis conducted a nationwide survey of

dioceses and eparchies on their best practices for outreach to Catholics. Based on the results
of this survey as well as the National Directory for Catechesis, Go and Make Disciples, and A
Time to Listen . . . A Time to Heal: A Resource Directory for Reaching Out to Inactive
Catholics, the Committee on Evangelization and Catechesis proposes several key components
for programs meant to invite Catholics back to the Lord’s Table. These components are not
meant to be comprehensive but rather serve as a foundation for diocesan and parish-based

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programs. The key components are the Holy Spirit and conversion, leadership, team
preparation, an atmosphere of hospitality and trust, catechesis (including sacramental
catechesis), prayer and popular piety, the Sunday Eucharist and effective preaching,
resources, and continued support.
The Holy Spirit and Conversion

The New Evangelization is an opportunity for ongoing conversion. This reorientation of

one’s life toward Christ is possible because of the work of the Holy Spirit. The process of
returning to active participation in the Church is a process of conversion that unfolds through
the prompting of the Holy Spirit. For some Catholics, the conversion process to return to the
Lord’s Table will take time. Therefore, complete trust in the work of the Holy Spirit is
essential. Programs designed to invite Catholics back to the Church should emphasize the
following aspects of the role of the Holy Spirit and conversion:
 Openness to the Holy Spirit.
 Personal witnessing to the role of the Holy Spirit in the lives of the pastor and team
members
 Recognition that each person's conversion will be unique and unfold at a different pace
 Realization among team members that it was the Holy Spirit who led participants in their
journey back to the Church. (It is God who reaches out first.)
 Use of the Rite of Christian Initiation for Adults (RCIA) model for conversion
 Ability of the pastor and team leaders to articulate personal faith experiences
 Programs that are flexible, because some individuals may not be able to participate in an
entire program
 Participation in retreats ( e.g., marriage preparation and enrichment, adolescent, and
young adult)
 Involvement in faith formation programs and direct service opportunities
 Recognition that the conversion process may go beyond the length of the program and
require follow-up with the person by a team member or pastor (All participants would
benefit from follow-up contacts.)
 Evangelization and long-term evangelization planning in the parish.

Leadership

The bishop, as the shepherd of his diocese and chief catechist, has been entrusted with the
sacred duty to provide for the spiritual needs of those in his care, especially those who are
absent from the community. The bishop’s witness and active engagement in reaching out to
our missing brothers and sisters demonstrates to the entire diocese the importance of this
ministry. Pastors who assist the bishops in this sacred duty are vital elements in welcoming
back our missing brothers and sisters. Lay parish leaders and staff also have a role in this
ministry, as they are often the first points of contact and witness to the parish community.

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The following leadership skills and practices ought to be emphasized in outreach programs
designed to welcome Catholics back to the Church:
 Public testimony and witness by the bishop about the importance of this ministry,
including a personal invitation by the diocesan bishop to reconnect with one’s parish
 Personal invitations to those who are missing to join the community for Sunday Mass
 Reaching out to former parishioners and demonstrating a spirit of welcome to all those
who seek assistance
 Use of various ways to invite Catholics back (e.g., through letters, phone calls, social
media, and home visits)
 Diocesan support of pastors and parishes implementing the bishop's pastoral plan for this
ministry
 Support for pastors when engaging in and setting aside parish resources for this outreach
 Periodic parish censuses to determine the population and parish demographics (This is an
opportunity to invite people to return to the Church.)
 Involvement of the clergy in the formation of lay leaders as evangelizers

Team Preparation

Programs that utilize a team-based approach should ensure that team members have been
carefully selected and formed and that they embody a sense of welcome. Team members
need not be master catechists, but they should have a deep love of the Church and a mature
prayer life. If possible, the team should include Catholics who have had a lifetime
commitment to the faith and others who have returned to the active practice of the faith.
Some additional skills and practices for team formation include the following:
 A love of God and his Church
 Involvement and assistance of the pastor in the program
 Dedication to daily prayer
 Team members who are joyful mentors to returning Catholics
 Willingness to share one's own spiritual journey
 Ability to articulate how Christ changed one's life
 Knowledge to share the Gospel message
 Attendance at catechetical formation programs and retreats offered by the diocese or
parish
 Participation in training programs for one-on-one evangelization, including online
resources that make use of social media
 Ability to empathize
 Willingness to learn active listening skills
 Commitment to participate in the entire length of the program

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An Atmosphere of Hospitality and Trust

The next element needed for effective evangelization is hospitality and trust. The entire
parish community, especially the parish leadership, must foster a spirit of hospitality and
welcome. This sense of hospitality extends beyond those who participate in formal “welcome
back” programs. It includes Catholics who approach the Church at key “teachable moments,”
such as couples seeking the Sacrament of Matrimony, parents who have children in Catholic
schools or parish-based religious education programs and are bringing their children for
sacramental preparation, and Catholics who seek assistance from parish social ministry
programs. Additionally, Catholics who choose to participate in a “welcome back” program
ought to feel supported in their journey by the entire community. The following are among
the other aspects of hospitality and trust that could be included in outreach programs:
 Fostering a liturgical environment that invites, spiritually fulfills and welcomes the full
and active participation of the parish
 Encouraging words of welcome by pastors at all liturgies, especially key liturgical
moments when Catholics attend liturgies, such as weddings, funerals, quinceañeras, and
Christmas and Easter Masses
 Offering the Sacrament of Penance and Reconciliation during hours that are convenient
for those with busy work schedules, such as during lunch and after work
 The use of multiple languages in every aspect of parish life when culturally diverse
groups are members of the parish
 Accessibility of worship and inclusion in all aspects of parish life for all, especially those
with physical and mental disabilities
 Creation and pastoral formation of a welcome committee to help greet and support new
parish members
 Parish-based support groups for those populations who tend to drift away from the
Church, such as young adults, the newly married, new parents, and the recently divorced
or widowed.
 Openness to the participant's questions and listening to the group's concerns
 Respectful dialogue during the meeting sessions
 Confidentiality of conversations that take place during formation opportunities

Catechesis, Including Sacramental Catechesis

Many times, Catholics who have been away from the Church return with questions about the
Mass, Scripture, and the teachings and traditions of the Church. These questions should be
addressed openly and honestly by pastors and knowledgeable team members. Participants
should be encouraged to ask questions, learn more about the faith, and receive the Sacraments
of the Eucharist and Penance and Reconciliation to experience God’s grace and mercy. The
catechetical component should include the following elements:
 Teaching and reflections on the Creed, sacraments, and moral teachings of the Church
based on the Catechism of the Catholic Church and the United States Catholic Catechism

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 for Adults

 Bible Study and reflection on the role of Scripture in one’s life.

 Opportunities for more thorough Scripture studies.
 Sacramental catechesis on the Seven Sacraments, especially the Eucharist and Penance
and Reconciliation
 Encouraging returning Catholics to receive the Sacrament of Penance and Reconciliation
and the Eucharist
 Emphasis on the transformative grace of the Eucharist, including a sense of discipleship.
 Links on the parish website to creditable Catholic catechetical websites and Catholic
social media sites
 Use of teachable moments (e.g., Christmas, Easter, Baptism, First Communion, and
other special liturgies) when Catholics come in contact with the Church (These are
important opportunities not only for catechesis but also for evangelization.)
 Information about parish adult faith formation programs

Prayer and Popular Piety

Outreach programs must include prayer and help nurture the spiritual life of those returning
to the Church. Even if someone has been away from the Church and Sunday Mass for a
significant period of time, it should not be assumed that they have ceased praying. Indeed,
many Catholics who have slipped away still have a deep devotion to Mary, the saints, and
popular piety practices. These devotions should provide the basis for deepening their spiritual
life. Programs developed for reaching out to our missing brothers and sisters should
emphasize the following teachings and practices:
 Because prayer is the means through which we enter into a relationship with God, what a
regular prayer life entails and how to pray each day should be explained.
 The Mass is the source and summit of the Church’s life because it is through the
Eucharist that one is nurtured by the Body and Blood of Christ.
 The common prayers of the Church (Our Father; Hail Mary; Glory Be; Acts of Hope,
Faith, Love and Contrition) should be taught, explained, and prayed.
 The various expressions of prayer (vocal, meditative, and contemplative) along with the
basic types of prayers (adoration, petition, intercession, thanksgiving, and praise) should
be examined.
 The rich spiritual traditions of the Church (Rosary, lectio divina, Liturgy of the Hours,
novenas) should be explored.
 Popular piety practices and devotions (devotion to the saints, scapulars, house blessings,
home altars) should be taught and encouraged.
 The popular cultural devotions of various ethnic communities represented in the parish
should be incorporated in various aspects of parish life.

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 Ecclesial movements may be involved in parish life and faith formation.

The Sunday Eucharist and Effective Preaching

Outreach programs ought to invite people to return to the Sunday Eucharist. It is during this
celebration that we encounter Jesus in the Eucharist. Pastors endeavor to ensure that both the
preaching and the assembly are sensitive and welcoming to those who infrequently attend the
Eucharist. The following are among the other aspects of the Sunday Eucharist and preaching
that should be emphasized:
 Prayerful and faith-filled celebrations of the Eucharist with thoughtfully prepared
homilies that stir the heart and mind
 The celebration of Sunday Mass in multiple languages when culturally diverse
populations are present
 The accessibility of the Church building for those with disabilities, including the use of
American Sign Language for the Deaf community
 A welcoming and inviting atmosphere toward those who infrequently attend
 Homiletic training during clergy formation and ongoing training for ordained clergy
 Opportunities for the clergy to study and reflect on Scripture
 Dedicated time for clergy for prayer and homily preparation
 Focus on integrating the teachings of the Catechism with Scripture in preaching

Resources

Catholics returning to the faith may need resources beyond what a team can provide. Team
members will also need resources and support from the parish. Additionally, the community
will need to commit parish resources to the program. The following resources should be
readily available before a program begins:
 Meeting space in the parish that is set aside for the program
 A program budget for supplies, such as catechetical materials and refreshments
 Catechetical materials for team members so that they can better explain the Church’s
teachings
 Contact information for professionals who can assist those struggling with depression,
addiction, or other related needs
 Contact information for the diocesan tribunal to assist those who wish to regularize their
marriage

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Continued Support

An evangelization program for returning Catholics is the first step in the process of rejoining
the community at the Lord’s Table. The Church’s outreach cannot end with the completion of
a program, no matter how good the program is. The Church’s outreach cannot end upon one’s
return to Sunday Mass. We are called to continually support and encourage our returning
brothers and sisters so that they can become true disciples of Christ. Continued support
should include the following:
 An ongoing relationship between the participants and team members
 Encouragement to join parish prayer groups and small faith communities
 Opportunities for lifelong faith formation and catechesis, including reflection on
Scripture
 Catechetical formation through parish and diocesan programs including on-line
formation programs.
 Occasions for service within the parish community (e.g., to the sick and homebound)
 Involvement of ecclesial movements and new communities
 Parish revivals and missions
 Continued hospitality at parish liturgies and events

Dioceses, eparchies, and parishes are encouraged to use this resource to develop their own
programs or enhance existing ones to “re-propose” the Gospel to our missing brothers and
sisters. Outreach to Catholics seeking to more fully participate in the life of the Church is
dependent upon the entire community’s commitment to the New Evangelization.

NOTES
51. For additional components and concrete practices, see A Time to Listen…A Time to Heal,
12-17 and Go and Make Disciples, nos. 90-127.
52. See Lumen Gentium,. . . no.11.
53. See USCCB, United States Catholic Catechism for Adults (USCCA) (Washington, DC:
USCCB, 2006), 467-468, 473-475.
54. See USCCA, 472.

NOTES
55. Mt. 28:19-20.
56. Lineamenta, no. 5.. . .
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CONCLUSION
Through our Baptism, we become witnesses to the Gospel and disciples of Christ. As
disciples and witnesses, we are called to ongoing conversion. To become evangelizers, we
must first be evangelized. If we truly believe in the Gospel, then as a Church, we must take
seriously Christ’s commandment to “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.”

We bring the Good News to all people and nations, including those who have never heard of
Christ, those who are no longer actively practicing their faith, and all those who are fervent in
the faith. The New Evangelization challenges us to “re-propose” the Gospel to our missing
brothers and sisters—those members of the Body of Christ who have drifted away from the
Lord’s Table.

The purpose of this resource is to encourage and assist diocesan and eparchial bishops and
their pastoral leaders in their outreach efforts to engage our missing brothers and sisters. As
the Church prepares for the 2012 Synod on the New Evangelization, new material will be
added to this web-based resource. Each diocese, eparchy, and parish will implement this
document in the manner most suited to its needs. Some will create door-to-door programs,
use social media, develop printed resources, participate in local or national programs, or
engage in a combination of all these activities.

As dioceses and parishes begin preparations to create or renew their outreach to our missing
brothers and sisters, it is important to remember that the New Evangelization is “primarily a
spiritual activity.” We are called to invite our missing brothers and sisters back to life in the
Church—a life in which we all experience God’s love and mercy through the community of
faith, nurture our spiritual lives through the sacraments and prayer, and are formed into true
disciples of Christ.

Since there are many obstacles to adult catechesis in our times, there must be a willingness to
accept even modest success and to exercise utmost courage and patience in the face of the
failure of even the finest initiatives. Through repeated efforts and, above all, through an
unshakeable faith in God, one is drawn into the Mystery of the Kingdom: a small seed which
slowly but surely grows, for the joy and salvation of all.

In the light of all these reflections, it is fitting to turn our attention to the Virgin Mary as she
is repeatedly described in the Gospels as one who listens attentively and knows how to
meditate in the depths of her heart (cf. Lk 1, 29; 2. 19.51 ; Acts 1, 14). We rightly see in Mary
the exemplary model of the adult who undertakes the journey of faith. She listens to the Word
of God and knows how to discover it in the complex events in which her life is caught up
from the beginning. She listens, and as an adult person, she meditates at length; she searches
within herself and seeks to understand the Will of God. Once she knows it, she generously
accepts it and puts it into practice.

ADULT FAITH – DM702 STUDENT CS3153 (D879) PIETERSE, DANNYBOY

Later on, with utmost human sensitivity and a true missionary spirit, Mary knows how to
interpret and respond to the questions of the various people she encounters, like those of the
couple at the wedding feast of Cana. Through her, a catechist as much in deeds as in words,
the grace of Christ could reach all these people.

May Mary of Nazareth, the faithful and courageous servant of God and of human beings,
whom we see present as the Church begins her mission of evangelization and catechesis,
inspire every adult who sets out on the journey of faith. At the same time, may she be the
teacher and model of catechisms who, like her, with their store of knowledge and wisdom,
cheerfully put themselves at the service of their adult brothers and sisters. In conclusion, with
reference to Fowler’s remarks about the synthetic/conventional nature of faith in the church, I would
say that my research results are a mixed bag. Fourteen years in pastoral ministry have taught me that
if one digs below the surface of what appears to be conventional and conformist, one finds all kinds of
surprises of God’s grace. And where a congregation is intentional about nurturing faith and
spirituality, and where its people evaluate their mission in light of important contemporary issues, the
way of growth is always open.

BIBLIOGRAPHY
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ADULT FAITH – DM702 STUDENT CS3153 (D879) PIETERSE, DANNYBOY