March 2006 - CL Magazine by National Conference for Catechetical Leadership

March 2006 | Volume 17, Number 2 | $6.00

C AT E C H E T I C A L LEADER

Catechetical Leadership I N T HIS I SSUE : What Matters: Pastoral Reflection on Leadership Electing New NCCL Leaders at the 2006 Conference

C ATECHETICAL U PDATE : Personal and Spiritual Well-being

A PUBLICATION OF THE NATIONAL CONFERENCE FOR CATECHETICAL LEADERSHIP (NCCL)

C AT E C H E T I C A L L E A D E R

Table of Contents

March 2006

In Every Issue 2 From the President Anne Comeaux “Catechesis and Culture” in Chicago 3 From the Executive Director Neil A. Parent Learning from My Father 25 Books in the News Reviewed by Chela Gonzalez Parish Ministry in a Hispanic Community 26 Focus on Leadership James Dawson Successful Management By Questioning 29 Echoes of Faith Jo Rotunno Echoes of Faith: Video Enrichment or Catechist Formation? 30 Tech Center April Dietrich Presenting: Technology in Faith Formation 39 People in the News 40 Crossword Puzzle Megan Anechiarico Catechetical Leadership Challenges 101

Features Church of Lifelong Learners page 12

Update: Well-being During Life Transitions Update page U1

Challenges of Catechetical Leadership Today 4 What Matters: Pastoral Reflection J. Michael Byron on Leadership 8 Choosing Discipleship: The Parish and Michael Warren Adolescent Catechesis 12 Becoming a Church of Lifelong Learners John Roberto 17 Electing New NCCL Leaders Joseph Swiss 23 Operation Catechesis Helps Rebuild Patricia Vrabel Gulf Coast Ministry

Catechetical Update Operation Catechesis page 23

NCCL BOARD OF DIRECTORS Ms. Anne Comeaux President Diocese of Galveston-Houston Rev. Anthony J. Salim Vice President Maronite Eparchy of Los Angeles Ms. Mary Ann Ronan Treasurer St. Paul Parish, Phoenix, AZ

Mr. David J. Florian Secretary Diocese of Kalamazoo, MI Most Rev. Richard Malone Episcopal Advisor Diocese of Portland, ME Mr. Neil A. Parent Executive Director Washington, DC

C AT E C H E T I C A L L E A D E R

Personal and Spiritual Well-being u1 Personal and Spiritual Well-being Joanne C. Gladden During Life Transitions u6 Balancing Act Katherine J. Kandefer, BVM

Mr. Harry Dudley At-Large Archdiocese of Indianapolis Sr. Mary Caroline Marchal At-Large Our Lady of Lourdes, Louisville, KY Ms. Cathy Shannon At-Large Archdiocese of Portland in Oregon

Mr. Joseph Swiss At-Large Archdiocese of Baltimore Mr. James E. Tucker At-Large Diocese of Helena, MT Dr. Michael Steier Ex-Officio USCC Department of Education

NCCL STAFF Mr. Neil A. Parent Executive Director Ms. Joyce A. Crider Sr. Katherine J. Kandefer, BVM Associate Directors Ms. Patricia Vrabel Office Manager

www.nccl.org

FROM THE PRESIDENT ❚

“CATECHESIS AND CULTURE” IN CHICAGO Anne Comeaux If you are coming to NCCL in Chicago in April and May to have a good time, you probably will. If you are coming to network with more catechetical leaders at every level in any one place, you certainly can. If you are coming to learn more about the ministry and what is new in our field, you certainly will have that opportunity. If you are coming to experience wonderful, meaningful liturgical and prayer time, those will be there in abundance. And if you are coming to be energized and challenged for the present and the future, this will be the best place to be! Most of us in catechetical ministry are seeing the cultural landscape change at faster than warp speed. In our

echetical resources and catechesis in multiple languages have multiplied over the past few years. Parishes and dioceses are beginning to bloom with faces of many colors where there was one dominant hue a short time ago. And language and color are just the beginning of differences. When we gather in Chicago we will be looking at the Challenge and Hope of Catechesis through the eyes and experiences of many cultures. Great speakers, lively interaction, thoughtful processing and prayerful inculturation will be some of the opportunities you will get this spring in Chicago that will be unparalleled in any other venue. What value we will be taking back to our particular ministry locations! Along with our learning and our praying, we will also be doing business! There will be business meetings and the elec-

We are seeing the cultural landscape change at faster than warp speed.

parishes and dioceses, the church of ten years ago is certainly not the church of today. In dioceses we see progress (or lack of it) month by month. Many issues have been elements of change—such as the sexual abuse scandal, mobility of families, the ever-growing priest shortage, the economic divide and many others you could name. However, one of the most powerful, most present, and most perplexing changes comes in the area of cultural shifts. Requests for cat-

tion of a new slate of officers to lead us for the next three years. The exhibits provided by our publisher partners will give us an opportunity to keep on top of what is new and what is coming soon. I look forward to joining hundreds of you to work, learn, celebrate and proclaim the wonderful state of our catechetical ministry. See you in Chicago!

2 March 2006

Volume 17, Number 2

FROM THE EXECUTIVE DIRECTOR ❚

LEARNING FROM MY FATHER Neil A. Parent In January my father died just twenty-three days short of his ninety-eighth birthday. He was a remarkable man in many respects, and I learned a lot from him over the years of his long life. What particularly impressed me from a business perspective was that with only a grade school education he built a successful company in the highly competitive aircraft industry of Southern California.

DELIVER

As I was growing up, I witnessed his dedication and hard work, but I never thought to ask him much about his approach to business or the challenges of being president of his own company. Like most kids, I was more absorbed with the happenings in my own life. As I later reflected on his life, however, I realized that I did take away a number of lessons about leadership from his example and from what he shared at the dinner table and elsewhere. Here are three that I believe have relevance for the ministry of catechesis.

There is much research that shows that as a denomination, Catholics are at the virtual bottom of the scale when it comes to church giving. I don’t think that this is because they are stingy. Quite the contrary, Catholics can be strikingly generous. But I believe that their generosity is often conditioned by quality. Aside from those parishes and dioceses that are heavily populated by the poor, there is generally no problem with income when quality ministry is delivered. Income follows quality. That’s the rule of industry, but it’s also a lesson of ministry. Successful Catholic parishes know this as a fact.

IDENTIFY

TALENT

QUALITY

A second leadership lesson I gleaned from my father is to insist on quality. While he was not a perfectionist, the word “acceptable” was simply not in his vocabulary. I discovered this first hand as I frequently had to redo my chores until I got them right. And at the office, he was not one to say, “This is good enough for government work,” although that seemed to be a sentiment that floated in much of his industry. He wanted things done right, and his company profited as a result.

Look, too, at the phenomenon of evangelical mega-churches. They have experienced unparalleled growth not because they had money to start with but because people gave generously to them when they experienced ministry that made a difference in their lives. Regrettably for us, a growing percentage of those contributing to mega-churches were once Catholics.

First, secure good people. On a number of occasions after his retirement, I asked my father how he was able to accomplish so much, especially given his humble beginnings. Always one to downplay his talents, he said that the most important thing he did was to surround himself with highly qualified people and allow them the room they needed to make things happen. Giving leeway to subordinates is not always easy because the leader knows that he or she will pay the consequences if something goes wrong. At the same time, without taking the risks to trust subordinates, there will likely be little gain. I know first hand that my father had anxious moments wondering if an employee’s decisions were going to benefit or cost the company. But he would be the first to admit that by trusting his employees he enabled the company to grow well beyond where his leadership alone could have taken it. As catechetical leaders we have the tendency to rely too much on forming people rather than on getting the right ones in the first place. The truth of the matter is that formation has its limitations, and we are often better served by putting our emphasis on identifying talent rather than by trying to create it. This point was driven home to me some years ago by an Episcopal priest who headed up a ministry training institute. He informed me that his organization was shifting its priorities toward identifying people with the right talents for ministry rather than training whoever walked in the door. While training would remain a key component of the institute, he said, their research clearly showed that better results were obtained more through effective selection than through extensive training. The right talent makes all the difference. C AT E C H E T I C A L L E A D E R

Catechetical leaders alone can’t determine that a diocese or parish will deliver quality services. But they can ensure quality in their own programs, and they can advocate for quality in all ministerial facets, especially in the more public arenas such as Sunday worship and the celebration of the sacraments. If we are struggling with insufficient income to pay decent wages or to secure better resources, we ought to first question the quality of our services.

RESPOND

CONSTRUCTIVELY

A third leadership tip I gleaned from my father is to deal constructively with what life serves you. Life is continually presenting new challenges and opportunities, and the successful leader is someone who can think clearly and critically about what needs to be done as a result. I don’t recall my father ever having complained about unfortunate developments or regret missed opportunities. His emphasis was on moving forward. If something bad happens, don’t let it derail you. And if something good comes along, be ready to seize it. How we minister today may not be the way we need to do it tomorrow. So keep your eyes focused on the horizon, and don’t wed yourself to the current means of getting there. Adaptability is the essence of effective leadership. ❙

3 www.nccl.org

What Matters A Pastoral Reflection on Engaging the Opportunities of Contemporary Catechetical Leadership by Rev. J. Michael Byron In sharing some convictions about the practical art of catechetical leadership, I cannot help but share a bit of myself and a few of the stories that have shaped me. I do so from the vantage point of one who is presently a full-time teacher of theology and a “part-time” pastor of a small, urban parish. Without denying the complexity of the task or the specific skills that it requires, I find it useful to consider effective catechetical leadership in terms of three fundamental principles.

I RELATIONSHIPS

MATTER MORE THAN

THEORETICAL PRINCIPLES.

I came of age in a church that many emerging pastoral leaders today take sport in ridiculing. I am the product of the much-maligned “beige church,” or whatever is the derisive adjective du jour to label the catechetical efforts of the immediate post-conciliar period. I was an adolescent in 1972, and subject to all that was percolating in a newly revitalized Catholic experience, both the good stuff and the other stuff.

4 March 2006

Volume 17, Number 2

I remember the people who thought that I and my peers were worthy of their best efforts. That was what kept me contentedly in the church. During our faith formation sessions, my fifth grade catechist played Ed Ames records, into which we probed for deep existential meaning. She sang folk songs to us while playing her ukulele, and this was liturgical formation. In the seventh grade, our catechetical year culminated with a field trip to a local Catholic high school’s production of the rock opera, “Tommy.” I felt ignorant after that because I didn’t understand what the performance had to do with my religious education. It took awhile before I came to understand that the problem wasn’t with me at all. In terms of content, all this was, of course, a good deal of nothing. But what has stayed with me in the ensuing thirty years is the fact that adult Catholics back then thought enough of me to want to impart their joy in being religiously alive. That is why I have only indignation for those who would today make little of such labors of love. I don’t remember anything about whatever doctrine may have been imparted to me during those years, but I remember the people who thought that I and my peers were worthy of their best efforts. That was what kept me contentedly in the church. Love has a way of doing that. My Confirmation catechist was an enthusiastic young adult. The only memory I retain of the entire year-long formation process is that he invited the whole class to his apartment building one night for a pizza and swimming party (it was a more innocent time). Still later, in high school, I participated regularly in a home-based Bible study group for teens. The catechist was also the parish liturgical music director. I would later come to reflect that in only one of those two roles was he competent as a Catholic. Though I couldn’t have recognized it at the time, his take on Bible was derived primarily from a number of severe neo-Calvinist sources like Bill Gothard and Intervarsity Press. The theology I acquired in the Bible study messed up my spiritual life considerably for the next several self-loathing years, but I drank it all in because this man, my catechist, cared about me and about the state of my soul. Is there a greater gift? In my adult years of catechesis and academic theological study, although the relationships between me and my mentors became increasingly more reciprocal, the experience of personal care, solidarity, and compassion remained indispensable for enduring formation. This was expressed in a variety of pedagogical modes as I attained greater mastery and confidence in matters of religious ideas and convictions. As a younger learner, I was shown reverence by catechists who took a more proactive role of guidance and companionship. Later, in graduate school, the same reverence was expressed by those teachers who set me free to explore uncharted theological territory. In many of those instances, my guides showed me the greatest care by saying nearly nothing until asked.

In the past forty years, I don’t believe that much has changed with respect to the primary importance of building trust, solidarity, and genuine affection between mentor and learner in the catechetical endeavor. The specific contents of curricula and the data of any program, while obviously crucial, will prove, I believe, to be exactly as enduring in the psyche of a learner as is the determination of the catechetical leader to love first and to teach second.

II CONVERSATION

MATTERS MORE THAN PAT ANSWERS.

In my little parish, we have neither the resources nor the desire to provide our high school youth with a discrete, comprehensive curriculum of faith formation. That is not because of any lack of care for and interest in young people. It is because we are convinced that a confirmed teenager is an adult in every meaningful ecclesial sense of the word. While we provide opportunities for our high school aged parishioners to come together under the rubric of “youth ministry,” these experiences are not geared toward a set of pedagogical outcomes. For us, the Confirmation formation process (in the ninth grade) is the last of the formally structured, sequential catechetical experiences. After that, these fully-initiated, presumably mature Catholics may choose to avail themselves of the regular adult faith formation opportunities, or not. Our parish conducts “Sunday Forums” for adults after the last morning mass on one Sunday each month. We began this endeavor as an effort to offer a resource to parents who are trying to share faith with their children in the home. The themes around which we order discussion at the Forums are derived from the Catechism of the Catholic Church, and are consistent with those being emphasized during the same month in our children’s catechetical resources. It wasn’t long after we began the Forums that they grew to include audiences that are much more broadly representative of all adults in continued on page 6

5 C AT E C H E T I C A L L E A D E R

www.nccl.org

WHAT MATTERS

continued from page 5

the parish, not just the parents of young children. This year we are trying something new: We’re requiring that the confirmation candidates attend the Sunday Forums as a part of their sacramental preparation, preferably with parents and/or sponsors. The benefits have already proven to be manifold.

Young people need to see older adults passionately engaged in the endless pursuit of truth and religious clarity.

For one thing, the young people bring a fresh perspective to the exchanges. This intergenerational experience benefits everybody. Moreover, their presence emphasizes in a concrete way that Confirmation is not a graduation from childhood, but rather an initiation into Christian adulthood. By the time the sacrament is celebrated in May, the youth will have had months to listen to intelligent adult conversation on topics of religious interest, and they will have begun to find their own voices in the exchanges. After only a few months, some of them already have. By next year, after they are confirmed, when the invitation is extended to the Sunday Forums they will already have a degree of comfort with the idea of actually attending. They won’t feel like the odd minority among older people, and perhaps they will have experienced a genuine curiosity about adult faith formation. Other adults will be expecting them to come.

And the discussions at the Forums are just that: dialogues. They are rooted in Catholic teaching and they take up real content, but they illustrate the fact that catechesis involves grappling with mystery and ambiguity as much as it involves the transfer and digestion of information. When young people can see older adults passionately engaged in the endless pursuit of truth and religious clarity, it can get them out of the familiar classroom paradigm that is so much less well-suited to catechetics than it is to, say, physics. Catechesis is about cultivating a disposition toward life, not merely the acquisition of facts. Thus it is more important that the catechetical leader be one who can facilitate informed dialogue than that he or she can convey information.

I am excited about yet another benefit of this experiment. While I can’t know for sure that it happens, I can scarcely doubt that the Forums create excuses and opportunities for youth, parents, and sponsors to continue the conversations in the car on the way home. Who can simply get up and leave a discussion on moral decision making or on racism without it spilling over afterward? These are exactly the kinds of dialogues that adults should be having with their kids, as their first and primary teachers in faith.

My eyes were opened to the state of catechesis when I was first ordained almost 17 years ago, although I suspect that this story is very old news to any catechetical leader. I learned back then that, for far too many families, the parish was the provider of an inexpensive 90-minute babysitting service every Wednesday evening for seven months of the year. It was called “CCD.” I have come to see that model as (arguably) the single most self-evidently failed experiment in teaching and learning to have come along in the past fifty years.

III PARISH

IMMERSION MATTERS MORE THAN ATTENDING

PROGRAMS

6 March 2006

Volume 17, Number 2

With an over-reliance on a schoolroom imagination, catechesis can put a disproportionate emphasis on exactly the things that we claim not to believe. When I would lead many of those children in occasional liturgical and sacramental celebrations over the course of the year, it was obvious that the church building was not a familiar place. The words and gestures of the liturgy were alien to them, and many of their faces were not ones that I saw on weekends—or at any other time, for that matter. Whole community catechesis, by contrast, tethers faith formation to parish life, and specifically to the liturgy as its source and summit. That is its genius, and that is why we are moving into full implementation of it in my parish. Any attempt at faith formation that is removed from the center of parish life, the liturgy, is in my opinion doomed to inadequacy. Why? Because the liturgy itself is our most persistent and powerful catechist. It includes not merely the proclaimed words of the scriptures and the spoken insights of the homily. Liturgy is the very icon of who we are together in Christ; it’s the embodiment and the perpetual drama in and through which believe and discipleship

flourish. So those who elect to absent themselves habitually from the full performance (yes, that’s the right word) of the Eucharist make themselves, by that very choice, inadequate Catholic catechists. One cannot impart to others what one has not himself first acquired; and there just isn’t any such thing as disembodied Catholicism that can be gleaned sufficiently from a book. Somehow we have often failed to instill this conviction, and sometimes the very programs we offer militate against it. With an over-reliance on a schoolroom imagination, catechesis can put a disproportionate emphasis on exactly the things that we claim not to believe. For example, at baptism the church requests, and parents provide, a public declaration that acknowledges the duty of parents to be the primary teachers of their children. Subsequently, rather than resourcing parents to create households where faith is the context for everything else, parishes often do the opposite. continued on page 36

7 C AT E C H E T I C A L L E A D E R

www.nccl.org

Choosing Discipleship Reflections on the Parish and Adolescent Catechesis by Michael Warren, St. John’s University

outh ministers and others who are concerned with the various contexts in which young people live are well aware that the lived life of the ecclesial communities (the churches) to which young people are connected (though they might not always attend their assemblies) play essential roles in the formation of adolescents. Where the life of the worshipping assembly is vital and actual, young people are actively invited to fully participate in the community and to live the Gospel. However, where that worship lacks vitality, the parish’s efforts at youth ministry are generally a struggle and the young people are reluctant to participate. It should come as no surprise then that good pastoral practices lead to effective youth ministry and adolescent catechesis, or that shoddy pastoral practices lead to ineffective ministry to, for, and with young people. My claim here is basically a sacramental claim. A sacrament is characterized by visible, tangible signs pointing to the presence of the Spirit of Jesus. Sacraments enable us to see, feel and experience the actions of the Holy Spirit. Where a congregation’s life exhibits little vibrant Gospel living — with all the uncomfortable questions that go along with that living — catechesis is doomed to become little more than lists of memorize-able tenets in floppy paperback books. Is it any wonder that young people flee such dull congregations? I have developed this point more completely in much of my other work. Here, I simply make this important statement and ask for the reader’s acceptance: When a congregation compromises the often challenging teaching of Jesus to suit its middle-class sensibilities, making the parish into little more than a social club, ministry to youth loses its passion. A renewed youth ministry—and within it a renewed emphasis on adolescent catechesis—can’t succeed without being tied to the ongoing struggle for Gospel vitality in the congregation. Based on these assumptions I offer these reflections.

1. CATECHESIS

WAS ORIGINALLY MEANT TO BE AN

OPTION BUT NOT A CASUAL OPTION.

WHEN

AND IF IT

LOSES THAT OPTIONAL CHARACTER, IT RISKS BECOMING INAUTHENTIC CATECHESIS.

In today’s post-industrial societies, schooling is not an option. The state enforces it. Neither is catechesis for young people. The option here is not whether the teen has a choice to participate or not; that’s too casual a consideration. Rather, the challenge is for the youth minister, youth catechist, and high school teacher to allow room for the adolescent to choose to believe. Choice is at the heart of catechesis. The process of catechesis was originally initiated by persons presenting themselves to the community and requesting to become Christians. They were accepted into the process of initiation only after an examination or scrutiny of their understanding of what they were doing and of their motives. They were warned that not everyone would accept the teaching of Jesus and agree to follow his way of life, and that the community would discern the spirit that motivated the one seeking membership in the community. From the first, initiation was a step — and a highly tentative one for many seekers — to implicate oneself in the way of Jesus-faith. Not all seekers qualified for the waters of baptism. Augustine makes this point clearly in The First Catechetical Instruction,1 his famous essay on dealing with seekers after baptism. Augustine explains that some (he mentioned shopkeepers, for example) might want to become Christian because it could be good for their business. Augustine argues that the person should be discouraged from being baptized for that reason alone. To repeat: the community’s very first step was to examine motives. There was a discreet note of hesitation on the community’s part, asking in effect, “Are you sure you know what you are asking for or getting yourself into?” I suggest that this character of catechesis needs to be taken more seriously when we consider catechizing adolescents. Adolescents need to experience the invitational nature of exploring a deeper encounter with Christ.

8 March 2006

Volume 17, Number 2

Technically, then, catechesis begins only when a person reaches out to the Spirit of Jesus. According to Augustine, persons are not shoved into catechesis, they are cautioned: shoving negates catechesis. Catechesis is an exercise of freedom and choice. The community says to the chooser, “We will be there with you and for you on your path toward becoming a seasoned disciple, to help you determine what it will take for you to become a disciple.”

Choice is at the heart of catechesis.

Some readers will certainly be aware that past efforts at “catechizing” adolescents may have resembled “shoves” and thus lacking this character of choice, option, and (especially) caution. And some might also want to add, from their current perspective, a personal judgment: “And I needed to be shoved.” Be that as it may, I find that many adults today express vigorous objections to the shoving they experienced as teenagers, who still resent what was “done unto them” (whether they wished it or not) in the name of catechesis. (My mother, for one, never forgave Mrs. O’Shea for the catechetical punishments she endured for not knowing catechism answers verbatim.) While Christian living is not optional for those wishing to be disciples, catechesis itself never loses its character as a willing and self-involving process. Whenever it loses that character, it ceases to be catechesis. This feature of catechesis — option — also raises questions about catechetical procedures in church-related schools. Vatican documents, like the General Directory for Catechesis (1997) and “The Religious Dimension of Education in a Catholic School,” (1988) clearly distinguish the school as the zone of education in religion and catechesis as the zone of believers seeking nourishment,2 i.e., the pursuit of faith. As a former secondary school teacher myself, I know one can

find in students examples of all the following types: 1) those who have not opted for schooling itself (even though it is mandated by the state and is compulsory under penalty of law); 2) those who have not opted for the particular church-related school (having been sent there by parents but against their will); 3) those who have not opted for the classes in religion (being desirous of the secular classes but resentful of the religious classes); and 4) those who have not opted for the distinctively Christian atmosphere (finding it distasteful on any number of grounds).3 Those who choose to attend the religious school because of its religious nature often seem to be in the minority of students. In such circumstances, competent teachers realize they cannot teach well without being aware of the varied agendas in a group. A class about religion may be perceived by one person as deeply satisfying, while the person in an adjoining seat thinks the class a painful indoctrination, and a third views it as a hateful religious exploitation. On the occasions when an event or activity has to be mandatory, those who understand the character of catechesis as option would seek to expand the number of ways that a person could be involved in the activities.4 Explaining in detail how this might be done would involve a separate essay. The general principle I recommend is for the teacher to respect all hesitations about religiousness, especially when honoring a mandate to teach about religion. As someone who teaches theology in a church-related university that requires students to complete a sequence of courses in theology and religion, I find there are ways of respecting students’ hesitations about religious proposals while inviting them to reflect seriously on what it means to be a human person in today’s world and the multiple kinds of relationships that a person may have. After all, the Christian community’s original hesitations about who might become members via the catechumenate were an authentic way of facing both the complexities of the human self and the community’s own distinctive requirements. This concern over the possible abuse continued on page 10

9 C AT E C H E T I C A L L E A D E R

www.nccl.org

CHOOSING DISCIPLESHIP

continued from page 9

of educative power is not just an important educational matter, it is also an essential aspect of all pastoral work. The real problems occur when those who work with adolescents assume that their activity is beneficent or even beneficial for all in the group. Conscious doubt is the way to wise action in such a situation.

2. CATECHESIS

IS AN INITIATION INTO A NEW SENSIBILITY,

A NEW WAY OF PERCEIVING THE WORLD AND OF BEING IN THAT WORLD — IN

GREEK

TERMS, A DISTINCTIVE PAIDEIA.

Catechesis holds to the Greek idea of paideia, with its inability to be communicated by schooling only. From the start, catechists knew one learned the ways of Jesus-faith by becoming a member of a group that embodied that faith. Life in the ekklesia was the means of communicating the secrets of Jesus-faith. In the historically welldocumented fourth century North Africa catechumenate, moving into this alternate culture was not an overnight affair, but took about three years of difficult transition. It took time to come to see other persons as proxies of Jesus, and to see Jesus as God’s covenant with the poor, and even more time to master the skills of the Jesus Way. Tied to the new sensibility were habitual ways of responding to situations involving care for the sick, the imprisoned, the physically and mentally impaired, the hungry, those lacking shelter — and also, those named as enemies. It was useless for the catechumen to claim these habitual ways of thinking and acting were in place; only actions could effectively exhibit these new ways of thinking and acting.5

Those admitted to the period of formation in the Jesus-Way did not proceed to baptism because they claimed to be followers but because they demonstrated the behaviors of discipleship after being coached in these behaviors by virtuosos who exhibited them. The believing, struggling, worshiping community, including the home as an active participant in that community, provides the locale for such behaviors. I doubt the school can be such a locale, except under very special circumstances, and parish programs of youth ministry cannot provide it unless intimately connected to the parish. The school is not the church; but a particular school’s attention to the gifts in its midst and to the patient nurturing of those gifts can qualify it as a sign of the church. Those tempted to shove people into accepting Jesus, whether in the school or parish may well have lost confidence in the worshiping community’s ability to display that sensibility in credible ways.

3. CATECHESIS

IS A LIFELONG PROCESS AND THE

COMMUNITY IS ITS AGENT.

The initiation process and eventual baptism were the start of a lifelong process whose chief agent was not any single person serving as catechist, but the vitality of the believing community itself. As Berger and Luckmann emphasize in the final third of their important book on the sociology of knowledge, conversion is no big deal; the big deal is the maintenance of the conversion, that is, of the new sensibility with its new perceptions and new ways of acting.6 The agent of conversion maintenance is the community itself.

10 March 2006

Volume 17, Number 2

A variety of events and circumstances might prompt a person to move in a search for God. However, the process by which that same person becomes a faithful follower of the Jesus whom Christians name as the Christ does not occur by happenstance. Rather, this conversion takes place only through a carefully planned process—an achievement of intentionality on the part of both the seeking person and the welcoming community. I am dealing with a double intention here: one on the part of the seeker to become a disciple of Jesus and one on the part of the community to assist the seeker to become a disciple in reality. Of course it could happen—and often enough did—that the seeker might come to see the discipline of discipleship as too difficult and unsustainable and choose to abandon it. The maintenance of conversion is not so much the task of any one individual but of the community of followers. This point is made over and over again in the 1997 General Directory of Catechesis, the most authoritative current statement about catechesis from Rome. Here are a few of its passages about the sacramentality of the community of believers. No. 77: [T]he agent of catechesis [is] the church animated by the Holy Spirit.

Those tempted to shove people into accepting Jesus may well have lost confidence in the worshiping community’s credible witness. No.78: Catechesis is essentially an ecclesial act. The true subject of catechesis is the Church which, continuing the mission of Jesus the Master and, therefore animated by the Holy Spirit, is sent to be the teacher of faith.... This transmission of the Gospel is a living act of ecclesial tradition. No.87: To fulfill its tasks, catechesis avails of two principal means: transmission of the Gospel message and experience of the Christian life. No.105: Catechesis is nothing other than the process of transmitting the Gospel as the Christian community has received it, understands it, celebrates it, lives it and communicates it in many ways. We all need to pay closer attention to official church teaching. continued on page 32

11 C AT E C H E T I C A L L E A D E R

www.nccl.org

Becoming a Church of

Lifelong Learners by John Roberto

WIDENING THE CONVERSATION… In response to Joseph White’s article, “Life-span Developmental Catechesis,” in the November Catechetical Leader, John Roberto of Center for Ministry Development submitted the following article presenting a different vision and set of practices for lifelong faith formation, including research finding on the impact of the new model. Says Roberto, “I believe the catechetical community needs to support and encourage the hundreds, maybe thousands, of parishes across the country who have begun the journey toward lifelong faith formation for the whole parish community.” —Editor

We are at the beginning of a major transformation in faith formation in the Catholic Church. Hundreds of parishes across the country — large and small, urban and suburban, big city and small town, multi-ethnic and multi-lingual — are embracing and implementing a new paradigm of lifelong, ecclesial faith formation for the entire parish community. We are becoming a church of lifelong learners in theory and practice! Over the past forty years the vision of lifelong faith formation has been emerging in the writing of religious educators and the catechetical documents of the church. The work of C. Ellis Nelson, John Westerhoff, Charles Foster, Berard Marthaler, Francois D’Arcy Berube, Christianne Brusselmans, Maria Harris, and Catherine Dooley emphasize that the church community is the primary communicator of the faith tradition and practices, and that the entire life of the church is the curriculum. The catechetical vision of lifelong ecclesial faith formation has been evolving and deepening from the General Catechetical Directory (GCD, 1971) through the General Directory for Catechesis (GDC, 1997) and the National Directory for Catechesis (NDC, 2005). This convergence of catechetical thinking clearly points to a new paradigm of faith formation. The development of the vision of lifelong, ecclesial faith formation is a work in progress, but the following themes are emerging to give direction to the practice of the lifelong paradigm. 1. Lifelong faith formation views the church community as the primary communicator of the faith tradition and practices. 2. Lifelong faith formation is the norm for catechesis. It is a process of formation (nurture) and transformation (conversion) throughout life. (See GDC Nos. 56, 66, and 80; NDC 19B.)

12 January 2006

Volume 17, Number 2

Catechesis is at an important crossroads. Today’s trends are not encouraging… What is the price of not changing paradigms? 3. Lifelong faith formation is an integrated process incorporating 1) formation through participation in the life of the faith community, 2) education in Scripture and the Catholic tradition, 3) apprenticeship in the Christian life, 4) knowledge of and intimate connection with the liturgy and rituals of the church, 5) developing of a life of prayer, 6) moral formation in Jesus Christ, and 7) engagement in actions of justice and service. (See GDC Nos. 87 and 90; NDC 20.) 4. Lifelong faith formation utilizes the whole life of the church as the curriculum and primary teacher. The events of the parish community—church year feasts and seasons, sacraments and liturgy, justice and service, prayer and spiritual traditions, and community life—have the power to educate and transform individuals, families, and the entire community. The church community is a “source, locus, and means of catechesis” (GDC No. 158). In the words of Maria Harris, “The church does not have an educational program; it is an educational program.” The curriculum and content of faith formation comes from the life of the church. (See GDC Nos. 77, 104, 141, 158.) 5. Inspired by the baptismal catechumenate, the learning process for lifelong catechesis involves: 1) preparing people of all ages for participation in the events of church life through intergenerational learning and other forms of learning; 2) engaging people in the experience of church life — the encounter with Jesus Christ, the Scriptures and the Catholic tradition — through Sunday liturgy, the sacraments, church year feasts and seasons, justice and service, prayer and devotions; and 3) guiding people in reflecting on the significance and meaning of learning and living their faith at home and in the world (mystagogy).

church and increasing numbers of interfaith marriages, diminishing involvement of families and the younger generations with the Catholic community and the Catholic way of life, declining levels of religious traditions and practices at home, and continuing loss of children and teens after the celebration of first Eucharist, Confirmation, and/or the completion of eighth grade. Across generations, but especially among Post-Vatican II generations, people have a difficult time articulating a coherent sense of Catholic identity and understanding what is distinctive about Catholicism, what Catholic heritage actually means, and what are Catholicism’s core narratives.

6. Lifelong faith formation equips and supports families throughout the life cycle to create communities of faith growth and learning, developing Catholic identity and a Catholic way of life at home. “… in every Christian family the different aspects and functions of the life of the entire Church may be reflected: mission; catechesis; witness; prayer etc. Indeed in the same way as the Church, the family ‘is a place in which the Gospel is transmitted and from which it extends’ (Cf. Evangelii Nuntiandi 71). The family as a locus of catechesis has a unique privilege: transmitting the Gospel by rooting it in the context of profound human values [Cf. GS Gaudium et Spes 52; Familiaris Consortio 37a] (GDC No. 255). See also NDC 29D.

It is painful to face these trends. It is difficult to change our current ways of doing things, but that is what we are being called to do. Without a change in catechetical paradigms there is little hope of addressing this ominous trends. There is fear and insecurity in changing. If we move to a new paradigm what will be lost? Will the new paradigm work? How do we know if this is the right paradigm? Yet, the decision not to change is still a decision. The trends will continue unabated. What is the price of not changing paradigms?

This new paradigm is emerging at a time when the American church and catechesis is at an important crossroads. Today’s trends are not encouraging: declining participation in Catholic community life and weekly Mass attendance, declining number of marriages in the

PRACTICES

LIFELONG ECCLESIAL FAITH FORMATION

While the vision is well articulated, the dilemma has been developing the practices to bring the vision to life in parish communities. Over the past ten years the Center for Ministry Development has developed and tested four essential practices that guide parishes in implementing lifelong faith formation. continued on page 14

13 C AT E C H E T I C A L L E A D E R

www.nccl.org

LIFELONG LEARNERS continued from page 13

PRACTICE 1. EVENTS-CENTERED

CURRICULUM FOR THE

WHOLE PARISH COMMUNITY

INDICATORS OF EFFECTIVENESS

The faith formation curriculum in most parishes today is made up of age-specific programming for children, teens, and adults; and sacramental preparation for Christian initiation (RCIA), baptism, confirmation, Eucharist, reconciliation, and marriage. However, agespecific and sacramental catechesis is not designed to provide lifelong faith formation for the parish community. Every parish needs a core curriculum for the whole parish community that provides the heart of the parish’s curriculum.

In the Spring of 2005 the Center for Ministry Development conduct a qualitative research study, using focus groups and in-depth interviews, of almost one hundred parishes in eight dioceses who have been implementing lifelong faith formation and participating in the Generations of Faith Project. (See www.generationsoffaith.org.)

Our core curriculum systematically and comprehensively presents the Gospel message and Catholic tradition through six major content themes: 1) church year feasts and seasons, 2) creed, 3) sacraments, 4) morality, 5) justice and service, and 6) prayer (see GDC 84-87, 97115). The events of church life are correlated with these six content areas. Here is an example of an events-centered curriculum for a year on the Creed that correlates creedal beliefs with the events of church life: December

Incarnation (Christmas)

January-February

Baptism of Jesus and the Mission of Jesus (Ordinary Time)

March

Baptism and Forgiveness of Sins (Lent)

April

Paschal Mystery (Triduum)

April-May

Resurrection (Easter Season)

May

Holy Spirit (Pentecost)

June

Trinity and God the Father (Trinity Sunday)

June

Church (Feast of Saints Peter and Paul)

July-September

Jesus Christ, Son of God (Transfiguration, 21st Sunday-A, 24th Sunday-B, 30th Sunday-A, 31st Sunday-B)

October-November Resurrection of the Dead (All Saints and All Souls) November

Kingdom of God (Christ the King)

The six curriculum themes and their events form a spiral curriculum that immerses people more deeply each year into the faith of the church. This provides foundational catechesis that is continuous throughout life—all six themes are offered on a six-year cycle, and the cycle continues to repeat through life. The fundamental unity of the parish is strengthened by establishing a core curriculum for all members of the parish community. A lifelong curriculum integrates the core curriculum for the whole parish community with age-specific curricula for children, adolescents, and adults, and sacramental preparation programs to form one, comprehensive parish-wide curriculum, providing common learning experiences for all generations and age-appropriate learning experiences that address the life-cycle specific learning needs of individuals.

Based on the study, we have identified several important indicators of the impact and effectiveness of intergenerational learning: 1. All ages and generations—parents and children, teens, young adults, adults, older adults, and whole families—are involved in intergenerational learning. 2. Intergenerational relationships are created as people of all ages learn from each other and grow in faith together. 3. Intergenerational learning strengthens the parish community through relationship-building and participation in church life. People take time to talk and share with each other. 4. Participation in intergenerational learning leads to greater involvement in parish life, including Sunday liturgy, sacramental celebrations, justice projects, parish ministries, and community life, in general. 5. Intergenerational learning engages adults in structured learning, and addresses the hunger that adults have to learn more about their faith and fill in the gaps in their formation. 6. Families enjoy opportunities to pray, learn, and be together; they are growing in their understanding and practice of the Catholic faith. 7. Intergenerational learning creates an environment in which participants feel safe to learn, ask questions, and grow in faith on a deeper level. 8. Participants are engaged in a variety of learning activities that are instructional, experiential, multi-sensory, and interactive; faith sharing and personal experience are an important element of learning. 9. Intergenerational learning is exciting and engaging; the enthusiasm, joy, and energy of the participants are attractive and contagious. Many parishes utilize the events-centered core curriculum as their primary faith formation for the whole parish community with monthly events and intergenerational learning programs for all ages. Throughout the year parishes conduct sacramental preparation programs and a variety of focused age-group catechetical programming for children/families, teens, and adults, such as monthly programs, extended one-day or weekend programs, summer weeklong programs, home learning, and small group programs. Many programs for children and teens use textbooks as a resource in age-group programming. Other parishes integrate the core curriculum and intergenerational learning for all generations with school-year age-group catechesis for

14 March 2006

Volume 17, Number 2

While the vision is well articulated, the dilemma has been developing the practices to bring the vision to life in parish communities. children and teens, usually organized weekly. Parishes integrate the events-centered curriculum for the whole community with schoolyear age group catechesis by extending a theme in age group catechesis to the whole parish community, expanding a theme in age group catechesis to the whole parish community, and replacing a theme in age group catechesis with events-centered learning for everyone. Parishes create one curriculum that blends age-group catechesis with monthly or seasonal intergenerational catechesis, adjusting the number of sessions of age-group catechesis to incorporate intergenerational programs into the yearly calendar.

PRACTICE 2. EVENTS-CENTERED

INTERGENERATIONAL

LEARNING FOR ALL GENERATIONS

Lifelong faith formation empowers people of all ages for meaningful participation in the life of the church and living their faith at home and in the world. Far too many Catholics do not understand the central events of the Catholic tradition and church life, are not prepared to participate in the life of the church, and do not participate in the faith community. A catechesis centered in the events of church continued on page 33

15 C AT E C H E T I C A L L E A D E R

www.nccl.org

16 March 2006

Volume 17, Number 2

Electing New NCCL Leaders by Joseph Swiss

t the upcoming NCCL 2006 National Conference in Chicago, April 30—May 4, members will be given the opportunity to set the direction of NCCL for the next three years through the election of a new slate of officers. Our organization and our ministry are experiencing growth and energy that need strong leadership—leadership that can articulate our mission and that can build a consensus of wisdom in promoting catechetical ministry in this country. Your participation in this election is necessary to insure that we have selected the best persons for these positions.

VOTING CRITERIA Since this is only the second time we have elected slates under the new by-laws, I felt it would be helpful to remind everyone of the process and criteria. ❍ Each member (arch)diocesan/eparchial office may cast one institutional vote ❍ Each professional member may cast one individual vote. A professional member has been defined in our by-laws as one who has: ■

■

received an appointment to a diocesan/eparchial catechetical position by an appropriate ecclesiastical authority, or has a graduate degree in catechesis or a related field, or

■

has successfully completed a diocesan/eparchial catechetical formation process based upon NCCL’s National Certification Standards for Professional Directors of Religious Education. The NCCL Board has established that for this election only those formation programs officially recognized by the USCCB may be used as criteria.

VOTING PROCESS Voting will take at the business meetings during the NCCL Conference. ❍ Every (arch)diocesan/eparchial office has been requested to inform NCCL as to the membership status of individuals and their voting status in their respective (arch)diocesan/eparchies. ❍ In order for a slate to be elected, two things must happen. The slate must win a simple majority of the institutional votes and a simple majority of the individual votes, including absentee votes of each type. ❍ If neither slate carries a majority of both the institutional votes and the individual votes, a second round of voting is conducted. During this round, absentee ballots are not included. ❍ If a third round of voting is necessary and neither slate carries a majority of both the institutional votes and the individual votes, the slate that carries the institutional vote is declared the winner. The (arch)diocesan/eparchial director, in consultation with his or her staff, normally casts the institutional vote. If you are not in attendance at the NCCL Conference you can vote by absentee ballot. You should request an absentee ballot in writing from the National Office and submit it by close of business April 15, 2006. At the Representative Council meeting to be held April 29, prior to the conference in Chicago, the Leadership Discernment Committee will lead a discernment process to select two persons to serve on the board of directors. The two selected will replace Cathy Shannon and Jim Tucker whose terms are ending this year. These persons will balance the NCCL Board and insure proper representation of our membership. If you have any questions regarding membership or voting, please contact Sister Kathy Kandefer at 202-884-9753 or kkandefer@nccl.org. She will also be available to answers your questions and to assist you at the NCCL Conference in Chicago. ❙ Joe Swiss chairs Leadership Discernment Committee

17 C AT E C H E T I C A L L E A D E R

www.nccl.org

Candidates for NCCL Executive Board MARY ANN RONAN,

HARRY DUDLEY,

Candidate for President

MARY ANN RONAN’S SLATE OF OFFICERS

Loftus

Schaeffler

DeLuca

HARRY DUDLEY’S SLATE OF OFFICERS

O’Connell

Gallo

Gonzalez

e have come together in conference calls and by email to share our goals, dreams and gifts for serving the national catechetical agenda through leadership in NCCL. As strategic thinkers we know our work is to help the board to set direction for the conference. We are excited and energized for this ministry. We are writing with one voice because we will be a team that works with the board for the mission

We know this is a new moment for NCCL to elect a slate with a parish catechetical leader as president; two associate directors; and a diocesan director as treasurer.

My team and I believe that NCCL can best advance the vision of the NDC when:

We come from you to serve you: Mary Ann Ronan has been a teacher, principal, parish life coordinator and presently is a parish catechetical leader with a sizeable staff; Father David Loftus, a priest from Ireland bringing the unique gift of inter-cultural dialogue, is now director of adult/catechist formation in Los Angeles; Sister Janet Schaeffler had been a parish catechetical leader, associate director for catechesis/catechist formation and is now associate director of adult formation in Detroit; and Lorraine DeLuca had been a parish catechetical leader in Connecticut before becoming director of lifelong catholic formation/education for the Diocese of Beaumont, TX. As you are, we are passionate for the ministry and articulate advocates for catechesis.

believe that a president needs an executive committee that works together as a team being bridge builders. Our slate has already worked at building bridges with NCCL’s history by reviewing our structures, recent experience, and executive committee roles. Together, we want to promote NCCL as the premier professional organization to advance the vision of catechesis described in the National Directory for Catechesis (NDC).

■

all members believe they are heard as we discuss issues that matter to us in our forums and province meetings

■

we continue to uphold the distinct role of diocesan directors as representatives of the bishops

■

academics and publisher members partner with us in strengthening our professional skills in creative ways

■

committee chairs, elected representatives, board members, and staff work together with clear lines of communication and accountability

■

we align our budget so that our spending reflects our agreed upon priorities and strategic directions so we can invite Catholic foundations to endow our ministry for the future

18 March 2006

Volume 17, Number 2

RONAN’S CANDIDATES FOR NCCL continued from page 18

DUDLEY’S CANDIDATES FOR NCCL continued from page 18

We come from you to advocate for:

I have asked each member of the team to share briefly how he or she would work with all members to build bridges through their respective roles. We invite you to vote for us and join us in building bridges to greater excellence in catechesis.

■

A catechesis that is restored to its proper place within the church’s mission as described in the NDC/GDC as well as Our Hearts Are Burning Within Us. Keeping adult faith formation as a priority promotes life-long catechesis for discipleship.

■

A vision of excellence in diocesan/eparchial/parish offices for catechetical leaders that upholds professional standards.

■

Catechetical formation processes, based on NCCL National Certification Standards for Professional Directors of Religious Education, that lead to NCCL being a certifying agent.

■

Increased awareness among bishops and pastors of the NDC’s conviction that “the single most critical factor in an effective parish catechetical program is the leadership of a professionally trained parish catechetical leader.” (244)

■

Flexible programs/processes for leaders without degrees based on the common competencies that will lead to qualified catechetical leaders.

■

The “many faces in God’s house” living in a world and church of diverse cultures. All catechesis needs to be multicultural and all that we do as a conference needs to be infused with it.

As a proven organization, NCCL must offer mature, courageous and determined leadership to the church and the mission of evangelization.

CHARLENE O’CONNELL —VICE PRESIDENT Having worked in parish and diocesan catechetical ministry for over twenty years, I appreciate the importance of working with committees and the necessity of functioning as a team. The objectives and goals of an office or an organization are often realized and accomplished through the work of committees. For NCCL, the committees are charged with the responsibility of advancing our strategic directions. Their work is not only vital to the mission of NCCL, it is important to maintain communication links with the chairpersons of these committees. Also having served on the Representative Council for the last five years, I know it is important to keep the communication open between the committees, the board and the members of the Representative Council. I believe it is the responsibility of the vice president to work effectively with NCCL’s committees and their chairs to insure that NCCL is moving forward with the strategic directions.

KATHY GALLO —SECRETARY

■

Review board policies and strategic directions in light of the mission so goals will be properly chosen, justified financially and have well-targeted results that can be both realized and evaluated.

■

Collaborate with the episcopal leadership because it is an essential aspect of the exercise of leadership for NCCL.

■

Commit to excellence of personnel, advocacy and resources at the local and national level.

■

Maximize the role of the Representative Council as defined in the by-laws.

The gifts that I bring to NCCL are my recent study of systems thinking and its application to catechesis, as well as my experience as a team writer of the National Standards. Relationships, vision, information sharing, and creating order from chaos are the key dynamics of an organization that is vital, viable, and creative. Having been a member of NCCL from a variety of perspectives—diocesan director, assistant diocesan director and, presently, director of religious education in both rural and urban contexts—makes me critically aware of the different voices in our organization. As a member of the executive team and secretary I would consider it extremely important to be consistently aware of the membership, advocate for these voices, and serve as a scribe for the vision and voices of the organization. I am excited about the possibilities of creating additional ways to communicate to the membership the vision and direction of NCCL.

■

Continue the NCCL/NCEA dialogue.

MARC GONZALEZ —TREASURER

■

View all communication with members as a means of enhancing mission.

■

Recruit and empower new members, especially the young.

■

Partner with other disciplines such as liturgy, justice, pastoral and family ministry as well as business, anthropology, psychology, etc., because working with them enhances catechesis.

When I first entered diocesan ministry I quickly learned that the budget is a stronger theological and moral statement than the amount of workshops a person is able to organize and deliver. It simply states, in concrete terms, the values and priorities of an organization. I also understand that when resources become flat or shrink, hard and difficult choices must be made that, by their nature, will upset some people. However, this is the job of the NCCL treasurer: to work

We challenge ourselves and you to:

continued on page 20

19 C AT E C H E T I C A L L E A D E R

www.nccl.org

RONAN’S CANDIDATES FOR NCCL continued from page 19

DUDLEY’S CANDIDATES FOR NCCL continued from page 19

Some immediate steps we will work with the board and Representative Council to advocate for are:

with the national office staff, board of directors, finance committee, and the Representative Council to assure the financial health of NCCL so that we can meet our strategic goals. Building on the work of the previous treasurers, I look forward to helping engage in the process of developing the budget and building our reserves to support our strategic directions. ❙

■

To be the lead agent with our partner associations in catechesis (diocesan/provincial, DRE associations, NFCYM, publishers, theologians, etc.) for collaboration that leads to a common mission outlined in NDC/GDC. Sharing the vision we can more effectively dialogue with the bishops on catechetical issues. We propose a think tank of leaders to meet this summer to begin this visioning process.

■

Challenge/empower committees, task forces, and forums to accountability for creative action all year long for the benefit of members/mission.

■

Develop a long-range financial plan. Educate our members about stewardship and enhance our development strategies, which may lead to a foundation and explore other financial resources.

The NDC renews our passion for catechesis: “The Promise of Christ to ‘be with us always,’ propels our journey in faith; gives us reason for the hope that is in us and ensures the fulfillment of our mission.” (297) This is our hope to serve you.

MARY ANN RONAN —PRESIDENT

JANET SCHAEFFLER, OP—SECRETARY

■

Director of Faith Formation, Coordinator of Adult Education St. Paul Parish, Phoenix, Arizona

■

Associate Director for Adult Faith Formation, Archdiocese of Detroit, Michigan

■

MA in Religious Education, Aquinas College MA in Pastoral Ministry with emphasis in Counseling, Loyola University, Chicago

■

MA in Theology/Religious Studies, University of Detroit

■

Member of the Annual Meeting Planning Committee 2001-2005 as co-chair. Member of the Adult Formation Task Force

■

Theology continuing hours, St. Mary Seminary & University, Baltimore

■

Representative Council, Annual Meeting, Planning Committee, 2002-2004 Board of Directors as Treasurer 2004-2006 Development Committee 2004-2006.

LORRAINE S. DELUCA —TREASURER ■

Director of Lifelong Catholic Formation/Education, Diocese of Beaumont, TX

■

MA in Religious Education with and emphasis on Adult Formation, Fordham University, NY EdD in Religion and Education, Teachers College Columbia University, NY

■

Member of Annual Meeting Planning Committee; co-chair 2003-2006 ❙

REV. DAVID LOFTUS —VICE PRESIDENT ■

Coordinator/Consultant, Adult Education and Catechist Formation, Office of Religious Education, Archdiocese of Los Angeles, California

■

MDiv, All Hallows Seminary, Ireland Theology continuing hours, Boston College

■

Participates in the opportunities for ongoing education sponsored by NCCL such as Annual Meeting and Symposiums Has written for Catechetical Leader

20 March 2006

Volume 17, Number 2

Personal and Spiritual Well-being | Volume 17, March 06

CATECHETICAL UPDATE A publication of the National Conference for Catechetical Leadership

SUSPENDED IN MID-AIR PERSONAL AND SPIRITUAL WELL-BEING DURING LIFE TRANSITIONS by Joanne C. Gladden

In her stories of healing, physician and author Rachel Remen describes a “spot of inwardness” in all people that, although named differently by psychologists, theologians, and religious leaders of the world, is understood in similar ways. Some names for it are “grace that issues peace,” “soul,” “psyche,” “seat of the unconscious,” “the meaning-giving center of human life,” and “Center of Our Love.” In her book Kitchen Table Wisdom, she says: To know this spot of inwardness is to know who we are, not by surface markers of identity, not by where we work or what we wear or how we like to be addressed, but by feeling our place in relation to the Infinite and by inhabiting it. Spiritual writers acknowledge that sacred experience is a subjective and an intuitive experience. Although spiritual well-being may be best described as a “dynamic, unfolding mystery,” scholarly examination over the decades has provided rich discussion and insights into its multiple dimensions. © 2006 by National Conference for Catechetical Leadership

Spirituality, often measured as spiritual well-being, is a complex concept embedded in a holistic philosophy that weaves and unites spirituality with biophysiologic, social-cultural, and psychological life-worlds. Scholars in a variety of health and social science disciplines have examined the relationship of spiritual well-being to such diverse human experiences as acute and chronic illness, dying, caregiver burden, mental health, weight management, self care, hardiness, and aging. Despite many important findings, much is still unknown about this experience. Whatever the state of scientific inquiry, on some intuitive level we know that personal and spiritual well-being are inextricably bound in the human condition. A church member recently shared with me a deeply personal insight: his own description of spiritual well-being as his young daughter was dying. It reflects the spiritual tension around connecting and separating; of reconciling as a spiritual journey.

C AT E C H E T I C A L U P D AT E

Spiritual well-being is a dynamic, integrated, and unfolding growth process rather than a static condition. When I hear “spiritual well-being,” it makes me think of that inner being or spirit that is the essence of me and everyone else, and how synchronized that essence is with God. When Amy died, she slowly slipped into a coma... [Previously] she went through a period of life review… It was the most spiritual and moving experience of my life. Amy’s spirit or essence was so concentrated, so present. When she passed, her mother and I were still holding her and weeping and the nurses eventually asked us to leave the room for a few minutes so they could “clean her up.” When we came back it struck me, while holding her again, how our body is truly just a vessel. Amy’s spirit was no longer present in her body. I guess I never had to consider before this dramatic division of body and soul at death. So when spiritual well-being is mentioned, I think of that essence, that beautiful soul — in everyone, in loving concert with God that makes us a well being. I recently posed the question of spiritual well-being to my wife. She was much more direct than I. She said spiritual well-being is experiencing inner peace. In this article we will explore spiritual well-being in the context of ordinary life transitions such as those precipitated by loss of employment, divorce, death, and illness. This perspective should be useful to those who teach or minister in other nurturing ways in faith communities. Transitions provide a focus because they inherently require reorganization on individual, family, and/or community levels. Spiritual distress is common because endings and beginnings characterize any transition and those are difficult for most of us.

THE CONCEPT OF SPIRITUAL WELL-BEING Common to most definitions of spiritual well-being is a person’s belief and feeling of relationship with God, self, community, and an environment that nurtures and celebrates wholeness. Within that awareness of an interconnected “right relationship” exists the potential for spiritual reconciliation, discovery of purpose and new meaning in life, hope, a sense of unity with others and the world, wisdom, and refinement of virtues (e.g., kindness, courage, appreciation, empathy) and guiding values. In an article in Issues in Mental Health Nursing L.E. Morris presents a spiritual well-being model for use with older women who experiU2

ence depression. Key attributes of this model include harmonious interconnectedness, creative energy, and faith in a power greater than self. Self-transcendence — going beyond usual limits, surpassing problems of the current reality — is another key component of spiritual well-being. “Enablers” of spiritual well-being are defined as love, trust, prayer, meditation, contemplation, and pivotal events. Spiritual well-being can be conceptualized as a dynamic, integrated, and unfolding growth process rather than a static condition or linear process. If inner peace, joy, personal fulfillment, healing, and reconciliation are components of spiritual well-being, the entire world is affected by these transactions of positive spiritual energy. Although spiritual well-being is a concept distinct from religion, many spiritual leaders acknowledge that spiritual well-being encompasses religious behaviors and practices. While religion provides a vehicle for expanding one’s consciousness and expressing one’s spirit, the process of spiritual growth may be similar in persons coming from a variety of different religious or non-religious roots.

MEASURING SPIRITUAL WELL-BEING There is growing interest in measurement tools to help evaluate the spiritual well-being, religious beliefs, needs, and resources of individuals and congregations as a whole. Measurement tools have been used to monitor spiritual well-being in individuals and among special subgroups of a congregation to assess increases or decreases in well-being over time due to implementation of church programs or other activities. The Spiritual Well-being Scale developed by R. Paloutzian and C. W. Ellison, with subscales for Existential Well-being (EWB) and Religious-Well-being (RWB), has been used in more than three hundred studies by a variety of researchers to test relationships of spirituality and spiritual well-being to other human phenomena. The EWB subscale focuses on a general sense of direction and purpose and satisfaction. “I feel fulfilled and satisfied with life” is an example of items from the EWB subscale. The RWB subscale is distinguished by references to God; for example, “I believe God loves and cares for me.” Some newer spirituality measures do not use “God” language. Spiritual well-being scales are often used in conjunction with other scales that measure constructs such as global quality of life, general well-being, dealing with illness, and purpose in life.

Personal and Spiritual Well-being | Volume 17, March 06

SPIRITUAL DISTRESS If components of spiritual well-being are a sense of being connected and contented, then spiritual distress can be experienced as a sense of disconnectedness, alienation, loss of meaning, and/or relational poverty. Spiritual distress has been characterized as a disruption in creative energy — the energy that harmoniously unites self, community, nature, and a higher power and transcends one’s biological and psychosocial nature.

Even during painful transitions, a sense of mastery, spiritual well-being, and wholeness can be experienced. Spiritual distress and pain can be manifested in many ways, some of which are anger, despair, self-blame, sleep disturbances, low self-esteem, self-neglect, and negative beliefs about self (e.g., unworthiness), fear, mood changes such as depression, crying, and withdrawal from usual activities. It can also be observed in people actively seeking spiritual assistance and reassurance. Symptoms of spiritual distress are common in life transitions and, though deeply uncomfortable at times, they can be catalysts for deeper reflection, clearer understandings of self and the purpose of one’s existence, and the development and refinement of spiritual virtues. “Depending on the circumstances, the experience of spiritual distress may either inhibit spiritual wellbeing or promote spiritual growth,” says Morris.

UNDERSTANDING LIFE

TRANSITIONS

A transition is a passage from one life phase, condition, or set of circumstances to another. Life transitions follow common pivotal experiences such as retirement, death of a loved one or a relationship, loss of a job, illness/recovery, and relocation to a new setting. Familiar symbols of transition include bridges, trapeze swings, and butterflies. It is a complex concept embracing elements of process, time span, and meaning. Everyone does not experience a transition in the same way even when the circumstances are similar. A transition can be appraised as harm, loss — or as a challenge with an opportunity for mastery and growth.

Changes in identity, roles, relationships, abilities, and patterns of behavior are well-documented components of transition whether they occur on an individual, family, or community level. Perhaps the most pervasive characteristic of transition is disconnectedness associated with disruption of the linkages upon which feelings of security depend. A sense of uncertainty, loss of control, and a lack of familiar reference points create stress. Transitions are sometimes viewed as the “in-between” times—the “in-the-air time” if one uses the trapeze analogy—when a person often feels the vulnerability of change and possible failure most keenly. The Katrina hurricane and the recent West Virginia mine tragedies presented vivid pictures of community transitions. Despite their ability to create a feeling of being in a “no place, no-thing” between places, transitions are some of the richest, growth-producing times and places in our lives. Even during painful transitions, a sense of mastery, spiritual well-being, and wholeness can be experienced. Spiritual well-being is commonly disrupted during transitions as individuals, families, and communities struggle with questions continued on page U4

You Can Purchase Copies of Catechetical Update As in the past you can order additional copies of Catechetical Update. Many of our membership find it a valuable resource for use in their ministry. To order call the NCCL office (202) 884-9753 or email Sr. Kathy Kandefer, BVM, at kkandefer@nccl.org. Catechetical Update reprint costs: 1–49 copies $1.29 each, 50 or more $0.79 each (plus shipping).

C AT E C H E T I C A L U P D AT E

related to the meaning of suffering, feelings of being overwhelmed, beliefs about illness or tragedy as punishment for sin, alienation from usual sources of spiritual comfort and familiar church community, and questions about self-worth. “I am no good to anybody anymore… I don’t want to be a burden on my family” are not uncommon statements made by persons struggling with physical, cognitive, or other limitations related to illness. Anxiety, loss of

appetite or overeating, sleep disruption, feeling angry, becoming temporarily disoriented are common short-term reactions during transitions, although individuals often perceive that they are “going crazy.” They fear losing physical, mental, and spiritual strength and long for guidance, education, and assurance about what is commonly experienced during these times of stressful change.

Nurturing personal and spiritual well-being during transitions During life transitions, faith can be a powerful stabilizing force and resource as an individual struggles to find new meaning in his or her experience of change. Religious and other practices can be sources of strength in the effort to embrace uncertainty with courage. Congregational leaders can use the following strategies to nurture individuals and families and help them to deepen a sense of personal and spiritual well-being: Listening is likely the most important aspect of the communication, the most powerful tool of healing. “It is often through the quality of our listening and not the wisdom of our words that we are able to effect the most profound changes in the people around us,” says Remen. “Our listening creates sanctuary for the homeless parts within the other person. It creates a holy silence.” Prayer has been both a means to and a sustainer of spiritual well-being during transitions. Prayer has been said to change the one who prays; a ritual of relinquishing our attachments and need to control, changing our consciousness and bringing comfort. It is a means for connecting during times of disconnections and disruptions so common in transitions. “Prayer is a powerful way of embracing life, finding a home in any outcome, and remembering that there may be reasons beyond reason,” says Remen. One elder woman shared this poignant experience of letting go prior to emergency surgery: When they were hauling my bed down the corridor, I didn’t know what was happening and I don’t know how I felt or anything, I remember saying, ‘Lord if this is your will for me, I accept it.’ And I didn’t know if that was going to be the end or what. Then all was peaceful.

Activities that bring joy and comfort can help persons during stressful changes. These can take the form of artistic endeavors, bible study, music, exercise, visiting with favorite friends, or just taking time to enjoy nature or the unconditional acceptance of a pet. Reflecting on self-talk can be a helpful way to access personal wisdom. Reflecting on one’s self-talk often reveals new insights into both the negative and the positive messages during difficult times. The notion of needing to be one’s own best friend is more than a cliché. Facilitating choice-making and connections helps restore human dignity. In our culture, hard work, self-sufficiency, and independence are so highly valued that dependence is easily interpreted as spiritual or moral weakness. One only needs to reflect on the nature of work in American society and how insecure, helpless, and worthless people feel when work is not successful or available. Isolation has a way of narrowing vision and increasing suffering for those who have difficulty reaching out for help and information. The quest for meaningful information and discernment and the incorporation of information into an individual’s life process is a quest of reconciliation. This means lay ministers, teachers, and clergy should take the initiative to actively express interest, encouragement, and caring to those in transition and help them realize that they are not alone in their experiences, thinking, and feeling. Proper rest, nutrition, and exercise are important strategies for coping with all categories of stress. As important as spiritual rituals such as prayer, meditation, and Bible study can be in renewing spiritual well-being during transitions, research has identified the critical importance of paying attention to one’s personal health and boosting the immune system. The church can be an important guiding resource for healthy living.

Personal and Spiritual Well-being | Volume 17, March 06

SPIRITUAL WELL-BEING AS RECONCILIATION DURING TRANSITIONS

Well-being can be considered the equivalent of the individual’s desire for reconciliation. Reconciliation is a process and outcome imbedded in transitioning. For many persons experiencing transitions after divorce, serious illness, or death of a loved one, there is a need to reconcile a change from the past. This might involve reconciling changes in bodily function, separation from home and cherished relationships, unfamiliar routines, and levels of personal control. Regaining strength of any type can be slow. Reconciling one’s present situation permits one to persist and connect in new ways to reduce alienation — the opposing force of reconciliation. Reconciliation allows persons, families, and communities bring into some kind of harmony a variety of differences they experience as tension and discomfort. Reconciling strategies I have identified include a number of spiritualmental processes used by persons in transition: reframing painful events and exploring new meaning about them, surrendering to new realities, giving over to God the uncontrollable aspects of day-to-day circumstances, information seeking, focusing on strengths and values, exploring legacy leaving, reminiscence, and affirming self as “doing the best I can.”

Individuals often perceive their common short-term reactions during transitions as “going crazy.” Assisting in the process of reconciliation allows for transcendence of the here-and-now and for what might be. Church leaders are called to be “ambassadors of reconciliation” through sincere, caring relationships. For persons experiencing significant bodily frailty, says S. Gadow in the Journal of Medicine and Philosophy, reconciliation might be helping the person to recover the body as a part of self rather than perceiving it as a betrayer or potential enemy with whom one must make peace. Supporting the expressions of sexuality, emphasizing the body’s subjective uniqueness, cherishing and caring for the body, and celebrating its endearing absurdity are recovery processes — reconciling processes — of both the body and spirit. In Caught in the Acts, G. E. Whetsone offers this analogy to a trapeze swing as an affirming perspective on the link between Christian faith during transitions and spiritual well-being: In mid-air we are suspended. No longer hanging on only to what we have seen and touched, but trusting in the promises God has made known to us in Jesus Christ. There’s no spotlight on this venture. There’s only the light of God’s love in which we live and move. And if it seems we are flyers suspended in the air, reaching by faith, then know that God is the unfailing Catcher. And if it sometimes seems we are flying through life’s air without support, by faith we know that, invisible to the world and more often than not also to us, God has already caught us in his arms. Joanne Gladden, PhD, RN, is an associate professor of nursing at the College of Notre Dame of Maryland in Baltimore. Her special interests include life transitions, racial disparities in health care, spirituality and health, and vulnerable populations. She is also a volunteer parish nurse and congregational leader.

For Further Reading Kitchen Table Wisdom by Rachel Naomi Remen, MD (New York: Riverhead Books, 1996) Spirituality in Nursing: Standing on Holy Ground by Mary Elizabeth O’Brien (Sudbury, MA: Jones and Bartlett, 1999) Spiritual Dimensions of Nursing Practice by Verna B. Carson (Philadelphia: W.B. Saunders Co., 1989) © 2006 by National Conference for Catechetical Leadership

C AT E C H E T I C A L U P D AT E

BALANCING ACT by Katherine J. Kandefer, BVM

If we don’t set boundaries our attitudes may change and burnout can infiltrate our lives.

Are there times you feel pulled not only in two directions, in but three or four? Are you feeling confused, run down, overwhelmed? Maybe it’s time to step back and look at what’s happening. My experience of those who work in church ministry is that we have very big hearts and broad shoulders. There are times we want to meet the needs of all those we minister to and those with whom we share ministry. What happens to us in the process? How do we stay healthy? Are we attentive to mind, body and spirit? Maybe its time to assess or reassess the balance needed in our lives.

SETTING PARAMETERS To assess where changes may need to be made, we need to know the parameters of our job. A clear job description is needed and it has to be in writing. So many times we go into church jobs (or any jobs for that matter) with an attitude that “I can do whatever is asked of me.” Unfortunately, this doesn’t work. We can be stretched so thin that in reality we’re not actually able to do the job we’re hired to do. Many job descriptions include a statement that reads something like, “… and other duties as specified by your supervisor.” What does that mean? It is often used as a catch-all for odds and ends of ministry that need to be done—but it isn’t clear who should be doing these jobs. Perhaps not us. Many ministers worship in the same parish in which they hold a paid position. The lines get blurred and most often we don’t even realize that it is happening. The clarifying question is “What am I doing as a parishioner and what is part of my job?” The easiest way to answer that question is to have a written job description. But work is not our whole life. Most of us interact with family, friends, community and others. How do we fit in the soccer games, school activities, community gatherings or social events that happen outside of work? Do these areas get quality time or left over time?

Personal and Spiritual Well-being | Volume 17, March 06

Meals give us the best value when we take time to sit down and enjoy the people and the food. The list of calls on our time and energy gets longer and longer: ■

■

Do you find yourself running from place to place in order to fit everything in? Are you doing what needs to be done for the job? Is professional development going by the wayside because you no longer have time?

■

What is happening to the quality of your relationships?

■

Have you laughed lately?

■

Has God been put on the back burner because there is so much else to do?

We all want to be attentive to what needs to be done, but we also have to know our boundaries. If we don’t know and set boundaries our attitudes may change and burnout can infiltrate our lives. Health can begin to decline. To turn this situation around, we need to attend to three areas: mind, body and spirit.

NOURISHING YOUR MIND Catechetical ministry requires that we not only share the word of God with those who have been entrusted to us, but that we are prepared to share that word. For the most part we come with the background that is required. If we don’t have it we are encouraged, or in some areas we are required, to get a formal religious educational degree or certificate. But that isn’t the end of the story. The world changes, new information is brought to light, information is presented from a different point of view. We have a responsibility to keep ourselves updated. What can we do to create the balance that makes all this possible?

LISTENING

YOUR BODY

I once thought that because I did a lot of running around I didn’t need to exercise. Then I had a chat with my doctor. He told me that everyday exertion such as walking up stairs becomes regular and routine; it isn’t as helpful as setting a time for exercise. When you change jobs or move to a different apartment that requires walking up three flights, the stairs help for a while but then you have to go beyond that to make a difference. We need exercise in order to keep doing what we want to do. Exercise actually gives us energy while it’s keeping our bodies fit. You have to © 2006 by National Conference for Catechetical Leadership

figure out what exercise is best for you. It may be a twenty-minute walk three times a week or going to the fitness center several times a week. It can even be the exercise video that you use at home. The important aspect is that you do something that challenges you a little. We all complain about finding time: “I don’t have the time to exercise.” “I do so much running around I don’t have to exercise.” “I’ll get to it later.” I’m no expert, and there are many times when I say I don’t have time or I’m too tired. What I do know is that I feel better when I set exercise as a priority in my week’s activity. I’m even able to handle stressful situation better because I am using that energy in a different way, a more productive way. Food and nutrition have a tremendous impact on health and energy level. What do we put into our bodies? Many of the ingredients in our prepared foods aren’t the best for us. You really do have to read labels and decide what is the best for you. How do you plan balanced meals? How has growing older affected the nutrition your body needs? Do you need to take vitamin supplements? How we eat may be as important as what we eat. Eating at our desk or on the fly on a regular basis does not help our bodies. Hitting the fast-food drive through on the way to pick up supplies for the evening classes does not help our bodies. So often when we’re eating on the run we eat more than what our bodies need. Meals give us the best value when we take time to sit down and enjoy the people and the food. When we sit down we get to choose the portion size. Our bodies then have time to tell us “I don’t need any more food.” Many of us have a tape that plays in our head. It says, “Clean your plate. Eat everything that you take. Remember there are children that are hungry.” We need to come grips with the messages that were given to us as children and then figure out what is the best practice for our life. What more can we do to create balance in our lives?

SEEKING YOUR SPIRITUAL CENTER We would not be able to have this family, do this job, be on this committee, organize this event if we were not gifted by God. We need to give time to God. In my experience, when I take a bit of time to center myself in prayer, to center myself in God, to reconnect and make that connection stronger, life is better. It is a reaffirmation that I’m not alone in this ministry. C AT E C H E T I C A L U P D AT E

There is an unwarranted assumption that just because we work for ‘the church’ we are automatically connected with our Creator. There is an unwarranted assumption that just because we work for ‘the church’ we are automatically connected with our Creator. We are no different that most other people. Time is essential—time to be still and be with God. You need to discover the actual amount of time that you need in relation to your life. We each need to discover our own spirituality, our own way of making that connection with God. What do you need to be centered? Do you need to be in a quiet space or are you able to create that quiet in a crowded room? Do you need to settle in your favorite chair or take a walk amidst God’s creation? Take a listening stance and God will reveal to you whatever you need to know. Again this has to do with time and how we want to use it. I can always come up with a myriad of excuses as to why I don’t have the time to be attentive to the spirit—but is that the best stance for me to take when I want to be healthy? This is the way that I look at being healthy: God wants the best for us and the best I can do is to do my part.

FINDING YOUR BALANCE The question is still before us: What can we do to create balance in our lives? We need to know our jobs, our gifts, our limitations and responsibilities. We need to balance in our lives the use of our minds, care for our bodies, and connection with the Spirit of God. If I could, I would say to each of you, “Let’s go for a walk and talk about these aspects of our lives.” Through our conversation we could discover what our boundaries need to be. We could figure out where our priorities lie. And maybe in the process, we could figure out that God’s path and our paths really do intersect. As we walked, you would see that there are always more questions than answers. I am sure that in searching for those answers you will discover that they can be found within you. You are the one who has to figure out what is best for you and your connections with God, family, community, and all the others in your life. We are wonderful creations of God, a God who has gifted us and only wants the best for us. Sr. Kathy Kandefer is NCCL’s associate director for membership.

Personal and Spiritual Well-being | Volume 17, March 06

Operation Catechesis Helps Rebuild Gulf Coast Ministry by Patricia Vrabel As the wind and water subsided in the Gulf Coast a sense of total devastation permeated the region. It is difficult to comprehend the financial, emotional and spiritual impact of the hurricanes. Now, as localities begin the enormous effort to rebuild their communities, Operation Catechesis has moved into action with a mission to rebuild the catechetical ministry through assistance to parishes throughout the region. This project of NCCL, led by Operation Catechesis Task Force chairs, Jeanne Schrempf, Diocese of Albany, and Rebecca Titford, Archdiocese of Mobile, is gaining momentum within dioceses throughout the United States. In a recent article that appeared in The Evangelist, the newspaper for the Diocese of Albany, Schrempf explains that the needs in the Gulf Coast are wide ranging and many needs of catechetical programs are not being met. Classroom facilities, textbooks, office equipment, and supplies were destroyed in many parishes. Immaculate Conception Church in Marrero, Louisiana. Photo Credit: Frank J. Methe, Clarion Herald (Archdiocese of New Orleans)

The Operation Catechesis Task Force works with diocesan directors in the Gulf Coast to determine local needs. Dioceses and parishes throughout the United States are urged to become involved. The first phase is to raise money to be distributed for parish based religious education programs. Once these local programs are re-established, parishes throughout the country can partner with those in the Gulf Coast for a more direct parish-to-parish relationship. As this project grows, the compassion and commitment of local parish communities is evident. St. Benedict the Abbot parish in McMurray, Pennsylvania, for example, sent a donation that was raised by their eighth grade religious education students through several fund-raisers. Their desire is to begin with this donation and then to establish an ongoing relationship with a Gulf Coast parish.

NCCL Members are encouraged to promote Operation Catechesis locally. All funds donated to the project are earmarked for direct assistance to parish religious education programs in the Gulf Coast. All proceeds will be distributed in an equitable manner. Donations are accepted online at www.nccl.org or by mail at NCCL/Operation Catechesis, 125 Michigan Avenue, NE, Washington, DC 20017.

Shelley Bole, program coordinator for the Religious Education Office of the Diocese of Wichita invites parish programs to consider Operation Catechesis as a Lenten project. Using the example of a parish in New Hampshire, that hosts pancake suppers before Friday Stations of the Cross as a way to fundraise, she points out that the ways to participate are only limited by the imagination. â?&#x2122; Patricia Vrabel is the NCCL liaison to Operation Catechesis.

23 C AT E C H E T I C A L L E A D E R

www.nccl.org

BOOKS IN THE NEWS ❚

TAKING LITURGY OUT TO MEET REALITY Parish Ministry in a Hispanic Community by Charles W. Dahm, OP. Mahwah, NJ: Paulist Press, 2004. Paperback, 296 pages, $22.95. Reviewed by Chela Gonzalez

ispanics constitute more than one third of Catholics in the United States and account for 71 percent of Catholic growth. While it is predicted that by the year 2050 about 86 percent of American Catholics will be Hispanic, this reality is already true in some dioceses — and certainly in some parishes throughout the United States.

Such is the parish that Fr. Charles Dahm writes about: St Pius V in the Pilsen neighborhood of Chicago. In his book, Dahm presents a comprehensive model of a predominantly Hispanic parish community. Because St Pius V Parish is made up of mostly of immigrants from Mexico, Dahm focuses primarily on Mexican customs, traditions and culture (and some challenges) in his book. However, this book helps those of us in ministry understand our immigrant brothers and sisters form many places, and it models ways of welcoming them into our church community. These newcomers seek a church family that shares their cultural traditions within an ecclesial community. St Pius V welcomes and embraces these strangers and integrates their religious and cultural customs within their new church family without taking away their identity. Dahm offers ways to fully include the Mexican community in liturgical and sacramental celebrations. While many of us know and admire the essential importance of the family for Mexicans, Dahm points out how this creates a challenge (more for Americans than for church-going Mexicans) in the celebration of liturgy. Many Mexican families are large and young, and some of the children like to wander during the celebration, often creating a lot of noise. The “American solution” to that problem is a cry room. More Mexican families are appalled at the idea of “separating the family” behind the window of a cry room than are bothered by these children during Mass. Most will tolerate the noisy and wandering children better they will tolerate a cry room. Mexican parishioners may find the RCIA rite strange and even offensive when catechumens and candidates are asked to leave the assembly. Most Mexicans are not newcomers to the church. They have a deeply rooted religiosity, have often participated in the Catholic liturgy and consider themselves Catholic even when they have not formally received all their sacraments. continued on page 37

25 C AT E C H E T I C A L L E A D E R

www.nccl.org

FOCUS ON LEADERSHIP ❚

SUCCESSFUL MANAGEMENT BY QUESTIONING by James Dawson

Reprinted with permission from Corporate & Incentive Travel magazine December 2005.

s a manager, the most powerful tool you can have in your toolbox is the ability to ask good questions. Through asking question, you can 1) create an environment where people trust you to provide them with the ability to solve problems for themselves, and 2) surgically remove the excuses, lies, and other irresponsible comments that erode morale and productivity. When you know how and when to ask good questions, you can reassure the timid, disarm the dissident, and create an environment where productive conversations and win/win solutions evolve. Not only will this skill help you restore calm within the ranks, it will help you attract talented people and enhance your leadership skills beyond your expectations.

WHEN YOU THINK YOU KNOW WHY ASK QUESTIONS?

THE

ANSWERS,

If someone covers up a problem, blames others, or refuses to take responsibility, do you know how to resolve the situation and get back to business? Even if you know what should be done, do you know how to make it happen when passive aggressive or assertive personalities are involved? Do you know how to move things forward without bringing fight-or-flight responses into play? The power of asking good questions is that they ■

demand an answer

■

provoke thought

■

uncover facts

■

keep you in control

■

focus the conversation

DETERMINING

THE

RIGHT QUESTION TO ASK

Asking good questions is not about conducting an interrogation. And it’s not about having a therapy session. It’s more like a conversation where you are intently interested in hearing what the other person has to say. If you aren’t sure where to begin, start by asking a question you think you know the answer to. If there is a difference between what you thought and what you are told, you’ll have a better idea of the scope and importance of the problem. Continue refining your questions until you have the big picture and any personal issues that may have a bearing on the resolution. The key is to remain objective so that you can get to the root of the problem as you fashion your questions— without being deflected by passive-aggressive smoke screens or outright hostility.

26 March 2006

Volume 17, Number 2

Asking good questions, uncovering the truth, and consistently going down the right path will make you a better manager.

STAYING COOL, CALM,

AND IN

CONTROL

Keep the following tactics in mind to help you maintain focus and keep the conversation on track: Find win/win. Don’t use questions to hammer someone into a corner. You want to make the other person as comfortable as you can to make sure that you are heard and that he understands the purpose of your questions. Ask questions that help him understand his options, other points of view, and what he could do differently. Your choice is to stay as neutral as possible. Control the rate. Don’t ask rapid-fire questions. Use a conversational approach to diffuse a hostile situation, ease emotion, and establish connection. Remember that questions provoke both thought and emotion, and the higher the emotion the lower the listening. Pace your questions so people can clearly think clearly and give honest responses. Watch for clues. While you may not be able to tell if anyone is lying, hiding a truth, or just insecure, you will know when you’ve triggered an emotion if the person you are questioning: ■

widens or narrows his eyes or looks away

■

talks softer or louder

■

breathes faster or slower

■

folds his arms tightly or gestures openly

■

turns his body away or toward you

Look for consistency. When someone comes to you with a complaint, they are telling you less than 50% of the story. Ask the other person for his or her side of the story. If needed, go back to the first person and say, “You didn’t tell me everything you could have told me.” You are the in-between person so stick to the facts. How you gather and use that information with the person making the complaint makes a big impact on the outcome. Don’t respond to multiple complaints. Ask, “What is the one concern that is most important to you that I can help resolve?” Forcing the choice gives you information and direction you need to formulate your next question. Keep focused. Some people will give you more information than you want or talk about things unrelated to the issue at hand. Take control by saying, “I understand, however that is off the topic. Let’s complete the issue at hand.” Or you could say, “I am asking you this question and I need a precise answer.” If it continues ask, “Can we agree to focus on this question, and if you get off base again, I have permission to stop you?” Never agree there is no solution. Turn this attitude around by stating, “It doesn’t work that way.” Then ask questions that clarify the essential issue. When it is clarified ask, “Once this is resolved, what will things look like?” continued on page 28

27 C AT E C H E T I C A L L E A D E R

www.nccl.org

FOCUS ON LEADERSHIP continued from page 27

ESTABLISHING

RESOLUTION

Getting people to agree to a resolution is one thing. Here’s what you can do to make sure the desired changes actually happen. Check for understanding. Promises are useless unless everyone involved clearly understands what has been agreed to. You can ask them to restate it, put it in writing, or explain what needs to be done. The point is to make sure everyone understands the resolution, what is expected, and the consequences of violating the agreement. Inspect what you expect. Put guidelines in place to reinforce the agreement and set a deadline if needed. Check in with those involved before the deadline and offer praise when it is due. Continue to ask questions and give advice if things still need to be done differently. If you’ve set a policy, take appropriate action to make it stick. If you don’t, you will lose credibility up and down the chain of command. Be trustworthy. How you ask questions, conduct conversations, and use information demonstrate your integrity. If you violate a confidence or punish people for making mistakes, they will only tell you

what you want to hear. The best way to build you trustworthiness is to treat people with respect and thank them for being honest. When mistakes are made, a true leader takes responsibility for the actions of his or her employees.

CUTTING

THE

WHEAT

FROM THE

CHAFF

Asking good questions, uncovering the truth, and consistently going down the right path will make you a better manager. It also will attract people who want to work in an open culture, have the courage to deal with honest conflicts over real issues, and are not prone pretty grievances. If you find yourself doubting your ability to ask good questions, just ask yourself one question: “When two people are arguing, who is really in control – the person who is upset or the person asking the asking the questions?” That’s right. If you are the one asking the questions, you are the one gathering the information you need to work things out. As business strategist Peter Drucker is known for saying, “My greatest strength as a consultant is to be ignorant and ask a few questions.” ❙

Get Readyfor the

inVacationBible

School!

Augsburg Fortress the leader in Vacation Bible School curricula Our Sunday and Visitor BIGGEST , BOLD EST, the largest, most respected Catholic publisher, have teamed up to bring you the MOST EXCITING Catholic VBS experience ever!

Stay tuned for details on this HUGE development

VBS for Catholic kids will never be the same!

A64BBZLC

Catholic VBS COMING IN 2007!

28 March 2006

Volume 17, Number 2

ECHOES OF FAITH ❚

ECHOES OF FAITH: VIDEO ENRICHMENT OR CATECHIST FORMATION? by Jo Rotunno

ince the first Echoes of Faith modules were developed in 1996, hundreds of thousands of new catechists have entered our parishes. Many have no prior background. But if you see the spark of faith in them and the right mix of relational skills and love of young people, you probably will be inclined to take a chance. Most new volunteers are not yet motivated enough to commit to a lengthy catechist formation course. An easy path may seem to be to send them home with one or more videos to watch to gain some quick skills, but simply watching videos will not form a catechist or deepen commitment to ministry.

Faith formation is a dynamic process that best happens in community. As the General Directory for Catechesis points out, “The Christian community is the origin, locus, and goal of catechesis” (GDC, 254). To develop catechists who will build community in their teaching spaces and motivate young people to deeper involvement in the Church’s mission, make the experience of community a part of their own catechist formation.

Echoes of Faith honors this communitarian dimension. Echoes has a modular design made up of booklets and videos, and it is the booklets that hold the faith formation process. They guide the continued on page 37

29 C AT E C H E T I C A L L E A D E R

www.nccl.org

TECH CENTER ❚

PRESENTING: TECHNOLOGY IN FAITH FORMATION by April Dietrich

ave you ever been at a gathering where the presenter, with the good intention of giving the presentation life by using bells and whistles, achieves the opposite and slowly, painfully, kills the presentation? Then you understand why, in this issue and the next, we’ll examine technology and the presenter in the faith-place.

Let’s take a walk down memory lane. (To speak from my own experience, I can only start in the ‘70s, so we’ll jump in mid-stream.) I remember the ‘70s, sitting in what we used to call religion class watching cartoon filmstrips of somewhat dubious quality…They were, to quote a co-worker, the “Jesus is a Daisy” cartoons that were to inspire conversion in my young life. Fondly do I remember the record player running an unintelligible commentary: rarely was it skip-free; and the warning beeps to advance the film were downright jarring. Such was the era of mimeos and filmstrips. Overhead projectors soon arrived on the scene. What a gift! We had real-time visuals large enough for bigger groups to see. Granted, the writing skills of the presenter often posed a problem. If one wrote too slowly or too messily—it could extend a planned one-hour session to two full hours. There was also the “smear hazard”: a presenter often had to rewrite the page since overheads were either poor quality photocopies from books or were hand written. Movie projectors for classroom use created another problem: Films were not always followed by what we now call “process.” I believe the selected films came with discussion questions; however, to my memory, my catechist chose never to use them. Perhaps the ability to show movies was so new we didn’t yet know we needed to process! Next came VCRs, those blessed machines that sometimes obeyed commands. This was also the dawn of the PC. Remember when IBM told us “someday, everyone will have a personal computer in his or her home, running everything from heating to lighting as well as ordering groceries”? I recall being a scoffer—I’m still amazed! But, oh, the possibilities the dreamers could see for faith formation: handouts saved forever on 51/4 inch floppies that could hold 680k of information! Little did some of us foresee the greater things to come down the road… PowerPoint! What an amazing creature that is! (It’s predecessor, HyperCard, created by Apple, arrived in 1987.) Oh, the bliss: something similar to our beloved overheads, using edit-able information and even clips of music or video—the best media all rolled up into one. Faith formation will never be the same! Now, with handhelds and a little bit of peripheral technology, you can run PowerPoint right off of your palm—literally!

30 March 2006

Volume 17, Number 2

Our stroll (or scroll) down memory lane sets the stage for today’s challenges. Catechesis has found a friend in technology. The technology of today gives great freedom and also great responsibility. But each time a new kind of tech appears, from filmstrip to laptop, the tendency is to let the technology take control. We cannot expect our tools to either do our work for us or to work by themselves— presenters must now know their tools as well as their topic. We are learning as we go the limitations of tech tools as well as the advantages: we must ensure that tools and toys enhance, not detract from workshops/classes/sessions. We also need to be aware that while technology of today allows us to present more material more efficiently, the human brain is still only capable of absorbing so much information in a limited time. We are tempted to give too much information (because we can) and overlook the fact that the humans in front of us are overloaded. We need to remind ourselves that the impetus for using these toys is good formation in the faith. In tech terms, this is a return to the “client-side” approach. People are not as open to growth when they feel overwhelmed and overloaded. Grandiose presentations should

STUPID PRESENTER TRICKS The difficulty with new technology is rarely the media itself, but rather the user. When presentations using technology are painful, the cause is generally one of three things: over-planning, under-planning, or presentations not rehearsed using the equipment. One wouldn’t think of presenting with zero prep on the topic, yet many walk into a workshop unprepared to deal with the tools they are using to present that topic. In the world of computer help desks, the bizarre or simply ridiculous predicaments that we users get into while trying to go beyond our experience level are called “stupid user tricks.” Presenters, I would offer, also have a series of such tricks that can kill a presentation, workshop or session. SUT #1: Putting a video on for a catechist or presenter who just didn’t have time to prepare for a faith formation session. Remedy: Prepare a framework for the video: prepare the participants prior to showing the video and allow for process time afterward. Ask questions pertinent to the show as well as how this translates into their lives. SUT #2: Not rehearsing a presentation prior to the session. Presenters not familiar with the equipment waste precious time trying to set up the visual or get to actually run. Remedy: Practice, practice, practice. The best way to become adept and look professional is to know your media inside and out and prepare for the inevitable glitches that show up—like not having enough power cord to reach the outlet. SUT #3: Overplanning—having too much information for a timed presentation. C AT E C H E T I C A L L E A D E R

not interfere with evangelization and catechesis. Every advance has its shortcomings and there is no substitute for a knowledgeable, well prepared presenter. The human element of the Gospel message is still integrally important to conversion and catechesis. Next issue: To infinity and beyond: Future technologies and their implications in the faith-place. ❙ Special thanks to Richard Drabik and Cheryl Fournier for their contributions to this article. Remedy: Again, practice. Practice at home or on some willing coworkers who can tell you whether you’re overloading them or running past your time limit. SUT #4: Putting all of the information you want to present on PowerPoint and then reading from your slides. Participants are usually either intimidated by the large amount of information or bored by the presenter reading something they are perfectly capable of reading from themselves. Remedy: Slides are best used to present particular points in a logical, interesting format. Use the slides as you would the blackboard in a classroom. Don’t put everything on them, just the important points. Then elaborate in your presentation, referring back to the slides when necessary. SUT #5: Not elaborating on specific points of interest, or racing through the presentation unable to stop a moment and clarify a point for participants. Remedy: Cut out some of the presentation if it’s too long and make your points more powerfully. SUT #6: Not being familiar with a borrowed presentation. Remedy: Prepare! When you borrow creatively (with permission) from someone else, familiarize yourself with the material and use the notes pages. SUT #7: Adding so many bells and whistles to a presentation that they are either jarring the audience or overpowering the message. Remedy: Use restraint when adding animations or pictures. There can be too much of a good thing. ❙ www.nccl.org

CHOOSING DISCIPLESHIP continued from page 11

4. THE

CHURCH IS NOT PERFECT.

Another important factor to consider about adolescent catechesis is that the community of followers can tolerate the presence of those who have become uncertain of their way, those who have slipped back into old habits they themselves supposed they had left behind, or those who find the new way far more a burden than a joy. They may long for the old ways unobstructed by reminders of Jesus’ teachings or the community’s exhorted way. The community holds these persons lovingly in its circle because it is supposed to be a healing space for those at its perimeter — those who may even long to be free of it. In other words, the community is not a circle of “pure ones” but rather of those who are called to be more than their worst impulses. The community holds repentance as sacred and the possibilities of new efforts as a sign of God’s presence. To be sure, some of the “uncertainties” listed above can and do characterize adolescents, and at certain crisis moment, the struggles of some church leaders themselves.

Endnotes 1

Augustine, The First Catechetical Instruction (Chicago: Henry Regnery Co., 1966), trans. Joseph P. Christopher. The Latin name for this treatise is, De Catechizandia Rudibus, loosely translated: “About Catechizing Those with Little Knowledge.”

See Congregation for Catholic Education, “The Religious Dimension of Education in a Catholic School,” Origins 18:14 (September 15, 1988): 213/215-228.

Important research on the influence of church schools on students has been done by Leslie J. Francis and Josephine Egan. Their research shows the greatest predictor of the growth of religious consciousness and faith from such schooling to be the faith-filled practice of the parents. See Leslie J. Francis and Josephine Egan, “The Catholic School as ‘Faith Community,’ ” in M. Warren, ed., The Sourcebook for Modern Catechetics, V.2 (Winona: St. Mary’s Press, 1997), pp. 291-305.

Of course it is true that no learning is possible without the cooperation of the person being educated. Teaching is in part a work of creating among learners the conditions for the achievement of the educational goals, which include the willing, self-involving participation of the learner in the process. An insightful and entertaining book about the various problems encountered in teaching about religion is Chris Arthur, Biting the Bullet: Some Personal Reflections on Religious Education (Edinburgh: The Saint Andrew Press, 1990). See his wise observations about teaching about ritual, “The Mimicry of Faith,” pp. 10-15. This book should be more widely known and read.

The early Christian teacher Origen wrote, “When it becomes evident that the disciples are purified by the word and have begun, as far as possible, to live better, only then are they invited to know our mysteries.” (C. Cels. 3,59) This quotation is found in C. Capelle, “L’Introduction du catechumenat a Rome,” Recherches de theologie ancienne et medievale5 (1933) p. 151, note 38.

Peter Berger and Thomas Luckmann, The Social Construction of Reality: A treatise in the Sociology of Knowledge (NY: Doubleday Anchor Books, 1966), Chapter 3: “Society as Subjective Reality,” pp. 129-183. The actual quote: “To have a conversion experience is nothing much. The real thing is to be able to keep on taking it seriously; to retain a sense of its plausibility. This is where the religious community comes in. It provides the indispensable plausibility structure of the new reality” (p.158).

In other words, adolescent catechesis works to create the best disciples it can, given the situation in which it works. We should not hold them accountable to different standards or expect them to be perfect in an imperfect faith community. This reality should not be used as an excuse for doing little. Instead, it is the reason why those who work with young people should take the formation of young people into disciples so seriously.

5. HUMANIZATION

MUST BE AT THE HEART OF TODAY’S

ADOLESCENT CATECHESIS.

The power of today’s communications media to shape our worldview and values according to the interests of consumerism is alarming to many of us. We conclude that any strengthening of family, folk, and religious cultures is an important antidote to the ever-rushed sensibility of more profit, more comfort, more privacy. In my view the church and its catechesis, indeed all social institutions, should foster humanization: the ability to recognize our fellow beings as equal creatures of God. This ability, when successfully instilled in children and adolescents and maintained into adulthood, represents a sensibility that is deeply attuned to the human, to what fosters the humanum and what diminishes it. The stakes of consumerizationor-humanization are what confront all of us for the future. When catechesis does well what it is intended to do, the world is oriented toward healing and away from destruction. This is an option that can catch the imagination of today’s youths. Today’s young disciples are “in training” (if you will) to be the adult disciples of Christ. How we invite them to choose discipleship, teach them the Christian way to perceive and be in the world, and help them to begin a lifelong process of formation in and with a faith community which itself is not always perfect, should be an essential focus for our ministry of catechesis to, for, and with adolescents. ❙

32 March 2006

Volume 17, Number 2

LIFELONG LEARNERS continued from page 15

life and in participation in the parish community deepens and sustains the faith of believers and re-introduces those who have never made a faith commitment to Jesus Christ to him, his Gospel, and the Catholic tradition. Intergenerational learning engages all of the generations in learning together. It provides a catechetical model that gathers the whole parish to learn, build community, share faith, pray, celebrate, and practice their faith. It provides a setting for each generation to share and learn from the other generations. It involves the whole family in learning together and equips families with the knowledge, skills, and faith-sharing activities for nurturing faith at home. An intergenerational program includes five key elements taught in a 21/2 – 3 hour timeframe: 1. Gathering and opening prayer

explores the meaning of the church event and develops the ability to participate meaningfully in the event. In-depth learning experiences are conducted in different formats: ■

The age group format provides parallel, age-appropriate learning for groups at the same time. Though age groups are separated, each one is focusing on the same topic — utilizing specific learning activities that are designed for their life cycle stage: families with children, adolescents, young adult, and adults.

■

The whole group format provides a series of facilitated learning activities for everyone at the same time using intergenerational or age-specific small groups or table groups.

■

The learning activity center format provides structured intergenerational and age-specific learning activities at a variety of stations or centers in a common area.

2. All-ages learning experience: Intergenerational learning begins with a multigenerational experience of the theme that all the generations share together.

4. Sharing learning reflections and home application: In intergenerational groups participants share what they learned and prepare for applying their learning to daily life using the home kit.

3. In-depth learning experience: Through structured learning activities each generation — families with children, adolescents, and adults —

5. Closing prayer service continued on page 34

33 C AT E C H E T I C A L L E A D E R

www.nccl.org

LIFELONG LEARNERS continued from page 33

PRACTICE 3. HOUSEHOLD

FAITH FORMATION

In the lifelong paradigm the parish takes the initiative in nurturing the faith of families and empowering them to live their faith at home and in the world. This happens in four ways: Intergenerational learning: By participating in intergenerational learning, families have a shared experienced of learning together, sharing faith, praying together, and celebrating rituals and traditions. The program models the faith practices and traditions that the parish hopes families will adopt. Families also learn the knowledge and skills for sharing faith, celebrating traditions, and practicing the Catholic faith at home. One of the primary goals of events-centered intergenerational learning is to equip families and individuals to apply their faith to life. When families learn together in the parish, they are empowered to do so at home. Household faith practice: Through home activities developed specifically for the event families and households are given the resources they need to practice their faith at home. At an intergenerational program or other learning setting, families receive home activities that are designed to help them integrate the Catholic faith and values into the fabric of home life, share faith around Scripture and the Catholic tradition, pray together and celebrate rituals as part of the pattern of daily and seasonal home life, care for each other and those in their community, and work for justice and serve those in need locally and globally. The home kit is an essential component of each events-centered learning plan.

Participation in church life: By participating in the life of the parish, especially Sunday Mass and the events that are the focus of the curriculum, the faith of families is strengthened and deepened. They experience the faith of the church. They are connected to the parish community where they can receive support and encouragement for living their faith. Household Faith Reflection: Through reflection activities, families and individuals are given the resources to reflect on the meaning of their participation in the event, to connect it to what they learned at the intergenerational program, and to reflect on how they have lived the Catholic faith at home as a family and as individuals. The six-year events-centered curriculum in the parish provides a pattern for developing the faith of families at home. It provides the structure and experiences for creating a pattern of faith sharing and practice that becomes integral to home life and is woven into the fabric of daily life. The parish can help every family develop a family faith calendar that incorporates church events and home events into a pattern of faith practice that guides the family through the year. By utilizing the four ways outlined above, parishes can make a significant difference in empowering and equipping families to become faith-filled communities.

PRACTICE 4. COLLABORATIVE

AND EMPOWERING

LEADERSHIP

Effective leadership is crucial in facilitating a change of faith formation paradigms in a parish community. It may well be the most

34 March 2006

Volume 17, Number 2

important factor in determining the success or failure of the implementation of lifelong faith formation in a parish community. Based on our research and experience working with parish teams, we believe that a collaborative and empowering style of leadership is required for lifelong faith formation. This style of leadership needs to be present not just in one person, such as the pastor or director of religious education. It needs to be present in the leadership style of the entire parish staff and ministry teams responsible for fashioning, implementing, and facilitating lifelong faith formation. Since lifelong faith formation is related to every aspect of community life, it requires collaboration among all the various leaders and ministries. Teamwork and collaboration are essential for effective planning and implementation. The center’s recent research study (see box) identified a number of important leadership practices that made for the effective implementation of lifelong faith formation: 1. The participation and investment of the whole parish staff and ministry leaders in lifelong faith formation, not just those involved in faith formation 2. The active support and involvement of the pastor in lifelong faith formation through encouragement, an empowering style, a long term commitment, and advocacy. 3. The presence of a coordinator who fully understands the vision and can work with others to implement it 4. Effective teams that have a shared vision for implementation and practice teamwork and collaboration 5. A large number of committed volunteer leaders who are engaged in a variety of roles in lifelong faith formation including planning, teaching, organizing, and supporting. 6. Volunteer leaders who are empowered and trusted to take responsibility for key aspects of the implementation of lifelong faith formation

Even though we have just begun the first steps of the journey toward a new paradigm, and there is still so much more to learn, we can see hopeful, positive signs from parish leaders and parishioners of the impact of lifelong faith formation on their parish community. Parishes are becoming communities of lifelong learning and it is transforming their parish community. We are becoming a church of lifelong learners! ❙ John Roberto is the founder of the Center for Ministry Development, the creator and project coordinator for the Generations of Faith Project, and author of Becoming a Church of Lifelong Learners and the Generations of Faith Resource Manual (Twenty-Third Publications) and three volumes of intergenerational programming: Acting for Justice, Following Jesus, and Professing Our Faith (Harcourt Religion Publishers).

TO LEARN MORE ONLINE For more information about lifelong faith formation, stories about parishes implementing lifelong faith formation, and the research study on parishes go to www.generationsoffaith.org. BOOKS Martineau, Mariette and Joan Weber. People of Faith Coordinator’s Manual. Orlando: Harcourt Religion, 2005. Martineau, Mariette and Joan Weber. People of Faith—Celebrating Sacraments (Intergenerational Manual). Orlando: Harcourt Religion, 2005. Martineau, Mariette and Joan Weber People of Faith— Responding in Prayer (Intergenerational Manual). Orlando: Harcourt Religion, 2006. Roberto, John. Becoming a Church of Lifelong Learners. New London, CT: Twenty-Third Publications, 2005.

7. Concerted efforts to integrate lifelong faith formation with existing parish programs and ministries

Roberto, John. Generations of Faith Resource Manual. New London, CT: Twenty-Third Publications, 2005.

A WORK

Roberto, John. People of Faith—Acting for Justice (Intergenerational Manual). Orlando: Harcourt Religion, 2005.

PROGRESS

The emerging paradigm of lifelong faith formation is a work in progress. We are developing a body of knowledge and research that will provide a foundation for the future development of lifelong faith formation. New problems and concerns will surface as more and more parishes implement lifelong faith formation. The strength of the lifelong paradigm will be its ability to identify problems and create solutions.

Roberto, John. People of Faith—Following Jesus (Intergenerational Manual). Orlando: Harcourt Religion, 2005. Roberto, John. People of Faith—Professing Our Faith (Intergenerational Manual). Orlando: Harcourt Religion, 2006.

35 C AT E C H E T I C A L L E A D E R

www.nccl.org

WHAT MATTERS

continued from page 7

They allow catechetical programs to become surrogate parents, disempowering the real ones and fostering the impression that the true religion teacher is the one who is with the children at church for one or two hours per week, rather than the one who is with them at home during the other 166 hours. The time spent “in class” comes to be viewed as that singular time when a child “goes to religion.” And something analogous goes on at the adult stage of faith formation whenever the providing of a catechetical program is expected to compensate for poorly celebrated liturgy or disengaged community. All of this is prior to any consideration of the quality and caliber of catechists, who frequently are volunteers without adequate training. The problem here is structural, not personal. Too many Catholics, I believe, are relieved to be able to entrust themselves and/or their children to the expertise of the professional (or not) religious educator. That is the relatively more passive and easier attempt at integral faith formation. It’s harder work to create and sustain a vital spiritual community centered around the liturgy. And while I don’t know it from experience, it has to be at least as difficult to make of one’s household a true “domestic church.” Surely we need our theological experts to support sound catechesis. But if in the process parents (and others) despair of their competency and responsibility

to be formators of faith because they lack the credentials of the scholar or the teacher, there is a fundamental flaw. The catechetical leader, then, is one whose curricular efforts entice people at any age level to move more deeply into Christian community, most essentially into Eucharist. Such a one will be able to articulate, in so many pastoral words, that the ones who appear for the “program” but not for the parish are pursuing an empty hope in catechesis. The gifts that are required for catechetical leadership, I believe, are the gifts that facilitate the realization of these three principles. They must include the capacity to love and affirm others, the ability to live in a world of ambiguity and mystery, and the enthusiasm to welcome others not merely into a program but into a community. While these are not antithetical to the gifts of the professor or the program manager, neither are they the same thing. ❙ Rev. J. Michael Byron, STD, is assistant professor of systematic theology in the Saint Paul Seminary School of Divinity and pastor of the Church of St. Cecelia in St. Paul. His catechetical experience includes high school teaching and adult enrichment. His writing has appeared in Origins and America.

36 March 2006

Volume 17, Number 2

BOOKS continued from page 25

ECHOES OF FAITH continued from page 29

When the participants understand the language, participation is better at liturgical and sacramental celebrations. Even for those who are learning or have mastered the English language, Spanish Masses are necessary. Not only should Spanish music be included in these celebrations, says Daum, but the text, musical style, range, theological language and even origins of the Spanish music should be taken into consideration.

catechist through a process of personal reflection, new learning, faith sharing, assimilation, application, and integration. The videos themselves may be watched alone or with a group, but the booklets work best if the process is shared with at least one or two other catechists. Whether the group is large or small, led by you, another seasoned catechist, or self-directed by a small group, the booklet process will be the cement that binds the community together.

In the book, Daum shows how St Pius V continues its celebration of the liturgy in the everyday life of the community, meeting the daily realities of a Mexican family living in a new country: housing, employment, undocumented immigration, dealing with language barriers, education. These stresses may lead to yet other, more challenging realities: the difficulty of holding onto identity and cultural traditions; gangs and machismo; poverty; health risks; discrimination; loneliness; desire to return to their homeland. Dahm describes how some parish resources and organizations have been made available to help these immigrant families within the community. The challenge to get involved belongs to the entire parish community —a community grounded in prayer, reflection and action. The ten chapters of this book provide us with a social, spiritual, and cultural perspective and understanding of the immigrant church. Dahm provides a brief theological background for each section of his book. He then brings us into the reality of this immigrant church at St. Pius V, and cites many examples of attainable goals for integrating their needs and priorities into parish life. In offering us a closer understanding of this predominately Mexican community, he offers us a deeper appreciation of comprehensive ministry for Mexican communities, other Hispanic communities, and the non-White church. ❙

Whenever you have new catechists in need of formation, you can start with Echoes of Faith. It will help each catechist develop a realistic personal growth plan. The Echoes modules can become a springboard to a lifetime of ongoing formation. Choices from the three sets of Echoes modules — The Catechist, Methodology, and The Catholic Faith — are the place to begin. And the booklets will make all the difference! ❙ Jo Rotunno is director of creative development at RCL. Resources for Christian Living, which produced the Echoes of Faith project for NCCL. She has worked in catechist formation for the past twenty-five years. Her column on catechist formation using Echoes of Faith will appear in coming issues of Catechetical Leader.

Dr. Chela Gonzalez is director of religious education in the Archdiocese of Santa Fe.

CORRECTIONS Book reviewer Brennan R. Hill, who teaches at Xavier University, was incorrectly identified in the January table of contents as a Jesuit. In Diana Dudoit Raiches’s January Update article we inadvertently spelled out several familiar abbreviations incorrectly. The text should have read “National Catholic Educational Association (NCEA)” and “Rite of Christian Initiation of Adults. (RCIA).” On page U2, bottom left, the reference should have been to the General Catechetical Directory (GCD), not the General Directory for Catechesis. The mistakes were ours.

37 C AT E C H E T I C A L L E A D E R

www.nccl.org

Advertisers’ Directory RENEW International • 1232 George Street Plainfield, NJ 07062

Celebrating 140 years in publishing. Phone 800-282-1865 x1 • Fax 800-282-5681

For 25 years,RENEW International has fostered spiritual renewal, evangelization and catechesis through parish-based small Christian communities. RENEW’s processes deepen faith and offer motivation to help people courageously live in witness to Jesus Christ.

Postal Mail: Ave Maria Press P.O. Box 428 • Notre Dame, IN 46556 • USA E-Mail avemariapress.1@nd.edu

Phone: 908.769.5400 • Fax: 908.769.5660 Email: renew@renewintl.org • www.renewintl.org www.WhyCatholic.org • www.ParishLife.com Since 1832, William H. Sadlier, Inc. has been a family owned and managed publisher dedicated to developing quality catechetical materials that address the needs of the Catholic community. William H. Sadlier, Inc. • 9 Pine Street • New York, NY 10005-1002 800.221.5175 Twenty-Third Publications moved to New London, Connecticut, after 20plus years in an old building on the Mystic River. Our mailing address remains the same (P.O. Box 180, Mystic, CT) and our toll free number is the same, too (800-321-0411).

Resources for Christian Living P.O. Box 7000. • Allen, Texas 75013-1305

The Loyola Institute for Ministry (LIM) provides ministry education coursework on its New Orleans campus and via many LIM Extension studies locations throughout the U.S. and internationally. The Institute is also the home of the Loyola Pastoral Life Center (LPLC), a professional continuing education organization. Silver Burdett Ginn Religion publishes faith formation resources for children, families, and the whole parish community. Our consultants and sales representatives are ready to assist you with information, presentations and in-service training. Silver Burdett Ginn Religion • 299 Jefferson Road • Parsippany, NJ 07054 • 1-800-338-2150 • www.blestarewe.com Driven by a vision of lifelong catechesis, Harcourt Religion Publishers strives to involve all members of the parish faith community through resouces that are age-appropriate, systematic, and intentional

C AT E C H E T I C A L L E A D E R EDITOR: Joyce A. Crider

Liguori Publications

EDITORIAL CONSULTANT: Mary Kay Schoen

One Liguori Drive. • Liguori, Missouri 63057-9999 800.325.9521

DESIGN: Rings Leighton Design Group

World Library Publications, the music and liturgy division of J.S. Paluch Company, Inc., provides parish and personal prayer resources of the highest quality, including books, choral music, CDs, clip art, presentation certificates, artwork, children’s bulletins, and faith formation materials. 3708 River Road, Suite 400 Franklin Park, IL 60131-2158 Phone: 800-566-6150 E-mail: wlpcs@jspaluch.com Online: www.wlpmusic.com Our Sunday Visitor is one of the largest Catholic publishing companies in the world. We publish Catholic books, periodicals, curricula, bulletin inserts, and offering envelopes. Our Sunday Visitor • 200 Noll Plaza • Huntington, IN 46750 Mexican American Cultural Center

PUBLISHER: Neil A. Parent Catechetical Leader (ISSN: 1547-7908) is published six times a year by the National Conference for Catechetical Leadership (NCCL), 125 Michigan Avenue, NE, Washington, DC 20017. Authors’ views do not necessarily reflect those of NCCL. Letters to the editor and submissions of news items are encouraged. Send to Catechetical Leader at the address above or email nccl@nccl.org. Phone: (202) 884-9753 Fax: (202) 884-9756. Contact NCCL for reprints. Copyright © 2005 by NCCL Subscription rates: (U.S. addresses): One year $24; two years, $42; three years, $54. NCCL members receive Catechetical Leader as a part of membership. To subscribe, send name and address with check or credit card number to NCCL at address above. Bulk rate subscriptions: 2–5 subscriptions, $22 each; 6–10 subscriptions, $20; 11–20, $18; 21 or more, $16. POSTMASTER: Send address changes to NCCL, 125 Michigan Avenue, NE, Washington, DC 20017.

38 March 2006

Volume 17, Number 2

PEOPLE IN THE NEWS â?&#x161;

SUSAN COOK NORTHWAY Susan Cook Northway is the new director of the Office of Religious Education for the Diocese of Salt Lake City. She holds a BME from Drake University and a MRE from Loyola University New Orleans. Her background includes many years of service as a Catholic school educator and membership on the diocesan liturgical, music, and religious education commissions. She is a founding and active member of the Friends of CHRISTUS St. Joseph Villa, a committee that assists the Sisters of Charity of the Incarnate Word to fund local charity healthcare services. Her current project of interest is collaboration with the religious education commission in studying the unique cultural challenges to catechesis in Utah. Under Susanâ&#x20AC;&#x2122;s direction, the Office of Religious Education is formulating a lay ecclesial formation program to implement CoWorkers in the Vineyard of the Lord in the Diocese of Salt Lake City. Susan is married with three grown children.

39 C AT E C H E T I C A L L E A D E R

www.nccl.org

CROSSWORD ❚

CATECHETICAL LEADERSHIP CHALLENGES 101 by Megan Anechiarico ACROSS 1 Cooperative leadership style 10 Embody 12 Leadership task to make catechesis possible 14 Thaw 16 Deplete 17 City in NW Illinois 18 A transformative goal of catechetical leaders 20 Mnemonic for “Never underestimate ministers in scholarly leadership activities” 22 A goal of catechetical leaders to increase, with Catholic 23 Jumble for an opportunity 28 Poet’s initials, minus the middle “S” 29 Hand and shot 30 Horse or saddle 31 Generic size 32 Jumble for formal attire 33 A communication goal of catechetical leaders 35 Mnemonic for “Go now ye catechists, rain down (the) Reign 36 A self-actualizing goal of catechetical leaders 43 Mnemonic for “Unite our efforts, God!” 44 Building addition

45 An apt adjective for diligent catechetical leaders 46 A priority goal for catechetical leaders 49 The source of the call to catechetical leadership is this 50 A goal of involvement for catechetical leaders

DOWN

1 The parish setting for catechetical leadership 2 Aversions 3 Popular FL airport code 4 Rule 5 Competent 6 Swap 7 Jumble for actress Garr 8 Jumble for a desert refuge 9 New “2” 11 Stutterer’s refusal 12 Candle’s glow 13 Upward slant 15 Evades 19 Nutritious fiber source 21 Type of poker 23 Transforms 24 Blessed 25 Term for a recent abstract artist 26 Radiates 27 Ordained catechetical leaders

10 13

12 14

16 18

21 23

35 36

49 50

30 Indication 34 Cluster 37 Acronym for organization of car dealers in Maine 38 Mnemonic for “Playing nicely is practical prayer” 39 Acronym for “on-station”

40 Mnemonic for “Welcoming every catechist is rewarding” 41 Be 42 Mnemonic for “I am lovable and capable” 47 Urchin, upwards 48 Samuel’s catechetical leader

✁

Subscribe now to Catechetical Leader (NCCL members receive Catechetical Leader as part of membership.) Rates: One year: $24.00 Two years: $42.00 Three years: $54.00

Credit card: Fax information to NCCL at (202) 884-9756

Please indicate the number of years you wish to subscribe. ❏ One year ❏ Two years ❏ Three years

❏ Visa ❏ MasterCard ❏ Discover ❏ American Express Card no.

Amount Enclosed or Charged $____________

Signature

Please send the subscription to:

Check: Mail to: National Conference for Catechetical Leadership 125 Michigan Avenue, NE, Washington, DC 20017

Name Parish Street Address

PO Box

City

State

Zip

40 March 2006

Volume 17, Number 2