Franciscan at Home

Jason Gale draws some important lessons for catechesis from the Church’s understanding of Creation.

God’s work of Creation is both once and for all and at the same time continuing. When we speak of Creation, we sometimes speak of it as a past act from which everything else flows. But the truth is that God continues to create. His act of creation continues both in the creation of new things and persons and also in the continuing existence of those persons and things already in existence.

Pope John Paul II stated, “Having created the cosmos, God continues to create it, by maintaining it in existence. Conservation is a continuous creation.”[i] We can draw many implications from this truth, and we can draw two conclusions which are particularly important for our work as catechists.

Do we, does each one of us Christians, believe in God’s love, which stretches over and covers the entire world and each one of us? Deists—and many Christians—say, “I believe in the Creator of the world, but I don’t believe he plays a role in the life of the world.” St. John Chrysostom says that those within the bosom of Christ’s Church who reason in this way are worse and more dangerous than unbelievers. We may boldly, and without fear of error, add to the words of this “Teacher of the Whole World” that the rejection of God’s Providence—that is, the rejection of God's continued care for the world—contradicts reason.

My dear ones, we know that the Creator’s plan for the world is a loving plan. And therefore it is impossible for God the Creator to deprive the world of His care.

Most catechists will have experienced the frustrating situation where those being taught are not actively disagreeing with anything being presented – and yet there is not the smallest spark of interest in what is being communicated. The presentation leaves the listener cold. No spark has been generated.

It is noteworthy, therefore, that the Catechism places a section on the desire for God and for the truths of the Faith at the very beginning of the work (CCC 27-30). At the heart of the catechetical process there must be a desire, in the one being catechised, to receive the Revelation which is being transmitted.

We find similar thoughts centuries before the preaching of the Gospel, in Plato, the Father of Western philosophy, who understood the central importance of motivation for learning. His dialogue the Meno revolves around the question of how knowledge can be gained, and in this dialogue Socrates insists that there is no way that knowledge can be imparted independently of the learner’s desiring to receive it. The learner must be motivated to learn, and must be active in the learning process. The General Directory for Catechesis echoes this idea, insisting that catechumens need to understand themselves to be ‘co-responsible’ in the learning process (GDC 167).

‘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.

Dad could hardly believe it. “You’re worried about which door to use? Use any door!”

The boldness of this idea did not comfort me. After all, wasn’t it important to follow the school rules? When the bell rang on the first day, we were to line up at the correct door with our class. Then we were to enter upon the journey of knowledge with our new teachers. This was supposed to happen out of a situation of chaos – hundreds of youngsters (rough-housing and yelling on our big playground) were expected to respond quickly. What if I did not hear my new teacher call me by name? I could end up in class 4-A rather than 4-B! What if I were left alone on the playground?

And yet, somehow, it happened! With the help of my older sisters, the strong voices of my teachers, and the belief that this was the way it was supposed to be, I entered upon the new school year!

I never seemed to have a doubt about what door to exit. We would pour back out onto the playground and make our way homeward to tell Mom how we had fared, by that time forgetting all about the entry door to the new year.

As God’s good children, we have already entered our Porta Fidei and started a New Church Year. Without forgetting what we have embarked upon, how can we use the “exit door” of Lent and Holy Week in the service of catechesis?

Deacon Mike Knuth helps us to understand the meaning of vocation and how to foster a vocational environment.

St. Paul admonishes in Ephesians 4:1, ‘I…urge you to live in a manner worthy of the call you have received…’ Here St. Paul shows us a profound and intimate relationship that exists between catechesis and vocations. In the great tapestry of our faith, two important threads are the call God has placed within us, and the life we live in response to it. How can we live a life worthy of the call if we don’t understand both the call and the kind of life that the call elicits?

The word vocation comes from the Latin word vocare, which means ‘to call’. The Catechism of the Catholic Church (CCC) defines vocation in its glossary as, ‘The calling or destiny we have in this life and hereafter.’ Vocation is really a way of life – a living in communion with God now that prepares us for eternal communion.

As we know, catechesis prepares a Christian to live in a community, and to participate actively in the life and mission of the Church. Christian community does not spontaneously happen. It comes about through the careful education of its members. Presenting the Christian message, catechesis not only shows who God is and what His saving plan is, catechesis must also reveal man to himself and make him more aware of his sublime vocation.[i] The General Directory for Catechesis (GDC) speaks of the role the Catechism is to play in demonstrating to man his highest vocation.[ii] Using the Catechism, let’s examine this whole area of God’s call.

Carol Harnett explains why when we give the initial proclamation of the Gospel, it is important both that we begin from the end and also from the beginning.

When we proclaim the faith we need to begin from the fullness of the end, from our destiny. We begin by speaking about purpose: why did God make me? Why did God create? We speak of the fullness to which we are called. Jesus sent His disciples out to tell the world about this great news, that we do not have to be separated from God for ever and that our destiny is to live life to the full, in Him.[1] This new life begins now and continues after our deaths in a glorious existence with Him. In the mean time, we are waiting for his return in glory at the end of time. Paragraphs 1-3 of the Catechism beautifully set the scene; man is called to know and love God, and God freely created us to share in His own blessed life.[2]

En el Evangelio, leemos que se le acercaron a nuestro Señor sus apóstoles para pedirle, “¡Señor, enséñanos a orar!” (Lc 11, 1). En respuesta a esta solicitud, nuestro Señor enseñó a la primera comunidad de sus discípulos cómo debemos de comunicarnos con el Señor Creador del universo, alguien a quien no podemos ver, alguien cuya voz no podemos oír de forma audible, y sin embargo con quien somos llamados a entrar en relación. Jesús les enseñó el Padre Nuestro a sus primeros discípulos.

Prendiendo fuego a las virtudes teologales por medio de tu enseñanza.

Kyle Neilson nos ayuda a encontrar maneras para despertar a los católicos a sus dones bautismales.

La película de Hombre Araña proporciona una analogía evocativa para el Bautismo. La mayor parte de nosotros conoce la historia: tras ser mordido por una araña modificada genéticamente, Peter Parker descubre que posee extraños poderes nuevos: puede disparar redes desde su muñeca, sus reflejos y su vista son descomunalmente agudos, puede escalar paredes, entre otras cosas.

Fui bautizada en la tradición protestante a la edad de 18 años, y experimenté sus efectos de formas dramáticas. Para ofrecer tan solo un ejemplo, antes de mi Bautismo, era mi costumbre tratar muy mal a mis papás quienes eran en todos los aspectos, ejemplares. Dentro de unas semanas después de mi Bautismo, me di cuenta de la gravedad de mi comportamiento: comprendí el cuarto mandamiento: “Honrarás a tu padre y a tu madre.’ También experimenté un deseo y capacidad nuevos de amar a mis papás. Después de pedirles sinceramente perdón, disfrutamos de una hermosa reconciliación y empezamos de nuevo.

En ese tiempo, este cambio nos sorprendió a todos. Solo fue años más tarde, tras convertirme en católica, que llegué a comprender que tal cambio fue, de hecho, a la orden del día. Como Peter Parker, descubrí poderes que me habían sido dados ‘desde arriba’. La virtud de la fe me permitió comprender la verdad acerca de honrar a nuestros padres, aunque sabía acerca del mandamiento desde mi niñez. Por caridad, me fue dado un corazón nuevo para mi madre y mi padre. Tomé posesión de un deseo inmediato y creciente y un poder para amarlos.

Just when you think that you have climbed to the top of the pile of work, you find that you are sitting at the bottom again. You had been sitting back contentedly, appreciating the wonderful team of catechists in the parish - not only eager, but well-formed; not only dynamic, but working with you rather than independently of you; not only informed but orthodox… and the lead husband and wife in your RCIA team announce that they are moving, are leaving the parish. And your first Communion catechist has a heart attack. And the Confirmation resource you have used for years goes out of print. And the bishop announces that the really supportive pastor with whom you have worked for six years is being moved to a new parish. And you are sitting at the foot of the pile again, contemplating the steep sides of the climb, and wondering whether you have the energy to do it all over again.

It is here that Mary, Help of Catechists, assists us. She helps because she is a mother, and mothers are always at the foot of the pile, contemplating the need to ‘do it again’. The clothes that were washed yesterday need cleaning again today. The children who were nourished this morning need to be fed again this evening. The rooms that were dusted last week need to be attended to this week. The relative who was visited will need a patient and listening ear tomorrow. Things wear out, relationships need renewing, and people need the constant attention of love.