GDC 286-291: Conclusion

We have arrived at the conclusion of this document. If you ever want to review this series, consult the linked page at the top or on the sidebar. Let’s read:

286. In formulating the present guidelines and directives every possible effort has been made to ensure that they are based on the teachings of the Second Vatican Council and on the subsequent interventions of the Church’s Magisterium. Particular attention has, moreover, been given to the experience of ecclesial life among different peoples in the interim. In the light of fidelity to the spirit of God the requisite discernment has been exercised, always, however, with a view to the renewal of the Church and the service of evangelization.

By necessity, a document like this can never be a manual for every parish, every catechist. The purpose is to encourage and guide:

287. This new Directory is offered to all the Pastors of the Church, to their fellow workers and to catechists in the hope that it may serve as an encouragement in the service which the Church and the Holy Spirit entrusts to them, namely, fostering the growth of faith in those who believe. The guidelines, contained herein, are intended not only to clarify the nature of catechesis and the norms and criteria which govern this evangelizing ministry of the Church but to nurture, with the power of the word and the interior action of the Holy Spirit, the hope of those who labour in this privileged area of ecclesial activity.

Fruitful faith formation is grace, not human effort alone:

288. The effectiveness of catechesis is and always will be a gift of God, through the operation of the Spirit of the Father and the Son. St Paul, in his letter to the Corinthians, confirms this total dependence on the intervention of God when he writes: “I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth” (1 Cor 3:6-7).

Neither catechesis nor evangelization is possible without the action of God working through his Spirit. (Cf. Evangelii Nuntiandi 75a) In catechetical praxis neither the most advanced pedagogical techniques nor the most talented catechist can ever replace the silent and unseen action of the Holy Spirit. (Cf. Evangelii Nuntiandi 75d) “It is he who is in truth the protagonist of all the Church’s mission”; (Redemptoris Missio 21) it is he who is the principal catechist; it is he who is “the interior teacher” of those who grow in the Lord. (Cf. Catechesi Tradendae 72) He is, in fact, “the principle inspiring all catechetical work and all who do this work”. (Catechesi Tradendae 72)

The good catechist relies on God. Or in popular parlance, “trusts the process.”

289. May patience and trust abide in the spirituality of the catechist, since it is God himself who sows, gives growth, and brings to fruition the seed of his word, planted in good soil and tended with love. St Mark, the Evangelist, is alone in recounting the parable by which Jesus makes us to understand the stages, one after the other, whereby the scattered seed gradually and constantly develops: “The Kingdom of God is as if a man should scatter seed upon the ground, and should sleep and rise night and day, and, the seed should sprout and grow, he knows not know. The earth produces of itself, first the blade, then the ear, then the full grain in the ear. But when the grain is ripe, at once he puts in the sickle, because the harvest has come” (Mk 4:26-29).

290. The Church, which has the responsibility of catechizing those who believe, invokes the Spirit of the Father and of the Son, begging him to give fruitfulness and interior strength to the toil which is everywhere undertaken for the growth of the faith and the fellowship of Our Saviour Jesus Christ.

And who is “the Church?” The people, of course share the responsibility: the institution, the bishop, the diocesan staff, pastors, “professional catechists,” parish leaders, parents, and the community overall.

291. Today as ever, all labourers of catechesis, trusting in her intercession, turn to the Blessed Virgin Mary, who saw her Son grow “in wisdom, age and grace” (Lk 2,52). They find in her the spiritual model for carrying out and strengthening the renewal of contemporary catechesis, in faith, hope and love. Through the intercession of the “Virgin of Pentecost”, (Catechesi Tradendae 73) there is born in the Church a new power, generating sons and daughters in the faith and educating them toward the fullness of Christ.

What to say?

This document affirms Vatican II. It identifies some of the important trends and challenges we face today. It incorporates a reinvigorated theology of God, and stays the course from 1971′s General Catechetical Directory. It emphasizes adult formation as the foundation.

I’d say parishes in the US, and the faith formation establishment are chugging along, and a shift in emphasis is not what they’re about. Adult parishioners “graduated” from school, and that’s in the past. They expect their kids to graduate someday, too. The biggest catechetical challenge in the Church is not pre- or post-conciliar ideology. It’s not poor or not-good-enough catechesis. It’s not really the clergy, and it’s certainly not the catechists. In order for the Church to realize the potential of faith formation, we need a sea change like we experienced with early and frequent Communion in the last century. Do you see it coming anytime soon? I don’t. But we still have the grace of God working under the guise of human fallibility.

Last call for comments.

 

GDC 284-285: “Preparation of local catechisms: a direct responsibility of the episcopal ministry”

Today we talk about the virtue of a catechism as a genre of written catechesis:

284. Among the aids available to catechesis, catechisms excel all others.

The note for this sentence is lengthy: The question of local catechisms has been dealt with in Part two, chap. II. Here we intend to present only some criteria for their elaboration. By the term “local catechisms” the present document refers to those catechisms which are proposed by particular Churches or by Episcopal Conferences.

Their importance derives from the fact that the message transmitted by them is recognized as authentic by the Pastors of the Church. If the Bishop presides over the general catechetical activity of a particular Church, it is also true that the publication of catechisms is a direct responsibility of the episcopal ministry. National, regional, or diocesan catechisms, drawn up in co-operation with catechetical workers, are ultimately the responsibility of the Bishops, who are catechists par excellence in the particular Churches.

In drawing up catechisms, the following two criteria must be carefully adhered to.

a) perfect harmony with the Catechism of the Catholic Church: “a sure and authentic reference… particularly for preparing local catechisms”; (Fidei Depositum 3c)

b) due consideration for the norms and criteria for the presentation of the Gospel message contained in the General Directory for Catechesis, which is also a “standard of reference” (Catechesi Tradendae 50) for catechesis.

285. The “prior approbation of the Apostolic See” (General Catechetical Directory 119, 134; canon law 775 § 2; Pastor Bonus 94) which is required for catechisms emanating from Episcopal Conferences—signifies that these are documents whereby the universal Church, in the differing socio-cultural contexts to which she is sent, proclaims and transmits the Gospel and “generates the particular Churches by manifesting herself in them”. (Communionis Notio 9) The approbation of a catechism is a recognition of the fact that it is a text of the universal Church for a specific culture and situation.

It took a while before the various catechisms began to appear after the CCC was published. Now we have YouCat, the compendium on social issues, and other books. What’s working from what you’ve read and seen?

 

GDC 283: “Elaboration of instruments and didactic aids for catechetical activity”

Let’s talk about books. If this document had been prepared today, we might be talking about internet sites, too. Books are seen as supplements to the “live communication of the Christian message.” They do not replace the catechist.

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. (Cf. Part Three, chap. 2, Social communication; cf. General Catechetical Directory 122) The basic criterion for these work aids should be that of twofold fidelity to God and to (people), a fundamental principle for the whole Church. This implies an ability to marry perfect doctrinal fidelity with a profound adaptation to (human) needs, taking into consideration the psychology of age and the socio-cultural context in which (people) live.

(321) With regard to this ensemble of catechetical books Catechesi Tradendae notes: “one of the major features of the renewal of catechetics today is the rewriting and multiplication of catechetical books taking place in many parts of the Church. Numerous very successful works have been produced and are a real treasure in this service of catechetical instruction” (Catechesi Tradendae 49).

The General Catechetical Directory 120 defines textbooks in the following way: “textbooks are aids offered to the Christian community that is engaged in catechesis. No text can take the place of a live communication of the Christian message; nevertheless, the texts do have great value in that they make it possible to present a fuller exposition of the witnesses of Christian tradition and of principles that foster catechetical activity”.

(322) With regard to catechetical manuals General Catechetical Directory 121 indicates what they should contain: “an explanation of the message of Salvation (constant reference must be made to the sources and a clear distinction must be kept between those things which pertain to the faith and to the doctrine that must be held, and those things which are mere opinions of theologians); psychological and pedagogical advice; suggestions about methods”.

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”; (Catechesi Tradendae 49b)

– try “to speak meaningfully to this generation”; (Catechesi Tradendae 49b)

– “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”. (Catechesi Tradendae 49b)

Catechesi Tradendae was Pope John Paul II’s first major catechetical document. Clearly, it was a personal priority, and given the witness of his life, especially connecting with students, it’s not a surprise his emphasis would be on an effective and personal touch.

Note at the end that knowledge itself is a means to an end. The desired result of a well-formed believer is “true conversion” and a life’s example that exemplifies “conformity with God’s will.” Gathering knowledge, by itself, is not the mark of an accomplished believer.

 

GDC 281-282: “Programme of catechetical actions and orientation”

Get with the program:

281. Following close study of the situation, it becomes necessary to proceed to the formulation of a programme of action. This will determine the objectives, the means of pastoral catechesis and the norms governing it with reference to local needs and be in complete harmony with the objectives and norms of the universal Church. The programme or plan of action should be effective since its purpose is to orientate diocesan or inter-diocesan catechesis. Because of its nature, it is usually drawn up for a specific period, at the end of which it is revised, taking into account new emphases, objectives and means. Experience confirms the usefulness of such a programme of action for catechesis. By defining certain common objectives it encourages various interests to work together with a common purpose. Thus realism should be the first characteristic of a programme of action, then simplicity, conciseness and clarity.

282. Together with the programme of action—focused above all on workable options—many Episcopates prepare, at national level, catechetical materials of a orientational or reflective nature which provide criteria for an adequate and appropriate catechesis. These instruments are called by various names: Catechetical Directory, Catechetical Guidelines, Basic Document, Reference Text, etc. These are mainly addressed to those responsible for catechesis and to catechists. They clarify the concept of catechesis: its nature, object, tasks, contents, method and those to whom it is addressed. These directories or general guidelines prepared by Episcopal Conferences or published with their authority are obliged to follow the same process of elaboration and approval as catechisms. That is, such documents, before their publication, must be submitted to the Apostolic See for its approbation. (Cf. General Catechetical Directory 117 and 134; Pastor Bonus 94) These catechetical guidelines are a source of great inspiration for catechesis in the local Churches and their elaboration is useful and recommended, because, amongst other things, they are an important point of reference for the formation of catechists. This kind of aid is closely and directly related to episcopal responsibility.

The national catechetical directory (US) is here.

Bishop Leonard Blair has a brief commentary on the national directory. He zeroes in on a concept I think appropriate for Catholics of today: discerning God’s action in our lives, and where to go from there. An illustrative excerpt:

When I was prepared for Confirmation in 1960, I was taught by memorization the appropriate doctrines regarding God the Holy Spirit and the Sacrament. It was assumed that my classmates and I would try to live a good and holy life as a result, and would participate in the life of the Church and be witnesses to Christ in our close-knit Catholic world. However, all this was presented in very formal language and remained largely abstract. Today, on the other hand, when I ask Confirmation candidates what this sacrament is, they most often reply with a list of all the good things they are doing to show their commitment to their faith. This is a very positive development that was not part of my sacramental preparation. However, I find that today’s candidates often have a hard time expressing how this Sacrament is God’s work, not theirs, or speaking about some of the doctrines concerning Confirmation and the Holy Spirit that are found in the Catechism. Two eras of religious instruction are reflected here, and they need not be an “either/or,” but a “both /and.” As we shall see a little later on, the most recent catechetical directives envision an all-important balance.

That balance is a key aspect that’s not limited to Confirmation. Engaged couples focus on their love. Penitents on their sins. Those anointed on their sickness. I wonder if believers don’t focus on themselves and their surrounding world because it is what they know. Discerning God’s work–that’s another issue. I suspect that believers lack formation in discerning God’s presence. I think we “know” Christ is present in the Eucharist. I think that emphasis may be leaned on so strongly that people expect to find God in church–which they can and do. But they don’t always find God in the world.

If people aren’t coming to “adult ed,” and our efforts with children and youth are “tied to a curriculum,” then what do we do? If a parish priest thought that discerning God’s action (to give one possible example) was a weakness, what prevents a preacher from weaving a thread through multiple homilies over the course of months or a liturgical year?

I confess my unfamiliarity with the national directory. I’m not a “professional catechist,” so I’ve never had reason to read or study that document. For any of you reader who have, what are its main thrusts? What initiatives are needed today to get us on Bishop Blair’s “both/and” track?

 

GDC 279-280: “Some responsibilities proper to the catechetical ministry”

Let’s examine “Some responsibilities proper to the catechetical ministry,” specifically, an “Analysis of the situation and its needs.” This analysis is directed for dioceses and other “big” organizations, but a parish should probably be attuned to this:

279. The particular Church, in organizing its catechetical activity, must have as its point of departure an analysis of the situation. “The object of this investigation is multiple: included are examination of pastoral action and 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”. (General Catechetical Directory 100) This is nothing other than becoming aware of reality from the point of view of catechesis and its needs.

More concretely:

– there must be a clear awareness, in “examining pastoral action”, of the state of catechesis: how, in fact, it is situated in the process of evangelization; a distinct balance between the various catechetical sectors (children, adolescents, young people, adults); the co-ordination of catechesis with Christian education in the family, in schools and elsewhere; its internal quality; the contents imparted and the methodology used; the characteristics of catechists and their formation;

– an “analysis of the religious situation” of the Diocese includes three closely related levels: the sense of the sacred, that is those human experiences, which, because of their depth, tend to open to mystery; the religious sense, the concrete ways in which a particular people conceives of and communicates with God; and the situation of the faith, in the light of the various types of believer; in connection with these levels, it also investigates the moral situation as lived, inquiring into its emerging values and evident ambiguities or counter values.

– “socio-cultural analysis”, about which much has already been said in relation to the human sciences in the formation of catechists, (Cf. Part Five, chap. 5) is also necessary because catechumens and those being catechized must be prepared to constitute a Christian presence in society.

280. The analysis of the situation, from these various perspectives, “should also convince those who work in the ministry of the word that, so far as pastoral action is concerned, human situations are ambivalent. Therefore, workers in the service of the Gospel should learn to note the many possibilities that are opening up for their action in new and diverse circumstances… For always possible is a process of change which can make clear the way to the Faith”. (General Catechetical Directory; cf. Introductory explanation, 16)

This analysis is a primary working instrument, of an informational nature, offered by the catechetical service to pastors and catechists.

Commentary:

Our current weakness is in missing the evangelical connection–how Catholics reach out to the unchurched. And sorting out the authentic catechetical needs: inspiring first faith and engaging catechesis when the new/renewed believer is ready.

Consider those “three closely related levels,” the human encounter with the sacred, the concrete experience of religion, and the various expressions of faith. Morality is then linked with these, but these three “levels” give a context, and a hope for both evangelization as well as deepening the faith life later on.

 

GDC 278: “Catechesis in educational pastoral work”

The last post on coordination of catechesis:

278. Pastoral care offered by a particular Church in the area of education should establish a necessary co-ordination between the different loci in which education in the faith takes place. It is extremely important that all catechetical means “should converge on the same confession of faith, on the same membership of the Church, and on commitments in society lived in the same Gospel spirit”. (Catechesi Tradendae 67b) Educational co-ordination primarily concerns children, adolescents, and young adults. It is more than useful for the particular Church to integrate various educational sectors and environments in a single project at the service of the Christian education of youth. All of these loci complement each other, but no one of them, taken separately, can ensure a complete Christian education. Since it is always the same and unique person of the child or young person who undergoes these different educational actions, it is important that the different influences always have the same fundamental inspiration. Any contradiction between these actions is harmful, in so far as each one of them has its own specificity and importance. Thus it is most important for the particular Church to provide a programme of Christian initiation which takes into account and integrates the various educational tasks as well as the demands of new evangelization.

I think the primary coordination model for the US is “graduation.” “Religion” is viewed as subject matter in a school format: adults provide it for kids, and the older one gets the more one sees the occasional experience of catechesis (formation for confirmation, marriage, one’s child’s baptism) as means to a specific end. That’s not to say that these catechetical efforts aren’t well-presented in terms of delivery and content. The American understanding is that one receives content to achieve a goal. The information is optional once the personal goal is achieved.

When the Church speaks of a “complete Christian education,” I’m sure we’re talking about a deeper and more profound embrace of the Gospel and its values, and the particular effort at evangelizing. That’s not quite where most parishes and believers are in the US at this time.

 

GDC 276-277: “Catechetical activity in the context of new evangelization”

The Church mentions its continuum of missionary proclamation/catechesis/pastoral ministry. Those distinctions have a rough arc, to be sure, but the borders might appear blurred when the Church encounters those who were raised Christian, but have yet to fully awaken in their faith. Let’s chat about the New Evangelization:

276. If catechesis is defined as a moment in the total process of evangelization, the problem inevitably arises of co-ordinating catechetical activity with the missionary activity which necessarily precedes it, as well as with the pastoral activity which follows it. There are in fact “elements which prepare for catechesis as well as those deriving from it”. (Catechesi Tradendae 18d) In this respect, the link between missionary proclamation which seeks to stir up the faith, and initiatory catechesis, which seeks to deepen its roots, is decisive for evangelization. This link is, in a certain sense, more evident in the mission ad gentes. (Redemptoris Missio 33) Adults converted by the primary proclamation enter the catechumenate where they are catechized. In situations requiring “new evangelization”, (Redemptoris Missio 33) co-ordination becomes more complex because ordinary catechesis is, at times, offered to young people and adults who need a period of prior proclamation and awakening in their adherence to Christ.

Similar difficulties arise with regard to the catechesis of children and the formation of their parents. (Cf. Catechesi Tradendae 19 and 42) At other times forms of ongoing catechesis are applied to adults who, in fact, reguire a true intiatory catechesis.

277. The current situation of evangelization requires that both activities, missionary proclamation and initiatory catechesis, be conceived in a co-ordinated manner and be given, in the particular Church, through a single programme of evangelization which is both missionary and catechumenal. Today, catechesis must be seen above all as the consequence of an effective missionary proclamation. The directives of the decree Ad Gentes—which sets the catechumenate in the context of the Church’s missionary activity—remain a particularly valid reference point for catechesis. (Cf. Ad Gentes 11-15. The concept of evangelization as a process structured in stages was analysed in Part I, chap. I. The process of evagelization)

Some of the problems of modern catechesis may stem from an attempt to impart catechesis when those served have yet to be fully (or at least substantially) converted by the Gospel. Maybe it’s not a surprise that if faith has never truly taken root, catechetical service as classroom children leads only to occasional engagement in parish ministry. No wonder people drop out of Catholicism, if the underpinings are assumed, but not really present. What’s the answer? Maybe less adult education and more missionary proclamation. That really puts the liturgy–especially the homily–on the spot. Church critics who suggest Catholics are ignorant or uncatechized are missing the boat. Many baptized people have never been truly evangelized. More/better catechesis won’t work. That’s like watering the soil when the seed hasn’t been planted.

 

GDC 274-275: “Coherent diocesan catechetical programmes”

What should a diocese offer in terms of catechetical programming connected with Christian Initiation? Today’s sections tell it:

274. The diocesan catechetical programme is the global catechetical project of a particular Church, which integrates, in a structured and coherent way, the diverse catechetical programmes addressed by the Diocese to different age groups. (Cf. Part IV, chap. 2: “Catechesis according to age”.) In this sense, every particular Church, especially in relation to Christian initiation, should offer at least two services:

a) a single, coherent, process of Christian initiation for children, adolescents and young people, intimately connected with the sacraments of initiation already received or about to be received and linked with educational pastoral care;

b) a catechetical programme for adults, addressed to those Christians who need to deepen their faith in order to complete the Christian initiation begun at Baptism.

In many countries, there is also a growing need for programmes of catechesis for the old, for those Christians who, in the last stage of their earthly lives, desire, perhaps for the first time, to lay a solid foundation for their faith.

Again, the GDC repeates the mantra that adult catechesis is the core of the catechetical effort. I don’t think many people get that, obvoiusly. They treat catechesis like it’s a degree program with the award being the particular sacrament of the day.

275. These different programmes of catechesis, each with it own socio-cultural variations, should not be organized separately as though they were “separate compartments without any communication between them”. (Catechesi Tradendae 45c) It is necessary that the catechesis offered by a particular Church be well co-ordinated. Among the diverse forms of catechesis “their perfect complementarity must be fostered”. (Catechesi Tradendae 45c) As has been already mentioned, the organizing principle, which gives coherence to the various catechetical programmes offered by a particular Church, is attention to adult catechesis. This is the axis around which revolves the catechesis of childhood and adolescence as well as that of old age.(Cf. General Catechetical Directory 20, where it is shown how the other forms of catechesis are ordered (ordinantur) to adult catechesis.)

The fact that a Diocese offers within a single diocesan programme different programmes of catechesis does not imply that those to whom it is addressed need follow them one after the other. A young person who has arrived at adulthood with a well rounded faith does not need a catechumenal type of catechesis for adults, but other more solid nourishment, to assist him in permanently maturing in the faith. The same is true of those who arrive at old age with well rooted faith. Along with the provision of initiatory programmes, which are absolutely indispensable, the local Church must also provide diversified programmes of permanent catechesis for Christians adults.

Commentary:

We have a long way to go before realizing and trusting this centrality of adult formation. It might be one way in which the Catholic school system handicaps our expectations–not to mention our results.

 

GDC 272-273: “The importance of an effective co-ordination of catechesis”

The coordination of catechesis will be the topic of the next few posts covering GDC sections 272 through 278. Today, we start by reading about the “The importance of an effective coordination of catechesis.”

272. The co-ordination of catechesis is an important internal responsibility of the local Church. It can be considered:

– from within catechesis itself, through its diverse forms, intended for different ages and social contexts;

– in reference to the link between catechesis and other forms of education in the faith and other evangelizing activities.

The co-ordination of catechesis is not merely a strategic factor, aimed at more effective evangelization, but has a profound theological meaning. Evangelizing activity must be well co-ordinated because it touches on the unity of faith, which sustains all the Church’s actions.

273. The purpose of this section is to consider:

– the internal co-ordination of catechesis, so that the particular Church can offer a coherent and unified catechetical service;

– the link between missionary activity and catechumenal activity—which are mutually dependent—in the context of the mission ad gentes (Redemptoris Missio 33) or of “new evangelization”; (Redemptoris Missio 33)

– the need for well co-ordinated pastoral care in the area of education, taking account of the multiplicity of educators who address themselves to the same recipients, especially children and adolescents.

The Second Vatican Council recommended the co-ordination of all pastoral activity, so that the unity of the particular Church may shine forth all the more.*

* Christus Dominus 17a: “…the various forms of the apostolate should be encouraged. Close collaboration and the co-ordination of all the apostolic works under the direction of the Bishop should be promoted in the diocese as a whole or in parts of it. Thus all the undertakings and organizations, whether their object be catechetical, missionary, charitable, social, family, educational, or any other pastoral end, will act together in harmony, and the unity of the diocese will be more closely demonstrated”.

Good stuff, but not really original or deep.

Do catechists see their ministry as pastoral? I think any minister should see her or his ministry, be it music, liturgy, youth, or what-have-you, as part of a coordinated overall pastoral plan for the parish, deanery, diocese, region, or what-have-you. On a basic level, do we see catechesis as service and relationships, which are at the heart of ministry.

 

GDC 270-271: “The service of the Holy See”

Diocese–check. Between dioceses and national conference–check, check. What support can catechists and the ministry of formation expect from Rome? Pope John Paul II sees the role of Rome as a service to sister dioceses everywhere, but also something of the very essence of what it means to be a particular Church:

270. “The command of Christ to preach the Gospel to every creature applies primarily and immediately to them (the Bishops)—with Peter, and subject to Peter”. (Ad Gentes 38a; cf. canon law 756 §§ 1-2) The ministry of the Successor of Peter—in this collegial mandate of Jesus regarding the proclamation and transmission of the Gospel—assumes a basic responsibility. This ministry must be considered “not only as a global service reaching every Church from the outside, but from inside as something already belonging to the essence of every particular Church”. (John Paul II, Allocution to the Bishops of the United States of America, during the meeting in the seminary of Our Lady of Los Angeles 16-IX-1987. The expression is taken from Communionis Notio 13 (CDF, 1993).)

The Congregation for Clergy is key, we read:

The ministry of Peter in catechesis is exercised in an eminent way through its teachings. The Pope, in what regards catechesis, acts in an immediate and particular way through the Congregation for Clergy, which assists “the Roman Pontiff in the exercise of his supreme pastoral office”. (Apostolic Constitution Pastor Bonus, art. 1. This constitution, of 28 June 1988, deals with the reform of the Roman Curia which had been requested by the Council: cf. Christus Dominus 9. The first reform was promulgated by Regimmini Ecclesiae 18 (Paul VI, 1967).)

Five functions exist for this curial department, all lifted word for word from the 1988 document Pastor Bonus:

271. The Congregation for the Clergy thus:

– “has the function of promoting the religious education of the Christian faithful of all ages and conditions;

– issues timely norms so that catechetical lessons be conducted according to a proper programme;

– maintains a watchful attention to the suitable delivery of catechetical instruction;

– grants, with the assent of the Congregation of the Doctrine of the Faith, the prescribed approbation of the Holy See for catechisms and other writings pertaining to catechetical instruction; (See nn. 282 and 284 of this chapter)

– is available to catechetical offices and international initiatives on religious education, coordinates their activities and, where necessary, it lends assistance”. (Pastor Bonus 94)

Are you surprised the Congregation for Clergy is on point for this?

 

GDC 268-269: Inter-diocesan and National Considerations

Let’s review the GDC’s very quick take on cooperation between dioceses and the role of the national conference of bishops:

Services of inter-diocesan co-operation

268. This co-operation is extremely fruitful in our time. Shared catechetical endeavour is advisable not only for reasons of geographic proximity but also for reasons of cultural homogeneity. Indeed “it is useful for a number of Dioceses to combine their actions, bringing together for common benefit their experiences and undertakings, their offices and equipment; for the Dioceses that are better provided to give help to the others; and for a common action programme to be prepared for the region as a whole”. (General Catechetical Directory 127)

The service of the Episcopal Conference

269. “The Episcopal Conference may establish a catechetical office, whose principal purpose is to assist individual dioceses in catechetical matters”. (canon law 775 § 3) This possibility, which has been established by the Code of Canon Law, is in fact a reality in many of the Episcopal Conferences. The catechetical office or national catechetical centre of the Episcopal Conference has a double function: (General Catechetical Directory 129)

– to be at the service of the catechetical needs of all Dioceses of a given territory: it oversees publications of national relevance, national congresses, relations with the mass media and, in general, those tasks and responsibilities which are beyond the means of Dioceses or regions;

– to be at the service of the Dioceses and regions by distributing information and catechetical projects, in order to co-ordinate activities and to lend assistance to Dioceses less well provided with catechetical materials.

If an Episcopate so determines, it is also within the competence of the catechetical office or the national catechetical centre to co-ordinate its activities with other catechetical institutions or to co-operate with catechetical activities at international level. All this, however, is always done as a means of assistance to the Bishops of an Episcopal Conference. 

Commentary:

Diocesan offices required by church decree; national offices an option.In the US, evangelization gets first billing, but we do have such an office.

 

GDC 265-267: “The diocesan service of catechesis”

We head into Part Five, Chapter IV, “The organization of catechetical pastoral care in the particular Churches,” and we’ll start with a look at dioceses. Over the next several posts (through GDC 285) we’ll cover the last frontier of this document, looking at dioceses, mutual cooperation between them, the role of national conferences, what Rome should do, and the various layers of consultation and collaboration for effective catechesis in today’s world.

This material today is heavily dependent on the 1972 General Catechetical Directory–not anything novel for 1997. The bishop bears a particular responsibility for catechesis; we all know this:

265. The organization of catechetical pastoral care has as its reference point the Bishop and the Diocese. The diocesan catechetical office (Officium Catechisticum) is “the means which the Bishop as head of the community and teacher of doctrine utilizes to direct and moderate all the catechetical activities of the diocese”. (General Catechetical Directory 126. The diocesan office (officium catechisticum) was instituted in every diocese by the decree Provido Sane (1935): cf. AAS 27 (1935), p. 151; see also canon law 775 § 1)

A catechetical office, which should exist in every diocese, has seven areas of competence: analysis, action plan, catechist formation, consultation with parishes, oversight of special institutions, upgrade of personnel and resources, collaboration with liturgy.

266. The principal competencies of the diocesan office are the following:

a) to analyse the state of the diocese (Cf. General Catechetical Directory The general lines are suggested in the Introduction and also in this chapter under the heading: Analysis of the situation and of needs.) with regard to education in the faith: such analysis must identify, amongst other things, the real needs of the diocese as far as catechetical praxis is concerned;

b) to develop a plan of action (Cf. General Catechetical Directory See also in this chapter: “Programmes of catechetical actions and orientation”.) which sets out clear objectives, proposes definite suggestions and shows concrete results;

c) to promote the formation of catechist: in this respect suitable centres shall be set up; (Cf. General Catechetical Directory See also Part V, chapter II)

d) to elaborate, or at least to indicate to parishes and to catechists, the necessary instruments for catechesis: catechisms, directories, programmes for different ages, guides for catechists, material for those being catechized, audio-visual aids etc.; (Cf. General Catechetical Directory 116-124)

e) to foster diocesan institutions of a specifically catechetical character (catechumenate, parochial catechesis, groups responsible for catechesis): these are the “basic cells” (Cf. General Catechetical Directory 126) of catechetical activity;

f) to improve personnel and material resources at diocesan level as well as at the level of the parish and the vicariates forane; (Cf. Catechesi Tradendae 63. Pope John Paul II recommends that catechesis be given “pertinent and effective organization, putting in to operation the necessary personnel, means and equipment, and also financial resources.”)

g) to collaborate with the Liturgical Office given the relevance of Liturgy for catechesis, especially for catechumenal and initiatory catechesis.

267. To accomplish these responsibilities, the diocesan catechetical office should “have a staff of persons who have special competence. The extent and the diversity of the problems which must be handled demand that the responsibilities be divided among a number of truly skilled people”. (General Catechetical Directory 126) Ordinarily, this diocesan service should be performed by priests, religious and laity. Catechesis is so basic to the life of every particular Church, that “no diocese can be without its own catechetical office”. (General Catechetical Directory 126)

The Church is reminded here of the importance of collaboration across the lines of clergy and laity, and the strong suggestion that people with various skills and expertise will populate a diocesan office. Note our last pope’s emphasis on financial resources.

Any thoughts on this? Any diocesan folks reading, and wishing to weigh in?

 

GDC 263-264: Basic ecclesial communities

And lastly in this chapter covering “Loci and means of catechesis,” let’s look at base communities. Perhaps not so big in the US, but a significant part of the ecclesial experience in other countries, especially in mission lands:

263. Basic ecclesial communities have experienced a great diffusion in recent decades. (Evangelii Nuntiandi 58 indicates how basic ecclesial communities flourish nearly everywhere in the Church. RM 51 refers to them as a phenomenon in rapid growth.) These are groups of Christians which “arise because (people) want to live the life of the Church with greater fervor or because they desire and seek a more human way of life which large ecclesial communities cannot easily provide”. (Evangelii Nuntiandi 58c)

Basic ecclesial communities are a sign of the “Church’s vitality”. (Redemptoris Missio 51a; cf. Evangelii Nuntiandi 58f; Libertatis Conscientia 69) The disciples of Christ gather together in them so as to hear the word of God, to develop fraternal bonds, to celebrate the Christian mysteries in their lives and to assume responsibility for transforming society. In addition to these specifically Christian concerns other important human values emerge: friendship, personal recognition, a spirit of co-responsibility, creativity, vocational response, concern for the problems of the world and of the Church. From them, an enriched community experience can result, “a true expression of communion and a means for the construction of a more profound communion”. (Redemptoris Missio 51c) To be authentic, “every community must live in union with the particular and the universal Church, in heartfelt communion with the Church’s Pastors and the Magisterium, with a commitment to missionary outreach and without yielding to isolationism or ideological exploitation”. (Redemptoris Missio 51; cf. Evangelii Nuntiandi 58; Libertatis Conscientia 69)

This is a bit off-topic, but it strikes me that some of the frustration on the more extreme ends of the Church in recent years is due in part to an unfulfilled discernment on forming and living these communities. The Desert Movement of the fourth century was an admission that mainstream society was not an optimal locus for living the Gospel. In response, people withdrew into associations where the Christian life could be explored in a very intentional way.

264. In basic ecclesial communities an extremely enriching catechesis can be developed:

– The fraternal climate, in which it lives, is an environment suitable for integral catechetical activity, providing that the proper nature and character of catechesis is respected;

– On the other hand, catechesis must strive to deepen community life so as to ensure a basis for the Christian life of the faithful, without which basic Christian communities lack stability;

– The small Community is always a suitable place to receive those who have concluded a catechetical journey.

Thoughts on this, especially the notion that catechesis is essential for maintaining stability in a base community?

 

GDC 261-262: “Associations, movements and groups of the faithful”

What can we say about various associations and movements? Let’s keep in mind this runs the whole gamut: associates of religious orders, associations like the Knights of Columbus, more radical groups like Pax Christi, live-in lay communities, and the like. Pope John Paul II said a lot in his post-synodal apostolic exhortation in 1979:

261. The purpose of the various “associations, movements and groups of the faithful” (Cf. Catechesi Tradendae 70) which develop in a particular Church is to help the disciples of Jesus Christ to fulfil their lay mission in the world and in the Church. In such associations Christians devote themselves to “the practice of piety, the direct apostolate, charity and relief work, or a Christian presence in temporal matters”. (Catechesi Tradendae 70 mentions those associations, movements and groups of faithful in which the catechetical aspects of their formation are attended to but which do not give rise, properly speaking, to environments of chatechizing.) In all of these associations and movements it is always necessary to provide formation of some kind, in order to cultivate the fundamental aspects of the Christian life: “In fact they have the possibility, each with its own method, of offering a formation through a deeply shared experience in the apostolic life as well as having the opportunity to integrate, to make concrete and specific the formation that their members receive from other persons and communities”. (Christifedeles Laici 62) Catechesis is always a basic dimension in the formation of the laity. Usually, these organizations have “special times for catechesis”. (Catechesi Tradendae 67) Such catechesis is not an alternative for Christian formation. Rather it is one of its fundamental aspects.

Note that among confirmed believers, we might be talking more about a “cultivation” of aspects that perhaps are already known, but for whatever reason, are difficult to live out in the world.

262. When catechesis is given in the context of these associations and movements, some important aspects of it must be regarded as fundamental:

a) The “proper nature” (Catechesi Tradendae 47b) of catechesis must be respected by developing the richness of its content through the threefold dimension of word, memory and witness (doctrine, celebration and commitment in life). (Catechesi Tradendae 47b) Catechesis, whatever the “way” in which it is given, is always a basic organic formation in the faith. It must, however, include “a serious study of Christian doctrine”, (Catechesi Tradendae 47. In this text Pope John Paul II speaks of diverse groups of young people: groups of Catholic action, prayer groups, groups for Christian reflection… he asks that in these there should also be a serious study of Christian doctrine. Catechesis should always be considered an essential part in the apostolic life of the laity.) and it must constitute a serious religious formation “open to all the… factors of the Christian life”. (Cf. Catechesi Tradendae 21)

b) This is not an impediment to accomplishing the objectives proper to the various associations and movements—with their own charisms. With different emphases, catechesis must always remain faithful to its own nature. Education in the spirituality proper to a particular movement or association enriches the Church and is a natural continuation of the basic formation received by all Christians. Firstly, it is necessary to educate in what is common to all the members of the Church, before educating in what is particular and diverse.

c) It is necessary to affirm that movements and associations, as far as catechesis is concerned, are not alternatives to the parish since this is the educational community to which reference must be made by catechesis. (Cf. Catechesi Tradendae 67b-c)

The parish is primary, but associations support and enhance by assisting members zero in on aspects particular to their state in life and their apostolate. A Catholic Worker House will focus naturally on social justice. Associates of a religious order on the monastic traditions and the charism of the apostolate. Any thoughts on this, especially if you are a member of such a group? What sort of catechesis are you involved with?

 

GDC 259-260: Catholic schools

Today’s section explores Catholic schools:

259. The Catholic school (Cf. Congregation for Catholic Education, The Catholic School, Rome 1977) is a most important locus for human and Christian formation. The declaration of the Second Vatican Council, Gravissimum Educationis “makes a decisive change in the history of Catholic schools: the move from school as institution to school as community”. (Congregation for Catholic Education, The religious dimension of education in the Catholic School. Outlines for Reflection, Rome 1988, n. 31.) Catholic schools “are no less zealous than other schools in the promotion of culture and in the human formation of young people. It is however, the special function of the Catholic school to:

– develop in the school community an atmosphere animated by a spirit of liberty and charity;

– enable young people, while developing their own personality, to grow at the same time in that new life which has been given them in baptism;

– orientate the whole of human culture to the message of salvation”; (Gravissimum Educationes 28)

The educational task of Catholic schools is bound to be developed along the basis of this concept proposed by the Second Vatican Council. It is accomplished in the school community, to which belong all of those who are directly involved in it: “teachers, management, administrative and auxiliary staff, parents—central in that they are the natural and irreplaceable educators of their own children—and pupils, who are participants and active subjects too of the educational process”. (Congregation for Catholic Education, The Religions dimension of education in the Catholic School, n. 32: l.c)

Catholic schools best result of these is to be found in the community they foster. There is more emphasis on education and less on baptismal call, but some schools do quite well with the latter. One school in a parish I served recognized baptismal anniversaries, not the birthdays of its students. Does subject matter in Catholic school ge particular attention in light of Gospel values? Perhaps some school rely more on a hoped-for trickle down effect. But I do wonder why high school examinations don’t include quizzing the student on some aspect of science, history, or literature in connection with Catholic teaching. When I was in a Catholic high school, the departments functioned separately, and religion was not taken very seriously.

260. When most students attending a Catholic school belong to families who associate themselves with the school because of its Catholic character, the ministry of the word can be exercised in it in multiple forms: primary proclamation, scholastic religious instruction, catechesis, homily. Two of these forms, however, have a particular importance in the Catholic school: religious instruction in the school and catechesis whose respective characteristics have already been discussed. (“The special character of the Catholic school, the underlying reason for it, the reason why Catholic parents should prefer it, is precisely the quality of the religious instruction integrated into the education of the pupils” (Catechesi Tradendae 69); cf Part I, Chap. 2, nn. 73-76) When students and their families become associated with Catholic schools because of the quality of education offered in the school, or for other possible reasons, catechetical activity is necessarily limited and even religious education—when possible—accentuates its cultural character. The contribution of such schools is always “a service of great value to (people)”, (Ad Gentes 12c) as well as an internal element of evangelization of the Church. Given the plurality of socio-cultural and religious contexts in which the work of Catholic schools is carried on in different nations, it is opportune that the Bishops and the Episcopal Conferences specify the kind of catechetical activity to be implemented in Catholic schools.

This aspect of “internal evangelizatoin” is less explored than it might be. Perhaps the “achievement” of attending a Catholic school is seen more as the final stage in education, rather than a means to a greater end: living a baptismal life in the world.