PART FIVE: CATECHESIS
IN THE
CHAPTER I
The ministry of catechesis in the
particular Churches and its agents
The particular Church (129)
217. The
proclamation, transmission and lived experience of the Gospel are realized in
the particular Church (130) or Diocese. (131) The particular Church is
constituted by the community of Christ's disciples, (132) who live incarnated
in a definite socio-cultural space. Every particular Church "makes present
the universal Church together with all of its essential elements". (133)
In reality the universal Church, made fruitful by the Holy Spirit on the first
Pentecost, "brings forth the particular Churches as children and is
expressed in them". (134) The universal Church, as the Body of Christ, is
thus made manifest as "a Body of Churches". (135)
218. The
proclamation of the Gospel and the Eucharist are the two pillars on which is
built and around which gathers the particular Church. Like the universal Church
she also "exists for evangelization". (136) Catechesis is a basic
evangelizing activity of every particular Church. By means of it the Diocese
gives to all its members, and to all who come with a desire to give themselves
to Jesus Christ, a formative process which permits knowledge, celebration, living
and proclamation within a particular cultural horizon. In this way the
confession of faith—the goal of catechesis—can be proclaimed by the disciples
of Christ "in their own tongues". (137) As at Pentecost, so also
today, the
The ministry of catechesis in the
particular Church
219. In
all the ministries and services which the particular Church performs to carry
out its mission of evangelization, catechesis occupies a position of
importance. (140) In this the following traits are underlined:
a) In the
Diocese catechesis is a unique service (141) performed jointly by priests,
deacons, religious and laity, in communion with the Bishop. The entire
Christian community should feel responsible for this service. Even if priests,
deacons, religious and laity exercise catechesis in common, they do so in
different ways, each according to his particular condition in the Church
(sacred ministers, consecrated persons and the Christian faithful). (142)
Through them all and their differing functions, the catechetical ministry hands
on the word in a complete way and witnesses to the reality of the Church. Were
one of these forms absent catechesis would lose something of its richness as
well as part of its proper meaning;
b) On the
other hand it is a fundamental ecclesial service, indispensable for the growth
of the Church. It is not an action which can be realized in the community on a
private basis or by purely personal initiative. The ministry of catechesis acts
in the name of the Church by its participating in mission.
c) The
catechetical ministry—among all ministries and ecclesial services—has a proper
character which derives from the specific role of catechetical activity within
the process of evangelization. The task of the catechist, as an educator in the
faith, differs from that of other pastoral agents (liturgical, charitable and
social) even if he or she always acts in coordination with them.
d) In
order that the catechetical ministry in the Diocese be fruitful, it needs to
involve other agents, not specifically catechists, who support and sustain
catechetical activity by performing indispensable tasks such as: the formation
of catechists, the production of catechetical material, reflection,
organization and planning. These agents, together with catechists, are at the
service of a single diocesan catechetical ministry even if all do not play the
same roles or act on the same basis.
The Christian community and
responsibility for catechesis
220.
Catechesis is a responsibility of the entire Christian community. Christian
initiation, indeed, "should not be the work of catechists and priests
alone, but of the whole community of the faithful". (143) Continuing
education in the faith is a question which concerns the whole community;
catechesis, therefore, is an educational activity which arises from the
particular responsibility of every member of the community, in a rich context
of relationships, so that catechumens and those being catechized are actively
incorporated into the life of the community. The Christian community follows
the development of catechetical processes, for children, young people and adults,
as a duty that involves and binds it directly. (144) Again, at the end of the
catechetical process, it is the Christian community that welcomes the
catechized in a fraternal environment, "in which they will be able to live
in the fullest way what they have learned". (145)
221. The
Christian community not only gives much to those who are being catechized but
also receives much from them. New converts, especially adolescents and adults,
in adhering to Jesus Christ, bring to the community which receives them new
religious and human wealth. Thus the community grows and develops. Catechesis
not only brings to maturity the faith of those being catechized but also brings
the community itself to maturity.
Yet, while
the entire Christian community is responsible for Christian catechesis and all
of it members bear witness to the faith, only some receive the ecclesial
mandate to be catechists. Together with the primordial mission which parents
have in relation to their children, the Church confers the delicate task of
organically transmitting the faith within the community on particular,
specifically called members of the people of God. (146)
The Bishop has primary
responsibility for catechesis in the particular Church
222. The
Second
223. This
concern for catechetical activity will lead the Bishop to assume "the
overall direction of catechesis" (153) in the particular Church, which
implies among other things:
– that he
ensure effective priority for an active and fruitful catechesis in his Church
"putting into operation the necessary personnel, means and equipment, and
also financial resources"; (154)
– that he
exercise solicitude for catechesis by direct intervention in the transmission
of the Gospel to the faithful, and that he be vigilant with regard to the
authenticity of the faith as well as with regard to the quality of texts and
instruments being used in catechesis; (155)
–
"that he bring about and maintain... a real passion for catechesis, a
passion embodied in a pertinent and effective organization", (156) out of
a profound conviction of the importance of catechesis for the Christian life of
the diocese;
– that he
ensure "that catechists are adequately prepared for their task, being well
instructed in the doctrine of the Church and possessing both a practical and
theoretical knowledge of the laws of psychology and educational method";
(157)
– that he
establish an articulated, coherent and global program in the Diocese in order
to respond to the true needs of the faithful: it should be integrated into the
diocesan pastoral plan and coordinated with the programs of the Episcopal
Conference.
Priests, pastors and educators of
the Christian community
224. The
function proper to the presbyterate in the catechetical task arises from the
sacrament of Holy Orders which they have received. "Through that sacrament
priests, by the anointing of the Holy Spirit, are signed with a special
character and so are configured to Christ the priest, in such a way that they
are able to act in the person of Christ the head". (158) In virtue of this
ontological configuration to Christ, the ministry of the priest is a service
which forms the Christian community and co-ordinates and strengthens other
charisms and services. In catechesis the sacrament of Holy Orders constitutes
priests as "educators of the faith". (159) They work, therefore, to
see that the faithful are properly formed and reach true Christian maturity.
(160) Conscious, on the other hand, that their "ministerial
Priesthood" (161) is at the service of "the common Priesthood of the
faithful", (162) priests foster the vocation and work of catechists and
assist them in carrying out a function which springs from Baptism and is
exercised in virtue of a mission entrusted to them by the Church. Thus priests
put into effect the request which the Second Vatican Council made of them:
"to recognize and promote the dignity of the laity and their specific role
in the Church's mission". (163)
225. The
catechetical tasks proper to the presbyterate and particularly to parish
priests are: (164)
– to
foster a sense of common responsibility for catechesis in the Christian
community, a task which involves all, and a recognition and appreciation for
catechists and their mission;
– to care
for the basic orientation of catechesis and its planning by giving emphasis to
active participation of catechists and by insisting that catechesis be
"well structured and oriented"; (165)
– to
promote and to discern vocations to the service of catechesis and, as catechist
of catechists, attend to their formation by giving the greatest attention to
this duty;
– to
integrate catechetical activity into his program of community evangelization;
and foster the link between catechesis sacraments and the liturgy;
– to
secure the bonds between the catechesis of his community and the diocesan
pastoral programme by helping catechists become active co-operators in a common
diocesan program.
Experience
bears out that the quality of catechesis in a community depends very largely on
the presence and activity of the priest.
Parents, primary educators of their
children (166)
226. The
witness of Christian life given by parents in the family comes to children with
tenderness and parental respect. Children thus perceive and joyously live the
closeness of God and of Jesus made manifest by their parents in such a way that
this first Christian experience frequently leaves decisive traces which last
throughout life. This childhood religious awakening which takes place in the
family is irreplaceable. (167) It is consolidated when, on the occasion of
certain family events and festivities, "care is taken to explain in the
home the Christian or religious content of these events". (168) It is
deepened all the more when parents comment on the more methodical catechesis
which their children later receive in the Christian community and help them to
appropriate it. Indeed, "family catechesis precedes...accompanies and
enriches all forms of catechesis". (169)
227.
Parents receive in the sacrament of Matrimony "the grace and the ministry
of the Christian education of their children", (170) to whom they transmit
and bear witness to human and religious values. This educational activity which
is both human and religious is "a true ministry", (171) through which
the Gospel is transmitted and radiated so that family life is transformed into
a journey of faith and the
The role of religious in catechesis
228. In a
special way the Church calls those in consecrated life to catechetical activity
and wishes that "religious communities dedicate as much as possible of what
ability and means that they have to the specific work of catechesis".
(175) The particular contribution to catechesis of religious and of members of
societies of apostolic life derives from their specific condition. The
profession of the evangelical counsels, which characterizes the religious life,
constitutes a gift to the whole Christian community. In diocesan catechetical
activity their original and particular contribution can never be substituted
for by priests or by laity. This original contribution is born of public
witness to their consecration, which makes them a living sign of the reality of
the Kingdom: "it is the profession of these counsels, within a permanent
state of life recognized by the Church that characterizes the life consecrated
to God". (176) Although evangelical values must be lived by every
Christian, those in consecrated life "incarnate the Church in her desire
to abandon herself to the radicalism of the beatitudes". (177) The witness
of religious united to the witness of the laity shows forth the one face of the
Church which is a sign of the
229.
"Many religious institutes for men and women came into being for the
purpose of giving Christian education to children and young people, especially
the most abandoned". (179) That same charism of the founders is such that
many religious collaborate today in diocesan adult catechesis. Throughout
history many men and women religious "have been committed to the Church's
catechetical activity". (180) The founding charisms (181) are not a
marginal consideration when religious assume catechetical tasks. While
maintaining intact the proper character of catechesis, the charisms of the
various religious communities express this common task but with their own
proper emphases, often of great religious, social and pedagogical depth. The
history of catechesis demonstrates the vitality which these charisms have
brought to the Church's educational activity.
Lay catechists
230. The
catechetical activity of the laity also has a proper character which is due to
their condition in the Church: "their secular character is proper and
peculiar to the laity". (182) The laity engage in catechesis on the basis
of their insertion in the world, sharing all the demands of humanity and bringing
to the transmission of the Gospel specific sensitivity and nuances: "this
evangelization, that is, the proclamation of Christ by word and the testimony
of life, acquires a specific property and peculiar efficacy because it is
accomplished in the ordinary circumstances of the world". (183) Indeed by
sharing the same form of life as those whom they catechize, lay catechists have
a special sensitivity for incarnating the Gospel in the concrete life of men
and women. Catechumens and those receiving catechesis can find in them a
Christian model for their future as believers.
231. The
vocation of the laity to catechesis springs from the sacrament of Baptism. It
is strengthened by the sacrament of Confirmation. Through the sacraments of
Baptism and Confirmation they participate in the "priestly, prophetic and
kingly ministry of Christ". (184) In addition to the common vocation of
the apostolate, some lay people feel called interiorly by God to assume the
service of catechist. The Church awakens and discerns this divine vocation and
confers the mission to catechize. The Lord Jesus invites men and women, in a
special way, to follow him, teacher and formator of disciples. This personal
call of Jesus Christ and its relationship to him are the true moving forces of
catechetical activity. "From this loving knowledge of Christ springs the
desire to proclaim him, to 'evangelize,' and to lead others to the 'Yes' of
faith in Jesus Christ". (185) To feel called to be a catechist and to
receive this mission from the Church acquires different levels of dedication in
accordance with the particular characteristics of individuals. At times the
catechist can collaborate in the service of catechesis over a limited period or
purely on an occasional basis, but it is always a valuable service and a worthy
collaboration. The importance of the ministry of catechesis, however, would
suggest that there should be in a Diocese a certain number of religious and
laity publicly recognized and permanently dedicated to catecheses who, in
communion with the priests and the Bishop, give to this diocesan service that
ecclesial form which is proper to it. (186)
Various types of catechists
particularly necessary today
232. The
figure of the catechist in the Church, has different modes, just as, the needs
of catechesis are varied.
–
"The catechists in missionary countries", (187) to whom this title is
applied in a special way: "Churches that are flourishing today would not
have been built up without them". (188) There are those who have the
"specific responsibility for catechesis"; (189) and there are those
who collaborate in various forms of apostolate. (190)
– In some
Churches of ancient Christian tradition but where there is a shortage of
clergy, there is need for catechists in some way analogous to those of missionary
countries. This requires confronting urgent needs: the community animation of
small rural populations deprived of the constant presence of a priest, the
helpfulness of a missionary presence "in areas of large cities".
(191)
– In
countries of Christian tradition which require a "new evangelization"
(192) the catechist for young people and the catechist for adults become
indispensable, in promoting the process of initiatory catechesis. The
catechists must provide for continuing catechesis. In such tasks the role of
the priest is equally fundamental.
– The
catechist for children and adolescents continues to be indispensable. This
catechist has the delicate mission of giving "the first notions of
catechism and preparation for the sacrament of Penance, for First Communion and
Confirmation". (193) This responsibility is all the more pressing today if
children and adolescents "do not receive adequate religious formation
within the family". (194)
– A
catechist who must also be formed is the catechist for pre-sacramental
encounter, (195) for adults on occasions such as the Baptism or the First Holy
Communion of their children or the celebration of the sacrament of Matrimony.
It is a specific and original task comprising the welcome of the faithful, of
primary proclamation to them and of accompanying them on the journey of faith.
– Other
catechists urgently needed in delicate human situations include catechists for
the old (196) who need a presentation of the Gospel adapted to their condition;
for handicapped or disabled people who require a special pedagogy, (197) in
addition to their total integration into the community; for migrants and those
marginalized by the evolution of modern society. (198)
– Other
types of catechists may also be advisable. Every local Church, by analysing her
own cultural and religious situation, will discover her own needs and will
realistically foster those kinds of catechists which she needs. The
organization and orientation of the formation of catechists is a fundamental
responsibility.
CHAPTER II Formation for the service of catechesis
Pastoral care of catechists in a
233. To
ensure the working of the catechetical ministry in a local Church, it is
fundamental to have adequate pastoral care of catechists. Several elements must
be kept in mind in this respect. Indeed efforts must be made:
– to
encourage in parishes and Christian communities vocations for catechesis.
Today, because the needs of catechesis are so varied, it is necessary to
promote different kinds of catechists. "There is therefore a need for specialized
catechists". (199) In this respect selection criteria must be established;
– to try
to provide a certain number of full time catechists so that these can devote
their time intensely and in a more stable way to catechesis, (200) in addition
to fostering part-time catechists who are likely to be more numerous in the
ordinary course of events;
– to
organize a more balanced distribution of catechists, among the various groups
who require catechesis. Awareness of the needs of adult catechesis and
catechesis for young people, for example, can help to establish a greater
balance in relation to the number of catechists who work with children and
adolescents.
– to
foster animators of catechetical activity with responsibility at diocesan
level, in regions and in parishes. (201)
– to
organize adequately the formation of catechists, both in relation to basic
training and continuing formation.
– to
attend to the personal and spiritual needs of catechists as well as to the
group of catechists as such. This activity is principally and fundamentally the
responsibility of the priests of the respective Christian communities.
– to
co-ordinate catechists with other pastoral workers in Christian communities, so
that the entire work of evangelization will be consistent and to ensure that
catechists will not be isolated from or unrelated to the life of the community.
Importance of the formation of
Catechists
234. All
of these tasks are born of the conviction that the quality of any form of
pastoral activity is placed at risk if it does not rely on truly competent and
trained personnel. The instruments provided for catechesis cannot be truly
effective unless well used by trained catechists. Thus the adequate formation
of catechists cannot be overlooked by concerns such as the updating of texts
and the re-organization of catechesis. (202)
Consequently,
diocesan pastoral programs must give absolute priority to the formation of lay
catechists. Together with this, a fundamentally decisive element must be the
catechetical formation of priests both at the level of seminary formation as
well as at the level of continuing formation. Bishops are called upon to ensure
that they are scrupulously attentive to such formation.
Nature and purpose of the formation
of catechists
235.
Formation seeks to enable catechists to transmit the Gospel to those who desire
to entrust themselves to Jesus Christ. The purpose of formation, therefore, is
to make the catechist capable of communicating: "The summit and centre of
catechetical formation lies in an aptitude and ability to communicate the
Gospel message". (203)
The
Christocentric purpose of catechesis, which emphasizes the communion of the
convert with Jesus Christ, permeates all aspects of the formation of
catechists. (204) This aim is nothing other than to lead the catechist to know
how to animate a catechetical journey of which, the necessary stages are: the
proclamation of Jesus Christ; making known his life by setting it in the
context of salvation history; explanation of the mystery of the Son of God,
made man for us; and finally to help the catechumen, or those being catechized,
to identify with Jesus Christ through the sacraments of initiation. (205) With
continuing catechesis, the catechist merely tries to deepen these basic
elements. This Christological perspective touches directly upon the identity of
the catechist and his preparation. "The unity and harmony of the catechist
must be read in this Christocentric light and built around a profound
familiarity with Christ and the Father, in the Spirit". (206)
236. By
virtue of the fact that formation seeks to make the catechist capable of
transmitting the Gospel in the name of the Church, all formation has an
ecclesial nature. The formation of catechists is nothing other than an
assistance for them in identifying with the living and actual awareness that
the Church has of the Gospel, in order to make them capable of transmitting it
in his name.
In
concrete terms, the catechist—in his formation—enters into communion with that
aspiration of the Church which, like a spouse, "keeps pure and intact the
faith of the Spouse" (207) and which, as "mother and teacher"
desires to transmit the Gospel by adapting it to all cultures, ages, and
situations. This truly ecclesial quality of the transmission of the Gospel
permeates the entire formation of catechists and gives to that formation its
true nature.
The inspiring criteria of the
formation of catechists
237. An
adequate conception of the formation of catechists must always take prior note
of some of the criteria which inspire and configure with varying emphases
relevant to the formation of catechists:
– Firstly,
it is a question of forming catechists for the need to evangelize in the
present historical context, with its values, challenges and disappointments. To
accomplish this task, it is necessary for catechists to have a deep faith,
(208) a clear Christian and ecclesial identity; (209) as well as a great social
sensitivity. (210) All formation programs must accommodate these points.
– In
formation, account must also be taken of the concept of catechesis, proposed by
the Church today. It is a question of forming catechists so as to be able to
transmit not only a teaching but also an integral Christian formation, by
developing "tasks of initiation, of education, and of teaching".
(211) Catechists must be able to be, at one and the same time, teachers,
educators and witnesses of the faith.
– The
present catechetical moment being lived by the Church requires catechists who
can "integrate", who are capable of overcoming "unilateral
divergent tendencies" (212) and who are able to provide a full and
complete catechesis. They must know how to link the dimension of truth and
meaning of the faith, orthodoxy and orthopraxis, ecclesial and social meaning.
Formation must contribute to the enrichment of these factors lest tensions
arise between them.
– The
formation of lay catechists cannot ignore the specific character of the laity
in the Church, and cannot be regarded as merely a synthesis of the mission
received by priests and religious. Rather, "their apostolic training
acquires a special character precisely from the secular nature of the lay state
and from its particular type of spirituality".
– Finally,
the pedagogy used in this formation is of fundamental importance. As a general
criterion, it is necessary to underline the need for a coherence between the
general pedagogy of formation of catechists and the pedagogy proper to the
catechetical process. It would be very difficult for the catechist in his
activity to improvise a style and a sensibility to which he had not been
introduced during his own formation.
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 his human and Christian
dimension. Formation, above all else, must help him 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 his responsibilities well. This dimension is permeated by the
double commitment he has to the message and to man. It requires the catechist
to have a sufficient knowledge of the message that he transmits and of those to
whom he 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 him 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
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)
Schools for catechists and centers
for higher learning for experts in catechesis
248.
Attendance at a school for catechists (237) is a particularly important moment
in the formation of a catechist. In many places such schools are organized on
two levels: one for catechists who are "ordinary"; (238) the other
for those who have "responsibility for catechesis".
Schools for ordinary catechists
249. The
purpose of such schools is to give an comprehensive and systematic catechetical
formation of a basic nature over a period of time during which the specifically
catechetical dimensions of formation are promoted: the Christian message;
knowledge of man and his socio-cultural situation; the pedagogy of the faith.
Such a systematic formation has notable advantages amongst which the following
can be numbered:
– its
systematic nature which is not so absorbed in the immediate concerns of
catechetical activity;
– its
quality which is assured by trained specialists;
–
integration with catechists from other communities, which promotes ecclesial
communion.
Institutes for those with
responsibility for catechesis
250. So as
to prepare those who have responsibility for catechesis, in parishes and
vicariates as well as full time catechists (239) it is useful to provide
catechetical institutes either at diocesan or inter-diocesan level. Clearly,
standards in these institutes will be more demanding. In addition to the
courses of basic catechetical formation they will promote those specializations
regarded as necessary for the particular circumstances in which they are
located. It may prove opportune, even for reasons of rationalizing resources,
that the orientation of such institutes be directed towards those with
responsibility for various pastoral activities. In this event they can be
transformed into centres of formation for pastoral workers. Commencing with a
general basic formation (doctrinal and anthropological) those areas in which
specialization is required should be determined in relation to the particular
demands made on the various pastoral and apostolic works of the diocese in
which its pastoral workers are involved.
Higher institutes for experts in
catechesis
251. A
higher level of catechetical formation to which priests, religious and laity
might have access is of vital importance for catechesis. In this regard it is
hoped that "higher institutes for training in pastoral catechetics should
be promoted or founded, so that catechists capable of directing catechesis at
the diocesan level, or within the area of activities to which religious
congregations are dedicated, may be prepared. These higher institutes can be
national or even international. They ought to function as a university so far
as curriculum, length of course and requisites for admission are
concerned". (240) In addition to the formation of those who must assume
responsibility for catechesis, these institutes will also form those who teach
catechesis in seminaries, houses of formation and in the catechetical schools.
These institutes should devote themselves to a congruent level of research in
catechesis.
252. At
this level of formation there is much opportunity for fruitful co-operation
between the Churches: "Here also the material aid provided by the richer
Churches to their poorer sisters can show the greatest effectiveness, for what
better assistance can one Church give to another than to help it to grow as a Church
with its own strength?" (241) Obviously such collaboration has due respect
for the particular circumstances of poorer Churches and their responsibilities.
At diocesan and inter-diocesan levels it is most useful when there is an
awareness of the need to form people at a higher level, just as there is a
similar need for such in other ecclesiastical activities as well as in the
teaching of other disciplines.