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U radu se analiziraju pojmovi kerygme i mistagogije, posebice tipologija evangelizatora u apostolskoj pobudnici Evangelii gaudium. U prvom dijelu rad posebnu pozornost posvećuje katehezi. Kerygma prema Pobudnici nije sažetak iz povijesnih udžbenika, niti nešto što je samo i jedino crkvena doktrina, kerygma je događaj koji se odvija između dviju osoba - onoga koji naviješta Krista i onoga od kojeg se očekuje obraćenje. Ona uključuje i prvi navještaj – kerygmu, ali se ne zaustavlja na prvom navještaju. Otvorena je svim područjima kršćan- skog života, integrira kršćansku inicijaciju i cjelokupan kršćanski život. Imperativ ljubavi u kerygmi posebno se očituje u konkretizaci- ji i potvrdi Božje ljubavi, ne nametanju Istine, u pozivu na slobod- nu odluku “prionuti” uz Isusa, te radosti, poticajnosti i cjelovitosti u nasljedovanju i hodu na putu Istine i Ljubavi. Kerygma, kao i cjelo- kupni evangelizacijsko-katehetski proces, ako želi biti vjerna sebi, mora biti: povijesno-spasenjska, osobna ili inkarnirana, eshatološka, antropološka, svjedočko-dijaloško-misijska te liturgijsko-biblijski obi- lježena. Druga značajka kateheze jest da je ona u sebi mistagoškog karaktera, odnosno da u sebi sadrži dimenziju mistagoške inicijacije. Mistagoška kateheza danas je u velikoj krizi jer u sebi podrazumije- va kerygmu, ona se oslanja na kerygmu, no ako kerygme nema, ona je u sebi nejasna, u praksi odsutna, nepostojeća, “mrtva”. Proučava- jući Pobudnicu možemo uočiti ne samo četiri razine evangelizacijsko- pastoralno-katehetskog pristupa nego i četiri tipologije suvremenog evangelizatora: tradicionalističko-konzervativni, progresivističko puko-aktivizirani, rezignirano-dezerterski te Duhom Dobrog Pastira prožeti evangelizator., This paper analyzes the terms kerygma, mystagogy and par- ticularly the typology of evangelists in the apostolic exhortation Evangelii Gaudium. The first part of the paper pays special atten- tion to catechesis. Kerygma, according to the Exhortation, is not a summary in the history books, or something that is just and only a church doctrine, kerygma is an event that takes place between two people, between the one who proclaims Christ and the one who is expected to be proselytized. It includes the first proclamation - kerygma, but does not stop at the first proclamation. It is open to all areas of Christian life, integrating the Christian initiation and Christian life as a whole. The imperative of love in Kerygma is parti- cularly evident in the concretization and the confirmation of God's love, in non-imposition of the Truth, in its calling for a free decision to cleave to Jesus, in the joy, inspiration and integrity to follow and walk on the path of Truth and Love. Kerygma, as well as the enti- re evangelizing-catechetical process, if it wants to be true to itself, must be: historical-salvific, personal or incarnating, eschatological, anthropological, testimonial-dialogical-missionary, as well as litur- gical and biblically marked. Another characteristic of catechesis is that it has the character of mystagogy, and that it contains in itself a dimension of mystagogy initiation. Mystagogy catechesis today is in deep crisis because it implies kerygma, it relies on it, but if kerygma does not exist, the catechesis in itself is unclear, in practice absent, non-existent, in other words “dead”. By studying the Exhortation we can see, not only the four levels of evangelistic-pastoral-catecheti- cal approach, but four typologies of contemporary evangelists: tra- ditional-conservative evangelist, progressive- one-on-one evangelist, resignedly-deserting evangelist and evangelist permeated with the spirit of the Good Shepherd.