Franciscan at Home

‘On the Spot’ aims to highlight some of the complex positions, questions and comments experienced by Catechists, teachers and parents. It tries to outline 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. This time we look at how we convey a sense of the Real Presence of Christ in the Eucharist.

What we do will usually leave a firmer, longer-lasting and deeper impression on our children than what we say. This is a universal and timeless fact. Children learn how to behave, how to speak, dress, relate to others, to drink, smoke and take drugs, or to be selfless workers for peace and justice, by observing other people, not always consciously.

Why would it be different in faith and worship? If children observe adults and older children keeping silence in church, as much as possible, genuflecting before the Tabernacle, kneeling at the Consecration, bowing or kneeling when the Blessed Sacrament is taken from the Church to the sick at the end of Mass, escorted by servers and candles, they will absorb an awe and respect for the Real Presence long before they have any understanding of it. Understanding doesn’t need to precede action; we love and trust our parents long before we understand who they are and why they love us.

If, on the other hand, children are allowed to run free in the church as if it were a village hall, if they hear adults and older children laughing and talking freely, paying no attention to the Presence of Christ, even attending concerts and other events in the church where the participants stand with their backs to the Blessed Sacrament, they are not simply learning disrespect. They are in simple ignorance of what they are failing to do - to give honour and recognition to the Presence among us of our Creator and Redeemer.

So our own actions around the Blessed Sacrament are of great importance.

What is an effective and truly engaging model for Catechesis? R Jared Staudt argues that a new approach is needed, one that cultivates every aspect of faith to create a dynamic experience of the Christian life for those being catechized.

In a short piece entitled “Models of Catechesis,” Avery Cardinal Dulles, S.J., describes various approaches to catechesis practiced by the Church in the twentieth century. Foremost among these Dulles lists doctrinal catechesis, which “relies heavily on the authority of Scripture and the Magisterium of the Church,” and whose “objective is to produce Christians who are confident and orthodox in their faith.”[i] It is not surprising that a dire crisis in both confidence and orthodoxy afflicted the Church in the late twentieth century when doctrinal methods of catechesis were virtually abandoned.[ii] In what follows, I will argue that new approaches to catechesis, rather than being completely abandoned, should be integrated in a holistic fashion in which the doctrinal method holds priority. Such “holistic catechesis” will lead to a vibrant spiritual life for those catechized in which the faith that is learned is also encountered and, ultimately, lived out.

'On the Spot' aims to highlight some of the complex positions, questions and comments experienced by Catechists, teachers and parents. It tries to outline 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 Peter 3:15] Here we consider how we explain to those we teach what it means to be a human person and that this can only be built upon the understanding that we are made in the image and likeness of God.

‘Of all visible creatures only man is able to know and love his creator. He is the only creature on earth that God has willed for its own sake, and he alone is called to share, by knowledge and love, in God’s own life. It was for this end that he was created, and this is the fundamental reason for his dignity.’ (CCC 356)

Catechising strongly, simply and clearly about the identity of the human person is crucial for the whole work of transmitting the faith. If this area of our teaching is shaky or insecure many areas of the faith are affected. And it is precisely in this area, of how we understand what it is to be a person, that we face some of the greatest challenges as catechists! Let me give an example. A friend, having successfully conceived a child through IVF, told me cheerfully that she had given permission for the remaining fertilised egg to be ‘used for research’. “After all,” she said, “it’s not a person.”

Our children are growing up in a world which feeds them a very inadequate notion of what it means to be human. At one level, they are certainly presented with a biological understanding of the human being; that which distinguishes us from other species and allows us to be categorised as human rather than canine, feline or bovine. It might appear that this should be our starting point for catechesis on the human person, for the physical, the biological, the visible is what we have most obviously in front of us to work with. Educational advice is to begin where the child (or adult learner) actually is, and so for learning to be experience-based.

On August 21, 2012, the feast of St. Pius X, then-Cardinal Jorge Mario Bergoglio—now Pope Francis—published a letter to the catechists of his Archdiocese of Buenos Aires. This is an exclusive English translation of that letter.

“In those days, Mary arose and went with haste into the hill country, to a city of Judah, and she entered the house of Zechariah and greeted Elizabeth.”  (Lk 1:39)

Dear Catechists,

'On the Spot' aims to highlight some of the complex positions, questions and comments experienced by Catechists, teachers and parents. It tries to outline 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 Peter 3:15] Here we look at the challenge faced by those who try to present the faith in a hostile and aggressive environment.

‘Christianity: The belief that a cosmic Jewish zombie who was his own father can make you live forever if you symbolically eat his flesh and telepathically tell him you accept him as your master, so he can remove an evil force from your soul that is present in humanity because a rib-woman was convinced by a talking snake to eat from ...a magical tree...yeah, makes perfect sense.’

Of course, it makes no sense at all - and it certainly isn't Christianity, even in an extreme fringe form. Yet, quite suddenly it seems, the beliefs of Christians are no longer either quietly respected or ignored. Whatever the cause, many who do not accept Christianity, or even the existence of God, now feel able to publicly deny, ridicule and attack Christian belief in a way that would have not been accepted before, nor would it be tolerated now if directed towards other religions. This attitude now pervades our public life, our schools, homes and even parishes to an extent that would have been unthinkable even ten years ago. The parody quoted above has been passed around by those who find it very funny; it's possible those people would not have found it so amusing had their own deepest beliefs been lampooned in a similar way.[i]

A catechist is not merely a teacher or instructor in the modern sense; he or she is one who makes another hear, literally ‘makes the ears ring’. Part of each catechetical session is, through proclamation, letting the catechumens or candidates hear the Word of the Lord echoing down through the Tradition of the Church. Tradition is ‘that which is handed down’, that which has been gathered into the Church’s treasury of doctrine and prayer over 2000 years. This is why the words of St Cyril of Jerusalem, St Ambrose, St John Chrysostom still ring out with such clarity centuries after they were proclaimed to catechumens in the Early Church.

A catechist’s task, then, is to hand on only the accumulated wisdom of the Church and this includes her rich heritage of liturgy, whereby we listen to God our Father and enter into dialogue with Him.

In anticipation of a new English translation of the Missal next year, this is an area that needs attention and proclamation. The prayers of the Mass form a great spiritual resource for catechesis and it is easy to miss some of the riches contained in the Mass that take up only a few seconds - before moving on to what may seem the more ‘important’ parts. The Collects, or Opening Prayers, are especially vital in that they set the tone, introduce the theme, of the whole Mass of the day. The Collect is intended to gather up, to ‘collect’ the prayerful thoughts of the people as they prepare to meet the Lord in word and sacrament; we cannot do that adequately unless we understand and appreciate what the Collect is saying on our behalf. It is for this reason that catechesis on these prayers will not only be helpful but will form an important function in handing on the Tradition of the Church.

In the Lord’s Prayer we address God as ‘Father’. Catechesis on God the Father is central to our transmission of the faith. Catechists are often asked about the analogy between earthly fathers and our heavenly Father – is God our Father like an earthly father? Less often do catechists think of the priest, this other earthly ‘father’ that Catholics have, and ask: Can the priest, whom we also call ‘father’, help us appreciate and understand God’s fatherhood more fully? Yet I believe this is a valuable key.

Many say that the father of a family is a ‘real’ father and the fatherhood of the priest is only ‘something similar’. It is also common to think that the word ‘father’ really applies to the father of a family and only by analogy do we apply the term to God, that God is also ‘something similar’.

The view is frequently heard, too, that married Catholic priests are, at last, able to be fathers in the true sense of the word and that rather than this be an exception, it should be an open possibility for all priests of the Catholic Church. Celibacy is understood here in negative terms as renunciation of ‘real fatherhood’.

I, however, would argue that not only the fatherhood of the Catholic priest but celibate fatherhood is the fullest form of fatherhood possible for man because this is closest to the Fatherhood of God. Let me explain.

Catechists do two things. They announce the faith of the Church; and they assist those whom they are catechising to recognise the presence and work of God in their – the catechumens’ - lives and in the world so that the catechumens can learn that docility and receptivity which God so desires of us. The General Directory for Catechesis puts it like this:

Catholic Schools Week gives us all an opportunity to express our gratitude to the parents and families, pastors and parishes who entrust to us the privilege of teaching, and sharing in the Church’s teaching mission. They are good supporters of our work, and with them we share the weighty responsibility of bringing children to Jesus Christ; and bringing Jesus Christ to our children.

During these special days, I hope that you as administrators, teachers and staff, also hear the appreciation of God’s people for your vital work. You are the teaching Christ. You are participants in the work of the bishops, shepherding our young people. You are close co-workers with the parents. You love these children and spend so many hours with them, not only instructing them but also forming them in mind, heart, body and soul. You listen to them and correct them and encourage them. Sometimes you toss and turn at night because of them.

Thank you, dear teachers. Thank you for answering God’s call – fulfilling not just the contractual obligations of a job, but carefully and prayerfully responding to a vocation. When I was at one of the schools recently and asked the students what they were doing during Catholic Schools Week, one young boy answered that they were going to have a teacher appreciation day. He whispered to me that exactly what they were going to do was a secret. I hope you have received many signs of thanks and affection from your students.

‘On the Spot’ aims to highlight some of the complex positions, questions and comments experienced by Catechists, teachers and parents. It tries to outline 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 (see I Peter 3:15). This time we look at what ‘Providence’ may mean to those we teach, and we consider the distinction between Providence and the God who provides.

‘God’s Providence Is Mine Inheritance’. These words are to be found on the front of an old building in the City of Chester in the North of England. They can probably be attributed to those who lived in a previous building on the site and were spared from the plague. Others, most notably the Earl of Cork in the seventeenth century, have taken these words for their family motto, though I suspect that they may have been thinking of the words in a different light (‘Mine Inheritance is God’s Providence’), rather than expressing a trust in God to provide for the future!