Język nowej ewangelizacji drogą doświadczenia Tajemnicy

Abstract

In the context of changes in a noticeable religious crisis, the following questions arise: In what way does(not) the religious language lead to the experience of God and salvation? Is it possible to transfer the most important (and deepest) doctrinal truths without depleting the wealth of their content? What to do to make the Revelation remain not only in the realm of intellectual cognition? Teaching of the Church, contemporary theology and pastoral care practitioners give the answer to the above questions. The starting point is the fact that the preaching of the revealed truths should be set in the context of the goal, which is: man’s salvation, and experience of a new life. The evangelization is not the proclamation of belief and of some philosophy of life, but is the call, embedded in the God’s Word and action, to accept the gift of the Good News. In this respect, one should not separate the proclamation of the kerygma from the ecclesial context and charismatic one. Only faith, transmitted by the Church and subject to the growth within the Church thanks to the active operating of the Holy Spirit, is able to enrapture a man and become a force to change their lives. The consideration of the proper analysis of the reality of the recipients of evangelization is necessary. This affects the choice of language, means and methods. Declining religious knowledge and the crisis of religious experience, as well as increasing dictates of image and sound, necessitate the Church and its Service of the Word to be more open to forms affecting all human senses and spheres. To overcome the religious crisis the proper language to communicate the truth can be useful. There are needed some changes in the religious language, which is not only the words that are spoken, but also video, audio, and in terms of the subject, it is not so much a teacher of the truth, but its witness. Then, in the field of communicating the content, it concerns not only a theoretical transfer of truths of Revelation, but their pro-existential focusing. We must therefore value the testimonial as a personal speech addressed to heart which telling about one’s own personal experience of God, salvation, God’s gifts.