Franciscan at Home

Most importantly, St. John Paul draws our attention to the action of the Trinity in catechesis. The “living Sources” are the Persons of the Trinity. The sources we seek, and from which our catechesis is perpetually renewed, are not in the past but in the living present. Christ comes to reveal the face and love of the Father. Christ himself is the teacher, speaking through his Church, today. Our catechesis is to echo this divine voice, allowing those we teach to hear Christ and his words through our lips. Our catechesis also directs people to the Holy Spirit, who is the “interior Master,” forming us in order to attune us to the voice of Christ: “to be in touch with Christ, we must first have been touched by the Holy Spirit. He comes to meet us and kindles faith in us.”

Vayan, pues, y enseñen a todas las naciones: el mandato evangélico de catequizar a todas las personas

Como lo dice San Pablo, nuestra actitud tiene que ser la de Cristo. La Segunda persona de la Santísima Trinidad se hizo hombre para salvarnos de nuestros pecados. "Se despojó de sí mismo, tomando condición de servidor," y murió en una cruz (Filipenses 2: 7-8, Biblia de Jerusalén. Ed. Desclée de Brouwer, 2009). Durante su breve estancia en la Tierra, Jesús sanó a los leprosos, y también a los ciegos, los sordos, cojos y paralíticos. En los Evangelios, encontramos historias específicas de milagros, y podemos decir con seguridad que Jesús sanó a muchas otras personas cuyas historias nunca se hicieron públicas. Sin embargó, no curó a todos. Nos enseñó que ni los pecados de las mismas personas con discapacidad, ni los pecados de sus padres son la causa de sus discapacidades (cf. Juan 9: 1-41). Y con más importancia aún, nos enseñó a amarnos los unos a los otros. La catequesis siempre debe de ser un acto amoroso: no estamos enseñando simplemente sobre Jesús, sino que estamos conduciendo a nuestros estudiantes hacia una relación con Jesucristo, quien nos ama a todos.

The Catechism is an outstanding teaching tool that can provide excellent guidance for our lesson and session planning.

In part one, using the topic of heaven as our example, we looked at how the Catechism offers us a Christ-centered framework for our lesson and session planning. We saw that the Catechism helps us to articulate the heart of every topic in a Christocentric way. The Catechism also assists us in securing learning objectives in each of the four parts of the Catechism— the faith professed, celebrated, lived and prayed—by using the cross-references and subject index to identify key content areas.

This article describes the next steps in our lesson and session planning: gathering the content we need for teaching to the various learning objectives, structuring this material, and building in key sources for teaching. It will be useful, as before, to have the Catechism open while reading through this article.

For Understanding and Conversion: Serving Those with Cognitive Disabilities

In this column, we have been discussing catechesis for persons with disabilities; and up to this point, we have focused particularly on those persons with physical disabilities. While the next article in this series will consider autism spectrum disorders, we turn here to learning disabilities and developmental disabilities.

Here is a point that we must emphasize: even if some people have disabilities that can impair their ability to understand the teachings of the Catholic Church, they can still have a profound love for Jesus Christ. In fact, the National Directory for Catechesis says, “Children with cognitive disabilities often have an unusual intuitive understanding of the sacred.”[i]

The National Directory also states, “Catechetical goals and objectives should be set for special students included in parish catechesis. They should not be segregated for specialized catechesis unless the disabilities make it impossible for them to participate in the basic catechetical program.”[ii]

Sometimes we can feel uncomfortable around persons with severe cognitive disabilities; one reason for discomfort may be the lack of personal boundaries on the part of many individuals with these disabilities. Mother Teresa and Jean Vanier can help us to overcome our discomfort. Vanier, the son of Canada’s Governor General, was the founder of L’Arche,[iii] an international ministry focused on living with, praying with, and loving with persons with intellectual disabilities. The Catholic television show called Man Alive (1972) featured an interview with Jean Vanier and Mother Teresa together. Neither one had achieved the international acclaim and admiration that they would later receive; nevertheless, they both were adamant that having a personal relationship with Jesus Christ implies that you must serve him in the distressing disguise of the poor, as Mother Teresa always taught. If we wish to overcome our fear, this personal relationship of service must become one of perfect love because as St. John says, “perfect love casts out fear” (1 Jn 4:8).

Throughout these articles, we have stressed that our attitude must be that of Christ. Unless we love, we can achieve no success in anything we undertake, and certainly not with people who have such disabilities. Vanier knew this well:

At the heart of Vanier’s theology is the human desire to belong. Human beings are made for deep relationships; they are made for community. As he puts it: “The longer we journey on the road to inner healing and wholeness, the more the sense of belonging grows and deepens…” Vanier’s theology of community and belonging requires that those whom we have chosen to name "disabled," should have a place of belonging within the community of the friends of Jesus. If they are not missed they do not belong; if they do not belong there is no community.[iv]

As a time of immense grace, this Extraordinary Jubilee Year of Mercy proclaimed by Pope Francis is an opportunity for the Catholic Church and for each one of us to reflect ever more completely the merciful love of the Father (Lk 6:36). Holy doors are open in every diocese throughout the world; these open doors are symbols of hope, healing, and love, and they announce the mercy of God, who is “the beating heart of the Gospel, which in its own way must penetrate the heart and mind of every person.”[1] Each of us in ministry or service to the Church must, during this time, undertake a review of our attitudes, practices, and habits so that we might be a more efficacious sign of the Father’s mercy in our own lives and the lives of others. This applies in a particular way to all those who are involved in the ministry of catechesis and have such an influential role for present generations of children and youth, in particular. I am grateful to all catechists who minister in our Catholic schools and parish religious education programs, and I would like to reflect with you on this new opportunity for the Church, especially in our mutually shared role of teaching and passing down the faith. Each of us in ministry or service to the Church must, during this time, undertake a review of our attitudes, practices, and habits so that we might be a more efficacious sign of the Father’s mercy in our own lives and the lives of others. This applies in a particular way to all those who are involved in the ministry of catechesis and have such an influential role for present generations of children and youth, in particular. I am grateful to all catechists who minister in our Catholic schools and parish religious education programs, and I would like to reflect with you on this new opportunity for the Church, especially in our mutually shared role of teaching and passing down the faith.

For Persons with Physical Disablilities

Catechesis for persons who have physical disabilities is not that difficult. Only in rare cases will catechists need to make small adaptations in lesson content, unlike when preparing lessons for those with some cognitive difficulty. The greatest challenge that catechists face in preparing lessons for persons with physical disabilities has to do with making sure that the catechetical materials and the facilities are as accessible as possible.

The United States Conference of Catholic Bishops writes, concerning the need to welcome persons with disabilities:

Since the parish is the door to participation in the Christian experience, it is the responsibility of both pastors and laity to assure that those doors are always open. Costs must never be the controlling consideration limiting the welcome offered to those among us with disabilities, since provision of access to religious functions is a pastoral duty.[i]

While we agree that our parish offerings should be accessible, every catechetical facility, school, or parish may have its own difficulties in becoming more accessible. The National Directory for Catechesis states, “As much as possible, persons with disabilities themselves should guide catechetical personnel in adapting curricula to their particular needs.”[ii] For catechesis with children, parents will be our best resource. In order to be truly welcoming, though, we need to find and meet with the disabled persons in our community. Many times we might believe there are no persons with disabilities in our parishes, simply because we don’t see them. This is highly unlikely. It is quite possible that if we investigate, we may discover that the parish is in fact physically inaccessible.

The values of secular society are increasingly divergent from those of our Catholic Faith. We live in a time that seems to fit St. Paul’s description of a people who are “ingenious in their wickedness” (Rom 1:30). The task of forming Catholic conscience in children and youth might at times seem impossible in today’s world, and we might be tempted to despair. Indeed, no human methodology could accomplish this task. “For human beings this is impossible, but for God, all things are possible” (Mt 19:26).

Catechesis, in the mind of the Church, however, is not rooted in human methodology, but in the pedagogy of God. It is the Church’s mission to be a “visible and actual continuation of the pedagogy of the Father and of the Son.” How can we as catechists use the divine pedagogy, the way God teaches, to form the consciences of our learners? Here are five ways, corresponding to five aspects of the pedagogy of God.

Invite the learners to be their best selves

The pedagogy of God is invitational and person-centered. Jesus invited his followers into relationship with him (and continues to do so today). He often saw potential in people that they did not see in themselves. Consider St. Peter, for example, who tells Jesus to go away, saying he, Peter, is “a sinful man” (Lk 5:8). But Jesus sees what Peter could be, what he was made to be. While we might think many different things will make us happy, the only true and lasting happiness is found in each becoming the person God created that person to be.

The Catechism is an outstanding teaching tool that can provide excellent guidance for our lesson and session planning. The crucial element in any planning is first to become clear about the aim and then about the intended outcomes of a lesson. This is the subject of the current article. Focus on the Center The overall goal of all catechetical activity—and therefore of every resource, every program, and each individual catechetical encounter—has been famously described in Catechesi Tradendae, St. John Paul II’s seminal teaching on catechesis: the definitive aim of catechesis is to put people not only in touch but in communion, in intimacy, with Jesus Christ.[i] This articulation that Christ is the central aim of catechesis is a rich and inclusive one, which points in several directions. As we ponder the meaning of this teaching, we can call to mind all the nuances of the term “Christ-centered,” as it is unfolded in the General Directory for Catechesis.[ii] Thus, in our catechetical work, we are helping others to find Christ; and finding Christ includes finding him in all of his relationships. When we find Christ, we find, at the same time, those whom he loves. He would not have it otherwise. He does not allow us to find him alone, isolated, as some barren sola Christi. His names and titles reveal as much: he is Jesus, “God saves”—a name pointing us simultaneously upwards towards the Persons of the Trinity and downwards to those whom he redeems and lifts from the misery of their sin; he is “Son,” a name that identifies a relationship, and reminds us of his heavenly Father, who is his source; he is also “Christ,” that is, the one anointed by the eternal Spirit. To speak of the aim of our catechetical work as putting people “in communion, in intimacy, with Jesus Christ” therefore entails, as St. John Paul II put it, leading others “to the love of the Father in the Spirit” in order to “make us share in the life of the Holy Trinity.”[iii] A christocentric aim, furthermore, necessarily implies a Trinitarian christocentricity.[iv] Christocentricity is also to be understood in terms of what the Tradition has called the “whole Christ,” Christus totus. The Church uses this phase to remind us that Christ is Head and members together, forming one Body. Jesus is not found apart from those whom he disciples; or, according to a parallel image, Christ is inseparable from his Bride, for whom he gave himself up and to whom he united himself in everlasting love. The Scriptures speak of the bride’s longing for her groom, which is a longing for that union that marks the end of earthly time, when Christ finally unites to himself, in the embrace of love, all whom the Father, throughout history, has drawn to himself through the Son in the Holy Spirit.[v] Christ is the living heart of the Father’s plan for creation and redemption. The Catechism provides catechists with this rich christocentric account at the heart of its annunciation of the faith. Every part, and each chapter and section, has been written in order to lead us to this center, revealing “in the Person of Christ the whole of God's eternal design reaching fulfillment in that Person.”[vi] When planning lessons, then, we can turn to the Catechism in confident trust that we will find there a Christ-centered presentation of material.