Franciscan at Home

Alan Schreck helps us to see the vital importance of Veritatis Splendor, a ground-breaking document of John Paul II.

In this encyclical letter, John Paul II notes that ‘This is the first time, in fact, that the Magisterium of the Church has set forth in detail the fundamental elements of this teaching [regarding morality], and presented the principles for the pastoral discernment…’ (VS 115). Veritatis Splendor is, as we shall see, a ground-breaking document. It requires careful study, and its content is crucial for Catholics today to appropriate—especially the objective truth and unchanging nature of God’s moral law in the face of increasing moral relativism. In order to do justice to this encyclical we are treating it in three parts, over the next three issues.

The title of the encyclical tells us that the subject with which we are dealing is that of truth. Human beings are made for truth. They burn with an innate desire to know the truth. Jesus Christ, of course, is the truth (Jn 14:6), ‘the decisive answer to every one of man’s questions, his religious and moral questions in particular’ (VS 2.2). The role of the Church, particularly her pastors, is therefore to proclaim and teach God’s truth as revealed by Jesus and the Holy Spirit. And what the Church can teach about morality is particularly important because ‘it is precisely on the path of the moral life that the way of salvation is open to all’ (VS 3.2), even to those who through no fault of their own, do not yet know or believe in Jesus Christ as the Lord and the Truth.

Most parishes have some who volunteer to assist in catechesis. These parishioners truly enjoy giving their time, treasure and talent to the Church, and they bring both personal and professional abilities to this service of the Church. For a parish catechetical leader, then, the appearance of volunteers is very welcome. But it also brings challenges with it.

Many of these volunteers have not received catechetical formation themselves. How does one begin to go about the task of forming such volunteers? There is a responsibility placed upon catechetical leaders, for as the General Directory for Catechesis rightly says, ‘The quality of any form of pastoral activity is placed at risk if it does not rely on truly competent and trained personnel’ (GDC 234).

First, it is of the utmost importance to nourish the spirituality of the catechist. The GDC points out, ‘Every theme covered by formation should feed, in the first place, the faith of the catechist. It is true that catechists catechize others by firstly catechizing themselves’ (GDC 239). Then secondly, as Christ is at the center of the faith, so we might describe the center of catechist formation as ‘to know, to celebrate and to contemplate the mystery of Christ’ (GDC 85), which leads to ‘an aptitude and ability to communicate the Gospel message’ (GDC 235).

About a year ago, I had the privilege of explaining the Church’s vision for the ministry of catechesis in a series of presentations at a catechist day of reflection. Introducing what I considered the most important talk of the day, I began to explain that catechesis must be both ‘Christocentric’ – centered on Christ – and ‘Trinitarian’ – rooted in the mystery of the Trinity.[i] After the introduction to my presentation, one catechist raised her hand and with wide eyes stated matter-of-factly, ‘I just teach four-year-olds…’

Even if the terminology in magisterial documents concerning catechesis seems intimidating to some, all catechists, whether they teach 4-year-olds or 44-year-olds, need to have a clear understanding of what their mission really is. How can a catechist fulfill his mission otherwise?

John Paul II clearly explained the profound goal of the ministry of catechesis when he said, ‘[T]he definitive aim of catechesis is to put people not only in touch but in communion, in intimacy, with Jesus Christ: only He can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity.’[ii] According to a succinct formula, catechesis aims to lead every human person ‘Through Christ, to the Father, in the Holy Spirit.’[iii]

Dear Catechists,

May the peace of the Lord be with you!

In my first year of service to the Holy Father, Benedict XVI, in the Congregation for Clergy -- which also has catechesis entrusted to it -- I wish to extend to you my cordial and fraternal greeting.

I ask almighty God, who is good and great in his love, and rich in mercy, to bless you in a very special way.

I do this on the feast day of St. Luke the Evangelist, recalling his foundational contribution to the universal proclamation of Jesus Christ dead and risen, and of his kingdom.

A parish is complicated. If God’s plan is simple, why does my role as a catechetical leader feel so complicated? Perhaps it is because, as catechists, it is part of our mission not only to proclaim the truth, but to link it to everyday life. The GDC (87) states that for the Christian life to mature in a person all of its elements must be cultivated: knowledge of the faith, liturgical life, moral formation, prayer, belonging to community and the missionary Spirit. When catechesis omits one of these elements, the Christian faith does not attain full development. This, my friends, is why catechesis can seem complicated!

The parish is also the place where we can meet the Lord Jesus in the sacraments, where heaven meets earth, and where sins are absolved. The Catechism has a word for this place where the love of the brethren is lived out in the power of the Spirit: communio. In the parish, in this communio, we are no longer strangers and sojourners, but fellow citizens with the saints and members of the household of God (Eph 2:19).

In an age where equality and non-discrimination are taken by many as the highest and even as the sole principles of morality, among the most difficult truths for many present day Catholics (or would be Catholics) to understand, accept or justify, is the reservation of the priesthood to men alone. The objective here is to give a clear presentation of what the Church herself says about this issue in the hope that this will be useful to those handing on the Catholic faith, especially those engaged in RCIA programs, and the like, who are dealing with people more than likely influenced precisely by these two modern ‘dogmas’ of equality and non-discrimination.

Parish catechesis is a very messy enterprise. The catechist knows the wonder and joy of those who hear and believe; but also the sorrow of watching those who are lukewarm drift away. There is often a daily encounter with stressed and over-committed parents, disinterested teens, and poorly written texts. In the midst of jostling for parish space, answering questions about first communion veils, or explaining why a Buddhist best friend cannot be counted as a Christian witness for baptism, the idealism that accompanied that first catechetical ‘call’ can begin to lessen! The question begins to seep into the corner of the catechist’s consciousness: “what was I thinking…?”