Effective DRE Series - Understanding Catechesis

NATIONAL CONFERENCE FOR CATECHETICAL LEADERSHIP

T h e E f f e c ti v e D R E

A Skills Development Series

UNDERSTANDING

Catechesis

The Effective DRE: A Skills Development Series

Understanding Catechesis

by Michael F. Westenberg Richard Reichert Series Editor

NATIONAL CONFERENCE OF CATECHETICAL LEADERSHIP

NATIONAL CONFERENCE OF CATECHETICAL LEADERSHIP 3021 Fourth Street, N.E. Washington, D.C. 20017-1102 1-202-636-3826

Acknowledgments: Excerpts from The Documents of Vatican II, Abbott-Gallagher edition, are reprinted with the permission of America Press, Inc., 106 West 56th Street, New York, NY 10019. Copyright © 1966. All rights reserved.

Excerpt from “Overview of Sharing the Light of Faith” by John Zaums reprinted from The Catechetical Documents, ed. Martin Connell. Copyright © 1996, Archdiocese of Chicago: Liturgy Training Publications, 1800 N. Hermitage Ave., Chicago, IL 606221101; 1-800-933-1800. All rights reserved. Used with permission.

Excerpt from Family-Centered Church: A New Parish Model, by Gerald Foley, copyright © 1995 by Sheed & Ward, 115 E. Armour Blvd., Kansas City, MO 64111; 1-800333-7373. Reprinted with permission.

Excerpt from Catechetics in Context: Notes and Commentary on the General Catechetical Directory, by Berard Marthaler, copyright © 1973 by Our Sunday Visitor Press. All rights reserved.

Excerpts from the English translation of the Catechism of the Catholic Church for the United States of America, copyright © 1994, United States Catholic ConferenceLibreria Editrice Vaticana. Used with permission.

Excerpts from the General Directory for Catechesis, copyright ©1997, United States Catholic Conference-Libreria Editrice Vaticana. Used with permission. All rights reserved.

Scripture excerpts are from the New American Bible with Revised New Testament and Psalms, copyright © 1991, 1986, 1970, Confraternity of Christian Doctrine, Inc., Washington, D.C. Used with permission. All rights reserved.

Excerpts from Sharing the Light of Faith: National Catechetical Directory for Catholics of the United States, copyright © 1979, United States Catholic Conference, Washington, D.C.; Follow the Way of Love, copyright © 1993, United States Catholic Conference, Washington, D.C. are used by permission of the copyright owner. All rights reserved.

Cover Design: Shar Coulson Design Copyright © 1998 by The National Conference of Catechetical Leadership, 3021 Fourth St., N.E., Washington, D.C. 20017. Phone: 1-202-636-3826. All rights reserved.

No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means electronic, mechanical, photocopying, recording, or otherwise without the written permission of the copyright holder.

ISBN-13: 978-0-8294-1054-9; ISBN-10: 0-8294-1054-6 98 99 00 01 02

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Table of Contents About This Series

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Introduction

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Chapter 1: Historical Development

1

Chapter 2: T he General Directory for Catechesis

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Chapter 3: Sharing the Light of Faith

27

Chapter 4: The Catechetical Process

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Chapter 5: It Takes a Village

45

Conclusion

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Bibliography/Works Cited

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About This Series

T

he Effective DRE: A Skills Development Series has been developed by the National Conference of Catechetical Leadership (NCCL) to help DREs and those preparing to become DREs to acquire the basic competencies required to be effective in the ministry.

We recognize that the term DRE will mean different things in different dioceses throughout the country. We use the term DRE here as broadly as possible and intend it to refer to anyone involved in or planning to become involved in a leadership capacity in a parish religious education program. The actual scope of the leadership position can range from responsibility for the total program to responsibility for a particular portion of it, such as the task of serving as the coordinator for a junior high or senior high program. Thus the booklets, though addressed specifically to DREs, are designed to be of assistance to all parish catechetical leaders regardless of the title assigned to them or the scope of their job description.

The material in the booklets is based on the National Certification Standards for Professional Parish Directors of Religious Education, a document developed by the NCCL and approved by the United States Catholic Conference Commission on Certification and Accreditation. The Standards document is quite extensive and identifies and explains a wide range of skill and knowledge areas. We did not attempt to cover all of them in these booklets. Instead we used two criteria in deciding what v

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topics to develop. First, we sought to identify some of the most essential skill/knowledge areas, namely those most needed by anyone in a catechetical leadership position (such as recruiting and training volunteers or developing a program). Second, we sought to identify topics where information is not as readily available. For example, topics like knowledge of Scripture, theology, or expertise in the areas of catechetical methodology and conscience formation, though clearly essential to any catechetical leader, are topics about which much has already been written. So we chose instead to offer help with other important but less frequently discussed topics (such as budgeting and keeping records or maintaining personal balance).

Authored by experienced DREs and religious education professionals, the booklets provide practical advice, proven methods, and specific procedures for carrying out the many essential tasks related to directing a parish religious education program.

The series can be used as a resource in a formal diocesan ministry training program or in a small group study program. It can also be used by an individual for selfstudy. The entire series provides a comprehensive study program. Or, since each booklet is self-contained, persons may study only those booklets dealing with the skills they wish to improve.

Finally, the booklets can be kept on the DRE’s resource shelf to be referred to whenever help is needed in carrying out a particular task.

Introduction

W

hat is catechesis, really?

Catechesis is the young mother, tucking her son into bed, blessing him with a hug and a loving sign of the cross on his forehead.

It is the men and women outside of church, asking fellow parishioners to pause a few minutes after the weekend liturgies to be informed on a piece of upcoming legislation on welfare reform, and what its strengths and weaknesses are with regard to Catholic social teaching.

It is the children listening to the Word and reflecting on it during the Liturgy of the Word with children, and the adult community, listening to the Word proclaimed and the homily given during the eucharistic celebration on Sunday.

It is the group that gathers every Thursday morning to reflect on the Gospel for the upcoming Sunday liturgy, breaking open the Word together, and seeking its relevance and application in their life.

Catechesis is the family gathered in the church basement for Advent Family Night, where they will join other families from the community in prayer and reflection in making the Advent wreaths that will be used in their home during the season of waiting.

It is the group of catechumens reflecting on the Word together after their dismissal at Sunday Mass.

It is the adults gathered in the book study club, poring over a theological reflection.

Or it is the children who gather on Wednesdays for vii

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catechetical sessions.

It is parents teaching their children to say grace before meals.

Catechesis is all these things and so much more.

Catechesis is a rich term, describing “the whole of the efforts within the Church to make disciples, to help them believe that Jesus is the Son of God, so that believing they might have life in his name, and to educate and instruct them in this life and thus build up the Body of Christ” (Pope John Paul II, On Catechesis in Our Time, #1).

Catechesis, as it is understood today, is a holistic endeavor. It embraces the total person in all their environments. It is not confined to a classroom or to a book. It is not confined to one language, one culture, or one expression. Catechesis is ever involving, ever adapting, and ever seeking to engage each individual and generation in an ongoing conversation and conversion to God. Catechesis takes place in and through the family, it takes place in and through consciously planned learning activities, and it takes place in and through community rituals and involvement. Catechesis draws from and supports all the Church’s pastoral activities; in the same way, all the Church’s pastoral activities have a catechetical dimension. Catechesis is the full life and spirit of the Church: It embraces the family and community life, liturgy and worship, evangelization, outreach, service and justice work, as well as teaching and education.

Catechesis always “aims at putting people . . . in communion . . . . with Jesus Christ” (Catechism of the Catholic Church, #426). It comes in response to our desire to share a most treasured gift: the loving acceptance of our God. This love is so profound, it led to our creation; a love so unconditional, it leads to our salvation; a love so continuous, it is leading to unending communion with God, through Jesus Christ. Catechesis helps equip people

Introduction

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with the knowledge and skills needed to spend time with Jesus, learn from Jesus, and participate in the mission of Jesus.

Catechesis includes, but is not limited to, intentional instruction. It is “an education of children, young people, and adults in the faith which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life” (On Catechesis in Our Time, #18).

Catechesis has as its goal helping to make a person’s “faith become living, conscious, and active, through the light of instruction” (Decree on the Pastoral Office of Bishops in the Church, #14).

The goal of this booklet is to provide a brief overview of catechesis in the Catholic Church. More specific treatment of the various aspects of catechesis and of catechetical administration are contained in the other works in this series. It is our hope to provide a foundation on which one can situate or contextualize the others.

Part one of this work will look at the history of catechesis. Our apologies in advance to history lovers. What appears here is only a sketch of key developments and documents in the long life of the Church. We’ve listed some sources in the selected bibliography for those who would like to explore this topic in greater detail. It should certainly be considered a worthwhile pursuit that will lead to a richer understanding of what we name “catechesis.”

Parts two and three are related. They contain a summary of both the General Directory for Catechesis (1997) and Sharing the Light of Faith: National Catechetical Directory for Catholics of the United States (1979). Familiarity with both directories is imperative for catechetical leaders.

The documents deal extensively with the nature, purpose,

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and process of catechesis as understood in our historical moment.

Given its encyclopedic nature, we’ve made no attempt to provide a summary of the Catechism of the Catholic Church in this booklet. It is assumed that a DRE will become familiar with its content and rely on it as an essential resource whenever evaluating or developing catechetical materials.

Part four looks more specifically at the process of catechesis. The notion of revelation is explored as one of the key determinants of our understanding of process. Two of the many possible approaches to formal catechesis are explored. The RCIA is reviewed as a normative model of catechesis for children and adults preparing for baptism, while another approach, shared Christian praxis, is briefly looked at as a model for intentional catechetical instruction that fits our understanding of process.

Finally, part five deals with the need to establish enriching partnerships between parents, families, and the church community to effect a holistic catechesis.

For Reflection: 1. What are some of the ways in which you have experienced catechesis in your life?

2. What are the key moments in your life that stimulated your interest in becoming a catechetical leader? Who helped inspire this dream? How did he or she help give the dream life?

1 Historical Development

F

rom the early years of the Church, catechesis was

done through the life of the community as it gathered to praise and worship its God, retold the story and teachings of Jesus of Nazareth, shared its belongings with those in need, and let the Spirit of God transform the way its members understood and lived their life. The Church evangelized and catechized through attending to the call to become the Body of Christ. The very life of the community stood as a witness to transformation and drew people to conversion, while participation in the life of the community provided the formation. The writer of the Acts of the Apostles records that: [T]hey devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers. Awe came upon everyone, and many wonders and signs were done through the apostles. All who believed were together and had all things in common; they would sell their property and possessions and divide them among all according to each one’s need. Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart, praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved. —Acts 2:42–47 1

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As the Church grew, both in size and wisdom of experience, more deliberate attention was given to adults who, of their own free will, longed to be part of the community. Although some evidence of infant baptism can be found, the Church in its early years focused its evangelical and catechetical efforts on adults. Prospective members (inquirers) were enrolled into a process designed to introduce them to Jesus of Nazareth, to guide them in a gradual turning over of their lives to God, and to learn the stories of liberation and salvation held by the community.

When their intent was discerned as sincere and the inquirers were ready, they progressed to the catechumenate, a time of more focused learning and reflection. Catechumens were paired with established members of the community who could help them ask questions, search out answers, examine practices, and reflect on experiences.

Aside from what they probed with their “sponsors,” the instructions that the candidates received consisted primarily of the homily given by the presider at Eucharist when the community gathered on the Lord’s Day for worship. From the Didache, the Instructions of the Apostles, and the writings and homilies collected from the patristic period, we learn that the reading of the Scriptures and the homily were of principal importance in the education and formation of both the candidates and the full members of the community.

The extended period of formation that developed focused on ever-deepening conversion. The catechumenate period could last up to three years or more before a candidate was discerned to be ready for full initiation. Throughout the candidates’ formation, the community would be involved by praying for and with the candidate, sharing faith with the candidate, and participating in the many rites leading to full initiation into the community.

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Christianity Becomes “Official” The catechumenate became widely used in the Church over its first four or five centuries, but it gradually fell into disuse after Constantine issued the Edict of Milan in 313, making Christianity the official religion of the Roman Empire. The new social and political prestige associated with being Christian brought in massive numbers of converts, many of whom were more concerned with being socially successful than with making a radical commitment to a new life in Christ. Accommodation in large part replaced conversion as the Church was swept along in a torrent of new members.

The Council of Nicea (325) produced the Church’s formal Creed. This formulaic expression of key truths would become an important teaching tool and a weapon with which to combat heresies.

The openness of society to Christianity in this era allowed for the rise of great Christian thinkers such as Cyril, Jerome, Ambrose, and Augustine. The writings of St. Augustine, especially City of God, First Catechetical Instruction, and The Christian Teacher, would influence Christian education and thought for centuries.

As the Church became a respected institution, concern grew among some of its members over the loss of the zeal and radical faith commitment that the early Church exhibited. This concern would lead to the development of small communities seeking a more ascetic lifestyle and total commitment to the Gospel message. Beginning often as fringe groups seeking a more radical commitment to the Gospel, the monasteries often became centers of renewal and catechesis in the areas in which they were founded.

The decline and subsequent fall of the Roman Empire in 476 created a tremendous void and a need for educated leaders who could assist in the task of governmental administration. The Church was uniquely able to help fill

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that niche in the society at that time and did so very effectively. The wedding of religion and social government was not necessarily a match made in heaven, but the two did flourish for a long time together. Over time the entire culture reflected the influence of religion.

Catechesis, however, what little existed, was focused primarily on the education and formation of priests.

Clerics, because of their education and positions of prestige, had come to stand apart from the rest of the Church body. Liturgy was reduced to a performance by priests in front of a passive audience. What little formal catechesis that was available to the laity consisted primarily in learning the Our Father, the Hail Mary, the Ten Commandments, and the Creed.

At the same time, the Middle Ages saw the flourishing of monasteries and the founding of universities dedicated to advanced study, especially in theology and philosophy.

One of the most influential theologians in the Church, Thomas Aquinas, is also from this time period. His Summa Theologica and other rational explanations and presentations of the faith continue to bear great influence on the Church today.

The Catechism and the CCD In the sixteenth century we see the profound influence of the printing press on education in general and catechesis in particular. Learning became a matter of understanding concepts as they appeared in printed books. This brought about the development of the catechism. Beginning with Luther’s catechisms, and followed by the Roman Catechism produced by the Council of Trent, the catechism became the chief mode of religious instruction in the Church. It would dominate the form and content of catechesis for the next four centuries. Discussing the development and impact of instructional catechisms, Gerard S. Sloyan

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writes that, after Trent, the pattern for the next 400 years is set. The two chief prayers, the commandments, and the sacraments provide the framework. Lists of sins, virtues, and vices complement this basic treatment. There is no attempt to derive instruction on the Christian life from the story of salvation as it is contained in the inspired Scriptures.

Neither is there any attempt to “teach as Jesus did,” or proclaim the good news of salvation in the manner of the apostolic period.

—“ Religious Education from Early Christianity to Medieval Times,” in Shaping the Christian Message, pp. 11– 45.

As the sixteenth century advanced, catechesis became more of an academic enterprise that promoted the values of factual knowledge and clear concepts based on the teaching of the Magisterium.

Another sixteenth-century development worth noting is the beginning of the Confraternity of Christian Doctrine (CCD). The CCD began in Milan in 1536 as a way to offer education in Christian doctrine to children, youth, and adults. The CCD operated as a basically lay organization, under the guidance and supervision of the Church. Under the direction and guidance of Saint Charles Borromeo, the CCD was able to set up structures that allowed it to flourish, carefully training lay catechists who were knowledgeable in both content and methodology. Christian doctrine comprised the primary content of CCD classes. Classes, made up of small groups of eight to ten participants, usually consisted of age-adapted instruction from catechisms, a discussion period, and common prayer.

The CCD was brought to Rome in 1536, where it flourished as it had in Milan. It gained considerable prestige in Rome as such figures as Saint Robert

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Bellarmine, and religious orders like the Jesuits, became active workers and proponents of it. The CCD was formally approved by Pope Pius V in 1571, who ordered it to be established all over the world. It continued to grow and spread over the next centuries, becoming the primary structure of the Church’s catechetical enterprise.

Later Developments The next several centuries saw marked changes in society.

The rise of public education, political upheavals and revolutions, and the Age of Enlightenment all weakened the influence of the Church over the state. As the culture of traditional Catholic areas was de-Christianized, the effectiveness of the catechism as a means of religious education diminished. The success of the CCD also dwindled. Vatican I (1879) hoped to renew the Church’s catechetical efforts when it called for the development of a new catechism for the Church, a universal “small” catechism to be used for the instruction of children, but it would be a task that would not see completion.

In various countries and even in particular dioceses, however, bishops undertook to develop their own local catechisms to be used as instruments for catechesis.

Developed by the U.S. bishops after the Third Council of Baltimore in 1884, the Baltimore Catechism is one of the more famous of these. Though it was never universally adopted in all the dioceses of the country, it was widely used and played a major role in shaping catechesis in the United States from its introduction until Vatican II. Developments in biblical studies and the human and social sciences prompted catechetical initiatives seeking more effective approaches in catechesis. A renewed interest in the writings and spirituality of the early Church Fathers would lead to an in-depth examination of how and what we did in liturgy and in catechetics. A concern for

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“the kerygma,” the core of the Christian message, began to influence a return to the Scriptures. This return gave rise to a growing awareness that the message of the Gospel is not endless chores or obligations placed on the backs of believers but “good news” that should be welcomed with joy.

Between the years of 1959 and 1968 Johannes Hofinger helped organize the six International Catechetical Study Weeks. Drawing together leading thinkers and practitioners from around the world, the six weeks helped redefine catechesis for our time. The seminars at Nijmegen (1959) and Eichstatt (1960) explored the role of liturgy in catechesis.

The results from the week in Bangkok (1962) featured the importance of pre-evangelization. The seminars in Katigondo (1964) and Manila (1967) took up the ideas initiated by the previous study weeks and developed them further. The study week at Medellin (1968) addressed the influence of the socioeconomic and political order in shaping the religious message. The study week encouraged and affirmed the role of catechesis as a reform agent in the Church and society at large.

A Directory for Catechesis is Developed When Pope John XXIII called for a council, the time was ripe for significant change. The developments in the Church and society since the first council in the previous century were enormous. Rich connections between catechesis, liturgy, and social justice were being explored or rediscovered in historical studies. Scriptural studies were offering new information and understanding of Jesus, the Gospels, and the early Church.

One of the jobs left undone by Vatican I was the publication of a universal catechism, and when the call for a second council rang through the world, most observers

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assumed that the bishops would take up the task of formulating a catechism.

It was the Most Reverend Pierre-Marie Laconinte, bishop of Beauvais, who first proposed the idea of a directory over that of a catechism. Bishop Laconinte argued that it would be far more profitable for the bishops to offer a document that could guide the formation of national and regional catechetical materials rather than devote time and energy to a “universal” catechism. He felt that the development of a small catechism, a uniform study book for all Catholics across the globe, failed to appreciate the diversity among the many peoples who comprise the Church.

Throughout the preparatory stages for Vatican II the idea of a uniform catechism continued to resurface among the bishops and was discussed in various commissions. The notion of a directory, however, gradually began to emerge as a preferred option. By the time the council opened in October of 1962, the proposal for a universal catechism had been abandoned. The conciliar document Decree on the Pastoral Office of Bishops in the Church mandated the writing of a general catechetical directory, which would address “the catechetical education of the Christian people, and should deal with fundamental principles of such education, its organization, and the composition of books on the subject” (#44).

The Sacred Congregation for the Clergy began work on the directory in June of 1966. The final draft was accepted in February 1971. Commenting on the directory, Berard Marthaler writes: Since the directory is the handiwork of uncounted contributors working alone and in committees, it is impossible to know the sources for all the material that was fed into it. Some are obvious.

As expected, the documents of Vatican II are

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most frequently cited. Next in prominence are the papal encyclicals and allocations of Pope Paul VI. The spirit, orientation, and much of the content was also shaped by . . . the catechetical directories commissioned by the national hierarchies of France and Italy and by the six International Catechetical Study Weeks held between 1959 and 1968.

— Catechetics in Context: Notes and Commentary on the General Catechetical Directory, p. 253.

Other Documents Are Formulated The two decades following the publication of the General Catechetical Directory in 1971 would see the publication of several important documents treating the subject of catechesis. In 1972 and 1973 the U.S. bishops would publish To Teach As Jesus Did and Basic Teaching For Catholic Religious Education. These served as guides as the bishops worked to develop Sharing the Light of Faith: National Catechetical Directory for Catholics of the United States, published in 1979.

In 1975, Pope Paul VI issued On Evangelization in the Modern World. It asserts that “the Church exists to evangelize” (#14) and that catechesis is a crucial component within the Church’s ministry of evangelization. On Catechesis in Our Time (1979) further explores the relationship between evangelization and catechesis. In this document, Pope John Paul II reaffirms that one of the Church’s primary tasks is that of catechesis. The task, or ministry, of catechesis is something for which the entire Church, all its members, is responsible.

The Rite of Christian Initiation of Adults (RCIA) was approved in 1986 in response to Vatican II’s call for a

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revised rite of adult baptism and a restoration of the catechumenate. The RCIA is a journey of faith and conversion ritualized and celebrated in a community of faith.

The RCIA returns to the forefront the adult initiation process of the early Church. It also serves to highlight the Church’s renewed catechetical focus on adults.

Even as these documents were being published, however, the subject of a universal catechism for the Church continued to be discussed. The idea was finally advanced at the 1985 Extraordinary Synod of Bishops, called to celebrate the 20th anniversary of Vatican II. Pope John Paul II accepted and endorsed the suggestion of the bishops at the synod that a compendium or catechism of all Catholic doctrine was a real need of the Church. This catechism would serve as a reference point for catechesis and the composition of catechetical texts. After several drafts and wide consultation, the Catechism of the Catholic Church was promulgated in 1992.

There has been a wealth of reflection on the ministry of catechesis in the Church since Vatican II. These significant advances, together with the publication of the Catechism of the Catholic Church, made it necessary to revisit and revise the General Catechetical Directory. The new document, the General Directory for Catechesis, will help guide the Church’s catechetical ministry for years to come.

Summary This last century has been one of real growth and awareness of our need to adapt our approaches and work toward a total catechesis. This has been inspired by new sciences and early Church models. As in its earliest days, the Church now finds itself in a pluralistic society where it is not the dominant power or influence on culture.

Evangelization and catechesis have to begin in the Church

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herself, even as we recognize the need to continue to proclaim the Good News to the whole world.

For Reflection: 1. How have Church councils influenced the catechesis that you have experienced, both in your own formation and in the communities you serve?

2. The catechism model of catechesis has been a dominant form in the Church for nearly five centuries. How do you see the new Catechism of the Catholic Church affecting the catechetical renewal of the last century?

3. How have the challenges in doing catechesis changed over history? How have they remained the same?

2 The General Directory for Catechesis

S

ince its promulgation in 1971, “the General Catechetical Directory has oriented the particular Churches in their renewal of catechesis and has acted as a point of reference for content and pedagogy, as well as for methodology” (General Directory for Catechesis, #2). The General Catechetical Directory embraced and brought together the work done in catechesis over the previous century. It expanded the vision of catechesis and gave it a firm foundation by situating it as a ministry of the Word and, as such, as one of the Church’s primary pastoral ministries. It called for adapting catechesis to the age, race, culture, and ability level of the participants. It also called for a special focus on catechesis for adults.

The General Catechetical Directory focused and spurred on the renewal of catechesis over the next quarter-century. It inspired and guided the local churches in their development of national and regional directories, catechetical programs, and the formation of catechetical leaders.

Catechesis received considerable attention from the Magisterium, episcopal conferences, and the ordinary and extraordinary general assemblies of the Synod of Bishops.

Pope Paul VI and Pope John Paul II have made catechetical renewal a priority for the Church.

The ongoing work of reflection on and renewal of catechesis, together with the publication of the Catechism of the Catholic Church in 1992, “necessitated a revision 12

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of the General Catechetical Directory so as to adapt this valuable theologico-pastoral instrument to new situations and needs” (#7).

While working to preserve the original inspiration and content of the original Directory, the revision seeks to arrive at a balance between two principal requirements: • on the one hand the contextualization of catechesis in evangelization as envisaged by Evangelii Nuntiandi; • on the other the appropriation of the content of the faith as presented in the Catechism of the Catholic Church. (#7) The General Directory for Catechesis is divided into five main parts: “Catechesis in the Church’s Mission of Evangelization,” “The Gospel Message,” “The Pedagogy of the Faith,” “Those to Be Catechized,” and “Catechesis in the Particular Church.”

The object of the Directory remains unchanged: to provide an outline of principles “which are capable of better orienting and coordinating the pastoral activity of the ministry of the word and, concretely, catechesis (cf. General Catechetical Directory, Introduction). The basic intention of the Directory was (and remains) that of offering reflections and principles, rather than immediate applications or practical directives” (#9).

The introduction to the Directory attempts a reading of the signs of the times. It utilizes the parable of the sower (Mark 4:3–8) to encourage those working in catechesis to be conscious of the historical, social, and cultural conditions in which they work. As sowers of the Gospel we need to adopt an “authentically Christian” worldview.

According to the Directory, this worldview acknowledges that every human event incorporates three elements: • it “is marked by the creative activity of God

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which communicates goodness to all beings” • “the power of sin which limits and numbs [humanity]” • “the dynamism which bursts forth from the Resurrection of Christ.” (#16) This being said, the document gives an interpretation of the world and the Church in the present historical moment. The document turns first to the issue of human rights. Citing advances in the cause of dignity for all human persons, it calls on us to be aware that in many places of the world human rights are clearly violated. “The negation or restriction of human rights impoverishes the human person and entire peoples at least as much as, if not more than, material privation itself ” (#19) (cf. Sollicitudo Rei Socialis, #15E; Catechism, #2444; Centesimus Annus, #57B). The Church, in her call to evangelize, must have “as its undeniable objective the task of revealing the inviolable dignity of every human person” (#19).

With regard to culture and cultures, the document expresses concern over the influence of science and technology on the world’s culture and ways of thinking. The ability of mass communication to superimpose a universal culture that does not respect local cultures or peoples and their traditions or ways of life is disconcerting. This inculturation gives evangelization one of its greatest challenges.

“In the light of the Gospel, the Church must appropriate all the positive values of culture and cultures (cf. Evangelii Nuntiandi, #20; Catechesi Tradendae, #53) and reject those elements which impede development of the true potential of persons and peoples” (#21).

The spread of religious indifference, atheism, and secularism in the world’s cultures are other attributes of our times cited in the introduction. These, along with a rise in fundamentalism within the world’s religions, are “factors

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of serious concern for the Church” (#22).

Within the Church herself there are also areas of concern. Followers of Christ are not immune from the illness and trends of society. Despite advances on many fronts in the ministry of catechesis, the Church herself is in need of renewal. Of special concern are the numbers of people who, though baptized in the faith, no longer practice it.

Also noted are those people who have received only fundamental instruction in the faith or who have not been exposed to continuing formation beyond their childhood years. These situations “call urgently on the sower to develop a new evangelization (Christifideles Laici, #34B, 33D), especially in those Churches of long-standing Christian tradition where secularism has made greater inroads” (#26).

Turning to catechesis itself, the document sets forth numerous examples of the vitality of catechesis: the large numbers of priests, religious, and laity who enthusiastically serve in this ministry; the rich benefits of the restored catechumenate; and the expanding role of adult catechesis.

Nonetheless there are difficulties as well. Some of these include the misconception of catechesis as schooling, a lack of attention to the ecclesial nature of catechesis, an imbalance in the presentation of Christ favoring his humanity, overall doctrinal lacunae, and catechesis that is not strongly linked with the liturgy.

The Directory calls the Church to be attentive to the signs of the times, to use the knowledge and tools of the human sciences at her disposal to interpret present history in the light of faith. Given the panoramic view of the world and Church set forth, the document challenges catechesis in the following directions: • Above all it needs to present itself as a valid service to evangelization of the Church with an accent on missionary character;

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• It should address itself to those who have been and continue to be its privileged recipients: children, adolescents, young people, and adults; • Based on the example of catechesis in the patristic era, it needs to form the personality of the believer and therefore be a true and proper school of Christian pedagogy; • It needs to announce the essential mysteries of Christianity, promoting the trinitarian experience of life in Christ as the center of the life of faith; • It needs to consider as its primary task the preparation and formation of catechists in the deep riches of the faith. (#33) Part one, “Catechesis in the Church’s Mission of Evangelization,” is divided into three chapters. The first chapter explores and explains the meaning of evangelization itself. Drawing on Evangelii Nuntiandi, the document defines evangelization as the process by which the Church, moved by the Spirit, proclaims and spreads the Gospel throughout the entire world. Evangelization: • is urged by charity, impregnating and transforming the whole temporal order, appropriating and renewing all cultures (Evangelii Nuntiandi, #18–20 and Redemptoris Missio, #52–54; cf. Ad Gentes, #11–12, 22); • bears witness (Evangelii Nuntiandi, #21, 41; Redemptoris Missio, #42–43; Ad Gentes, #11) amongst peoples of the new way of being and living which characterizes Christians;

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• proclaims explicitly the Gospel, through “first proclamation” (Evangelii Nuntiandi, #51–53; cf. Catechesi Tradendae, #18–19, 21, 25; Redemptoris Missio, #44), calling to conversion (Ad Gentes, #13; Evangelii Nuntiandi, #10, 23; Catechesi Tradendae, #19; Redemptoris Missio, #46); • initiates into the faith and the Christian life, by means of “catechesis” (Evangelii Nuntiandi, #22, 24; Catechesi Tradendae, #18; cf. Ad Gentes, #14 and Redemptoris Missio, #47) and the “sacraments of Christian initiation” (Ad Gentes, #14; Catechism, #1212; cf. Catechism, #1229–1233), those who convert to Jesus Christ or those who take up again the path of following him . . . ; • constantly nourishes the gift of communion (Christifideles Laici, #18) amongst the faithful by means of continuous education in the faith (homilies and other forms of catechesis), the sacraments, and the practice of charity; • continuously arouses mission (Christifideles Laici, #32), sending all the disciples of Christ to proclaim the Gospel, by word and deed throughout the whole world. (#48) The ministry of the Word is an explicit and fundamental component of the Church’s mission of evangelization.

This ministry has a variety of forms and functions, and is “the means used by the Holy Spirit to continue dialogue with humanity” (#50). Functioning within the mission of evangelization, it calls humanity to conversion and faith.

Chapter two of part one seeks to show “the relationship of catechesis with the other elements of evangelization” (#60). Catechesis, as a ministry of the Word, is an integral

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part of all aspects of evangelization, from first proclamation, to initiation, to ongoing conversion and formation.

Catechesis is a ministry “in the service of.” It assists in the proclaiming of, invitation of, and continual building up of the Christian person and the Christian community. While each of the above can be separated for the sake of analysis, in reality they exist together, overlapping and enriching each other.

It is fundamentally important that initiatory catechesis for adults, whether baptized or not, initiatory catechesis for children and young people and continuing catechesis are closely linked with the catechetical endeavor of the Christian community, so that the particular Church may grow harmoniously and that its evangelizing activity may spring from authentic sources. (#72) Chapter three deals with the nature, object, and duties of catechesis. The document asserts that the nature of catechesis is essentially ecclesial. Animated by the Spirit, the Church transmits the faith she lives. The image of the Church as mother is used to demonstrate how catechesis brings life and nourishment to the community.

In transmitting faith and new life, the Church acts as a mother for [humankind] who begets children conceived by the power of the Spirit and born of God (cf. Lumen Gentium, #64).

Precisely “because she is a mother, she is also the educator of our faith” [see Catechism, #169. . . ]; she is at the same time mother and teacher.

Through catechesis she feeds her children with her own faith and incorporates them as members into the ecclesial family. (#79) The object of all catechesis is deeper communion with Jesus Christ. “Catechesis is that particular form of the

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ministry of the word which matures initial conversion to make it into a living, explicit, and fruitful confession of faith” (#82). In this confession of faith we are not only linked with the triune God but to each other through the Church. It is not a private faith.

All the baptized individually proclaim the Credo, for no action can be more personal than this. However, they recite it in the Church and through the Church, because they do so as members of the Church. ‘Credo’ and ‘Credimus’ necessarily imply each other (cf. Catechism, #166–167, 196). In fusing his confession of faith with that of the Church, the Christian is incorporated into her mission. (#83) Given the nature and objectives of catechesis, the Directory lists its fundamental tasks as: • “promoting knowledge of the faith” • “liturgical education” • “moral formation” • “teaching to pray” • “education for community life” • “missionary initiation” (#85–87) The document reaffirms the primacy of the RCIA, or baptismal catechumenate, as the model for all catechesis. The structure and progression of the baptismal catechumenate are reviewed with regard to this. Some of the elements that make it a rich model for all catechesis include the following: • It constantly reminds the whole community of the initiation process and sacraments.

• ­It involves and is the responsibility of the whole community.

• It is “completely permeated” by the paschal

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mystery.

• It is a “locus of inculturation” and incorporation.

• It is a gradual process of formation that integrates learning, witness, rites, symbols, signs, and community. (#91) Part two of the General Directory for Catechesis deals specifically with content within catechesis. The first chapter explores the Word of God as the source for all catechesis. Throughout this part one can see demonstrated the concern of Church leaders expressed in the introduction of the document, that the particular churches have grown tremendously in their knowledge and use of Scripture within catechesis, but the use of tradition and the teaching of the Magisterium as sources for catechesis have grown weak and need to be strengthened.

Sacred Scripture “is the speech of God as it is put down in writing under the breath of the Holy Spirit” (Dei Verbum, #9), sacred tradition “transmits in its entirety the word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit” (Dei Verbum, #9).

The Magisterium has the duty of “giving an authentic interpretation of the word of God” (Dei Verbum, #10B), and in doing so fulfills, in the name of Christ, a fundamental ecclesial service. Tradition, Scripture, and the Magisterium, all three of which are closely connected, are “each according to its own way” (Dei Verbum, #10C), the principal sources of catechesis. (#96) Chapter two deals specifically with the Catechism of the Catholic Church. Care is taken to point out that the Catechism and the General Directory for Catechesis do not compete for authority. They are complementary docu-

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ments that each serve a different purpose: • The Catechism of the Catholic Church is a “statement of the Church’s faith and of Catholic doctrine, attested to or illuminated by sacred Scripture, the apostolic tradition, and the Church’s Magisterium” (Fidei Depositum, #4A).

• The General Directory for Catechesis provides “the basic principles of pastoral theology taken from the Magisterium of the Church, and in a special way from the Second Vatican Council by which pastoral action in the ministry of the Word can be more fittingly directed and governed.” (General Catechetical Directory, Introduction) (#120) After clarifying this point the document examines the nature, purpose, structure, and development of the Catechism. Finally, the chapter calls for the development of local catechisms that adapt the Catechism to local situations and cultures while preserving the unity of faith and Catholic doctrine.

By means of local catechisms, the Church actualizes the “divine pedagogy” (Dei Verbum, #15) used by God himself in revelation, adapting his language to our nature with thoughtful concern (cf. Dei Verbum, #13). In local catechisms, the Church communicates the Gospel in a manner accessible to the human person so that it may be really perceived as the “Good News” of salvation. (#131) The document points out that in all cases the Catechism of the Catholic Church is the point of reference for all local catechisms, but, as these local catechisms are

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developed for various cultures and nations, they will help express the true catholicity of the Church.

Part three of the Directory explores the pedagogy of the faith. In the first chapter the pedagogy of God throughout history is examined and set forth as the pedagogy that must be followed in catechesis. Reiterated and perfected in the pedagogy demonstrated by Jesus to his immediate followers and recorded in the Gospels, this pedagogy has passed into and has been continued in the Church since her earliest days. For this reason the Christian community itself can be seen as “living catechesis.”

Throughout the centuries the Church has produced an incomparable treasure of pedagogy in the faith: above all the witness of saints and catechists; a variety of ways of life and original forms of religious communication such as the catechumenate, catechisms, itineraries of the Christian life; a precious patrimony of catechetical teaching of faith culture, of catechetical institutions and services. All of these aspects form part of the history of catechesis and, by right, enter into the memory of the community and the praxis of the catechist. (#141) Catechesis is an active pedagogy of faith, inspired and guided by the Holy Spirit. It is a process that leads to deeper communion with God and a maturity of faith.

Inspired by the pedagogy of God, catechesis: • is a pedagogy which serves and is included in the “dialogue of salvation” between God and the person. . . ; • accepts the principle of the progressiveness of revelation, the transcendence and the mysterious nature of the word of God and also its adaptation to different persons and cultures; • recognizes the centrality of Jesus Christ, the

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word of God made man. . . ; • values the community experience of faith. . . ; • is rooted in interpersonal relations and makes its own the process of dialogue; • it conducts a pedagogy of signs, where words and deeds, teaching and experience are interlinked (cf. Dei Verbum, #2); • draws its power of truth and its constant task of bearing witness to it, since the love of God is the ultimate reason for his self-revelation, from the inexhaustible divine love, which is the Holy Spirit. (cf. Redemptoris Missio, #15; Catechism, #24B–25; General Catechetical Directory, #10) (#143) Chapter two turns its attention to methodological concerns. The document notes that there is no one particular method that is universally favored. Rather, catechists should draw on the vast body of knowledge and research that can assist them in their endeavors. Numerous methods are described briefly, including inductive and deductive methods, human experience, memorization practicum experiences, and group dynamics. In all these methods it is imperative that the Christian community is a concrete point of reference and experience.

Care is taken to point out that “no methodology, no matter how well tested, can dispense with the person of the catechist in every phase of the catechetical process” (#156). Formation and education of the catechist are therefore paramount to the catechetical process.

Finally, catechists are urged to avail themselves of media and communication technology. Radio, television, the press, video and audio cassettes, and compact discs (to name a few examples) all can and should be utilized.

Part four of the Directory turns its attention to the

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issue of adaptation. “Attention to the diverse life situations of people (cf. the General Introduction) moves catechesis to employ many different approaches to meet them and to adapt the Christian message and the pedagogy of the faith to different needs” (cf. General Catechetical Directory, #77) (#165). This part begins by covering general aspects of adaptation and then examining some of the more specific conditions requiring adaptation.

The first of these to be explored is adaptation of catechesis according to age. The Directory explores the following groupings: infants and children; pre-adolescence, adolescence, and young adulthood; adult; and older adults.

In addition to emphasizing the importance of adult catechesis in the Church, the document gives considerable attention to the needs of youth and young adults.

In general it is observed that the first victims of the spiritual and cultural crisis gripping the world (cf. General Introduction, #23–24) are the young. It is also true that any commitment to the betterment of society finds its hopes in them. This should stimulate the Church all the more to proclaim the Gospel to the world of youth with courage and creativity. . . Youth catechesis must be profoundly revised and revitalized. (#181) The document points out that the Church cannot view young people as passive objects of catechesis; rather, they must be seen as “active subjects” who are called and entitled to full immersion into the community of faith. It calls local churches to develop approaches to youth that take into account their particular life situations.

Chapter three of this part asserts the need to adapt catechesis for those who experience physical or mental handicaps. The document points out that the Church must take care that specialized programs not be separated

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from the care of the community; rather, “the community [must] be made aware of such catechesis and be involved in it” (#189). Included in this chapter as well is the need to develop catechetical adaptations for the marginalized, groups and associations, and those who live in environments requiring specialized adaptations.

Chapters four and five deal with adapting catechesis based on socioreligious and sociocultural contexts. The document points out that in the pluralistic and secularized world in which they live, many Christians are confused or lost. The complexity of the social condition can be numbing. Catechesis must speak to them in a language they can understand (see #194). This catechesis of evangelization can stimulate conversion and open them to faith anew. It can help incorporate them once again into a community where they can be nourished and discern how to live the Gospel in everyday life.

Catechesis within a pluralistic society is necessarily ecumenical. Dialogue between faiths and religions is encouraged. In particular, the document points out the special relationship Christianity must have with those of the Jewish faith. Catechesis is urged to “overcome every form of anti-Semitism” (#199).

The fifth chapter treats the need to inculturate the faith within its various sociocultural contexts. Local churches are called to utilize the Catechism and the Directory to develop, update, and revise local directories and catechetical tools for their areas.

Part five of the document looks at catechesis in the particular church. Special attention is paid to the formation of catechists and the setting up of organized structures to further the goals of catechesis.

Catechesis is carried out in, by, and through the community. Within this community bishops, priests, religious, family, and lay catechists all contribute toward the mission of evangelization and catechetical activity.

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As pointed out earlier, formation for catechists is paramount to the vision of catechesis laid out by the document.

Chapter two treats this subject extensively, suggesting several areas of study to equip the catechist. Spiritual formation; biblico-theological formation; knowledge of appropriate human sciences such as psychology, sociology, and anthropology; pedagogical formation; and formation within community are some of the areas listed as being critical.

Chapter three reiterates that all catechesis takes place within the heart of community in its varied forms: [Catechesis] is realized and made visible in the rich variety of immediate Christian communities in which Christians are born into the faith, educated in it, and live it: the family, parish, Catholic schools, Christian associations and movements, [and] basic ecclesial communities. (#253) The last chapter reflects on the organizational aspects of catechesis. This includes a look at appropriate structures of responsibility and the importance of coordinating the various levels of catechesis in the Church.

For Reflection: 1. How does situating catechesis within the mission of evangelization change its approach?

2. The Directory emphasizes the importance of reading the signs of the times in the light of faith. How would you read the signs of the times in your locale? How does your local church respond to the conditions of place and time?

3. How can the Church best call forth and form catechists in local communities?

3 Sharing the

Light of Faith

S

haring the Light of Faith: National Catechetical

Directory for Catholics of the United States is a landmark document. The U.S. bishops consulted extensively with Catholics of all levels of the Church in composing it.

John Zaums comments that: Every American Catholic who so chose was free to participate in its preparation. The first of four drafts . . . was drawn up in light of over 17,400 recommendations made by thousands of individuals and groups from across the nation regarding what they felt were the major catechetical concerns of the day. This first draft, in turn, was submitted to American Catholics for criticism and, in light of 76,335 recommendations made by over 70,000 respondents, a second draft was drawn up . . . .

— “Overview of Sharing the Light of Faith,” in The Catechetical Documents, p. 203.

Before completion, the document went through a series of three consultations, drafts, and reviews. A final fourth draft of the document was presented to the National Conference of Catholic Bishops in 1977. After several days of discussion, the bishops overwhelmingly accepted an amended draft and sent it on to Rome for approval. The approved directory was finally published in 1979.

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Commenting on the consultation process integrated into the formation of the document, the preface for the directory states that it “was done in response to the bishops’ desire for dialogue: within the Catholic community; between the Catholic Church and the other Christian churches, as well as with representatives of other religions; and between the Church and the human family” (#4).

Sharing the Light of Faith is truly a directory for the United States. Even today, the original document reads fresh and current. The broad consultation process used gave birth to an insightful document that continues to guide the catechetical process today. To ensure its accuracy and usefulness, it is subject to review and revision every five years (#7). Mary Charles Bryce comments that the directory has numerous strengths, which she says make it unique and point to its appropriateness for the Church in this country. They fall into five categories: (1) the role of the total community in catechesis, (2) delineation of the four major tasks of catechesis, (3) a particular emphasis on social justice as a responsibility of catechesis, (4) adult catechesis as normative and in keeping with the lifelong nature of catechesis, and (5) the ecumenical dimension of catechesis.

—“ Sharing the Light of Faith: Catechetical Threshold for the U.S. Church,” Lumen Vitae 34 (1979), pp. 393–407.

The preface to Sharing the Light of Faith gives a brief overview of the background out of which the directory comes as well as a mini-history of catechesis in the United States. It reminds readers that the word “catechesis” is an ancient term in the Church that “refers to efforts which help individuals and communities acquire and deepen Christian faith and identity through initiation rites, instruction, and formation of conscience” (#5). The

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audience for this catechetical directory includes all those involved in catechesis at any level, including parents and guardians. The preface lists many of what it sees as “hopeful signs” in current catechetical activity, as well as noting some of the inherent difficulties. At its conclusion, the preface states that the directory is offered to the United States Catholic Church in confidence that, “as in the past, the Holy Spirit will guide the Church in our land in its catechetical ministry both now and in the future” (#11).

The first chapter of the directory, “Some Cultural and Religious Characteristics Affecting Catechesis in the United States,” poses this question: What are those areas of life that offer unique challenges to the U.S. Church in its mission? The document highlights four areas: racial, ethnic, and cultural diversity; the influences of science and technology; a profile of U.S. Catholics in general; and family life.

The United States is rich in diversity. Virtually every race and culture of the Earth is represented in its population. The rich histories, backgrounds, and religions of our ancestral peoples make up who we are as a nation. Catechesis needs to take into account our pluralistic society.

Our country is also driven by science and technology.

While offering many benefits to people, there is also a downside, as shown by the development of increasingly more destructive weapons, advances in science unguided by ethics, and the struggle to use the mass media in conscientious ways.

Problems within the Catholic population itself also cause concern. Decline in Mass attendance, disillusionment regarding organized religion in general, the acceptance of legal abortion, and widespread apathy regarding Church teachings are all indicative that evangelization and catechesis are needed within the Catholic population.

Finally, the document looks at the changing pattern

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and structure of family life in the U.S. It cites in particular divorce, one-parent families, unwed mothers, families where both parents work, family size, and the delay of marriage as having “profound effects on society and religion” (#28).

The chapter concludes by admitting that the picture it paints is a sobering one. It urges us on, however, with two points: “first, because catechesis occurs in a cultural and social context, the catechist must take the negative as well as the positive aspects of the situation into account; second, God’s kingdom has already been established, and Christ’s followers are called to manifest and work for the ever fuller realization of that kingdom in all areas of life” (#29).

Chapter two, “The Catechetical Ministry of the Church,” offers a rich description of catechesis that is one of the great strengths of the document as a whole. Drawing from the General Catechetical Directory, Sharing the Light of Faith positions catechesis as a ministry of the Word. As a pastoral ministry, catechesis is not confined to academia or merely passing along a body of knowledge; rather, it is a ministry that helps foster and enrich the overall faith life of individuals and communities. The ministry of the Word is interconnected with the ministries of worship and service, all focused on a deeper actualization of the kingdom of God: Like other pastoral activities, catechetical ministry must be understood in relation to Jesus’ threefold mission. It is a form of the ministry of the Word, which proclaims and teaches. It leads to and flows from the ministry of worship, which sanctifies through prayer and sacrament.

It supports the ministry of service, which is linked to efforts to achieve social justice and has traditionally been expressed in spiritual and corporal works of mercy. (#32) Catechesis is a ministry of the Word rich in its diver-

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sity of form. It must be adapted to meet the needs of individuals and communities, and it must take into account the age level, abilities, and conditions of those to whom it is directed. “Its components include sharing faith life, experiencing liturgical worship, taking part in Christian worship, and participating in religious instruction” (#39).

Several times in the chapter we are reminded that the goal of catechesis is mature faith. As such, the catechesis of adults is of special consideration. (See #32, 33, 40, 46, and 47.) Referring to the General Catechetical Directory, the chapter points out that adult catechesis should be seen as “the summit of the entire catechetical enterprise (cf.

Colossians 1:28)” and “at the center of the Church’s educational mission” (#40).

Catechesis draws from and supports liturgy and worship, theology, evangelization, and morality. The signs that are used to illuminate God’s self-communication— biblical, liturgical, ecclesial, and natural—are all tools and sources in the catechetical endeavor.

The chapter concludes by stating that “catechesis strives to express and foster a profound dialogue, which arises from God’s loving self-communication and the trusting response of human beings in faith, under the guidance of the Spirit” (#47).

Chapter three, “Revelation, Faith, and Catechesis,” states that the revelation and self-manifestation of God are core sources for catechesis. Chapter three takes care to differentiate between the two. Revelation is defined by the document as the “divine public revelation which closed at the end of the Apostolic Age,” whereas manifestation is a term that refers to “the other modes by which God continues to make himself known and share himself with human beings through his presence in the Church and the world” (#50).

Faith is our grace-inspired response to God’s self-

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revelation. It is characterized by trust, surrender, and obedience and takes the form of words and deeds. Faith is always a free response on the part of the individual. Faith is both relationship and expression.

The document lists several guidelines for catechists based on its presentation of revelation and faith: a) Catechists should draw on all the sources: biblical, liturgical, ecclesial, and natural. b) Catechists note the historical character of revelation and faith. c) Catechists need to understand the development of doctrine. d) Catechists situate catechesis within the community of believers. e) Catechists pray for discernment of the Spirit. f ) Catechists emphasize God’s living presence. g) Catechists give guidance on private revelation. (#60) Chapter four, “The Church and Catechesis,� takes a deeper look into the various models, dimensions, and ways of seeing the Church. The document looks at the Church as a mystery, as the People of God, the Body of Christ, a hierarchical society, a sign, a servant, a pilgrim people, and as a community.

The Church by its very nature is missionary because it is called to proclaim the Good News to all creation. The Church is known by her four marks: one, holy, catholic (universal), and apostolic.

The churches sharing communion with the bishop of Rome represent a diversity of structures, rites, and ways of life, and their unity is a witness of special character to the world. The Catholic Church seeks to be in dialogue with other Christian churches and hopes that ecumenism will

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lead to even greater union. Regarding non-Christian religions, the Church seeks to appreciate and affirm their heritage and positive contributions to humanity. Where possible, links should be made to concerns held in common.

Chapter five, “Principal Elements of the Christian Message for Catechesis,” presents a reflection on “the more outstanding elements of the message of salvation” (#82). These are listed as the mystery of “the one God; creation; Jesus Christ; the Holy Spirit; the Church; the sacraments; the life of grace; the moral life; Mary and the saints; and death, judgment, and eternity” (#82).

Chapter six, “Catechesis for a Worshiping Community,” definitively links catechesis and liturgy. Catechesis “prepares people for full and active participation in liturgy (by helping them understand its nature, rituals, and symbols) and at the same time flows from liturgy, inasmuch as, reflecting upon the community’s experiences of worship, it seeks to relate them to daily life and to growth in faith” (#113).

The chapter treats the catechetical needs of each of the seven sacraments, with special attention given to the role of the community of faith. The chapter draws extensively from the Rite of Christian Initiation of Adults as the norm for both catechetical and liturgical practice.

Also discussed in this chapter is the need for catechesis in the areas of prayer, sacred art, and sacramentals.

Chapter seven, “Catechesis for Social Ministry,” sketches the tradition of social teaching in the Church, beginning with the messages of the prophets of the Hebrew Scriptures and continuing through the concerns for justice addressed by the Christian Scriptures. The example and teaching of Jesus—to love one’s neighbor, and the belief in the dignity of every human being as created by God— are foundational to the Church’s social ministry.

The Church has a rich history of attention to the works of mercy, and a significant body of social teaching

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has developed over the last century. Included in these are papal encyclicals, pastoral letters, and the conciliar documents. The scope of topics within Catholic social teaching is vast and includes the following list: “education; social and economic justice within nations; the moral analysis of social structures; world order, international justice and peace . . . ; problems typical of societies with high levels of industrial development and extensive urbanization (e.g., the role of women, the alienation of youth, the impact of the media, labor relations); models of social and economic development and their evaluation; and the political vocation as part of the Christian vocation” (#164).

The chapter affirms social ministry as part of the mission of the Church, and a catechesis that leads to and draws from it is essential. “Action on behalf of justice is a significant criterion of the Church’s fidelity to its missions. It is not optional, nor is it the work of only a few in the Church.

It is something to which all Christians are called according to their vocations, talents, and situations in life” (#160).

Chapter eight, “Catechesis Toward Maturity in Faith,” explores the “relationship between the life of faith and human development; how people grow in their ability to recognize and respond to God’s revelation; conscience formation; sexuality and catechesis; the catechesis of persons with special needs; and certain factors which currently affect the handing-on of faith in the United States” (#172).

The General Catechetical Directory laid down the principles of adaptation with regard to the catechetical process. This chapter of Sharing the Light of Faith focuses on that principle. Catechesis needs to be informed by the various behavioral sciences because they can help illumine us regarding people’s “capacity for responding in faith to God’s grace” (#175).

Without emphasizing one developmental stage over

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another, the directory offers several stages of development to be examined in terms of having distinct characteristics that need to be taken into account in the process of catechesis. These include: infancy and early childhood; childhood (ages 6–10); pre-adolescence and puberty (ages 10–13); adolescence; early adulthood; middle adulthood; and later adulthood. Adapting catechesis to those with special needs because of race, culture, disabling conditions, or other life situations is also of paramount importance.

The chapter also explores the importance of education in sexuality within catechesis. This education should include all dimensions of the topic: moral, spiritual, psychological, emotional, and physical. “Sexuality is an important element of the human personality, an integral part of one’s overall consciousness. It is both a central aspect of one’s self-understanding . . . and a crucial factor in one’s relationships with others” (#191). Parents need to be informed and involved in the planning of any programming in sexuality education.

With regard to catechetical methodology, the chapter makes special note of the importance of personal experience in catechesis. “Experience is of great importance in catechesis. Experiential learning . . . gives rise to concerns and questions, hopes and anxieties, reflections and judgments, which increase one’s desire to penetrate more deeply into life’s meaning. Experience can also increase the intelligibility of the Christian message” (#176).

The chapter reaffirms once again the important role of adult catechesis within the Church. There is significant discussion and exploration regarding the various stages of adult development, the variety of approaches called for, and prospective content areas.

Chapter nine, “Catechetical Personnel,” begins by pointing out that all members of the Christian community participate in the catechetical ministry. This being said, it

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lists many within that community who have distinct roles: “parents, teachers, and principals in Catholic schools, parish catechists, coordinators or directors of religious education, those who work in diocesan or national catechetical offices, deacons, priests, and bishops” (#204).

Ideal catechists respond to a sense of call by the Lord; their lives give witness to the Gospel; they are people of prayer, committed to the Church and actively participating in the Catholic faith community. Catechists are sensitive to the need to be servants of the community and seek “to acquire the knowledge, skills, and abilities needed to communicate the Gospel message effectively” (#211).

The chapter discusses guidelines for equipping catechetical ministers with the knowledge and skills needed to fulfill their duties. It insists that all involved in the catechetical enterprise work to continue their growth in faith and understanding.

Although the witness of individuals living their faith is crucial to catechesis, chapter ten, “Organization for Catechesis,” points out that “organizational structures also are needed to achieve the goals and ideals set forth in this [directory]” (#220).

These structures, located at the parish, diocesan, regional, and national levels, should flow from the needs and goals of the various groups. Continuous planning and evaluation should be a part of catechetical structures at all levels. Quality administrators, along with goal setting and accountability, will help ensure effective structures. “At all levels high priority must be given to providing structures within and through which total catechesis of God’s people can be accomplished” (#248).

The final chapter, “Catechetical Resources,” makes us aware of the many resources at our disposal that may help us to be effective in our ministry. We are reminded that “good tools in the hands of skilled catechists can do much

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to foster growth in faith” (#249). Catechesis needs to draw on the arts, the media, and other technological developments in addition to texts and traditional aids. “Today most people, especially the young, are accustomed and even expect to experience much of their learning through sophisticated media presentations. The Church needs to make creative use of these tools in communicating with them” (#265).

The document concludes by reminding us that “effective catechesis is always a gift of God,” yet “also depends a great deal on human effort.” Sharing the Light of Faith is offered to the Church to “foster hope and confidence in the work of catechesis.”

For Reflection: 1. Sharing the Light of Faith begins by looking at some of the challenges to the Church and to catechesis in the United States. What characteristics of the population, society, and culture in your region need to be taken into account in the ministry of catechesis? How well is your local church adapting catechesis to meet the needs of its people?

2. Sharing the Light of Faith emphasizes the importance of the catechist. What are the challenges of providing adequate formation and training for catechists? What new or creative approaches could be utilized to facilitate training and formation?

4 The Catechetical Process

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e are all pilgrims on a journey. We travel together toward a fuller communion with our Creator. We look to invite others to share this desire that compels us, this love that moves us forward toward our home.

We freely respond to the urging deep within us and look to awaken the call within others, to help them along on the journey of faith.

How we do catechesis, or “echo” our faith to others, goes far beyond concern for methodology.

The Nature of Revelation Our view of pedagogy in the process of catechesis is linked to our understanding of the nature of revelation. If revelation is seen as an impersonal event happening outside of human history, our process or methodology will be very different than if we understand God’s self-communication in and through human history. It has been a limitation of the understanding of revelation to simply see it as an intellectual assent to a collection of truths. Catechesis is then teaching those truths, with the focus on memorizing the definitions, rather than exploring the inner meaning of the teaching. When this way of catechizing becomes predominant, catechesis can be reduced to a question and answer format (carried out in a classroom setting) meant primarily for children.

The Catechism of the Catholic Church shows that God’s revelation did not happen at once but was a gradual 38

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process of centuries. It involves an interpersonal relationship that is community oriented and historical. As the Hebrew Scriptures show, revelation takes place in the midst of life experiences and situations of a living community of men and women. Revelation is not outside the process of human history but contained within it.

The Catechism also makes it clear that the end process of revelation finds its culmination in Jesus Christ. “Christ, the Son of God made man, is the Father’s one, perfect, and unsurpassable Word. In him he has said everything; there will be no other word than this one” (Catechism of the Catholic Church, #65). Therefore, after Jesus, there will be no further public revelation until the final manifestation of Jesus Christ in glory (#66).

But even though the final manifestation of God has taken place in Christ, it does not mean that there is no more to learn. The Catechism continues, “Yet even if revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries” (#66).

The process of grasping the full significance of revelation is a relational one, as each new generation strives for a more complete understanding of what it means to live in relationship with Christ. The Christian’s relationship with Christ is at the heart of catechesis (#426). This is the relationship at the heart of God’s self-communication to every generation. Catechesis means moving more deeply into the teachings of the Church to resonate with the presence of Christ at the heart of these teachings.

When revelation is understood as God’s selfcommunication in Christ in and through human history, and faith is understood as the acceptance of God’s invitation to relationship, then the key mission of the Church becomes helping one another hear the invitation presented

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by God through Jesus and growing in that relationship.

The catechesis of revelation helps us to understand that the catechetical task is to assist others to grow in full maturity in their life as disciples of Jesus Christ.

The RCIA The model we are given in Sharing the Light of Faith as a very helpful guide for catechesis is the Rite of Christian Initiation of Adults (RCIA) (#115, 227). It embraces a rich notion of revelation, conversion, and liturgical celebration.

While intended for adults, it has adaptations for children.

The RCIA operates within the framework of a journey, a journey marked by several stages of ever deepening conversion leading to full initiation into the Catholic Christian community. The community shares in the journey with the candidates, celebrating and ratifying the progress made by them through liturgical rites.

The RCIA presumes a gradual process of conversion that has four distinct stages. The first stage is the period of inquiry. During this beginning period participants dialogue with members of the community (catechists) regarding basic questions of Christ, the Church, Gospel values, etc.

It is a time of orientation and evangelization.

The second period, that of the catechumenate, begins when the inquirers express their desire to follow Christ.

The candidates are formally acknowledged through a liturgical rite of acceptance. The catechumenate can last up to a number of years, depending on the needs of the individual candidate. Catechumens reflect on the Word together. They are guided in prayer and examining their lives and life experiences in light of their growth in faith.

It is a time of nurture and formation into the life, practices, and faith of the Church.

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The catechumenate ends with the rite of election and enrollment of names, which usually occurs on the First Sunday of Lent. In this rite, catechumens express their desire for the initiation sacraments. Those working closest to them testify to their readiness and sincerity, and the Church embraces them to continue on their journey.

The next period is that of purification and enlightenment. This period extends through Lent up to the Easter Vigil. It is a period of intense focus on conversion.

Catechesis is drawn from the conversion stories found in the Year A Gospel readings for the Sundays of Lent: the man born blind, the woman at the well, and the raising of Lazarus. It is a period marked more by interior reflection than catechetical instruction, a period of giving oneself over to the transformational character of the Gospel. The faith community is involved through a number of liturgical rites meant to assist and encourage the elect as they prepare for their initiation into the paschal mystery.

After the celebration of the sacraments of initiation the new Christians, or neophytes, enter the fourth period, the period of postbaptismal catechesis, also called mystagogy.

This period assists the neophytes in exploring and deepening the new life they have in Christ. The period extends throughout the Easter season.

In looking at the RCIA for what it demonstrates as a methodology, there are several items worth noting: 1. It begins with where people are.

2. It is a gradual process.

3. It acknowledges the reality of different stages or periods of growth and conversion.

4. It is focused on Word and sacrament.

5. It incorporates the community.

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6. It brings individuals into the liturgical body.

7. It calls us continually to a deeper embrace of the paschal mystery and transformation of our life.

The RCIA is an effective process for bringing unbaptized adults into the Church. Its adaptations allow it to work as well for bringing children into the Church. Its limitation for catechesis as a whole is that it is designed for the unbaptized desiring initiation. Attempts to incorporate an RCIA-like process into standard children’s catechetical materials have met with varying degrees of success. The process is most useful to sacramental preparation programs.

One of the difficulties encountered in developing a true RCIA-type program for children’s ongoing catechesis is the conversion required of the community itself. As parishes become renewed and transformed into vibrant faith communities, they are able to support and sustain the new catechetical models. Parishes need to assess for themselves how close they are to that.

Shared Christian Praxis The RCIA is useful for looking at the overall process of catechesis. Another model, useful for looking at the process of intentional religious instruction, is the shared Christian praxis approach. Shared Christian praxis can be used with any age group or ability level. Its foundations are cross-cultural, so it is workable in diverse language and cultural settings. One of the leading proponents of this approach is Thomas Groome, author of Christian Religious Education: Sharing Our Story and Vision (1980) and Sharing Faith: A Comprehensive Approach to Religious Education and Pastoral Ministry (1991). Both of these works explain the theoretical and philosophical underpinnings of shared Christian praxis.

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In Sharing Faith, Groome describes the approach as consisting of a focusing activity and five subsequent pedagogical movements. In simple terms, movement one states what is; movement two critically and creatively explores what is; movement three presents and brings forward how and what the Gospel’s lived experience and living tradition of the community have to say regarding the topic; movement four compares and contrasts the present praxis of the participants with the Christian story/vision; and movement five invites a response of transformation and conversion.

The process described is essentially experience- and community-based, dialogic, and participative. It takes people where they are and invites their reflection and self-understanding of their experiences as a constitutive element within the process. It introduces and explores the Christian message in a manner that respects the Word and tradition as living and active in today’s world. It invites individual and communal reflection and transformation while recognizing different stages or movements within the process.

Summary Both the RCIA and shared Christian praxis reflect a process of catechesis that endorses a rich notion of revelation, one in which God self-communicates in and through the lives and history of men and women. Both begin with the person or community where they are and move toward the development of a more mature Christian faith. These two models do not exhaust the list of possibilities, but do help illustrate the process of catechesis.

For Reflection: 1. Write your own personal definition or description of revelation. In what ways can you see that understanding influencing your choices for models of catechesis?

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2. Thomas Groome points out in Sharing Faith that the shared Christian praxis approach is a “natural process� for teaching and learning for most people. Can you think of other settings for this process?

3. How can you apply your reflections on process and revelation to systematic catechetical programs?

5 It Takes a Village

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he role of family and parent is vital in catechesis.

As the U.S. bishops state in their pastoral message Follow the Way of Love, “A family is our first community and the most basic way in which the Lord gathers us, forms us, and acts in the world. The early Church expressed this truth by calling the Christian family a domestic Church or Church of the home” (p. 8).

Gerald Foley, in his book Family-Centered Church: A New Parish Model, comments on the history and importance of family as Church: The conviction that the family is the most basic religious community predates the Gospel. In Jewish tradition the home, not the synagogue, is the center of religious life. Jesus defined the New Testament description of the family as Church: “Where two or three are gathered in my name, there am I in their midst” (Matthew 18:20). Whatever else these words describe, they clearly apply to the family. By the fourth century, St. John Chrysostom was writing of the family as “ecclesia.” It is significant that the fathers at Vatican II decided to discuss the family in the document on the Church, not in a separate document. (p. 24) For a long time the Church seemed to have forgotten these things, or merely paid them lip service. Foley points out that after the Reformation and Council of Trent, 45

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Church leaders intentionally made the parish, not the family, the focus of religious activity, primarily out of concern regarding the corrupting religious influences present in the larger society. (See p. 25.)

Family and Community Since Vatican II, the Church has reawakened itself to the preeminent role of parents and family. The General Directory for Catechesis, the 1980 Synod on the Family, On the Family, and the New Code of Canon Law all point to and affirm the important role of family and parenting as essential ministries of the Church. The U.S. bishops, in their messages Putting Children and Families First: A Challenge for Our Church, Nation, and World; A Family Perspective in Church and Society; and Follow the Way of Love, highlight and draw attention to the importance of families to society and to the Church. The abundance of books and programs being produced by catechetical publishers on family programming further testifies to this reawakening.

It comes as no secret that families today are under considerable stress and strain. Security in relationships, longterm commitment, the escalation of violence, the influence of the media in the lives of children and young people, financial pressures, and the challenges of materialism and individualism, are all examples of the forces putting pressure on today’s family.

The Church needs to be creative in finding ways to support, affirm, and help families in their vocation. We need to be in continual dialogue with parents and families.

Catechetical leaders need to remember the wisdom of the often quoted African proverb, “It takes a whole village to raise a child.� Catechesis requires a partnership between family, catechists or teachers, and the Church community.

Each contributes significantly to the whole.

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Here we can again go to the RCIA as an illustrative model for catechesis. The catechists help the participants reflect on their experiences; apply the Word of God to their lives; and learn the traditions, customs, and teachings of the Church. The community supports the process through their prayer, hospitality, ritual, and worship. The participants are celebrated and affirmed by the community. Through coming together, the community lends them their strength and proclaims and witnesses to the reality of the mystery of love being explored by the participants.

Finally the participants are welcomed into the common union of the Body as full sharers of the sacramental life of the community.

Catechists do not work independently because full catechesis takes more than instruction alone. It builds on the family and the full expression of the faith community. It takes the family, the catechist, and the community working together to learn from the individuals what they live and experience. We need to hear, from them, what their pressures and struggles are, what their pains and dreams are, how the parish hurts or helps them. We need to enter into partnership with them, acknowledging that whatever their situation, God is present with them. We need to remember that “a family is holy not because it is perfect but because God’s grace is at work in it, helping it to set out anew every day on the way of love� (Follow the Way of Love, p. 11). Personal experiences are critical to our understanding of God, to how our God is revealed to us.

We need to recognize and help people tap into their experiences in order to facilitate the ongoing communication with God.

Summary The context for all catechesis is the community. The community has to be involved if catechesis is to be effec-

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tive. It is vital that we share our story, pray together, and celebrate together. Our catechetical approach needs to recognize the reality of family as the most basic experience of community. But it must also take us beyond the family and into the larger community. It takes a whole village to raise a child. It takes a whole community to form a child of God. Everyone in the village has a role play, a niche to fill, and gifts to share. As Maria Harris states in Fashion Me a People, “One Christian is no Christian: We go to God together, or we do not go at all� (p. 77).

Conclusion

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o, what is catechesis, really?

This past century has seen the Church claim for itself a rich understanding of catechesis based in an ongoing process of conversion and renewal. Rooted solidly in the Word and in our living tradition, we have embraced a lively understanding of revelation and discipleship. Since Vatican II, we have grown tremendously through experiencing ourself as a global family of Christ. The move from a Western European paradigm to a global community will prompt and sustain even further renewal, as the Americas, Asia, and Africa bless the Church with their theological perspective and leadership.

What is catechesis? It is what we do as individuals, families, or communities of faith to help form and nurture each other in our faith. Catechesis is the assistance given to others to help them spend time with Jesus, learn from Jesus, and participate in the mission of Jesus, as given to the Church.

For Reflection: 1. How can the Church help foster a sense of partnership with parents? What roadblocks exist to achieving this?

How can those be overcome?

2. How integral is the faith community in the catechetical process of your parish or local church? How can it become more involved?

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3. How does one’s experience of parent and family influence one’s image of God or the faith community?

4. What is one thing you can take from this study to help you in your catechetical ministry?

Bibliography/ Works Cited Amalorpavadass, D.S. “Catechesis as a Pastoral Task of the Church,” Lumen Vitae 27 (1972), pp. 259–280.

Braxton, Edward K. The Wisdom Community. Mahwah, NJ: Paulist Press, 1980.

Bryce, Mary Charles. “Sharing the Light of Faith: Catechetical Threshold for the U.S. Church,” Lumen Vitae 34 (1979), pp. 393–407.

Catechism of the Catholic Church. Chicago: Loyola Press, 1994.

Collins, Joseph B. “The Beginning of the CCD in Europe and Its Modern Revival,” American Ecclesiastical Review 168 (1974), pp. 695–706.

Connell, Martin, ed. The Catechetical Documents: A Parish Resource. Chicago, IL: Liturgy Training Publications, 1996.

Dunning, James B. Echoing God’s Word. Arlington, VA: The North American Forum on the Catechumenate, 1993.

Foley, Gerald. Family-Centered Church: A New Parish Model. Kansas City, MO: Sheed and Ward, 1995.

Groome, Thomas H. Sharing Faith: A Comprehensive Approach to Religious Education and Pastoral Ministry. New York, NY: Harper Collins, 1991.

Harris, Maria. Fashion Me a People: Curriculum in the Church. Louisville, KY: Westminster/John Knox Press, 1989.

Hill, Brennan R. Key Dimensions of Religious Education. Winona, MN: St. Mary’s Press, 1988.

Marthaler, Berard L. Catechetics in Context: Notes and Commentary on the General Catechetical Directory. Huntington, IN: Our Sunday Visitor Press, 1973.

National Conference of Catholic Bishops. Follow the Way of Love. Washington, D.C.: United States Catholic Conference, 1994.

Rademacher, William J. Lay Ministry: A Theological, Spiritual, and Pastoral Handbook. New York, NY: Crossroad, 1992.

Reichert, Richard. “Toward the Renewal of Catechesis,” Catechetical Leadership, vol. 3, no. 5 (1997), pp. 6–9.

Reichert, Richard, and Thomas Walters. “The Revised General Directory: A Study Guide,” NCCL Update, no. 14, January, 1997.

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Sharing the Light of Faith: National Catechetical Directory for Catholics of the United States. Washington, D.C: United States Catholic Conference, 1979.

Sloyan, Gerard S., ed. Shaping the Christian Message. New York, NY: Macmillan, 1958.

Warren, Michael, ed. Source Book for Modern Catechetics. Winona, MN: Saint Mary’s Press, 1983.

NATIONAL CONFERENCE FOR CATECHETICAL LEADERSHIP 3021 Fourth Street, N.E. Washington, D.C. 20017-1102 1-202-636-3826

The Effective DRE: A Skills Development Series is a co-publishing venture between the National Conference for Catechetical Leadership (NCCL) and Loyola Press. The series has been developed by the NCCL to help directors of religious education (DREs) and those preparing to become DREs to acquire the basic competencies required to be effective in the ministry. Each booklet is written by an experienced DRE or religious education professional. The material in the booklets is based on the National Certification Standards for Professional Parish Directors of Religious Education, a document developed by the NCCL and approved by the United States Catholic Conference Commission on Certification and Accreditation.

Understanding Catechesis addresses Standards #531.01 through 531.043 and 531.06.

Michael F. Westenberg lives in Green Bay, WI, where he is director of religious education and social concerns at St. Matthew Parish. Michael has done undergraduate work in the humanities, social change and development, and secondary education. He did his graduate work in theology at St. Norbert College. He has written a number of teacher materials, and his most recent publication was the teacher manual for the confirmation program Sealed with the Spirit. Michael is married to Ann and has four children.

Loyola Press: Serving Faith Formation in the Jesuit Tradition

ISBN-13: 978-0-8294-1054-9 ISBN-10: 0-8294-1054-6