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In the 1997 General Directory for Catechesis, “Missionary Initiation” is listed as a sixth and unique task of catechesis. The 2020 Directory for Catechesis folds this task into the fifth task of catechesis, “Introduction to Community Life,” with the logic that an integral part of being formed in Christian community is learning to contribute to the growth of the community through our baptismal vocation as missionary disciples.[1] The Catechism of the Catholic Church calls mission work “a requirement of the Church’s catholicity,” meaning that because the Church is for all humanity, we must be a welcoming people, taking Christ’s message to others.[2] In fact, the Second Vatican Council called the Church “the universal sacrament of salvation.”[3] We are the visible sign to the world that Christ welcomes all to life in him. Taking Christ to the world is not only a collective responsibility, but also an individual one. In his encyclical letter Redemptoris Missio, Pope St. John Paul II calls missionary activity “a matter for all Christians.”[4] This includes, of course, the youngest Christians in our community, the children and teens we form in parish and school catechetical programs.

Notes

In 2020, the Shepherds of the Church gave us a treasure in the new Directory for Catechesis. Dr. Farey was a member of the working party for the bishops on the new Directory and shares additional reflections on its practical implications in this issue and the next two issues.

It’s no secret that over the past year the use of media has become a near necessity, causing its importance in our youth programs to skyrocket. The conversation about what it looks like to effectively use media within the realm of youth ministry is more paramount today than it has ever been in the Church’s history. 

There is certainly no lack of differing perspectives when it comes to the best media practices, and there’s not necessarily “one right way” to engage with the youth culture through media. But there are most definitely some dangers in regard to the use of media within youth ministry as well as some practices that can help us become lights in the lives of our young people.

I’ve had the pleasure of being a certified teacher for twenty years now. I started my teaching career in a public school, and have spent the last five years teaching middle school students at a Catholic school outside of Phoenix, Arizona. Most teachers will agree that the greatest reward of teaching comes from watching students grow academically and socially. In a Catholic school we have an added bonus and responsibility, which is to help guide students as they form their spiritual life.

Our youth face the difficult task of navigating a social and public landscape that is often in opposition to the teachings of the Church. Being a catechist has become increasingly difficult with each passing year. Our children are bombarded with messages online, on television, and with their peers. Too often, these messages run counter to the Gospel. This is why it is more important than ever to teach the truth and to give young people the tools they will need to defend the faith. The best way to do this is to live the truth and teachings of the Church in our own lives.

The love we have for Our Lord should pour out of our hearts and be visible for all to see through not only our actions but our words. The old adage, “Don’t just talk the talk, walk the walk” comes to mind when I think about being an example for young people. Children need to see us at Mass and receiving the sacraments. Just recently, my students attended a retreat at which the Sacrament of Reconciliation was offered by several priests. There was a lull in the participation where children were looking to see who would go up next. I decided it would be a good idea to hop up and head into the confessional to demonstrate that I am a sinner in need of the Sacrament of Reconciliation just as much as they are. The kids looked a bit surprised, but I noticed when I got back to my pew to pray some of my reluctant students went up to receive Confession.

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It is not a secret that knowledge of the faith continues to decline. It is tempting to insist simply upon teaching more doctrine, but this overlooks a more fundamental problem. What is catechesis really about? It is not simply knowledge of the faith but knowledge of the living God, a knowledge that includes and goes beyond simply the intellect, as it must include a complete transformation of life. We are not simply missing knowledge of the faith but the entire structure of life and culture that should undergird and support this knowledge.

The Cultural Foundation for Catechesis

Grace builds upon nature, according to the scholastic adage. By “nature,” we mean the natural foundation of human life—our ability to think, make free choices, and order our lives through good habits. Even more foundationally, nature refers the basic soil of human potential that God uses to draw forth his divine fruit. But how would we describe the “state of nature” today? It is not a stretch to say that the soil of human life has worn thin through the saturation of technology and a fundamental change in the way we understand and relate to one another, mediated by a screen with less interpersonal contact. Catechesis has to compensate for these challenges, seeking to build up a more robust community to provide a stronger cultural context to receive the faith.

Just as grace builds upon nature, so faith builds upon culture. In fact, Pope St. John Paul II declared faith to be “incomplete” without a culture to live it out faithfully.[i] Culture is a shared way of life, one that is necessary because Christians need to live out their faith in communion with others. As we know from our own experience, it can be quite difficult to live the Christian life when you are pushing against the cultural currents. Perhaps our religious education has fallen short because we have not attended closely enough to the cultural dynamics of faith. Right thinking, healthy living, rightly ordered work, and robust community all contribute to building up the soil needed to support the Christian life.

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The 1997 General Directory of Catechesis contained a statement about catechizing youth that I found to be both profound and prophetic:

It must be emphasized, however, that frequently contemporary evangelization of young people must adopt a missionary dimension rather than a strictly catechumenal dimension. Indeed, the situation often demands that the apostolate amongst young people be an animation of a missionary or humanitarian nature, as a necessary first step to bringing to maturity the dispositions favorable to the strictly catechetical moment.[1]

As a formator for people who minister to young people, I had often quoted the above to emphasize the missionary attitude that we must have in order to effectively pass the faith on to the young. I was eager to see if the new Directory for Catechesis would continue that focus.

The answer is yes, and then some. The advice given for ministering to youth over twenty years ago now applies to the entirety of catechetical ministry for people of all ages. “In this renewed awareness of her vocation, the Church is also re-envisioning catechesis as one of her works in a missionary going forth” (DC 50). This means we must proclaim Christ to a foreign culture by looking for the presence of Christ within that culture, echoing the advice from Ad Gentes, “let them gladly and reverently lay bare the seeds of the Word which lie hidden among their fellows.”[2]

Though young people live near adults physically, culturally they can be worlds apart. One of the great divides occurs through the use of technology. The Directory states, “Particular attention should be given to the condition of being digital natives that characterizes many children throughout the world” (DC 237). Social media is more than a new technology. It has become a new language that the Church must learn to speak if it is to successfully proclaim the Gospel of Jesus Christ to the young.

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For many young people, the “domestic church” is like Plato’s world of ideas: a great concept that doesn’t necessarily have a corresponding reality. Marriage and family life have an innate beauty that young people are naturally drawn to because of the heroic love, sacrifice, virtue, and holiness involved in them. But why does the ideal seem so hard to transfer into reality? How do we teach the domestic church to young people in a culture that seems antagonistic to marriage and family life?

Authenticity

Young people crave authenticity. When we teach the hard truths, the high ideals, the demanding precepts, it always helps when they are supplemented with real witness and testimony. Theology and philosophy don’t occur in a vacuum; they need to be tested by reality to verify the truth of their claims. Unfortunately, the experience of a lot of our young people is that the idea of the domestic church is a failed philosophy.

The problem, however, does not lie in the domestic church as a concept or idea, but rather in the human heart. Breakdown in marriages and families are not the result of “structural” or “institutional” conditions, they are the result of the human condition; we are fallen beings and it is alright to acknowledge that. When assessing the credibility or idealism of the domestic church, we have to acknowledge the whole reality; the domestic church doesn’t exist purely as an idea, but is lived out by human beings who are fallen. The splendor and grace of marriage is in a tussle with the fallen nature and vices of man.

Part of being “real” with young people is telling them the whole story—the good, the bad and the ugly. In particular, we need to inform how the bad (sin) can corrupt the good with devastating consequences.

Domestic Church Founded on a Sacrament

All sacraments are salvific encounters with Jesus Christ. They are where we experience the kerygma in a tangible way: “In Jesus Christ, the Son of God made man, who died and rose from the dead, salvation is offered to all, as a gift of God’s grace and mercy.”[1] Or as Pope Francis puts it: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you.”[2]

This is the good news of the domestic church: it is founded on the Sacrament of Marriage and, therefore, is permeated with the grace of Christ, who is devoted to redeeming the love of the spouses, healing its wounds, and coming to its aid when it is subject to falling.[3] As Gaudium et spes affirms, “authentic conjugal love is caught up into divine love and is directed and enriched by the redemptive power of Christ and the salvific action of the Church.”[4] Jesus does not leave us orphans; he is irrevocably invested in aiding our marriages and families.

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