As a vital dimension in Catholic life, there exists in Christian communities, particular expressions of the search for God and the religious life which are full of fervour and purity of intention, which can be called "popular piety". "For it does indicate a certain thirst for God such as only those who are simple and poor in spirit can experience. It can arouse in them a capacity for self dedication and for the exercise of heroism when there is a question of professing the faith. It gives men a keen sensitivity by virtue of which they can appreciate the ineffable attributes of God: his fatherly compassion, his providence, his benevolence and loving presence. It can develop in the inmost depths of man habits of virtue rarely to be found otherwise in the same degree, such as patience, acceptance of the Cross in daily life, detachment, openness to other men and a spirit of ready service".94EN 48. This is a rich yet vulnerable reality in which the faith at its base may be in need of purification and consolidation. A catechesis, therefore, is required which is of such religious richness as to be quick to appreciate its inherent nature and its desirable qualities and zealous to direct it so that the dangers arising out of its errors or fanaticism, superstition, syncretism, or religious ignorance may be avoided. "When it is wisely directed popular piety of this kind can make a constantly increasing contribution towards bringing the masses of our people into contact with God in Jesus Christ".95EN 48.
Multiple forms of devotion to the Mother of God have developed in different circumstances of time and place, in response to popular sensibilities and cultural differences. Certain forms of Marian devotion however, because of long usage, require a renewed catechesis to restore to them elements that have become lost or obscured. By such catechesis the perennial value of Marian devotion can be emphasised, doctrinal elements gleaned from theological reflection and the Church's Magisterium assimilated. Catechesis on the Blessed Virgin Mary should always express clearly the intrinsic Trinitarian, Christological and ecclesiological aspects of mariology. In revising or drawing up materials for use in Marina peity account should be taken of biblical, liturgical, ecumenial and anthroplogical orientation.96Cf. Paul VI, Apostolic Exhortation Marialis cultus (2 February 1974), nn. 24, 25, 29, AAS 66 (1979), pp. 134-136, 141. Catechesis in the context of ecumenism 97Cf. DCG (1971) 27; MPG 15; EN 54; CT 32-34; Pontifical Council for the Promotion of Christian Unity, Directory for the application of principles and norms concerning Ecumenism, 61 AAS 85 (1993) pp. 1063-1064; TMA 34; (cf. Ut Unum sint (25 May, 1995) n. 18 AAS 87 (1995), p. 932.
Every Christian community, by the mere fact of being what it is, is moved by the Spirit to recognize its ecumenical vocation in the circumstances in which it finds itself, by participating in ecumenical dialogue and initiatives to foster the unity of Christians. Catechesis, therefore, is always called to assume an "ecumenical dimension" 98CT 32. everywhere. This is done, firstly, by an exposition of all of Revelation, of which the Catholic Church conserves the deposit, while respecting the hierarchy of truths.99Cf. UR 11. In the second place, catechesis brings to the fore that unity of faith which exists between Christians and explains the divisions existing between them and the steps being taken to overcome them. 100Cf. Directory for the application of principles and norms concerning Ecumenism, n. 190; l.c., p. 1107. Catechesis also arouses and nourishes a true desire for unity, particularly with the love of Sacred Scripture. Finally, it prepares children, young people and adults to live in contact with brothers and sisters of other confessions, by having them cultivate both their own Catholic identity and respect for the faith of others.
In the context of different Christian confessions, the Bishops may deem opportune or necessary specific ecumenical co-operation in the area of religious instruction. It is important, however, that Catholics are guaranteed, at the same time, a genuinely Catholic catechesis, by specific provisions and with all the more care. 101Cf. CT 33. The teaching of religion in schools attended by Christians of diverse confessions can also have an ecumenical value when Christian doctrine is genuinely presented. This affords the opportunity for dialogue through which prejudice and ignorance can be overcome and a greater openness to better reciprocal understanding achieved.