Franciscan at Home

In his forward to John Paul II: Catechist, Terence Cardinal Cooke stated that the Holy Father viewed ‘catechesis as one of the principal elements of his ministry of service to all of us.’ In the Preface to the same text, the author states that in Catechesi Tradendae, John Paul II, the Church’s first teacher of the faith, expounds his authoritative teaching on teaching the faith of Christ: the Pope appears in this document in his role as the Church’s principal catechist. He goes on to say that it is ‘no exaggeration to call it [CT] a new charter for religious education today.’

The formation of the laity is a life-long process, consciously undertaken in faith, as Newman well knew, but there is a special problem in awakening, retaining and reviving the Faith among the young. The problem is not new. It faces every generation. There are several reasons for this youthful resistance. In the first instance there is the natural disinclination of the young to accept the beliefs and customs of their elders. But one of the more corrosive causes of unbelief in the young is the relentless barrage of secularist propaganda that bombards them. Another contributory factor can be the reluctance (often well intentioned) of adults to give ‘a reasoned defence (apologia)… with gentleness and reverence’ of the Faith they hold (cf. 1 Peter 3.15). The fact remains that many people fail to recover the Faith to which they were introduced when young. Catholics may form the largest religious group in the United States, but it is said that the second largest consists of lapsed Catholics.

Pope St Gregory I, Doctor of the Church, was indeed a great Pope, and is one of the two popes formally considered ‘great’ by the Church. St Gregory the Great is a model of many virtues and for many vocations. This article will consider two of Gregory’s attributes, both of which are fundamental to the catechist: his understanding of the bishop as a physician of souls and his emphasis on the virtue of humility.

In the last issue we looked at the use of St. Augustine’s story of salvation as a unifying context for catechesis. Here we take a look at another of his catechetical contributions: the role of the theological virtues in teaching for conversion.

Ten years ago, I attended a debate between a Lutheran minister and an atheistic philosophy professor. The venue was a small theatre that seated about 300 people, but by the time it began, it was certainly pressing the limits of the fire code. People were seated in the aisles, behind the stage, and even out in the foyer.

The gentlemen took their places at their respective podiums and the Lutheran minister spoke first, saying ‘Those of you who believe in God, please pray that we do not have a fire!’ This drew much applause from half of the audience. He continued, ‘And for those of you who do not believe in God, well, you better just hope like hell.’

And thus, within his first two sentences, he had set forth the key theme of his presentation, not to mention the distinguishing feature of Christianity itself: namely, we are a people who believe, hope and love. Without Christ, we have no life.

This column highlights some of the complex positions, questions and comments experienced by catechists, teachers and parents. It outlines the knowledge necessary to be faithful to Church teaching and which will best help those we teach who call us to account for the hope that is in us (cf I Pet 3:15).

We look at how Mary helps us to ask the most important questions about our lives, and to find the answers to those questions.