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. 227The importance of pedagogy is underlined by CT 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". The first reality of which account must be taken in this decisive area of formation is that concerning the original pedagogy of faith. The catechist is prepared or formed so as to facilitate a growth in the experience of faith, which he himself has not implanted for it is God who has sown it in the heart of man. The responsibility of the catechist is merely to cultivate this gift by nourishing it and by helping it to grow. 228Cf. CT 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. 229Cf. DCG (1971) 113.
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. 230Ibid. 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)". 231DCG (1971) 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. 232Cf. GCM, 28. The formation of catechists within the Christian community
Among the ways of forming catechists, those of their own Christian community are all important. It is in this community that catechists test their own vocation and continually nourish their own apostolic awareness. The figure of the priest is fundamental in the task of assuring their progressive maturation as believers and witnesses. 233"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'". ChL 61.
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. 234Cf. ChL 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; 235"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" (GCM, 22). 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. 236Cf. DCG (1971) 110. Schools for catechists and centres for higher learning for experts in catechesis
Attendance at a school for catechists 237Cf. concerning schools for catechists in the missions: AG 17c; RM 73; CIC 785 and GCM, 30. For the Church in general see: DCG (1971) 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"; 238The expression 'ordinary catechist' is used in DCG (1971) 112c. the other for those who have "responsibility for catechesis".