GDC 257-258: “The parish as an environment for catechesis”

The importance of the parish cannot be understated. According to Pope John Paul II, it is where we become aware that ew are people of God. Heady stuff:

257. The parish is, without doubt, the most important locus in which the Christian community is formed and expressed. This is called to be a fraternal and welcoming family where Christians become aware of being the people of God. (Catechesi Tradendae 67b) In the parish, all human differences melt away and are absorbed into the universality of the Church. (Cf. Apostolicam Actuositatem 10) The parish is also the usual place in which the faith is born and in which it grows. It constitutes, therefore, a very adequate community space for the realization of the ministry of the word at once as teaching, education and life experience.

Today, the parish is undergoing profound transformation in many countries. Social changes are having repercussions on the parish especially in big cities “shaken by the phenomenon of urbanization”. (Catechesi Tradendae 67b) Despite this, “the parish is still a major point of reference for the Christian people, even for the non-practising”. (Catechesi Tradendae 67b) It must however, continue ” to be the prime mover and pre-eminent place for catechesis”, (Catechesi Tradendae 67b) while recognising that in certain occasions, it cannot be the centre of gravity for all of the ecclesial functions of catechesis and must integrate itself into other institutions.

It is not reasonable to expect, however, that the parish must be all things to all people. Where is the difference to be seen? The parish exists to support parents and form them as primary catechists of their children. It sends young people out into the world as fully-formed adults in their faith. It can let go when it brushes up against forces it cannot budge: parental neglect, diocesan incompetence, or even apathy in its own leadership.

Wondering where to begin? What do you think of these?

258. In order that the parish may succeed in activating effectively the mission of evangelization, some conditions must be fulfilled:

a) Adult catechesis (The importance of adult catechesis is underlined in Catechesi Tradendae 43 and General Catechetical Directory 20) must be given priority. This involves “a post-baptismal catechesis, in the form of a catechumenate, …presenting again some elements from the Rite of Christian Initiation of Adults with the purpose of allowing a person to grasp and live the immense, extraordinary richness and responsibility received at Baptism”. (Christifedeles Laici 61)

b) With renewed courage, the proclamation of the Gospel to those alienated or who live in religious indifference (Cf. Evangelii Nuntiandi 52) must be planned. In this task, pre-sacramental meetings (preparation for Marriage, Baptism and First Holy Communion of children) can be fundamental. (Cf. General Catechetical Directory 96c)

c) As a solid reference point for parochial catechesis it is necessary to have a nucleus of mature Christians, initiated into the faith, for whom the pastor should have an adequate and differentiated pastoral care. This objective can be more easily achieved by the formation of small ecclesial communities. (It is important to state as Pope John Paul II does in Christifedeles Laici 61 the usefulness of small ecclesial groups in the context of parishes. They should not however be a parallel movement which absorbs the best members of parishes: “internal to the parish, especially if vast and territorially extensive, small Church communities, where present, can be a notable help in the formation of Christians by providing a consciousness and an experience of ecclesial communion and mission which are more extensive and incisive”)

d) While the preceding points refer mainly to adults, at the same time catechesis for children, adolescents, and young people—which is always indispensable—will also benefit greatly.

Parishes are doing fairly well on d), and probably neglecting the other three to some extent. Let’s look at these in a bit of detail:

a) The great mystagogues among the Doctors of the Church used the sacramental experience of the believer as the basis for a deeper entry into the mysteries of Christ. Homilies can and should be more mystagogical, but they also need to make connections with the lived life of the believers celebrating liturgy. For homilists, is there one simple mystagogical point to make about the Scriptures and liturgy? Two or more points are likely poorer than one. Remember what is said in GDC 257 and apply it: the homiluy cannot be center of gravity for all adult catechesis.

b) Young couples preparing for marriage and for the first sacraments of their children–face it: it’s when people are there who ordinarily wouldn’t be. Are the best catechists employed for these occasions? To use a baseball metaphor, when you need to get on base to get into a game, do you have your most reliable and speedy hitter leading off?

c) Small groups. Programs like RENEW and CRHP focus on these. They are designed by experienced catechists. Keeping small groups meeting for years sustains the faith of many parish adults for many years. And while most “programs” end after a set period of time, religious publishers offer many possibilities for ongoing faith formation of these groups. There is literally an embarrassment of riches on this front. Trust me.

 

GDC 256: “The baptismal catechumenate of adults”

A catechumenate takes place almost exclusively in a parish setting, and within the various subsettings there. There’s a note attached to today’s section heading, “See Part I, chap. III. Here the question of the baptismal catechumenate as a locus of catechesis is addressed in relation to the continuing presence of the community in it.”

256. The baptismal catechumenate is a typical locus of catechesis, instituted by the Church to prepare adults, who desire to become Christians and to receive the Sacraments of Christian initiation. (Cf. General Catechetical Directory, 130 which describes the end of the baptismal catechumenate. Cf. RCIA 4 indicates the connection between the baptismal catechumenate and the Christian community) In the catechumenate, it is realized “that specific formation by means of which the adult, converted to the faith, is brought to a confession of baptismal faith during the Easter Vigil”. (1977 Synod, Message to the People of God 8c) The catechesis given in the catechumenate is closely linked with the Christian community. (Cf. RCIA 4, 41) From the moment of their entry into the catechumenate, the Church surrounds catechumens “with her affection, her care, as though they are already her children and joined to her: indeed, they belong to the family of Christ”. (RCIA 18) Thus the Christian community assists “candidates and catechumens during their initiation process, from the precatechumenate to the catechumenate, to the period of mystagogy”. (RCIA 41) This continual presence of the Christian community is expressed in different ways and appropriately described in the Rite of Christian Initiation of Adults. (Cf. RCIA 41)

A good question to ask ourselves individually: in what way have we participated in the surrounding of newcomers in our community? And obviously for those directly responsible for RCIA: how have we invited, encouraged, and facilitated this, aside from the public rites? What does this participation look like? Basic presence: showing people how Christians, Catholics, and this particular Christian community behaves. Acts of kindness: hospitality, food, advice. Telling the story of one’s own faith. Serving as a sponsor or godparent. Nothing demanding. One or two significant contacts a year for every member of a faith community would make a big impact.

 

GDC 255: “The family as an environment or means of growth in faith”

The first locus for catechesis, the domestic Church:

255. Parents are the primary educators in the faith. Together with them, especially in certain cultures, all members of the family play an active part in the education of the younger members. It is thus necessary to determine more concretely the sense in which the Christian family community is a locus of catechesis. The family is defined as a “domestic Church”, (Cf Lumen Gentium 11; cf Apostolicam Actuositatem 11; Familaris Consortio 49) that is, in every Christian family the different aspects and functions of the life of the entire Church may be reflected: mission; catechesis; witness; prayer etc. Indeed in the same way as the Church, the family “is a place in which the Gospel is transmitted and from which it extends”. (Evangelii Nuntiandi 71) The family as a locus of catechesis has an unique privilege: transmitting the Gospel by rooting it in the context of profound human values. (Cf. Gaudium et Spes 52; Familaris Consortio 37a) On this human base, Christian initiation is more profound: the awakening of the sense of God; the first steps in prayer; education of the moral conscience; formation in the Christian sense of human love, understood as a reflection of the love of God the Father, the Creator. It is, indeed, a Christian education more witnessed to than taught, more occasional than systematic, more on-going and daily than structured into periods. In this family catechesis, the role of grandparents is of growing importance. Their wisdom and sense of the religious is often times decisive in creating a true Christian climate.

I think I would quibble with the characterization of catechesis in the family as “occasional.” “On-going and daily” is better, at least as the most effective ideal. Nowhere else is the faith transmitted through action and personal example than by parents. Do we exemplify “profound human values”? If so, then our efforts will be fruitful.

We talk quite a bit about parents being the primary educators in the faith, but how much of baptism preparation is devoted to that instead of an esoteric theology adapted from a grade school presentation. If we had to communicate one thing during baptism prep, I’d say it would be to give the tools of evangelization of one’s own children.

What do you think about grandparents? Are they still a decisive factor, or has the moment passed?

 

GDC 253-254: “The Christian community is a home for catechesis”

Part Five’s Chapter III covers twelve numbered sections, through GDC 264. In today’s post and those that will follow this week, we’ll look at where and how catechesis is conducted. First, is the Christian community, and the title of this section is footnoted, referring the reader to “Part Five, Chapter I, where mention is made of the community responsibility for catechesis. This is regarded as a locus of catechizing.”

253. The Christian community is the historical realization of the gift of “communion” (koinonia), (Cf. Congregation for the Doctrine of the Faith, “Communionis notio”, n. 1: l.c. 838) which is a fruit of the Holy Spirit. “Communion” expresses the profound nucleus between the universal Church and the particular Churches which make up the Christian community. It is realized and made visible in the rich variety of immediate Christian communities in which Christians are born into the faith, educated in it and live it: the family; parish; Catholic schools; Christian associations and movements; basic ecclesial communities. These are the loci of catechesis, the community places where initiatory catechesis and continuing education in the faith are realized. (Cf. 1977 Synod of Bishops, Message to the People of God 13)

When we speak of the Christian community, then, we are talking about any number of associations.

It’s more than the locus, or place. The “where” of catechesis provides an important context. Christ preached remains the same, but the manner, style, and emphasis of the message adapts with the hope of optimal fruitfulness.

254. The Christian community is the origin, locus and goal of catechesis. Proclamation of the Gospel always begins with the Christian community and invites (people) to conversion and the following of Christ. It is the same community that welcomes those who wish to know the Lord better and permeate themselves with a new life. The Christian community accompanies catechumens and those being catechized, and with maternal solicitude makes them participate in her own experience of the faith and incorporates them into herself. (Cf. Catechesi Tradendae 24)

Catechesis is always the same. However the loci (Catechesi Tradendae 67a. This is a classic expression in catechesis. The Apostolic Exhortation speaks of the places of catechesis (de locis catecheseos)) of catechesis distinguish it, each in its own way. Hence it is important to know the role of each of these.

And in the next several posts, we’ll explore in turn the family, the catechumenate, the parish, Catholic schools, and various groups of believers, including base communities.

 

GDC 251-252: “Higher institutes for experts in catechesis”

Catechetical expertise for priests and lay people should be cultivated at a unioversity level:

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”. (General Catechetical Directory 109a) 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?” (Catechesi Tradendae 71a) 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.

In large dioceses, one will find the highest levels of expertise in chanceries and in a few priests. But in other sees, it is more common for diocesan catechetical directors to have the same academic background as DRE’s in parishes, but perhaps with more average experience. The dividing line between catechetical experts with advanced degrees, and those with certification is usually between parishes that will pay a professional salary and those who won’t or can’t. And in small parishes, many fine people serve very ably with certification or less.

I do think unviersity training is a big plus, but I have my own bias in favor of it because that experience is included in my own background. Would you say every diocese should have a catechetical director who is qualified to train clergy? Who possesses an advanced degree in education, or in catechetics, or both? If not, at what level would you propose that expertise? And how would you suggest dioceses pool resources to ensure maximum effectiveness?

 

GDC 248-250: Schools for Catechists

In yesterday’s post, we looked at catechist formation in the parish: what the clergy can do, how catechists might work together, the value of retreats and special events, etc. Today we look at “schools” that will likely be organized for a region, diocese, or some subdivision thereof.

248. Attendance at a school for catechists (Cf. concerning schools for catechists in the missions: Ad Gentes 17c; Redemptoris Missio 73; Canon Law 785 and Guide for Catechists, 30. For the Church in general see: General Catechetical Directory 109) 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”; (The expression ‘ordinary catechist’ is used in General Catechetical Directory 112c) the other for those who have “responsibility for catechesis”.

These two levels? Actual catechists would be “ordinary.” The responsible ones would be faith formation directors, and people in similar positions in parishes.

Schools for ordinary catechists have advantages. My sense is that in the US, these “schools” are less established places and more the occasional workshop provided by a parish, deanery, or diocese.

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.

The GDC addresses “Institutes for those with responsibility for catechesis” here:

250. So as to prepare those who have responsibility for catechesis, in parishes and vicariates as well as full time catechists (Cf. General Catechetical Directory 109b) 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.

Interesting the suggestion for expanding this school to something wider than catechesis and faith formation. Many universities and institutions offer certificate and degree programs in religious education, pastoral ministry, and other disciplines that prepare people for ecclesial ministry in the Church.

 

GDC 246-247: “The formation of catechists within the Christian community”

Today’s section offers some interesting and practical ideas for the parish. We start with the responsibility of the pastor or parish priests to bring lay catechists to an adult spiritual and religious maturity:

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.*

* “Priests and religious ought to assist the lay faithful in their formation. In this regard the Synod Fathers have invited priests and candidates for Orders “to be prepared carefully so they are ready to foster the vocation and mission of the lay faithful’”. Christifedeles Laici 61.

John Paul II was rather explicit on this point, it would seem.

Four types of formation follow:

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. (Cf. Christifedeles Laici 61) When the faith of catechists is not yet mature it is advisable that they should participate in a catechumenal programme 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;* 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. (Cf. General Catechetical Directory 110)

* ”Also to be recommended are those parochial initiatives that promote the interior formation of catechists, such as prayer groups, the fraternal life, spiritual sharing and spiritual retreats. These initiatives do not isolate catechists but they help them to grow in their own spirituality and in communion with one another” (Guide for Catechists 22).

The best settings for each of these? Perhaps a faith formation director or DRE might weigh in here.

Regarding b), I knew a colleague who, the year her parish lacked any catechumens for initiation, spent several months rejuvenating her RCIA team with a process designed on the catechumenate stages.

Regarding c), it seems that publishers provide a lot of lesson plan material already, but group preparation of catechetical prep? What do you think?

The importance of both spirituality and community life: like that a lot.

 

GDC 244-245: Pedagogical formation

How does one become an excellent teacher? This is the question that moves the formation of catechists from the sciences into a realm that might more accurately be described as a craft. Or an artform.

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.* 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 (people). The responsibility of the catechist is merely to cultivate this gift by nourishing it and by helping it to grow. (Cf. Catechesi Tradendae 58) 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. (Cf. General Catechetical Directory 113)

* The importance of pedagogy is underlined by Catechesi Tradendae 58: “Among the many prestigious sciences of man that are nowadays making immense advances, pedagogy is certainly one of the most important… the science of education and the art of teaching are continually being subjected to review, with a view to making them better adapted or more effective, with varying degrees of success”.

Let’s peel out those three abilities:

Formation (of catechists is aimed at):

•  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

Assuming the Church’s catechists (or any sub-group of them) are competent in their subject material, these three points would be the focus of forming people to be able to communicate the essentials of the Christian way of life. Do you think preachers get this formation? Or do we assume its covered by osmosis or ordination?

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. (General Catechetical Directory 113) 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)”. (General Catechetical Directory 112) 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. (Guide for Catechists 28)

Put simply: this stuff can’t be effectively taught in classrooms. It’s more a technique of apprenticeship.

 

GDC 243: “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”. (Gaudium et Spes 59)

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 (people) is accomplished in the light of the faith in which (people) must be educated. (225)

d) In forming catechists, theology and the human sciences should mutually enrich each other. Consequetly 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)

(225) “In the teaching of human sciences, given their very great number and diversity there are difficult problems in regard to choosing from among them and in regard to the method of teaching them. Since the question here is one of training catechists, not experts in psychology, the norm to be followed is this: determine and choose that which can directly help them to acquire facility in communication.” General Catechetical Directory 112.

(226) A fundamental text for use of the human sciences in the formation of catechists continues to be that recommended by the Second Vatican Council in Gaudium et Spes 62: “The faithful ought to work in close conjunction with their contemporaries and try to get to know that their ways of thinking and feeling, as they find them expressed in current culture. Let the faithful incorporate the findings of new sciences and teachings and the understanding of the most recent discoveries with Christian morality and thought so that their practice of religion and their moral behaviour may keep abreast of their acquaintance with science and of the relentless progress of technology: in this way they will succeed in evaluating and interpreting everything with an authentically Christian sense of values”.

This brief section offers four logical standards to apply. We accept the scientific disciplines we use–their veracity or accuracy within the bounds of human understanding. In doing so, these disicplines are applied to a discernment in light of their use as tools of catechesis. In other words, we do not conduct schools of psychology or other sciences as such. We utilize science to make catechists optimal communicators, as the note #225 referencing the GCD suggests. And finally, though we may use human science to communicate more effectively with human persons, we never lose sight of the reality that catechesis is authentically a participation in the grace of God, enlightening other souls in search of understanding that same God.

 

GDC 242: “The human sciences and the formation of catechists”

Today, affirmation for psychology and sociology:

242. The catechist also acquires a knowledge of (humankind) and the reality in which (we live) 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”. (Gaudium et Spes 62b)

It is necessary for the catechist to have some contact, with at least some of the fundamental elements of psychology: the psychological dynamics motivating (people); 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 (people) 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”. (General Catechetical Directory 100) 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. 

This is less what some conservative Catholics would consider rationalism or excuses, and more the utilization of tools to ensure the Gospel message has the most effective means of delivery.

 

GDC 240-241: “The biblico-theological formation of the catechist”

Any formation for catechists that focuses on the Scriptures and theology is, by nature, Christo-centric:

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 programme;

– 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”.* The Catechism of the Catholic Church remains the fundamental doctrinal reference point together with the catechism proper to the particular Church.

*Cf. General Catechetical Directory 112. Guide for Catechists, 23, underlines the primary importance of Sacred Scripture in the formation of catechists: “May Sacred Scripture continue to be the principal subject of teaching and may it become the soul of all theological study. Where necessary may this be actualized”.

Subject and soul: this is good. In order for a catechist to be well and thoroughly rooted, it’s vital to pray what is learned. The Word forms an indispensible part of that.

Four qualities of catechist formation follow.

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”. (Christifedeles Laici 60c)

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”. (Catechesi Tradendae 22) 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”. (General Catechetical Directory 112)

Obviously, a lot to discuss here. I want to single out a few observations.

First, think beyond “catechist” of young people. We’re talking the whole gamut of catechetical ministry from liturgical preaching to evangelical outreach to classroom stuff to formation for apostolic life.

Second, note the importance of discernment in 241d. Forming catechists to discern in their own lives: critical. Developing in them the tools to assist others in discernment: very challenging. The importance of discernment in the life of the Church: priceless.

Lastly, note how the quality of hope is emphasized. Faith and love get a lot of attention, and in some ways they’re the more attractive sisters of these virtues. We throw around the word “love” a lot–both in the secular culture and in the Church. And faith is rightly the focus of initiatory catechesis. Faith is also a bulwark when life is full of obstacles and sorrows. Hope is a very elusive quality, one I think that is overlooked.

If I were forming catechists, I would say that a helpful spiritual exercise would be to reflect on their head-learning and life-experiences through the lens of hope. What does Christ offer that gives us hope? And how does that move from the theoretical of heaven into the present-day. And that movement is not only about our own hope, but also planting hope in the lives, minds, and prayers of those who are far less steady in their faith.

This is an important section. There’s much more to talk about here. What do you see?

 

GDC 239: “The human, Christian and apostolic maturity of catechists”

Are the human, Christian, and apostolic qualities all needful? I would affirm this. While I think there is some overlap amongst these three, there are distinctive characteristics of this. The Guide for Catechists does address human characteristics, and the note attached to this section reads, “The following human qualities are suggested by the Guide for Catechists: facility in human relationships and dialogue facilitating communication, a disposition to collaboration, a willingness to act as a guide, serenity of judgement, understanding and realism, a capacity to give consolation and hope.”

Needless to say, many institution-soaked Catholics have some major difficulties on these points. It’s probably why the laity are more clearly perceived as effective catechists these days. But some of those qualities are difficult for many of us. It would be the rare person indeed who possessed competency, let alone strength, in all of them. Regarding dialogue and collaboration, it is a difficult time for these qualities, especially the closer one gets to the institution.

239. On the basis of this initial human maturity, (Cf. Guide for Catechists 21) 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. (Cf. Guide for Catechists 21) 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”. (Evangelii Nuntiandi 79) Formation also assumes that the faith of the catechist is fostered and nourished by the exercize of catechesis, making him thus to grow as a believer. The formation, above all, nourishes the spirituality of the catechist, (Cf. Christifedeles Laici 60) 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 importance of continuing formation is underscored yet again.

And as I wrap up this post, any Catholic blog that takes itself seriously probably should self-examine along the lines of these qualities. Do we have relationships, and cultivate them? Do we engage in dialogue and collaboration? Do we offer guidance, serenity, and hope? Do we have realistic expectations? Do we attend to our own continuing formation?

 

GDC 238: “The dimensions of formation: being, knowing, and savoir-faire”

A brief section today, suggesting a certain level of personal integration–a self-development, a knowledge of the Gospel message, and a spirited ability to communicate that message to others. When all three are in place, then I think we have authentic catechists:

238. The formation of catechists is made up of different dimensions. The deepest dimension refers to the very being of the catechist(s), to (their) human and Christian dimension. Formation, above all else, must help (them) to mature as (people), believer(s) and as apostle(s). This is what the catechist(s) must know so as to be able to fulfill (their) responsibilities well. This dimension is permeated by the double commitment to the message and to (others). It requires the catechist(s) to have a sufficient knowledge of the message that (they) transmit and of those to whom (they) transmit 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 (others) and of the life of (others)”. (Catechesi Tradendae 22d)

 

 

GDC 237: “The inspiring criteria of the formation of catechists”

Today, five criteria for forming catechists. Are the criteria themselves inspiring? Or does the formation of catechists itself require inspiration?

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, (General Catechetical Directory 114) a clear Christian and ecclesial identity; (Cf. Guide for Catechists 7) as well as a great social sensitivity. (Cf. Guide for Catechists 13) All formation programmes 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”. (General Catechetical Directory 31) 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” (Catechesi Tradendae 52; cf. Catechesi Tradendae 22) 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.

These points are all sound, wouldn’t you say? The first may be overlooked–the need for an evangelical approach. Catechists have faith, they have an identity, and many have the social sensitivity mentioned. I don’t know how often this is directed at evangelization. One of the Church’s problems may stem, in part, from the assumption that everybody who sits at a desk, or who inhabits a regular Sunday pew, is already evangelized. That may not be the case.

Criterion number two is pretty basic: live the faith you teach. This leads somewhat into one of the problems we see with criterion number three: the occasional disconnect between orthodoxy and orthopraxis–in other words, people who do not practice what they preach.

The last standard is also important: train catechists in effective methods of communication. It is disappointing to have absorbed the message, but then be unable to transmit it with fruitfulness.

 

GDC 235-236: “Nature and purpose of the formation of catechists”

Let’s look a little more closely at catechist formation; it’s mainly about communicating:

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”. (Cf. General Catechetical Directory 111)

The christocentric purpose of catechesis, which emphasizes the communion of the convert with Jesus Christ, permeates all aspects of the formation of catechists. (Cf. Catechesi Tradendae 5c. This text defines the christocentric end of catechesis. This fact determines the Christocentric content of catechesis. It also determines the christocentricity of the response of those to whom catechesis is addressed (the ‘Yes’ to Jesus Christ) and the christocentricity of the spirituality of the catechist and of his formation.) 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 (flesh) for us; and finally to help the catechumen, or those being catechized, to identify with Jesus Christ through the sacraments of initiation. (The four stages of the baptismal catechumenate are cultivated in a christocentric prospective) 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”. (Guide for Catechists, 20)

The stages of the catechumenate are placed in a Christ-focused perspective. And mystagogia/continuing formation? Deepening other discoveries, always with the sacramental perspective–the most profound Christ-centered experience a believer can experience, namely the presence of Christ in the celebration of the sacraments.

I also like the emphasis here on “animating” catechists, on filling them with the Holy Spirit. Not only is the GDC focus on Christ, but it is essentially Trinitarian.

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” (Lumen Gentium 64) 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.

GDC 235: Christ and the Trinity. GDC 236: The Church. Comments?