Franciscan at Home

“No one likes to be called stupid.” This statement spoken to me by a parish catechist attending a seminar I was presenting on The Story of Salvation provided me with a moment of clarity and grace. This catechist was hoping I could provide a way to speak about the accounts of Creation in Genesis that would deliver the truth without “looking stupid”. I had made the catechetical points and the catechist had accepted and acknowledged these. The question was not the faith of the catechist or her own assent to that faith. Neither did the question reflect timidity in proclaiming the Good News. The question was addressing the aspect of catechesis that is very real and perhaps the most daunting; how is the truth delivered to a culture which rejects the basic premise proposed? Perhaps even more to the point: how does a catechist respond, especially in areas where, in popular opinion, science or research seems to disprove, or at least test the credibility of the Word of God. When creation is proposed for belief, the response of the listener often contains terms such as “myth”, “story”, “childish”, “naïve” or just plain “stupid”. And no one likes to be called stupid.

Does a catechist need to know the scientific theories on evolution, quantum physics or genetics? Is it enough to understand how to read Sacred Scripture and that the account of creation was never meant to provide a scientific or even historical explanation of the origin of creation, including man? Perhaps we are not asking the right questions. The question to be addressed is whether the catechist has the confidence to propose the truth in a reasonable and intelligent way. The catechist needs to understand the difference between science and theology and how these two distinct threads of knowing are used in tapestry of God’s design to reveal his truth and glory and our salvation.

As is well known, at the time of the Second Vatican Council the Church adopted a less critical attitude towards the world. Dialogue appeared to be replacing apologetics. Winning the argument gave way to a sharing of hearts and minds. Although the Council documents make some tough statements about the state of the world the overall impression is that of a Church addressing the world in positive tones. “Let us reason together,” seems to be the main form of address.

But in fact the Church does not teach that the importance of dialogue does away with the fundamental duty of preaching the gospel and seeking conversion. And the recent conclusions of the Synod on New Evangelisation contained clear reaffirmations of the need for a renewed apologetcs and a clear proclamation of the Gospel.

So is it perhaps time to look again at our attitude to the world? And why should it be so important? Well, first of all, few would deny that in the western world there is massive ignorance of Christian truth. Secondly a more upbeat, less self-apologising approach to evangelisation has been emerging in the Church for some time now.

One of the most astonishing realities that parish catechists will discover throughout this Year of Faith is that the faith, articulated in the Church’s magisterial documents, is not only heartbreakingly beautiful –it is also true! Once catechists are clear about this point they can resolve to speak the more boldly, empowered by grace. And then a New Evangelization can truly take place.

I would like to look at this question of the truth of the faith through the lens of the “first echo” of some of our early Church Fathers. These early Christians said that “The world was created for the sake of the Church” (CCC 760). The Catechism goes on to say:

“God created the world for the sake of communion with his divine life, a communion brought about by the ‘convocation’ of men in Christ, and this convocation is the Church. The Church is the goal of all things.”

How many Catholics would be willing to say that in public? How many catechists believe that? Before any real re-evangelization can take place those evangelizing must believe this and be able to articulate its meaning. Good catechesis depends on a clear understanding of the role and authority of the Church and from where that authority is derived.

‘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]

This time we look at the ways in which we can help adults respond to the grace of God which draws the human mind and spirit towards him who is the desire of every heart.

The analogy of a feast is central to the Christian life. Our Baptism is a washing and making ready for this feast; a “Nuptial Bath” preceding the wedding feast of the Eucharist. (CCC 1617) Not only do we share in the life of the Blessed Trinity even now through our participation in this holy food, but we also look forward to the Heavenly Banquet, the Marriage Feast of the Lamb.

This imagery is not accidental. The need for food is universal and draws everyone by their desire to eat. Anyone who is no longer interested in food is probably sick or dead, unless they have deliberately tamed their physical appetites for some purpose. Our daily lives are punctuated by our interaction with food, and every celebration or occasion will be marked with a meal of some kind. We are drawn to food by our human need to eat or die, even though we frequently eat more, and more richly, than is necessary for our health. We are drawn by the loveliness of fresh, well prepared food; its smell, its appearance, the promise of relaxation and laughter with friends and family. We are drawn by our own delight.

a catequesis parroquial es una empresa un tanto desagradable. El catequista sabe del asombro y del gozo de aquellos que escuchan y creen; pero también de la pena al mirar a los tibios que se van alejando a la deriva. Hay frecuentemente un enfrentamiento diario con padres estresados y sobre extendidos en sus compromisos, adolescentes desinteresados y textos pobremente escritos. Al pelear por un espacio dentro de la parroquia, contestar dudas sobre el velo para la Primera Comunión, o explicar por qué un mejor amigo budista no cuenta como testigo cristiano para el bautismo, ¡el idealismo que acompañó a ese primer llamado catequético puede comenzar a disminuir! La pregunta comienza a filtrarse por los recovecos de la conciencia del catequista: “¿en qué estaba yo pensando?”

He trabajado desde hace 35 años con mi esposo como catequista voluntaria en la preparación pre-sacramental (especialmente, la preparación al matrimonio), así como la catequesis de adultos jóvenes y durante los últimos 23 años en el proceso de catecumenado (RICA). Ahora, como Directora de la Educación Religiosa en una parroquia sub-urbana de 1200 familias, yo sigo siendo catequista, pero además ¡preparo el café, acomodo las sillas, hago las hojas de Excel, hago anuncios, doy consejos, analizo textos, y mendigo presupuestos para todo aquello que necesita hacerse!

Después de decir esto, admito, lo amo todo.

La Iglesia santifica el tiempo, y el ritmo de la vida y la muerte es la melodía que está organizada como una gran sinfonía levantada hacia el trono de la gracia con cada oración y acción sacramental que se pronuncia. Como catequistas, estamos al servicio de este misterio. Esta temporada del año, el final del año litúrgico y el paso al Adviento y a un nuevo año litúrgico, le da al catequista la oportunidad de contemplar nuevamente los comienzos y los finales. Al prepararnos y al preparar a los otros para que contemplen con asombro a Dios encarnado en el pesebre de Navidad, nos recuerda que la llamada a la conversión del Bautista todavía nos habla hoy. Este mundo tendrá un fin y nos pondremos delante del Señor Jesús y nos someteremos con nuestros trabajos, triunfos, pecados y tragedias a su Juicio Divino. Qué tan bien nos permitamos a nosotros y a nuestros trabajos configurarse con Cristo tiene consecuencias eternas, te rogamos Dios, que todo monte se allane y que todo valle se levante.

This feature 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)

We look at how we can imitate the ‘divine pedagogy’ of welcoming revelation by stages in our handing on the faith to our children.

‘The divine plan of Revelation….involves a specific divine pedagogy: God communicates himself to man gradually. He prepares him to welcome by stages the supernatural Revelation that is to culminate in the person and mission of the incarnate Word, Jesus Christ.’ (CCC 53 my emphasis)

The children in the top infant class were preparing some pictures to make a wall frieze; they were illustrating the nursery rhyme, ‘Humpty Dumpty’.

‘You paint Humpty Dumpty, Louisa,’ said the teacher, handing each child a large sheet of paper, ‘And you paint one of the King’s men, Jack; and Debbie, you paint a horse. Mickey, you paint the wall.’

Anyone who has spent time with small children will know how that turned out. The caretaker was not pleased and the paint never really came off the wall completely. But Mickey had not been disobedient – it was simply his understanding that was not up to the task. He did what was asked of him in blind obedience.

In looking at God’s way of revealing himself gradually to us, and at what was expected by way of our response, I want to draw out the parallels with passing on the Faith today, and try to show how we need to regulate and graduate our teaching on revelation, as well as our expectations of responses to that revelation. In identifying how our responses to God’s revelation help us to build on what has gone before, I hope to come closer to identifying what an appropriate response to God’s revelation might mean for us and for our children.

¿Cómo se catequiza sobre la Señal de la Cruz? Estos puntos pueden ayudarnos a ver la riqueza de una catequesis litúrgica que trate de las palabras y del gesto corporal.

How do we catechise on the Sign of the Cross? These points may help us to see the richness of a liturgical catechesis on the words and on the bodily gesture.
For example:
Express our baptismal birthright
Proclaim the promise of Christ
Present saving doctrine
Act as a fourfold prayer
Are an expression of the primacy of grace and of our personal response

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 a question sometimes faced by those who want to respond to the call of the laity to participate more fully in their sharing of the prophetic, priestly and kingly office of Christ.

The young mother at the school gate recognised me and came over to chat. She, a cradle Catholic, had recently attended a parish talk on ministry in the Church, thinking it would increase her understanding of her faith; and now she found that she had been included in the numbers on a course especially to train Extraordinary Ministers of Holy Communion. She was a little puzzled.

‘They didn't ask me if I wanted to be a Eucharistic Minister,’ she said. ‘They just assumed that everyone wants to do this.’

I was reminded of the recent RCIA meeting where two or three of those preparing to enter into full communion with the Church confided to me that they were really looking forward to perhaps being an Extraordinary Minister of the Eucharist.

Both the reluctant and the enthusiastic would-be Minister of the Eucharist indicate two areas of misunderstanding over the role of the laity in the Church. Firstly, the reality of what it means to act as an Extraordinary Minister; and secondly, the resultant obscuring that can take place of the laity’s true dignity and office.

How, therefore, can we catechize to ensure that the unique role of the laity is brought out?

In this article Fr. Vivian Boland discusses the vocation to catechesis within the context of Religious Life.

Pope John Paul II’s post-synodal exhortation Vita Consecrata (1996) is now the best point of reference for a reflection on the vocation to catechesis within the context of religious life. The exhortation is in three main parts, concerned with the confession of the Trinity, the sign of communion, and the service of charity. Religious life, the Pope says, is the icon of these things, realizing for the whole Church a total dedication to contemplation, communion and mission. The work of catechesis also finds its deepest theological and spiritual meaning in relation to contemplation, communion and mission.

A properly Christian understanding of any profession or occupation requires that we refer it to the Blessed Trinity, the communion of life and love that God is. All gifts, ministries and services find their ultimate significance in the mutual presence, communion and giving of the Persons of the Trinity. This mystery, revealed to us by the Son in the Holy Spirit is the source from which we draw our understanding of Christian life. This presence, communion and giving flows from the Father into the Church through the Son and the Spirit giving rise to myriad forms of religious life, Christian ministry and charitable care.