Understanding the Mission of Catechesis
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]
Letter to Catechists
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.
Practically Speaking: Turning Complication Into Communion
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).
Priestesses? Why Not? — A Guide for Catechists
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.
Practically Speaking: Notes from the Parish
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…?”
