GDC Session 4/6

The role of the catechist (17)

156. No methodology, no matter how well tested, can dispense with the person of the catechist in every phase of the catechetical process. The charism given to him by the Spirit, a solid spirituality and transparent witness of life, constitutes the soul of every method. Only his own human and Christian qualities guarantee a good use of texts and other work instruments.

The catechist is essentially a mediator. He facilitates communication between the people and the mystery of God, between subjects amongst themselves, as well as with the community. For this reason, his cultural vision, social condition and lifestyle must not be obstacles to the journey of faith. Rather, these help to create the most advantageous conditions for seeking out, welcoming and deepening the Christian message. He does not forget that belief is a fruit of grace and liberty. Thus, he ensures that his activities always draw support from faith in the Holy Spirit and from prayer. Finally, the personal relationship of the catechist with the subject is of crucial importance.

The activity and creativity of the catechized (18)

157. The active participation of all the catechized in their formative process is completely in harmony, not only with genuine human communication, but specifically with the economy of Revelation and salvation. Believers, indeed, in the ordinary state of Christian life, individually or in age groups, are called to respond to the gift of God through prayer, participation in the sacraments, the liturgy, ecclesial and social commitment, works of charity and promotion of human values, such as liberty, justice and peace and the protection of creation. In catechesis, therefore, subjects take on a commitment in activities of faith, hope and charity, to acquire the capacity and rectitude of judges, to strengthen their personal conversion, and to a Christian praxis in their lives. The same subjects, especially if adults, can contribute to catechesis, by pointing out the most effective ways of understanding and expressing the message such as: "learning while doing", by employing research 'and dialogue, by exchanging challenging points of view.

Community, person and catechesis (19)

158. Catechetical pedagogy will be effective to the extent that the Christian community becomes a point of concrete reference for the faith journey of individuals. This happens when the community is proposed as a source, locus and means of catechesis. Concretely, the community becomes a visible place of faith-witness. It provides for the formation of its members. It receives them as the family of God. It constitutes itself as the living and permanent environment for growth in the faith.(20)

Besides public and collective proclamation of the Gospel, person-to-person contact, after the example of Jesus and the Apostles, remains indispensable. In this way, personal conscience is more easily committed. The gift of the Holy Spirit comes to the subject from one living person to another. Thus, the power of persuasion becomes more effective.(21)

The importance of the group (22)

159. Groups play an important function in the development processes of people. The same is true of catechesis, both for children where it fosters a rounded sociability, and for young people where groups are practically a vital necessity for personality formation. The same is true of adults where they promote a sense of dialogue and sharing as well as a sense of Christian co-responsibility. The catechist who participates in such groups and who evaluates and notes their dynamics recognizes and plays the primary specific role of participating in the name of the Church as an active witness to the Gospel, capable of sharing with others the fruits of his mature faith as well as stimulating intelligently the common search for faith. Apart from its didactic aspect, the Christian group is called to be an experience of community and a form of participation in ecclesial life. It finds its goal and fullest manifestation in the more extended Eucharistic community. Jesus says: "Where two or three are gathered in my name, there am I in their midst" (Mt 18:20).

Social communication (23)

160. "The first areopagus of the modern age is the world of communication, which is unifying humanity... The means of social communication have become so important as to be for many the chief means of information and education, of guidance and inspiration in their behaviour as individuals, families and within society at large".(24) For this reason, in addition to the numerous traditional means in use, the media has become essential for evangelization and catechesis.(25) In fact, "the Church would feel herself guilty before God if she did not avail of those powerful instruments which human skill is constantly developing and perfecting... In them she finds in a new and more effective forum a platform or pulpit from which she can address the multitudes".(26)

In this respect, the following can be considered: television, radio, press, discs, tape recordings, video and audio cassettes, Compact Discs, as well as the entire range of audio-visual aids.(27)All of these media offer a particular service and everybody will have his own specific use for them. It is therefore necessary to appreciate their importance and to respect their demands.(28) In every well planned catechesis, such aids cannot be absent. Reciprocal assistance between the Churches, so as to defray the rather high costs of acquiring and running such aids, is a true service to the Gospel.

161. Good use of the media requires of catechists a serious commitment to knowledge, competence, training and up to date use of them. But, above all, because of the strong influence of the mass media and culture, it must be remembered that "it is not enough to use the media simply to spread the Christian message and the Church's authentic teaching. It is also necessary to integrate that message into the "new culture" created by modern communications... with new languages, new techniques and a new psychology".(29) Only by this, with the grace of God, can the Gospel message have the capacity to penetrate the consciousness of all and obtain a personal acceptance as well as a complete personal commitment.(30)

162. Those who work in the mass media, as well as those who make use of them should be able to receive the grace of the Gospel. This should cause catechists to consider particular groups of people: media professionals to whom the Gospel can be pointed out as a great horizon of truth, of responsibility and of inspiration; families—who are so much exposed to the influence of the media—for their defense, but more so in view of a growing critical and educational capacity; (31) the younger generations, who are the users and creative subjects of mass media communications. All are reminded that "the use of these instruments by professionals in communication and their reception by the public demand both a work of education in a critical sense, animated by a passion for the truth, and a work of defense of liberty, respect for the dignity of individuals, and the elevation of the authentic culture of peoples".(32)

Pedagogical formation

244. Together with those dimensions which refer to being and knowledge, the formation of catechists must also cultivate technique. The catechist is an educator who facilitates maturation of the faith which catechumens and those being catechized obtain with the help of the Holy Spirit. (227) The first reality of which account must be taken in this decisive area of formation is that concerning the original pedagogy of faith. The catechist is prepared or formed so as to facilitate a growth in the experience of faith, which he himself has not implanted for it is God who has sown it in the heart of man. The responsibility of the catechist is merely to cultivate this gift by nourishing it and by helping it to grow. (228) Formation seeks to mature an educational capacity in the catechist which implies: an ability to be attentive to people, an ability to interpret or respond to educational tasks or initiatives in organizing learning activities and the ability of leading a human group toward maturity. As with any other art the most important factor is that the catechist should acquire his own style of imparting catechesis by adapting the general principles of catechetical pedagogy to his own personality. (229)

245. More concretely: it must enable the catechist and particularly the full-time catechist to know how to organize in the group of catechists, educational activity by carefully considering the circumstances, by elaborating a realistic catechetical plan and—having drawn it up—to know how to evaluate it critically. (230) It must be capable of animating a group by applying with discernment the techniques of group dynamics offered by psychology. This educational capacity and this "know-how" along with the knowledge, attitudes and techniques which it involves "can be better acquired if they are taught simultaneously while the apostolic works are being performed (for example, during sessions when lessons of catechesis are being prepared and tested)". (231) The goal or ideal is that catechists should be the protagonists of their own learning by being creative in formation and not by just applying external rules. This formation must be closely related to praxis: one must start with praxis to be able to arrive at praxis. (232)

The formation of catechists within the Christian community

246. Among the ways of forming catechists, those of their own Christian community are all important. It is in this community that catechists test their own vocation and continually nourish their own apostolic awareness. The figure of the priest is fundamental in the task of assuring their progressive maturation as believers and witnesses. (233)

247. A Christian community can develop various types of formative activities for their own catechists:

a) One of these is the constant fostering of the ecclesial vocation of catechists by keeping alive in them an awareness of being sent by the Church;

b) It is also important to ensure catechists have a mature faith, through the usual means by which the Christian community educates in the faith its own pastoral workers and its more committed lay members. (234) When the faith of catechists is not yet mature it is advisable that they should participate in a catechumenal program designed for young people and adults. This can be organized by the community itself, or one specifically created for them.

c) Immediate preparation for catechesis, done with a group of catechists, is an excellent means of formation especially when accompanied with an evaluation of all that has been experienced in the sessions of catechesis.

d) Within the community other formative activities can also be realized: courses in awareness of catechesis, for example, at the beginning of the pastoral year; retreats and living in community at the important liturgical times of the year; (235) dissertations on more pressing and necessary themes; systematic doctrinal formation, for example, studying the Catechism of the Catholic Church. These are activities of continuing formation, which together with the personal work of the catechist, would appear very useful. (236)

Topic 6 Media

Social communication (23)

160. "The first areopagus of the modern age is the world of communication, which is unifying humanity... The means of social communication have become so important as to be for many the chief means of information and education, of guidance and inspiration in their behavior as individuals, families and within society at large".(24) For this reason, in addition to the numerous traditional means in use, the media has become essential for evangelization and catechesis.(25) In fact, "the Church would feel herself guilty before God if she did not avail of those powerful instruments which human skill is constantly developing and perfecting... In them she finds in a new and more effective forum a platform or pulpit from which she can address the multitudes".(26)

In this respect, the following can be considered: television, radio, press, discs, tape recordings, video and audio cassettes, Compact Discs, as well as the entire range of audio-visual aids.(27)All of these media offer a particular service and everybody will have his own specific use for them. It is therefore necessary to appreciate their importance and to respect their demands.(28) In every well planned catechesis, such aids cannot be absent. Reciprocal assistance between the Churches, so as to defray the rather high costs of acquiring and running such aids, is a true service to the Gospel.

161. Good use of the media requires of catechists a serious commitment to knowledge, competence, training and up to date use of them. But, above all, because of the strong influence of the mass media and culture, it must be remembered that "it is not enough to use the media simply to spread the Christian message and the Church's authentic teaching. It is also necessary to integrate that message into the "new culture" created by modern communications... with new languages, new techniques and a new psychology".(29) Only by this, with the grace of God, can the Gospel message have the capacity to penetrate the consciousness of all and obtain a personal acceptance as well as a complete personal commitment.(30)

Catechesis and contemporary culture (111)

. "We can say of catechesis, as well as of evangelization in general, that it is called to bring the power of the Gospel into the very heart of culture and cultures". (112) The principles governing the adaptation and inculturation of catechesis have already been discussed. (113) It suffices to reaffirm that the catechetical discourse has as its necessary and eminent guide "the rule of faith", illuminated by the Magisterium of the Church and further investigated by theology. It must always be remembered that the history of catechesis, particularly in the patristic period, from several perspectives, is the history of the inculturation of the faith, and as such it merits careful study and meditation. It is, at the same time, an open-ended history, which will continue to require long periods of ongoing assimilation of the Gospel. In this chapter, some methodological directions will be expounded concerning this task, as demanding as it is necessary, ever easy and open to the risks of syncretism and other misunderstandings. It can indeed be said on this subject, which is particularly important today, that there exists a need for greater systematic and universal reflection on catechetical experience.

Duties of catechesis for inculturation of the faith (114)

203. These duties form an organic whole and are briefly expressed as follows:

– to know in depth the culture of persons and the extent of its penetration into their lives;

– to recognize a cultural dimension in the Gospel itself, while affirming, on the one hand, that this does not spring from some human cultural humus, and recognizing, on the other, that the Gospel cannot be isolated from the cultures in which it was initially inserted and in which it has found expression through the centuries;

– to proclaim the profound change, the conversion, which the Gospel, as a "transforming and regenerating" (115) force works in culture;

– to witness to the transcendence and the non-exhaustion of the Gospel with regard to culture, while at the same time discerning those seeds of the Gospel which may be present in culture;

– to promote a new expression of the Gospel in accordance with evangelized culture, looking to a language of the faith which is the common patrimony of the faithful and thus a fundamental element of communion;

– To maintain integrally the content of the faith and ensure that the doctrinal formulations of tradition are explained and illustrated, while taking into account the cultural and historical circumstances of those being instructed, and to avoid defacing or falsifying the contents.

Methodological processes

204. Catechesis, while avoiding all manipulation of culture, is not limited to a mere juxtaposition of the Gospel with culture in some "decorative manner". Rather it proposes the Gospel "in a vital way, profoundly, by going to the very roots of culture and the cultures of mankind". (116) This defines a dynamic process consisting of various interactive elements: a listening in the culture of the people, to discern an echo (omen, invocation, sign) of the word of God; a discernment of what has an authentic Gospel value or is at least open to the Gospel; a purification of what bears the mark of sin (passions, structures of evil) or of human frailty; an impact on people through stimulating an attitude of radical conversion to God, of dialogue, and of patient interior maturation.

The need for and criteria of evaluation

205. In the evaluation phase, particularly in cases of initial attempts or experimentation, careful attention must always be given to ensuring that the catechetical process is not infiltrated by syncretistic elements. In instances where this happens, attempts at inculturation will prove dangerous and erroneous and must be corrected. In positive terms, a catechesis which inspires not only intellectual assimilation of the faith, but also touches the heart and transforms conduct is correct. Catechesis, thus, generates a dynamic life which is unified by the faith. It bridges the gap between belief and life, between the Christian message and the cultural context, and brings forth the fruits of true holiness.

Those with responsibility for the processes of inculturation

206. "Inculturation must involve the whole People of God, and not just a few experts, since the people reflect the authentic 'sensus fidei' which must never be lost sight of. Inculturation needs to be guided and encouraged, but not forced, lest it give rise to negative reactions among Christians. It must be an expression of the community's life, one which must mature within the community itself and not be exclusively the result of erudite research". (117) The thrust to incarnate the Gospel which is the specific task of inculturation requires the co-operation in catechesis of all who live in the same cultural condition—clergy, pastoral workers (catechists) and laity.

Privileged forms and means

207. Among the forms most apt to inculturate the faith, it is helpful to bear in mind catechesis of the young and adult catechesis on account of the possibilities which they offer of better correlating faith and life. Neither can inculturation be neglected in the Christian initiation of children precisely because of the important cultural implications of this process: acquiring new motivations in life, education of conscience, learning a biblical and sacramental language, knowledge of the historical density of Christianity.

A privileged means of this is liturgical catechesis with its richness of signs in expressing the Gospel message and its accessibility to so great a part of the people of God. The Sunday homily, the content of the Lectionary and the structure of the liturgical year should be valued afresh, along with other occasions of particularly significant catechesis (marriages, funerals, visits to the sick, feasts of patron saints etc.). The care of the family always remains central, since it is the primary agent of an incarnate transmission of the faith.

Catechesis also places special emphasis on multi-ethnic and multi-cultural situations in that it leads to a greater discovery and appreciation of the resources of diverse groups to receive and express the faith.

Language (118)

208. Inculturation of the faith, under certain aspects, is a linguistic task. This implies that catechesis respect and value the language proper to the message, especially biblical language, as well as the historical-traditional language of the Church (creed, liturgy) and doctrinal language (dogmatic formulations). It is also necessary for catechesis to enter into dialogue with forms and terms proper to the culture of those to whom it is addressed. Finally, catechesis must stimulate new expressions of the Gospel in the culture in which it has been planted. In the process of inculturating the Gospel, catechesis should not be afraid to use traditional formulae and the technical language of the faith, but it must express its meaning and demonstrate its existential importance. Similarly, it is also the duty of catechesis "to speak a language suited to today's children and young people in general and to other categories of people—the language of students, intellectuals and scientists; the language of the illiterate or of people of simple culture; the language of the handicapped, and so on". (119)

The media of communication

209. Intrinsically connected with the question of language is that of the means of communication. One of the most effective and pervasive means is the mass media. "The very evangelization of modern culture depends to a great extent on the influence of the media". (120)

While not repeating what has already been said of the mass media elsewhere, (121) some indications are proposed as useful in inculturation: a greater appreciation of the media for their specific communication quality, while realizing the importance of balancing the language of image and that of word; the safeguarding of the genuine religious meaning of selected forms of expression; the promotion of critical maturity among audiences, stimulating them to a deep, personal discernment of what has been received from the media; the production of catechetical aids congruent with this aim and the effective co-operation of all those engaged in pastoral initiatives. (122)

210. The catechism and, above all, the Catechism of the Catholic Church is central to the process of inculturation, and it must be used so as to evince a "vast range of services... which aim at inculturation, which, to be effective, must never cease to be true". (123)

The Catechism of the Catholic Church expressly calls for the preparation of appropriate local catechisms, incorporating those adaptations required by difference of culture, age, spirituality and in the social and ecclesial situations of those to whom catechesis is addressed. (124)

Anthropological environments and cultural tendencies

211. The Gospel seeks a catechesis which is open, generous and courageous in reaching people where they live, especially in encountering those nuclei in which the most elementary

and fundamental cultural exchanges take place, such as the family, the school, the work environment and free time.

It is important for catechesis to discern and penetrate these environments, as it is there that the major cultural tendencies have greater impact in creating and popularizing such models of life as urban life, migratory or tourist influxes, the world of youth and other socially relevant phenomena. Indeed "there are so many sectors to enlighten with the light of the Gospel", (125) especially those cultural areas denominated 'modern areopagi' like communications; civil campaigns for peace, development and liberation of peoples; the protection of creation; the defense of human rights, especially of minorities, women and children; scientific research and international relations.

The dimensions of formation: being, knowing, and savoir-faire

238. The formation of catechists is made up of different dimensions. The deepest dimension refers to the very being of the catechist, to her human and Christian dimension. Formation, above all else, must help her to mature as a person, a believer and as an apostle. This is what the catechist must know so as to be able to fulfill her responsibilities well. This dimension is permeated by the double commitment she has to the message and to humanity. It requires the catechist to have a sufficient knowledge of the message that she transmits and of those to whom she transmits the message and of the social context in which they live. This then is the dimension of savoir-faire, of knowing how to transmit the message, so that it is an act of communication. The formation of the catechist tends to make of her an "educator of man and of the life of man". (213)

The human, Christian and apostolic maturity of catechists.

239. On the basis of this initial human maturity, (214) the exercise of catechesis, by constant consideration and evaluation, allows the catechist to grow in a balanced and in a critical outlook, in integrity, in his ability to relate, to promote dialogue, to have a constructive spirit, and to engage in group work. (215) It will cause him to grow in respect and in love for catechumens and those being catechized: "What is this love? It is the love, not so much of a teacher as of a father, or rather of a mother. It is the Lord's wish that every preacher of the Gospel, every builder up of the Church should have this love". (216) Formation also assumes that the faith of the catechist is fostered and nourished by the exercise of catechesis, making him thus to grow as a believer. The formation, above all, nourishes the spirituality of the catechist, (217) so that his activity springs in truth from his own witness of life. Every theme covered by formation should feed, in the first place, the faith of the catechist. It is true that catechists catechize others by firstly catechizing themselves.

Formation also constantly nourishes the apostolic consciousness of the catechist, that is, his sense of being an evangelizer. For this reason he should be aware of and live out the concrete evangelization efforts being made in his own diocese, as well as those of his own parish so as to be in harmony with the awareness that the particular Church has of its own mission. The best way to feed this apostolic awareness is by identifying with the figure of Jesus Christ, teacher and formator of disciples by seeking to acquire the zeal which Jesus had for the Kingdom. Beginning with the exercise of catechesis, the apostolic vocation of the catechist—constantly fostered by continuing formation—will progressively mature.

The biblico-theological formation of the catechist

240. Besides being a witness, the catechist must also be a teacher who teaches the faith. A biblico-theological formation should afford the catechist an organic awareness of the Christian message, structured around the central mystery of the faith, Jesus Christ.

The context of this doctrinal formation should be drawn from the various areas that constitute every catechetical program;

– the three great eras in the history of Salvation: the Old Testament, the life of Christ and the history of the Church.

– the great nuclei of the Christian message: the Creed, the Liturgy, the moral life and prayer.

In its own level of theological instruction, the doctrinal content of the formation of a catechist is that which the catechist must transmit. For its part, "Sacred Scripture should be the very soul of this formation". (218) The Catechism of the Catholic Church remains the fundamental doctrinal reference point together with the catechism proper to the particular Church.

241. This biblico-theological formation must contain certain qualities:

a) In the first place, it should be of a summary nature and correspond to the message to be transmitted. The various elements of the Christian faith should be presented in a well structured way and in harmony with each other by means of an organic vision that respects the "hierarchy of truths".

b) This synthesis of faith should be such as to help the catechist to mature in his own faith and enable him to offer an explanation for the present hope in this time of mission: "The situation today points to an ever-increasing urgency for doctrinal formation of the lay faithful, not simply for a better understanding which is natural to faith's dynamism, but also in enabling them to ?give a reason for their hope' in view of the world and its grave and complex problems". (219)

c) It must be a theological formation that is close to human experience and capable of correlating the various aspects of the Christian message with the concrete life of man "both to inspire it and to judge it in the light of the Gospel". (220) While remaining theological it must in some fashion adopt a catechetical style.

d) It must be such that the catechist "will be able not only to communicate the Gospel accurately, but also able to make those being taught capable of receiving it actively and of discerning what in their spiritual journey agrees with the faith". (221)

The human sciences and the formation of catechists

242. The catechist also acquires a knowledge of man and the reality in which he lives through the human sciences which have greatly developed in our own time. "In pastoral care sufficient use should be made, not only of theological principles, but also of secular findings, especially in the fields of psychology and sociology: in this way the faithful will be brought to a more mature living of the faith". (222)

It is necessary for the catechist to have some contact, with at least some of the fundamental elements of psychology: the psychological dynamics motivating man; personality structure; the deepest needs and aspirations of the human heart; progressive psychology and the phases of the human life-cycle; the psychology of religion and the experiences which open man to the mystery of the sacred.

The social sciences provide an awareness of the socio-cultural context in which man lives and by which he is strongly influenced. It is therefore necessary that in the formation of catechists that there take place "an analysis of the religious situation as well as of the sociological, cultural and economic conditions to the extent that these facts of collective life can greatly influence the success of evangelization". (223) In addition to these sciences, explicitly recommended by the Second Vatican Council, other human sciences should be used in one way or another in the formation of catechists, particularly the sciences of education and communication.

Various criteria which can inspire the use of human sciences in the formation of catechists

243. These are:

a) Respect for the autonomy of the sciences: "the Church... affirms the legitimate autonomy of culture and especially of the sciences". (224)

b) Evangelical discernment of the different tendencies or schools in psychology, sociology, and pedagogy: their values and their limitations.

c) The study of the human sciences—in the formation of catechists—is not an end in itself. Acquiring awareness of the existential, psychological, cultural and social situation of man is accomplished in the light of the faith in which man must be educated. (225)

d) In forming catechists, theology and the human sciences should mutually enrich each other. Consequently it is necessary to avoid a situation in which these materials are converted into the only norm for the pedagogy of the faith apart from the theological criteria deriving from the divine pedagogy. While these are fundamental and necessary disciplines, they are always at the service of evangelization which is more than a human activity. (226)

Pedagogical formation

Elaboration of instruments and didactic aids for catechetical activity

283. Along with those instruments dedicated to the orientation and general planning of catechetical activity (analysis of the situation, plan of action, Catechetical Directory), there are other instruments of more immediate use in catechetical activity. In the first place, mention must be made of textbooks, (321) which are placed directly in the hands of catechumens and those being catechized. Also helpful are the various catechetical Guides for both catechists and, in the case of the catechesis of children, for parents. (322) Audio-visual aids too are important in catechesis and appropriate discernment should be exercised in their use. (323) The basic criterion for these work aids should be that of twofold fidelity to God and to man, a fundamental principle for the whole Church. This implies an ability to marry perfect doctrinal fidelity with a profound adaptation to man's needs, taking into consideration the psychology of age and the socio-cultural context in which he lives.

In short, catechetical aids must:

– be "linked with the real life of the generation to which they are addressed, showing close acquaintance with its anxieties and questionings, struggles and hopes"; (324)

– try "to speak meaningfully to this generation"; (325)

– "really aim to give to those who use them a better knowledge of the mysteries of Christ, aimed at true conversion and a life more in conformity with God's will". (326)