Having outlined the place of catechesis in the Church's mission of evangelization, its relationship with the various elements of evangelization, and with other forms of the ministry of the word, this chapter examines catechesis particularly in relation to: – the ecclesial nature of catechesis, that is to say, the agent of catechesis, the Church animated by the Holy Spirit; – the fundamental object of catechesis; – the tasks whereby this objective is achieved and which constitute its more immediate objectives; – the gradual nature of the catechetical process and its catechumenal inspiration. Moreover, in this chapter, the proper character of catechesis—already described in the preceding chapter—is examined through the analysis of its relationship with other ecclesial activities. Catechesis: activity of an ecclesial nature
Catechesis is an essentially ecclesial act. 229As has been stated in chapter I of this part in "The transmission of Revelation by the Church, the work of the Holy Spirit" and in part II, chapter I in "The ecclesial nature of the Gospel message". Cf. EN 60 which speaks of the ecclesial nature of any evangelizing activity. The true subject of catechesis is the Church which, continuing the mission of Jesus the Master and, therefore animated by the Holy Spirit, is sent to be the teacher of the faith. The Church imitates the Mother of the Lord in treasuring the Gospel in her heart. 230Cf. LG 64; DV 10a. She proclaims it, celebrates it, lives it, and she transmits it in catechesis to all those who have decided to follow Jesus Christ. This transmission of the Gospel is a living act of ecclesial tradition: 231Cf. DCG (1971) 13. – The Church transmits the faith which she herself lives: her understanding of the mystery of God and his salvific plan, her vision of man's highest vocation, the style of evangelic life which communicates the joy of the Kingdom, the hope which pervades her and the love which she has for mankind and all God's creatures. – The Church transmits the faith in an active way; she sows it in the hearts of catechumens and those to be catechized so as to nourish their profoundest experience of life. 232Cf. AG 22a. The profession of faith received by the Church (traditio), which germinates and grows during the catechetical process, is given back (redditio), enriched by the values of different cultures. 233Cf. CT 28, RCIA 25 and 183-187. The traditio-redditio symboli (the handing over and giving back of the Creed) is an important element of the baptismal catechumenate. The bipolarity of this gesture expresses the double dimension of the faith: the received gift (traditio) and the personal and enculturated response (redditio). Cf. CT 28 for Aan adequate use in catechesis of this most expressive rite. The catechumenate is thus transformed into a centre of deepening catholicity and a ferment of ecclesial renewal.
In transmitting faith and new life, the Church acts as a mother for mankind who begets children conceived by the power of the Spirit and born of God. 234Cf. LG 64. Precisely "because she is a mother, she is also the educator of our faith"; 235CCC 169. The relation between the maternity of the Church and her educative function is expressed very well by St Gregory the Great: "Having been made fruitful by conceiving her children thanks to the ministry of preaching, causes them to grow in her womb by her teaching. Moralia XIX, c. 12, 9; PL 76, 108). she is at the same time mother and teacher. Through catechesis she feeds her children with her own faith and incorporates them as members into the ecclesial family. As a good mother she gives them the Gospel in all its authenticity and purity as apposite food, culturally enriched and a response to the deepest aspirations of the human heart. The object of catechesis: communion with Jesus Christ
"The definitive aim of catechesis is to put people not only in touch, but also in communion and intimacy, with Jesus Christ". 236CT 5; cf. CCC 426; AG 14a. In relation to this christological end of catechesis see Part I, chap. I and Part II, chap. I. "Jesus Christ mediator and fullness of Revelation" and that which is said in II part, chapter 1 "Christiaity of the evagelical mission". All evangelizing activity is understood as promoting communion with Jesus Christ. Starting with the "initial" 237AG 13b. conversion of a person to the Lord, moved by the Holy Spirit through the primary proclamation of the Gospel, catechesis seeks to solidify and mature this first adherence. It proposes to help those who have just converted "to know better this Jesus to whom he has entrusted himself: to know his 'mystery', the kingdom of God proclaimed by him, the requirements and comments contained in his Gospel message, and the paths that he has laid down for anyone who wishes to follow him". 238CT 20c. Baptism, the sacrament by which "we are configured to Christ", 239LG 7b. sustains this work of catechesis with the help of its grace.
Communion with Jesus Christ, by its own dynamic, leads the disciple to unite himself with everything with which Jesus Christ himself was profoundly united: with God his Father, who sent him into the world, and with the Holy Spirit, who impelled his mission; with the Church, his body, for which he gave himself up, with mankind and with his brothers whose lot he wished to share. The object of catechesis is expressed in profession of faith in the one God: Father, Son and Holy Spirit
Catechesis is that particular form of the ministry of the word which matures initial conversion to make it into a living, explicit and fruitful confession of faith: "Catechesis has its origin in the confession of faith and leads to confession of faith." 240MPD 8; CCC 185-197. The profession of faith inherent in Baptism 241Cf. CCC 189. is eminently Trinitarian. The Church baptizes "in the name of the Father and of the Son and of the Holy Spirit" (Mt 28,19) 242Cf. CCC 180-190 and 197. the triune God to whom the Christian entrusts his life. Initiatory catechesis—both before and after the reception of Baptism—prepares for this decisive undertaking. Continuing catechesis helps to mature this profession of faith, to proclaim it in the Eucharist and to renew the commitments which it entails. It is important that catechesis should unite well the confession of christological faith, "Jesus is Lord", with the trinitarian confession, "I believe in the Father, the Son and the Holy Spirit", in such a way that there are not two modes of expressing the Christian faith. He who is converted to Jesus Christ and recognizes him as Lord through the primary proclamation of the Gospel begins a process which, aided by catechesis, necessarily leads to explicit confession of the Trinity. In the confession of faith in the one God, the Christian rejects all service of any human absolute; "power, pleasure, race, ancestors, state, wealth...", 243Cf. CCC 2113. and is thus liberated from the enslavement of any idol. It is the proclamation of his will to serve God and man without any ties. In proclaiming faith in the Trinity, which is a communion of Persons, the disciple of Jesus Christ shows at once that the love of God and neighbour is the principle which informs his being and his action.
The confession of faith is complete only in reference to the Church. All the baptized individually proclaim the Credo, for no action can be more personal than this. However, they recite it in the Church and through the Church, because they do so as members of the Church. 'Credo' and 'Credimus' necessarily imply each other. 244Cf. CCC 166-67; CCC 196. In fusing his confession of faith with that of the Church, the Christian is incorporated into her mission: to be the "universal sacrament of salvation" for the life of the world. He who makes the profession of faith takes on responsibilities that not infrequently provoke persecution. In Christian history the martyrs are proclaimers and witnesses par excellence. 245Cf. RM 45. The tasks of catechesis accomplish its objective
The object of catechesis is realized by diverse, interrelated tasks. 246The DCG (1971) 21-29 also distinguishes between the end (finis) and the means (munera) of catechesis. These are the specific objectives in which the end is concretized. To carry them out, catechesis is certainly inspired by the manner in which Jesus formed his disciples. He made known to them the different dimensions of the Kingdom of God: "to you it has been given to know the secrets of the Kingdom of heaven" (Mt 13,11). 247Cf. Mk 4:10-12. He taught them to pray ("When you pray, say Father... Lk 11,2). 248Cf. Mt 6: 5-6. He impressed upon them evangelic attitudes ("learn from me for I am gentle and lowly in heart" Mt 11,29) He prepared them for mission ("He sent them on ahead of him two by two..." Lk 10,1) 249Cf. Mt 10,5-15. The duties of catechesis correspond to education of the different dimensions of faith, for catechesis is integral Christian formation, "open to all the other factors of Christian life". 250CT 21b. In virtue of its own internal dynamic, the faith demands to be known, celebrated, lived and translated into prayer. Catechesis must cultivate each of these dimensions. The faith, however, is lived out by the Christian community and proclaimed in mission: it is a shared and proclaimed faith. These dimensions must also be encouraged by catechesis. The Second Vatican Council expresses these duties as follows: "...catechetical instruction, which illumines and strengthens the faith develops a life in harmony with the Spirit of Christ, stimulates a conscious and fervent participation in the liturgical mystery and encourages men to take an active part in the apostolate". 251GE 4; cf. RICA 19, CIC 788,2. Fundamental tasks of catechesis: helping to know, to celebrate and to contemplate the mystery of Christ
The fundamental tasks of catechesis are: – Promoting knowledge of the faith Who has encountered Christ desires to know him as much as possible, as well as to know the plan of the Father which he revealed. Knowledge of the faith (fides quae) is required by adherence to the faith (fides qua). 252Cf. DCG (1971) 36a. Even in the human order the love which one person has for another causes that person to wish to know the other all the more. Catechesis, must, therefore, lead to "the gradual grasping of the whole truth about the divine plan", 253Cf. DCG (1971) 24. by introducing the disciples of Jesus to a knowledge of Tradition and of Scripture, which is "thesublime science of Christ". 254DV 25a. By deepening knowledge of the faith, catechesis nourishes not only the life of faith but equips it to explain itself to the world. The meaning of the Creed, which is a compendium of Scripture and of the faith of the Church, is the realization of this task. – Liturgical education Christ is always present in his Church, especially in "liturgical celebrations". 255SC 7. Communion with Jesus Christ leads to the celebration of his salvific presence in the sacraments, especially in the Eucharist. The Church ardently desires that all the Christian faithful be brought to that full, conscious and active participation which is required by the very nature of the liturgy 256Cf. SC 14. and the dignity of the baptismal priesthood. For this reason, catechesis, along with promoting a knowledge of the meaning of the liturgy and the sacraments, must also educate the disciples of Jesus Christ "for prayer, for thanksgiving, for repentance, for praying with confidence, for community spirit, for understanding correctly the meaning of the creeds...", 257DCG (1971) 25b. as all of this is necessary for a true liturgical life – Moral formation Conversion to Jesus Christ implies walking in his footsteps. Catechesis must, therefore, transmit to the disciples the attitudes of the Master himself. The disciples thus undertake a journey of interior transformation, in which, by participating in the paschal mystery of the Lord, "they pass from the old man to the new man who has been made perfect in Christ". 258AG 13. The Sermon on the Mount, in which Jesus takes up the Decalogue, and impresses upon it the spirit of the beatitudes, 259Cf. LG 62; CCC 1965-1986. The CCC 1697 specifies in particular the characteristics which catechesis must assume in moral formation. is an indispensable point of reference for the moral formation which is most necessary today. Evangelization which "involves the proclamation and presentation of morality", 260VS 107. displays all the force of its appeal where it offers not only the proclaimed word but the lived word too. This moral testimony, which is prepared for by catechesis, must always demonstrate the social consequences of the demands of the Gospel. 261Cf. CT 29f. – Teaching to pray Communion with Jesus Christ leads the disciples to assume the attitude of prayer and contemplation which the Master himself had. To learn to pray with Jesus is to pray with the same sentiments with which he turned to the Father: adoration, praise, thanksgiving, filial confidence, supplication and awe for his glory. All of these sentiments are reflected in the Our Father, the prayer which Jesus taught his disciples and which is the model of all Christian prayer. The "handing on of the Our Father" 262RCIA 25 and 188-191. is a summary of the entire Gospel 263Cf. CCC 2761. and is therefore a true act of catechesis. When catechesis is permeated by a climate of prayer, the assimilation of the entire Christian life reaches its summit. This climate is especially necessary when the catechumen and those to be catechized are confronted with the more demanding aspects of the Gospel and when they feel weak or when they discover the mysterious action of God in their lives. Other fundamental tasks of catechesis: initiation and education in community life and to mission
Catechesis prepares the Christian to live in community and to participate actively in the life and mission of the Church. The Second Vatican Council indicates the necessity for pastors "to form genuine Christian communities" 264PO 6d. and for catechumens "[to] learn to co-operate actively in building up the Church and its work of evangelization". 265AG 14d. – Education for Community Life a) Christian community life is not realized spontaneously. It is necessary to educate it carefully. In this apprenticeship, the teaching of Christ on community life, recounted in the Gospel of St Matthew, calls for attitudes which it is for catechesis to inculcate: the spirit of simplicity and humility ("unless you turn and become like little children..." Mt 18,3); solicitude for the least among the brethren ("but whoever causes one of these little ones who believe in me to sin..." Mt 18,6); particular care for those who are alienated ("Go and search of the one that went astray..." Mt 18,12); fraternal correction ("Go and tell him his fault..." Mt 18,15); common prayer ("if two of you agree on earth to ask about anything..." Mt 18,19); mutual forgiveness ("but seventy times seven..." Mt 18,22). Fraternal love embraces all these attitudes ("love one another; even as I have loved you..." Jn 13,34). b) In developing this community sense, catechesis takes special note of the ecumenical dimension and encourages fraternal attitudes toward members of other Christian churches and ecclesial communities. Thus catechesis in pursuing this objective should give a clear exposition of all the Church's doctrine and avoid formulations or expressions that might give rise to error. It also implies "a suitable knowledge of other confessions", 266DCG (1971) 27. with which there are shared elements of faith: "the written word of God, the life of grace, faith, hope and charity, and the other interior gifts of the Holy Spirit". 267UR 3b. Catechesis will possess an ecumenical dimension in the measure in which it arouses and nourishes "a true desire for unity", 268CT 32; cf. CCC 821; CT 34. not easy irenicism, but perfect unity, when the Lord himself wills it and by those means by which he wishes that it should be brought about. – Missionary initiation a) Catechesis is also open to the missionary dimension. 269Cf. CT 24b and DCG (1971) 28. This seeks to equip the disciples of Jesus to be present as Christians in society through their professional, cultural and social lives. It also prepares them to lend their cooperation to the different ecclesial services, according to their proper vocation. This task of evangelization originates, for the lay faithful, in the sacraments of Christian initiation and in the secular character of their vocation. 270Cf. LG 31b and ChL 15; CCC 898-900. It is also important that every means should be used to encourage vocations to the Priesthood, and to the different forms of consecration to God in religious and apostolic life and to awaken special missionary vocations. The evangelical attitudes which Jesus taught his disciples when he sent them on mission are precisely those which catechesis must nourish: to seek out the lost sheep, proclaim and heal at the same time, to be poor, without money or knapsack; to know how to accept rejection and persecution; to place one's trust in the Father and in the support of the Holy Spirit; to expect no other reward than the joy of working for the Kingdom. 271Cf. Mt 10:5-42 and Lk 10:1-20. b) In educating for this missionary sense, catechesis is also necessary for interreligious dialogue, if it renders the faithful capable of meaningful communication with men and women of other religions. 272Cf. EN 53 and RM 55-57. Catechesis shows that the link between the Church and non-Christian religions is, in the first place, the common origin and end of the human race, as well as the "many seeds of the word which God has sown in these religions". Catechesis too helps to reconcile and, at the same time, to distinguish between "the proclamation of Christ" and "inter-religious dialogue". These two elements, while closely connected, must not be confused or identified. 273Cf. RM 55b; Congregation for the Evangelization of Peoples and the Pontifical Council for inter-religious dialogue, "Dialogue and Proclamation" (19 may 1991), nn. 14-54; AAS 84 (1992), pp. 419-432. CCC 839-845; Part IV, chap. 4 of this Directory refers to those to whom catechesis is addressed and returns to the topic Catechesis in the context of other religions. Indeed, "dialogue does not dispencse form evangelization".274RM 55a. Observations on the totality of these tasks
The tasks of catechesis, consequently, constitute a totality, rich and varied in aspect. On this point it is opportune to make some observations. – "All of these tasks are necessary. As the vitality of the human body depends on the proper function of all of its organs, so also the maturation of the Christian life requires that it be cultivated in all its dimensions: knowledge of the faith, liturgical life, moral formation, prayer, belonging to community, missionary spirit. When catechesis omits one of these elements, the Christian faith does not attain full development. – Each task realizes, in its own way, the object of catechesis. Moral formation, for example, is essentially christological and trinitarian. It is deeply ecclesial, while also open to social concerns. The same is true of liturgical formation. While essentially religious and ecclesial, it also strongly demands commitment to the evangelization of the world. – These tasks are interdependent and develop together. Each great catechetical theme—catechesis of God the Father, for example—has a cognitive dimension as well as moral implications. It is interiorized in prayer and appropriated in witness. One task echoes the other: knowledge of the faith prepares for mission; the sacramental life gives strength for moral transformation. – To fulfil its tasks, catechesis avails of two principal means: transmission of the Gospel message and experience of the Christian life. 275Cf. CIC 773 and 778 § 2. Liturgical formation, for example, must explain what the Christian liturgy is, and what the sacraments are. It must also however, offer an experience of the different kinds of celebration and it must make symbols, gestures, etc. known and loved. Moral formation not only transmits the content of Christian morality, but also cultivates active evangelical attitudes and Christian values. – The different dimensions of faith are objects of formation, as much of being given as received. Knowledge of the faith, liturgical life, the following of Christ are all a gift of the Spirit which are received in prayer, and similarly a duty of spiritual and moral study and witness. Neither aspect may be neglected. 276Cf. DCG (1971) 22 and 23. – Every dimension of the faith, like the faith itself as a whole, must be rooted in human experience and not remain a mere adjunct to the human person. Knowledge of the faith is significant. It gives light to the whole of existence and dialogues with culture. In the liturgy, all personal life becomes a spiritual oblation. The morality of the Gospel assumes and elevates human values. Prayer is open to all personal and social problems. 277Cf. DCG (1971) 26. As the 1971 Directory indicates, "it is very important that catechesis retain the richness of these various aspects in such a way that one aspect is not separated from the rest to the detriment of the others". 278DCG (1971) 31b. The baptismal catechumenate: structure and progression
Faith, moved by divine grace and cultivated by the action of the Church, undergoes a process of maturation. Catechesis, which is at the service of this growth, is also a gradual activity. "Good catechesis is always done in steps". 279Cf. RCIA 19. In the baptismal catechumenate, formation is articulated in four stages: – the pre-catechumenate, 280RCIA 9-13. characterized as the locus of first evangelization leading to conversion and where the kerygma of the primary proclamation is explained; – the catechumenate, 281RCIA 14-20; 68-72; 98-105. properly speaking, the context of integral catechesis beginning with "the handing on of the Gospels"; 282RCIA 93; cf. MPD 8c. – a time of purification and illumination 283RCIA 21-26; 133-142; 152-159. which affords a more intense preparation for the sacraments of initiation and in which the "the handing on of the Creed" 284RCIA 25 and 183-187. and "the handing on of the Lord's Prayer" take place; 285RCIA 25 and 188-192. – a time of mystagogy, 286RCIA 37-40; 35-239. characterized by the experience of the sacraments and entry into the community.
These stages, which reflect the wisdom of the great catechumenal tradition, also inspire the gradual nature of catechesis. 287This gradual nature is also apparent in the names which the Church uses to designate those who are in the various stages of the baptismal catechumenate: sympathizers (RCIA 12), those who are disposed to the faith but do not yet fully believe; catechumens (RCIA 17-18), those who have firmly decided to follow Jesus; elect (RCIA 24), those called to receive Baptism; neophytes (RCIA 31-36) those just born into the light by the grace of Baptism; the Christian faithful (RCIA 39), those who are mature in the faith and active members of the Christian community. In the patristic period properly, catechumenal formation was realized through biblical catechesis, based on recounting the history of salvation; immediate preparation for Baptism by doctrinal catechesis, explaining the Creed and the Our Father which had just been handed on, together with their moral implications; and through the phase following the sacraments of initiation, a period of mystagogical catechesis which help the newly baptized to interiorize these sacraments and incorporate themselves into the community. This patristic concept continues to illuminate the present catechumenate and initiatory catechesis itself. This latter, in so far as it accompanies the process of conversion, is essentially gradual and, in so far as it is at the service of one who has decided to follow Christ, it is eminently christocentric. The baptismal catechumenate: inspiration for catechesis in the Church
Given that the missio ad gentes is the paradigm of all the Church's missionary activity, the baptismal catechumenate, which is joined to it, is the model of its catechizing activity. 288Cf. MPD 8; EN 44; ChL 61. It is therefore helpful to underline those elements of the catechumenate which must inspire contemporary catechesis and its significance. By way of premise, however, it must be said that there is a fundamental difference between catechumens those being catechized, 289In this DCG the expressions 'catechumens' and 'those being catechized' are used to make this distinction. For its part the CIC, canons 204-206, notes the different ways by which catechumens and the Christian faithful have union with the Church. between the pre-baptismal catechesis and the post-baptismal catechesis, which is respectively imparted to them. The latter derives from the sacraments of initiation which were received as infants, "who have been already introduced into the Church and have been made sons of God by means of Baptism. The basis of their conversion is the Baptism which they have already received and whose power they must develop". 290RCIA 295. The same Rite of Christian Initiation of Adults, chap. 4, ponders the question of those baptized adults who need initiatory catechesis. CT 44 specifies the diverse circumstances in which this catechesis may be deemed necessary.
In view of this substantial difference, some elements of the baptismal catechumenate are now considered, as the source of inspiration for post-baptismal catechesis. – the baptismal catechumenate constantly reminds the whole Church of the fundamental importance of the function of initiation and the basic factors which constitute it: catechesis and the sacraments of Baptism, Confirmation and Eucharist. The pastoral care of Christian initiation is vital for every particular Church. – The baptismal catechumenate is the responsibility of the entire Christian community. Indeed "this Christian initiation which takes place during the catechumenate should not be left entirely to the priests and catechists, but should be the care of the entire Christian community, especially the sponsors". 291AG 14d. The institution of the catechumenate thus increases awareness of the spiritual maternity of the Church, which she exercises in every form of education in the faith. 292Methodius of Olympus, for example, speaks of this maternal action of the Christian community when he says: With regard to those who are still imperfect (in the Christian life), it is for the more mature to form them and to bring them to birth as a mother. (Symposium, III, 8; GCS 27, 88). See also St Gregory the Great Homilia in Evangelia, I, III, 2; PL 76,1086 D). – The baptismal catechumenate is also completely permeated by the mystery of Christ's Passover. For this reason, "all initiation must reveal clearly its paschal nature. 293RCIA 8. The Easter Vigil, focal point of the Christian liturgy, and its spirituality of Baptism inspire all catechesis. – The baptismal catechumenate is also an initial locus of inculturation. Following the example of the Incarnation of the Son of God, made man in a concrete historical moment, the Church receives catechumens integrally, together with their cultural ties. All catechetical activity participates in this function of incorporating into the catholicity of the Church, authentic "seeds of the word", scattered through nations and individuals. 294Cf. CT 53. – Finally, the concept of the baptismal catechumenate as a process of formation and as a true school of the faith offers post-baptismal catechesis dynamic and particular characteristics: comprehensiveness and integrity of formation; its gradual character expressed in definite stages; its connection with meaningful rites, symbols, biblical and liturgical signs; its constant references to the Christian community. Post-baptismal catechesis, without slavishly imitating the structure of the baptismal catechumenate, and recognizing in those to be catechized the reality of their Baptism, does well, however, to draw inspiration from "this preparatory school for the Christian life", 295DCG (1971) 130. This article begins with the affirmation: "The catechumenate for adults, which at one and the same time includes catechesis, liturgical participation and community living, is an excellent example of an institute that springs from the cooperation of diverse pastoral functions". and to allow itself to be enriched by those principal elements which characterize the catechumenate.