Fundamental characteristics of initiatory catechesis

67. Catechesis acquires certain characteristics in virtue of being an "essential moment" in the process of evangelization, in the service of Christian initiation. (202) It is:

– a comprehensive and systematic formation in the faith. The Synod of 1977 underscored the need for a "comprehensive and structured" (203) catechesis, since catechesis is principally distinguished from other forms of presenting the word of God by its comprehensive and vital deepening of the mystery of Christ;

– this comprehensive formation includes more than instruction: it is an apprenticeship of the entire Christian life, it is a "complete Christian initiation", (204) which promotes an authentic following of Christ, focused on his Person; it implies education in knowledge of the faith and in the life of faith, in such a manner that the entire person, at his deepest levels, feels enriched by the word of God; it helps the disciple of Christ to transform the old man in order to assume his baptismal responsibilities and to profess the faith from the "heart"; (205)

–         a basic and essential formation, (206) centered on what constitutes the nucleus of Christian experience, the most fundamental certainties of the faith and the most essential evangelical values; it lays the foundation of the spiritual edifice of the Christian, nurtures the roots of his faith life and enables him to receive more solid nourishment in the ordinary life of the Christian community.

 

Various forms of continuing catechesis

71. For continuing education in the faith, the ministry of the word uses many forms of catechesis. Among these the following may be highlighted:

– The study and exploration of Sacred Scripture, read not only in the Church but with the Church and her living faith, which helps to discover divine truth, which it contains, in such a way as to arouse a response of faith. (214) The "lectio divina" is an eminent form of this vital study of Scripture.

– A Christian reading of events, which is required of the missionary vocation of the Christian community. In this respect the study of the social teaching of the Church is indispensable, since "its main aim is to interpret these realities, determining their conformity with or divergence from the lines of the Gospel teaching". (215)

– Liturgical catechesis, prepares for the sacraments by promoting a deeper understanding and experience of the liturgy. This explains the contents of the prayers, the meaning of the signs and gestures, educates to active participation, contemplation and silence. It must be regarded as an "eminent kind of catechesis". (216)

– Occasional catechesis which seeks to interpret determined circumstances of personal, family, ecclesial or social life and to help live them in the prospect off faith.(217)

– Initiatives of spiritual formation which seek to reinforce conviction, open new prospectives and encourage perseverance in prayer and in the duties of following Christ.

– A systematic deepening of the Christian message by means of theological instruction, so as truly to educate in the faith, encourage growth in understanding of it and to equip the Christian for giving the reason for his hope in the present world. (218) In a certain sense, it is appropriate to call such instruction "perfective catechesis".

 

 

Fundamental tasks of catechesis: helping to know, to celebrate and to contemplate the mystery of Christ

85. The fundamental tasks of catechesis are:

– Promoting knowledge of the faith

Who has encountered Christ desires to know him as much as possible, as well as to know the plan of the Father which he revealed. Knowledge of the faith (fides quae) is required by adherence to the faith (fides qua). (252) Even in the human order the love which one person has for another causes that person to wish to know the other all the more. Catechesis, must, therefore, lead to "the gradual grasping of the whole truth about the divine plan", (253) by introducing the disciples of Jesus to a knowledge of Tradition and of Scripture, which is "the sublime science of Christ". (254) By deepening knowledge of the faith, catechesis nourishes not only the life of faith but equips it to explain itself to the world. The meaning of the Creed, which is a compendium of Scripture and of the faith of the Church, is the realization of this task.

– Liturgical education

Christ is always present in his Church, especially in "liturgical celebrations". (255) Communion with Jesus Christ leads to the celebration of his salvific presence in the sacraments, especially in the Eucharist. The Church ardently desires that all the Christian faithful be brought to that full, conscious and active participation which is required by the very nature of the liturgy (256) and the dignity of the baptismal priesthood. For this reason, catechesis, along with promoting a knowledge of the meaning of the liturgy and the sacraments, must also educate the disciples of Jesus Christ "for prayer, for thanksgiving, for repentance, for praying with confidence, for community spirit, for understanding correctly the meaning of the creeds...", (257) as all of this is necessary for a true liturgical life

– Moral formation

Conversion to Jesus Christ implies walking in his footsteps. Catechesis must, therefore, transmit to the disciples the attitudes of the Master himself. The disciples thus undertake a journey of interior transformation, in which, by participating in the paschal mystery of the Lord, "they pass from the old man to the new man who has been made perfect in Christ". (258) The Sermon on the Mount, in which Jesus takes up the Decalogue, and impresses upon it the spirit of the beatitudes, (259) is an indispensable point of reference for the moral formation which is most necessary today. Evangelization which "involves the proclamation and presentation of morality", (260) displays all the force of its appeal where it offers not only the proclaimed word but the lived word too. This moral testimony, which is prepared for by catechesis, must always demonstrate the social consequences of the demands of the Gospel. (261)

– Teaching to pray

Communion with Jesus Christ leads the disciples to assume the attitude of prayer and contemplation which the Master himself had. To learn to pray with Jesus is to pray with the same sentiments with which he turned to the Father: adoration, praise, thanksgiving, filial confidence, supplication and awe for his glory. All of these sentiments are reflected in the Our Father, the prayer which Jesus taught his disciples and which is the model of all Christian prayer. The "handing on of the Our Father" (262) is a summary of the entire Gospel (263) and is therefore a true act of catechesis. When catechesis is permeated by a climate of prayer, the assimilation of the entire Christian life reaches its summit. This climate is especially necessary when the catechumen and those to be catechized are confronted with the more demanding aspects of the Gospel and when they feel weak or when they discover the mysterious action of God in their lives.

Other fundamental tasks of catechesis: initiation and education in community life and to mission

86. Catechesis prepares the Christian to live in community and to participate actively in the life and mission of the Church. The Second Vatican Council indicates the necessity for pastors "to form genuine Christian communities" (264) and for catechumens "[to] learn to co-operate actively in building up the Church and its work of evangelization". (265)

– Education for Community Life

a) Christian community life is not realized spontaneously. It is necessary to educate it carefully. In this apprenticeship, the teaching of Christ on community life, recounted in the Gospel of St Matthew, calls for attitudes which it is for catechesis to inculcate: the spirit of simplicity and humility ("unless you turn and become like little children..." Mt 18,3); solicitude for the least among the brethren ("but whoever causes one of these little ones who believe in me to sin..." Mt 18,6); particular care for those who are alienated ("Go and search of the one that went astray..." Mt 18,12); fraternal correction ("Go and tell him his fault..." Mt 18,15); common prayer ("if two of you agree on earth to ask about anything..." Mt 18,19); mutual forgiveness ("but seventy times seven..." Mt 18,22). Fraternal love embraces all these attitudes ("love one another; even as I have loved you..." Jn 13,34).

b) In developing this community sense, catechesis takes special note of the ecumenical dimension and encourages fraternal attitudes toward members of other Christian churches and ecclesial communities. Thus catechesis in pursuing this objective should give a clear exposition of all the Church's doctrine and avoid formulations or expressions that might give rise to error. It also implies "a suitable knowledge of other confessions", (266) with which there are shared elements of faith: "the written word of God, the life of grace, faith, hope and charity, and the other interior gifts of the Holy Spirit". (267) Catechesis will possess an ecumenical dimension in the measure in which it arouses and nourishes "a true desire for unity", (268) not easy irenicism, but perfect unity, when the Lord himself wills it and by those means by which he wishes that it should be brought about.

– Missionary initiation

a) Catechesis is also open to the missionary dimension. (269) This seeks to equip the disciples of Jesus to be present as Christians in society through their professional, cultural and social lives. It also prepares them to lend their cooperation to the different ecclesial services, according to their proper vocation. This task of evangelization originates, for the lay faithful, in the sacraments of Christian initiation and in the secular character of their vocation. (270) It is also important that every means should be used to encourage vocations to the Priesthood, and to the different forms of consecration to God in religious and apostolic life and to awaken special missionary vocations. The evangelical attitudes which Jesus taught his disciples when he sent them on mission are precisely those which catechesis must nourish: to seek out the lost sheep, proclaim and heal at the same time, to be poor, without money or knapsack; to know how to accept rejection and persecution; to place one's trust in the Father and in the support of the Holy Spirit; to expect no other reward than the joy of working for the Kingdom. (271)

b) In educating for this missionary sense, catechesis is also necessary for interreligious dialogue, if it renders the faithful capable of meaningful communication with men and women of other religions. (272) Catechesis shows that the link between the Church and non-Christian religions is, in the first place, the common origin and end of the human race, as well as the "many seeds of the word which God has sown in these religions". Catechesis too helps to reconcile and, at the same time, to distinguish between "the proclamation of Christ" and "inter-religious dialogue". These two elements, while closely connected, must not be confused or identified. (273) Indeed, "dialogue does not dispense form evangelization".(274)

Observations on the totality of these tasks

87. The tasks of catechesis, consequently, constitute a totality, rich and varied in aspect. On this point it is opportune to make some observations.

– "All of these tasks are necessary. As the vitality of the human body depends on the proper function of all of its organs, so also the maturation of the Christian life requires that it be cultivated in all its dimensions: knowledge of the faith, liturgical life, moral formation, prayer, belonging to community, missionary spirit. When catechesis omits one of these elements, the Christian faith does not attain full development.

– Each task realizes, in its own way, the object of catechesis. Moral formation, for example, is essentially christological and trinitarian. It is deeply ecclesial, while also open to social concerns. The same is true of liturgical formation. While essentially religious and ecclesial, it also strongly demands commitment to the evangelization of the world.

– These tasks are interdependent and develop together. Each great catechetical theme—catechesis of God the Father, for example—has a cognitive dimension as well as moral implications. It is interiorized in prayer and appropriated in witness. One task echoes the other: knowledge of the faith prepares for mission; the sacramental life gives strength for moral transformation.

– To fulfill its tasks, catechesis avails of two principal means: transmission of the Gospel message and experience of the Christian life. (275) Liturgical formation, for example, must explain what the Christian liturgy is, and what the sacraments are. It must also however, offer an experience of the different kinds of celebration and it must make symbols, gestures, etc. known and loved. Moral formation not only transmits the content of Christian morality, but also cultivates active evangelical attitudes and Christian values.

– The different dimensions of faith are objects of formation, as much of being given as received. Knowledge of the faith, liturgical life, the following of Christ are all a gift of the Spirit which are received in prayer, and similarly a duty of spiritual and moral study and witness. Neither aspect may be neglected. (276)

– Every dimension of the faith, like the faith itself as a whole, must be rooted in human experience and not remain a mere adjunct to the human person. Knowledge of the faith is significant. It gives light to the whole of existence and dialogues with culture. In the liturgy, all personal life becomes a spiritual oblation. The morality of the Gospel assumes and elevates human values. Prayer is open to all personal and social problems. (277)

As the 1971 Directory indicates, "it is very important that catechesis retain the richness of these various aspects in such a way that one aspect is not separated from the rest to the detriment of the others". (278)

 

 

Elements of methodology

Diversity of methods in catechesis (1)

148. The Church, in transmitting the faith, does not have a particular method nor any single method. Rather, she discerns contemporary methods in the light of the pedagogy of God and uses with liberty "everything that is true, everything that is noble, everything that is good and pure, everything that we love and honour and everything that can be thought virtuous or worthy of praise" (Phil 4:8). In short, she assumes those methods which are not contrary to the Gospel and places them at its service. This is amply confirmed in the Church's history. Many charisms of service of the word have given rise to various methodological directions. Hence, the "variety of methods is a sign of life and richness" as well as a demonstration of respect for those to whom catechesis is addressed. Such variety is required by "the age and the intellectual development of Christians, their degree of ecclesial and spiritual maturity and many other personal circumstances".(2) Catechetical methodology has the simple objective of education in the faith. It avails of the pedagogical sciences and of communication, as applied to catechesis, while also taking account of the numerous and notable acquisitions of contemporary catechesis.

The content-method relationship in catechesis (3)

149. The principle of "fidelity to God and fidelity to man" leads to an avoidance of any opposition or artificial separation or presumed neutrality between method and content. It affirms, rather, their necessary correlation and interaction. The catechist recognizes that method is at the service of revelation and conversion (4) and that therefore it is necessary to make use of it. The catechist knows that the content of catechesis cannot be indifferently subjected to any method. It requires a process of transmission which is adequate to the nature of the message, to its sources and language, to the concrete circumstances of ecclesial communities as well as to the particular circumstances of the faithful to whom catechesis is addressed.

Because of its intrinsic importance both in tradition and in present day catechesis, mention must be made of the method of approaching the Bible,(5) of "documentary pedagogy", especially of the Creed, since catechesis is a transmission of the faith; (6) of the method of liturgical and ecclesial signs; and of methods proper to the mass media. A good catechetical method is a guarantee of fidelity to content.

Inductive and deductive method (7)

150. The communication of the faith in catechesis is an event of grace, realized in the encounter of the word of God with the experience of the person. It is expressed in sensible signs and is ultimately open to mystery. It can happen in diverse ways, not always completely known to us. With regard to the history of catechesis, there is common reference today to inductive method and deductive method. Inductive method consists of presenting facts (biblical events, liturgical acts, events in the Church's life as well as events from daily life) so as to discern the meaning these might have in divine Revelation. It is a method which has many advantages, because it conforms to the economy of Revelation. It corresponds to a profound urge of the human spirit to come to a knowledge of unintelligible things by means of visible things. It also conforms to the characteristics of knowledge of the faith, which is knowledge by means of signs. The inductive method does not exclude deductive method. Indeed it requires the deductive method which explains and describes facts by proceeding from their causes. The deductive synthesis, however, has full value, only when the inductive process is completed.(8)

151. In reference to operative means, it has another sense: one is called "kerygmatic" (descending), which begins with the proclamation of the message, expressed in the principle documents of the faith (Bible, liturgy, doctrine...) and applies it to life; the other is called "existential" (ascending), which moves from human problems and conditions and enlightens them with the word of God. By themselves, these are legitimate approaches, if all factors at play have been duly observed; the mystery of grace and human data, the understanding of faith and the process of reason.

Human experience in catechesis (9)

152. Experience has different functions in catechesis. For this reason, it must be continuously and duly evaluated.

a) It arouses in man, interests, questions, hopes, anxieties, reflections and judgements which all converge to form a certain desire to transform his existence. It is a task of catechesis to make people more aware of their most basic experiences, to help them to judge in the light of the Gospel the questions and needs that spring from them, as well as to educate them in a new way of life. Thus, the person becomes capable of behaving in a responsible and active way before the gift of God.

b) Experience promotes the intelligibility of the Christian message. This corresponds well to the actions of Jesus. He used human experiences and situations to point to the eschatological and transcendent, as well as to show the attitude to be adopted before such realities. From this point of view, experience is a necessary medium for exploring and assimilating the truths which constitute the objective content of Revelation.

c) The above functions indicate that experience, assumed by faith, becomes in a certain manner, a locus for the manifestation and realization of salvation, where God, consistently with the pedagogy of the Incarnation, reaches man with his grace and saves him. The catechist must teach the person to read his own lived experience in this regard, so as to, accept the invitation of the Holy Spirit to conversion, to commitment, to hope, and to discover more and more in his life God's plan for him.

153. Interpreting and illuminating experience with the data of faith is a constant task of catechetical pedagogy—even if with difficulty. It is a task that cannot be overlooked without falling into artificial juxtapositions or closed understandings of the truth. It is made possible, however, by a correct application of the correlation and interaction between profound human experiences (10) and the revealed message. It is this which has amply borne witness to the proclamation of the prophets, the preaching of Christ, the teaching of the Apostles, which constitutes the basic normative criterion for every encounter of faith and human experience in the time of the Church.

Memorization in catechesis (11)

154. Catechetics forms part of that "memory" of the Church which vividly maintains the presence of the Lord among us.(12) Use of memory, therefore, forms a constitutive aspect of the pedagogy of the faith since the beginning of Christianity. To overcome the risk of a mechanical memorization, mnemonic learning should be harmoniously inserted into the different functions of learning, such as spontaneous reaction and reflection, moments of dialogue and of silence and the relationship between oral and written work.(13)

In particular, as objects of memorization, due consideration must be given to the principal formulae of the faith. These assure a more precise exposition of the faith and guarantee a valuable common doctrinal, cultural and linguistic patrimony. Secure possession of the language of the faith is an indispensable condition for living that same faith. Such formulae, however, should be proposed as syntheses after a process of explanation and should be faithful to the Christian message. To be numbered amongst them are some of the major formulae and texts of the Bible, of dogma, of the liturgy, as well as the commonly known prayers of Christian tradition: (Apostles' Creed, Our Father, Hail Mary...).(14)

"The blossoms—if we may call them that—of faith and piety do not grow in the desert places of a memoryless catechesis. What is essential is that texts that are memorized must at the same time be taken in and gradually understood in depth, in order to become a source of Christian life on the personal level and on the community level".(15)

155. Again, more importantly, the learning of the formulae of the faith and their profession must be understood in the traditional seed-bed or context of the traditio and the redditio, for which the handing on of the faith in catechesis (traditio) corresponds to the response of the subject during the catechetical journey and subsequently in life (redditio).(16)

This process encourages a greater participation in received truth. That personal response is correct and mature which fully respects the datum of faith and shows an understanding of the language used to express it (biblical, liturgical, doctrinal).

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)

 

178. The catechesis of children is necessarily linked with their life situation and conditions. It is the work of various but complementary educational agents. Some factors of universal relevance may be mentioned:

– Infancy and childhood, each understood according to its own peculiarities, are a time of primary socialization as well as of human and Christian education in the family, the school and the Church. These must then be understood as a decisive moment for subsequent stages of faith.

– In accordance with accepted tradition, this is normally the time in which Christian initiation, inaugurated with Baptism, is completed. With the reception of the sacraments, the first organic formation of the child in the faith and his introduction into the life of the Church is possible.(68)

– The catechetical process in infancy is eminently educational. It seeks to develop those human resources which provide an anthropological basis for the life of faith, a sense of trust, of freedom, of self-giving, of invocation and of joyful participation. Central aspects of the formation of children are training in prayer and introduction to Sacred Scripture.(69)

– Finally attention must be devoted to the importance of two vital educational loci: the family and the school. In a certain sense nothing replaces family catechesis, especially for its positive and receptive environment, for the example of adults, and for its first explicit experience and practice of the faith.

179. Beginning school means, for the child, entering a society wider than the family, with the possibility of greater development of intellectual, affective and behavioral capacities. Often specific religious instruction will be given in school. All this requires that catechesis and catechists constantly co-operate with parents and school teachers as suitable opportunities arise.(70) Pastors should remember that, in helping parents and educators to fulfill their mission well, it is the Church who is being built up. Moreover this is an excellent occasion for adult catechesis.(71)