Franciscan at Home

St. John Paul II dedicated the entire sixth chapter of his theology of the body (TOB) catechesis to reaffirming and deepening the Church’s teaching on responsible parenthood, providing his most direct and extensive application of TOB to the Church’s teachings on sexual morality. Drawing upon the teachings of Gaudium et Spes and Humanae Vitae, St. John Paul II concentrates primarily on the “essential difference” between contraception and periodic continence (in America typically called Natural Family Planning or NFP) as the basis of the ethical difference between them expressed in the teachings of the Church (TOB 122:2).

St. John Paul II clearly wants to correct the common misconception that they are both just types of “birth control” listed on medical pamphlets or that they differ only inasmuch as one uses “artificial” methods to control births. However, he primarily employs the major tenets of TOB to describe how contraception degrades the human body and corrupts the sexual intimacy of those couples who introduce it into their relationships in sharp contrast with the way that NFP fosters respect for the human body and the kind of self-mastery that promotes greater love between man and woman.

In the second chapter of his Theology of the Body (TOB) catechesis,[i] Pope St. John Paul II underscores the special value of TOB for men and women seeking to understand the teachings of the Church in the area of sexual morality (TOB 59:5). The ultimate conclusion of these teachings is that, in order to conform to the demands of human dignity, a sexual act must be procreative and unitive in the context of genuine marital love. The full impact of this conclusion calls for careful reflections on each of the values in play. The special value of TOB rests in giving a basis for these reflections that allows people to see the interpersonal significance of each of these values in light of the personal dignity of the body.

More to the point, TOB helps people see why the sexual act must be a marital act, open to life, monogamous, free of lust, and so on because it helps people understand the profound difference that each of those points makes in the sexual life of a couple. In turn, this helps people understand how radically different certain sexual acts can be in terms of affirming the value of the person and expressing the heartfelt recognition of someone’s dignity and worth.

This installment of the series begins exploring the relationship between TOB and the central questions of sexual morality by applying the TOB paradigm to the procreative aspect of human sexuality.

Family life is formed by the decisions made in the first years. Will we use NFP? How many children will we have? How will we educate our children? Will we pray daily? Will we go to Mass every Sunday, no matter how difficult it is?

"Y le anunciaron la Palabra del Señor a él y a todos los de su casa" Hechos 16,32.

En la primera parte establecimos la razón fundamental por la cual el sabio proceso del RICA debe de tomar la delantera de nuestros esfuerzos por evangelizer y catequizar a familias enteras. Guiándonos del Directorio para la catequesis, nuestro enfoque es “una catequesis de inspiración catecumenal para aquellos que han recibido los Sacramentos de Iniciación Cristiana, pero que aún no están suficientemente evangelizados o catequizados, o para aquellos que desean reanudar el camino de la fe”[1]. Este artículo explora los elementos involucrados en el desarrollo de un proceso que incorpora la evangelización y catequesis pos bautismal para padres de familia, inspirado en el modelo del RICA.

Primero lo primero

Es esencial agendar una cordial bienvenida que prevé tiempo para conversar con los padres de familia al comenzar nuestra relación con ellos. Otramente dicho, el modelo más conocido de “apuntar” o “inscribir” al niño para su preparación a los sacramentos no funciona en esta situación. En este momento, lo que más nos interesa es conocer a los padres de familia y establecer con ellos una relación.

Ya que se haya establecido con los papás una relación con cierto grado de confianza y entendimiento, es esencial determinar por qué los padres de familia creen que es importante llevar a sus hijos de edad catequética a bautizarse ahora y dónde están ellos en su itinerario de Fe. Es crítico que se empiece a sondear cuál ha sido la experiencia de “iglesia” que han vivido para determinar cuál (si es que la hay) relación tienen con la Persona de Cristo. A menudo, encontramos un puente de confianza con la Iglesia misma por medio de la recepción de los sacramentos como niños, o por los familiares, etc., pero no con Jesucristo. De alguna forma, perciben la llamada de Dios, pero frecuentemente son incapaces de articularla. Nuestra misión es llevarlos desde el punto dónde están, colocarles en los brazos misericordiosos de Jesús, y formarles para ser Sus discípulos para que ellos, a su vez, puedan formar a sus hijos.

Developing a Process

“And they spoke the word of the Lord to him and to all that were in his house.” Acts 16:32

In part one we established the rationale for the wise process of the RCIA to move to the forefront of our endeavors for evangelization and catechesis of entire families. Taking guidance from the Directory for Catechesis, our focus is on a “catechesis of catechumenal inspiration for those who have received the sacraments of initiation but are not yet sufficiently evangelized or catechized or for those who desire to resume the journey of faith.”[1] This article explores the elements involved in developing a process incorporating post-baptismal evangelization and catechesis for parents, inspired by the RCIA model. 

First Things First

A warm welcome with time set aside for conversation with the parents is essential as we begin our relationship with them. In other words, the more familiar model of “signing up” or “registering” the child for sacramental prep does not work in this situation. At this point we are most interested in meeting the parents and establishing a relationship.

Once a rapport has been developed, it is essential to determine why the parents believe it is important to bring their children of catechetical age to be baptized now and where they are in their faith journey. It is critical to begin looking into what their lived experience of “church” has been to determine what (if any) relationship they have with the person of Christ. Often, we find a bridge of trust with the Church itself through reception of sacraments as children, through relatives, etc., but not with Jesus Christ. They somehow sense God’s call but are often unable to articulate it. Our mission is to take them from where they are, bring them into the merciful arms of Jesus, and form them to be his disciples so that they, in turn, can form their children.

[1] Pontifical Council for the Promotion of the New Evangelization, Directory for Catechesis (Washington, DC: United States Conference of Catholic Bishops, 2020), no. 62 (hereafter cited in text as DC); emphasis original.

Because of the pandemic, instead of working directly with children, many parish catechists are helping parents gain confidence in preparing their children for sacraments without traditional classes. I believe this new process can ennoble families to better assume their role in society.

“Ennoble,” according to the Merriam-Webster dictionary, means to “make noble or elevate.” (“Ennoble,” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/ennoble.) Kings and queens elevate or “ennoble” a “commoner” to the status of “noble.” One cannot ennoble himself. He receives his nobility either through family inheritance, marriage, or as a gift bestowed by the proper authority.

As Catholics, our ennoblement begins at Baptism when we become members of God’s kingdom family with Christ as King. The liturgical rite itself is an ennobling gift received from the Church. The sacramental signs of candle and flame, water, oil, and white garment are gifts. So are the words of Sacred Scripture, the sign of the cross, and the renewal of baptismal promises.

At the baptism of our youngest grandchild, obligatory facemasks could not diminish the solemn dignity embodied by each member of baby Oliver’s family as we witnessed his two oldest siblings step up as godparents. Three generations were united by word and creed as we left the earthly realm of time and space to enter into the sacred liturgy and Oliver became a child of the King.

We could discuss in detail the ennobling qualities we receive in each of the Church’s sacraments, but let’s turn our attention instead toward ennobling practices Catholics can receive from the Church and adapt to family life.

“Porque la promesa ha sido hecha a ustedes y a sus hijos, y a todos aquellos que están lejos:

a cuantos el Señor, nuestro Dios, quiera llamar” (Hechos 2,39).

Tiempos desafiantes requieren de soluciones innovadoras. Estos son, en verdad, tiempos desafiantes, tanto en el mundo como en la Iglesia. Es importante que los catequistas laicos brillen como faros de luz en la oscuridad para atraer a familias enteras hacia la sola Luz verdadera – la del mismo Cristo en la Iglesia Católica. Más importante aún, es el momento para que el sabio proceso del RICA tome la delantera de nuestros esfuerzos para la evangelización y la catequesis de familias enteras.

Que lo reconozcamos o no, providencialmente nos hemos estado capacitando desde hace muchos años para este tiempo que ahora vivimos. La Santa Madre Iglesia cuida bien de sus hijos y nos ha estado preparando desde hace décadas. Desde la restauración del catecumenado bautismal del Concilio Vaticano II [1] al Directorio General para la Catequesis [2], el Directorio Nacional para la Catequesis [National Directory for Catechesis] [3], y, más recientemente al recién publicado Directorio para la Catequesis[4], la Iglesia ha sostenido al catecumenado bautismal como modelo esencial sobre él que debe de basarse toda la catequesis.

El nuevo Directorio para la Catequesis declara que “la inspiración catecumenal de la catequesis … se hace cada vez más urgente recuperar” (DC 2). ¿Qué tiene el RICA que lo hace ser un modelo tan inspirador? El nuevo Directorio nos ilumina: “Tal experiencia formativa es progresiva y dinámica, rica de signos y lenguajes, favorables para la integración de todas las dimensiones de la persona” (DC 2).

Al desentrañar esta declaración magisterial, comenzamos a ver el beneficio que proporciona el hacer uso del modelo catecumenal para formar a discípulos de todas las edades. El RICA es una experiencia que moldea y forma, promoviendo un cambio desde quién sea la persona en el momento presente hacia la persona para la que Dios la creó. Este cambio, o metanoia, pretende ser algo muy poderoso y energizante para el participante. Involucra mucho más que una asistencia pasiva a las sesiones “saltando por todos los aros” para recibir un certificado de finalización al concluir el programa. Un programa tiene un principio y un fin, mientras que un proceso es algo fluido y continuo. El proceso del RICA es diseñado para renovar y traer a la unión cada aspecto de la persona con Cristo y Su Iglesia para toda la eternidad. Este cambio le costará algo a cada participante. La manera en que él o ella ha vivido la vida en el pasado ahora cambiará de muchas maneras, lo cual puede ser más que un poco desconcertante. Los signos y las expresiones no pueden ser percibidos como “ricos” hasta que la persona comience a cambiar y busca aprender y comprender cómo se mueve Dios en su alma. A cada persona se le debe de otorgar el tiempo necesario aunado al acompañamiento de discípulos formados “para sentirse llamados a alejarse del pecado y atraídos hacia el misterio del amor de Dios” cuando comienzan a desear seguir a Cristo. [5]

Extensión misionera

En lo profundo de las trincheras de la vida parroquial, nuestro equipo de RICA ha recién comenzado lo que mejor se puede describir como una extensión misionera hacia los padres de familia que se acercan a la Madre Iglesia con sus hijos no bautizados quienes tengan desde la edad de la razón hasta cumplir los diecisiete años. En el pasado, nos hubiéramos enfocado principalmente en la preparación de estos jóvenes por medio del proceso de RICA adaptado para niños y jóvenes. Mientras que afirmamos que es una obra valiosa de por sí, hemos descubierto a través de la experiencia que con frecuencia termina siendo un callejón sin salida desde el punto de vista catequético y espiritual.

Lo más común es que los mismos padres de familia no hayan sido evangelizados, y si lo han sido, han pasado muchos años desde que recibieron cualquier formación en la Fe. Esto, sumado al hecho de que rara vez asisten a Misa (si es que siquiera asisten), no son parte activa de la comunidad parroquial, y a menudo se encuentran en situaciones matrimoniales irregulares, hace que sea más esencial enfocar a los padres de familia, además de sus hijos chicos y adolescentes. Dicho de otra manera, si no atendemos a los padres adultos, sea cual sea su situación, los niños no podrán practicar su Fe en la comunidad en la cual son acogidos porque nunca más los volveremos a ver. Reciben sus sacramentos, y “allí quedan” – con frecuencia de por vida, debido a la falta de apoyo espiritual en el hogar.

“For the promise is to you and to your children and to all that are far off, every one whom the Lord our God calls to him.” Acts 2:39

Challenging times require innovative solutions. These are indeed challenging times, both in our world and in the Church. It is important for lay catechists to shine as beacons of light in the darkness to draw entire families to the one, true Light—that of Christ himself in the Catholic Church. Most importantly, it is the time for the wise process of the RCIA to move to the forefront of our endeavors for the evangelization and catechesis of entire families.

Whether we realize it or not, we have providentially been training many years for the time in which we are now living. Holy Mother Church takes good care of her children and she has been preparing us for decades. From the restoration of the baptismal catechumenate at Vatican II[1] to the General Directory for Catechesis,[2] the National Directory for Catechesis,[3] and most recently to the newly published Directory for Catechesis,[4] the Church has held up the baptismal catechumenate as the essential model upon which all catechesis should be based.

The new Directory for Catechesis states that it “is becoming ever more urgent, that catechesis should be inspired by the catechumenal model” (DC 62). What is it about the RCIA that makes it such an inspiring model? The new Directory enlightens us: “This formative experience is progressive and dynamic; rich in signs and expressions and beneficial for the integration of every dimension of the person” (DC 2). 

Unpacking this magisterial statement, we begin to see the benefit of using the catechumenal model to form disciples of all ages.  The RCIA is a shaping or forming experience that advocates a change from who the person is at present toward the person God created him to be. This change, or metanoia, is meant to be very powerful and energizing for the participant. It involves much more than passively attending sessions to jump through hoops and receive a certificate of completion at the end. A program has a beginning and an end, whereas a process is fluid and ongoing. The RCIA process is designed to renew and bring into union every aspect of the person with Christ and his Church for all eternity.  This change is going to cost each participant something. The way he or she has lived life in the past will now change in many ways, which can be more than a bit unnerving. The signs and expressions cannot be perceived as “rich” until the person begins to change and seeks to learn and understand how God moves in his or her soul. Each individual needs to be given the necessary time coupled with accompaniment by formed disciples to “to feel called away from sin and drawn into the mystery of God’s love” as they begin to desire to follow Christ.[5]

Missionary Outreach

Deep in the trenches of parish life, our RCIA team has recently begun what may best be described as a missionary outreach to parents approaching Mother Church with their unbaptized children who have reached the age of reason through age seventeen. In the past, we would have focused primarily on preparing these young people via the RCIA process adapted for children and teens. Albeit a worthy endeavor in itself, we have found through experience that it often ends up being both a catechetical and spiritual dead end.

Most often, the parents have never been evangelized themselves, and if they have been catechized, it has been many years since they have received any formation in the faith. This, coupled with the fact they rarely attend Mass (if at all), are not an active part of the parish community, and often have irregular marriage situations, makes it all the more essential to focus on the parents as well as their children and teens. In other words, if we do not minister to the adult parents in whatever situation they happen to be, the children will be unable to practice their faith in the community to which they have been welcomed because we will never see them again. They receive their sacraments, and they are “done”—often for life, due to the lack of spiritual support in the home.

Hay un tema fundamental que corre a lo largo de la Sagrada Escritura: ser llamado por su nombre. Dicho de otra manera, en los ojos de Dios, tú y yo no somos simplemente uno del montón, ni tampoco somos un número seriado.

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