Franciscan at Home

Podemos tomar por supuesto el hecho de que la Iglesia Católica opere un gran número de escuelas alrededor del mundo. Es claro que la Iglesia debe de ofrecer educación religiosa, pero, ¿por qué la Iglesia enseña matemáticas, educación física, ciencias, literatura e historia? ¿No sería más fácil que la Iglesia enfocara más estrechamente lo sobrenatural? ¿Para qué enseña también sobre el mundo material y cómo leer y escribir? En el Gran Mandato, Jesús mandó a sus Apóstoles a que hicieran discípulos (mathetes en griego y discipli en latín –ambas palabras se refieren a los estudiantes) y que les enseñaran (Mt 28,19.20). Jesús, el Verbo de Dios, por Quien el universo fue hecho, estableció una Iglesia que desde el principio acogió a la instrucción sobre la naturaleza de la realidad en su totalidad.

Las humanidades y la cosmovisión católica

La Iglesia acogió a las humanidades para ayudarles a sus miembros, en particular a los religiosos, a comprender y a contemplar la Palabra de Dios, y también para poder hablar y escribir de modo efectivo para poder compartir este conocimiento. Desde la enseñanza de las siete disciplinas de las humanidades en las escuelas de las catedrales y monasterios, las universidades fueron formadas para enseñar filosofía y tres carreras terminales en teología, derecho y medicina. La misión de salvación de la Iglesia creció para incluir la formación completa de la persona, uniendo la fe y la razón en la misión común de buscar cómo vivir en el mundo y ordenar todas las cosas a la gloria de Dios.

La educación católica, recurriendo tanto a lo natural como lo sobrenatural, ofrece una visión completa de la vida: una cosmovisión católica. La cosmovisión, en un sentido sencillo, describe cómo vemos a la realidad y formamos a nuestros estudiantes para que ellos la comprendan y habiten en ella. La enseñanza con una robusta visión católica acoge a la persona en su totalidad: cuerpo, emociones, mente y voluntad. La persona humana, como un ser sacramental (es decir, una unidad de cuerpo y alma), requiere el desarrollo de su potencial en todas sus dimensiones: la fortaleza y la salud del cuerpo; el control sobre las emociones de acuerdo con el bien; la conformidad de la mente con la realidad y el desarrollo de hábitos mentales que permitan que uno comprenda y se exprese claramente; el desarrollo de las virtudes de la voluntad que conducirán a la felicidad; y el encuentro con el Dios vivo que da vida a nuestra alma y permite vivir una vida de santidad.

La escuela católica no puede simplemente ofrecer la misma instrucción que la de la educación pública, agregando posteriormente la educación religiosa y la Santa Misa al programa de estudios. Cada materia tiene que ser enseñada de modo distintivo, reflejando la unidad del conocimiento, con una fuente común en Dios – Su creación y Revelación – y ordenada a la sabiduría que comunica el fin último de todas las cosas. Una escuela católica aborda cada materia con las dos alas – la de la fe y la de la razón, a sabiendas que cada verdad conforma a nuestra mente a la Mente de Dios. Simone Weil afirma que cada verdad “es la imagen de algo precioso. Siendo un fragmento pequeño de una verdad particular, es una imagen pura de la Verdad única, eterna y viva que érase una vez declaró con voz humana, ‘Yo soy la verdad.’ Cada ejercicio de la escuela, pensado de esta forma, es como un sacramento.”

We can take for granted the fact that the Catholic Church runs a large number of schools throughout the world. It is clear that the Church must offer religious education, but why does the Church teach math, gym class, science, literature, and history? Wouldn’t it just be easier if the Church focused more narrowly on the supernatural; why also teach about the material world and how to read and write? In the Great Commission, Jesus commanded his apostles to make disciples, (mathetes in Greek and discipli in Latin – both words for students) and to teach them (Mt 28:19-20). Jesus, the Word of God, by whom the universe was made, established a Church that from the beginning embraced instruction on the nature of reality as a whole.

The Liberal Arts and a Catholic Worldview
The Church embraced the liberal arts in order to help its members, especially religious, to understand and contemplate the Word of God, as well as to speak and write effectively to share this knowledge. From the teaching of the seven liberal arts at the cathedral and monasteries schools, the universities formed to teach philosophy and three terminal degrees in theology, law, and medicine. The Church’s mission of salvation grew to include the complete formation of the person, uniting faith and reason in the common mission of seeking how to live in the world and order all things to the glory of God.

Catholic education, drawing upon both the natural and supernatural, offers a complete vision of life: a Catholic worldview. Worldview, in a simple sense, describes the way in which we see reality and form our students to understand it and live within it. Teaching with a robust Catholic vision embraces the entire person: body, emotions, mind, and will. The human person, as a sacramental being (body-soul unity), requires development of its potential in all of its dimensions: strength and health of body; control of the emotions in accord with the good; conformity of the mind to reality and development of the mental habits that enable one to understand and express oneself clearly; the development of the virtues of will that lead to happiness; and the encounter with the living God that enlivens our soul and enables a life of holiness.

The Catholic school cannot simply offer the same instruction as a public education, with religious education and the Mass superadded onto the curriculum. Every subject must be taught in a distinctive fashion that reflects the unity of knowledge, having a common source in God—his creation and revelation—and ordered in a wisdom that communicates the ultimate purpose of all things. A Catholic school approaches every subject through the two wings of faith and reason, knowing that every truth conforms our minds to the mind of God. Simone Weil claims that every truth “is the image of something precious. Being a little fragment of particular truth, it is a pure image of the unique, eternal and living Truth which once in a human voice declared ‘I am the Truth.’ Every school exercise thought of in this way, is like a sacrament.”[1]

Ample research has shown that a great majority of young people are leaving the Church before age 22 and choosing to never return. Many studies have been done on the Millennial Generation to discover their affinity (or lack thereof) to the Christian Faith. The Church’s response to this lack of faith is the New Evangelization.

This is a paid advertisement in the October-December 2019 issue.

La necesidad en la Iglesia

El discipulado es una palabra que muchos comprenden solo parcialmente. Si la gente está familiarizada con la palabra, generalmente la definen como ser seguidor de Jesús. El problema es que muy poca percibirá que el discipulado también abarca el ser formador de discípulos. Al responder a la Gran Comisión en Mateo 28, 19-20, somos llamados no solamente a seguir a Jesús y todo lo que Él enseña, sino también a ir y hacer discípulos.

Click here for Spanish translation of article.

The Need in the Church

Discipleship is a word that many only partially understand. If people are familiar with the word, they will usually define it as being a follower of Jesus. The problem is very few will see that discipleship also encompasses being a disciple-maker. In responding to the Great Commission in Matthew 28:19-20, we are called not only to follow Jesus and all that he teaches but also to go and make other disciples.

Understood in this way, discipleship solves many of the challenges we see in the Church today. Authentic community results from disciples making other disciples, because in order to form other people, you must be in a relationship with them. Our church communities frequently suffer from a scarcity of interpersonal, vulnerable, intimate relationships. Without these types of relationships, loneliness ensues, which then brings with it a temptation to cover up the pain of isolation through a variety of sins. The Church needs followers of Jesus who are willing to invest their time and vulnerability in relationships with others and teach them how to follow Jesus.

Although some people are willing to share their faith with others in a casual environment, many of them do not know how to start an intentional discipling relationship with another person. They may get past the basics of sharing that they are Catholic, but then what do they do next? The Church needs clear processes to help the average parishioner respond to the call of discipleship—processes that will help them grow in their own faith and give them the confidence and structure to share their faith with others. While there are a plethora of organizations and programs inspiring people to develop a closer relationship with Christ, they may not necessarily inspire the same people to share that relationship with others. Simply giving people a particular book, showing them a video, or sending them to a conference won’t accomplish this.

For example, the organizers of the “Steubenville Conferences,” which help nearly 60,000 teens and adults throughout North America to encounter Christ each year, believe that the conversion experience of participants at a single conference needs to be followed through on a parish level. Even the most joy-filled Catholics need help with this next step of discipleship. In 2017, the Conference Office at Franciscan University of Steubenville embarked on a year-long research project to determine a discipleship model that results in forming disciples who are also disciple makers (spiritual multiplication). This article will share with you their findings and propose a specific model of two-fold discipleship. (Spoiler alert: it’s Jesus’ very own method.)

The Research

The study examined best practices from both Catholic and Protestant organizations, in order to find a model that resulted in spiritual multiplication, not just in the short term but substantively proven over a period of time. The goal was to find something that could be used on a parish level or by an individual who wanted to go home after a conversion experience at a conference and start growing and sharing.

Being a popular topic across many denominations, there are a lot of people doing good work in discipleship. But most of those researched had not yet figured out how to keep the momentum going to generate real spiritual multiplication, that is a disciple teaching a disciple how to make another disciple. Within the Catholic Church, college campuses with discipleship models are demonstrating the most success today, more so than in parishes.

The research concluded that a successful model, proven over time, does not exist in a non-campus environment within the Catholic Church. This does not mean that there are not some very good things happening in Catholic communities within specific dioceses (e.g. bible studies, small faith sharing groups, conferences with dynamic speakers, even online course offerings), but none of the programs examined in a parish environment were found to have resulted in spiritual multiplication over a long period of time.

A Model That Works

The second phase of research revealed a model of discipleship that utilizes micro groups (3 to 4 people) and intentionally creates a culture of expectation of reproduction within the process. The results were overwhelmingly better than any other approach, and not surprising considering micro group discipling is rooted in Jesus’ example of ministry where he discipled closely the Apostles Peter, James, and John.

Over 35 years ago, Greg Ogden discovered the powerful potential of micro groups while completing his Doctor of Ministry degree. Although he originally believed the way to make disciples was the one-on-one model demonstrated by Paul and Timothy in the New Testament, his advisor suggested that he consider a variety of other models. He did so, testing the micro group of 3-4 people, one-on-one discipleship, and small groups of 6-10. He discovered that the environment created with 3-4 people provided for a powerful “hothouse” of growth that was not present in the one-on-one model or a traditionally-sized small group. He documented all of this in his book, Transforming Discipleship.[1]

The fruits of the micro group have been substantiated for over three decades, with approximately 60% of those participating in the micro group discipleship process continuing on to develop their own groups and, therefore, generating a process of spiritual multiplication.

Some non-denominational churches had similar results using the small group model (i.e. 6-8+), but their success depended on a small group culture being central to their church’s life, and such a culture does not exist in most Catholic parishes.

Characteristics of the Micro Group

One benefit of this process is that it can be done within a variety of contexts. It does not depend on strong parish support, as many of the other successful small group models do. This micro group process has also proven to work well in the lives of people with full-time jobs, families, and a host of other responsibilities. It’s a model of spiritual multiplication that works within the context of the average person’s life, empowering him or her to disciple others.

Ogden has identified five points that indicate why micro groups are effective:

I have come to see groups of three or four as the optimum setting for making disciples. Why do I believe that a triad or quad to be superior to one-on-one?

1. The one on one sets up a teacher-student dynamic. The pressure is upon the discipler to be the answer person or the fountain of all wisdom and insight. When a third person is added, the dynamic shifts to a group process. The discipler can more naturally make his or her contribution in the dynamic of group interchange.

2. Triad discipling (micro groups) shifts the model from hierarchical to relational. The greatest factor inhibiting those who are being discipled to disciple others (spiritual multiplication) is the dependency fostered by one on one relationships. The triad/quad, on the other hand, views discipleship as a come alongside relationship of mutual journey toward maturity in Christ. The hierarchical dimension is minimized.

3. The most startling difference between one on one and threes or fours is the sense of “groupness”. The sense of the Holy Spirit’s being present in our midst occurred much more often in the group versus the one on one.

4. There is wisdom in numbers. The group approach multiplies the perspectives on Scripture and application to life issues, whereas one on one limits the models and experience. By adding at least a third person there is another perspective brought to the learning process. The group members serve as teachers of one another.

5. Finally, and not to be minimized, by adding a third or fourth person who is being equipped to disciple others, the multiplication process is geometrically increased.

If three is better than two, why isn’t ten better than three? The larger the group, the more you water down the essential elements that make for transformation.

1. Truth - learning occurs in direct proportion to the ability to interact with the truth, which becomes more difficult with an increased number of voices contributing. It also becomes increasingly difficult to tailor the rate of learning to the individual, the larger the size of the group.

2. Transparent relationships - self-disclosure is integral to transformation, and openness becomes increasingly difficult in direct proportion to the size of the group. If we are not free to divulge our struggles, then the Spirit will not be able to use the group members to effectively minister at the point of need.

3. Mutual accountability - the larger the group, the easier it is to hide. Accountability requires the ability to check to see if assignments were completed, or commitments to obedience were maintained. Greater numbers decrease access to a person’s life.[2]

Discipleship Quad Development

After studying Ogden’s methodology and process, and then consulting with him personally to determine the essential elements of two-fold discipleship, the Conference Office at Franciscan University developed a process called Discipleship Quads. [3]  We will now explore its essential elements.

Formation through Content

According to Ogden, the micro group process is the container and the curriculum is the content to the container. Therefore, the process can be used with a variety of different curricula. One of Ogden’s books, Discipleship Essentials, includes his particular curriculum for micro groups. After consulting this book, as well as specifically Catholic discipleship resources, the Conference Office created its own discipleship curriculum that is rooted in Catholic teaching and geared toward the structure and process of Ogden’s ideas. This curriculum begins with the kerygma (the basic proclamation of the essential glad tidings of Christianity) and then goes into the disciplines of a disciple, concluding with the call to go forth and share the faith with others in a discipling relationship. The content focuses on forming disciples through catechetical content, practical application, self-assessment, and accountability.

The length of the study is another element of the micro group that makes it effective. In following Ogden’s plan, groups typically take about 12 months to complete the curriculum. The time spent together is important because it provides the required time to develop intimacy with others, as well as provide the opportunity for a long intellectual and spiritual soak in the transforming power of the content within the curriculum.

Prayerful Invitation

Once a person has decided he or she wants to start a group (as the coordinator), the next step is to pray. Ogden suggests a process that begins with asking God to place the names of the people you are to invite on your heart. Consider writing a list of all the names that come to mind and then spending time praying with that list to ask God to pick out the specific three people you are to invite. The fruits of this prayerful process of inviting others is powerful, as it gives God the ability to lead the coordinator to unexpected people and prepare their hearts and minds for what God has in store for them.

Intentionality of Spiritual Multiplication from the Outset

“The covenant” is also an important element of the Discipleship Quad process. Upon inviting others to be a part of the Quad, they receive a written covenant, which details five points that they are asked to agree to when committing to the group. One of these points is that they would give serious consideration to continuing the discipleship chain by committing to invest in other people for another year following the completion of the group. Therefore, the expectation and intention of reproducing the groups is made clear from the beginning. Also, within the process, the group comes back to the points in the covenant at various times to keep reminding the members of what they have committed to and to start discussing and praying for those they will invite to be a part of a new group in the future. This creates a cultural expectation of reproduction.

Rotation of Facilitation

Some people are intimidated by the idea of leading or coordinating a group of people in a discipling relationship. In order to address this insecurity, Ogden included within the process  an opportunity for each member of the group to take a turn leading the discussion. Therefore, upon completion of their time together, each person has experience leading, which empowers them and minimizes the fears associated with going forth to lead their own groups.

Genuine Fellowship

With a group size of four people, genuine fellowship and vulnerability comes very easily. At the first two meetings, the members share their spiritual journeys by following an outline to reflect on what God has done in each of their lives up to this point, thereby creating a foundation for discussing the rest of the curriculum. Having no more than four people in the discussion is important, because it provides enough people to increase accountability and fellowship but not so many people that intimacy would be lacking.

Conclusion

Now, more than ever, the Church needs people to commit to living a life of discipleship in the fullest sense of the word. The approach of micro groups or discipleship quads answers this need by providing an easy to follow format for individuals to grow in their own faith and become disciple makers themselves.

Con demasiada frecuencia, los responsables de la formación de la fe para adultos en sus parroquias dejan a un lado al Catecismo de la Iglesia Católica por ser demasiado difícil y, por lo tanto, demasiado abrumador para su auditorio. Quizás también lo consideren irrelevante para la experiencia de la gente, poco práctico o personal, o poco inspirador. Sin embargo, hacer caso omiso al Catecismo como recurso fundamental en la formación de la fe de los adultos sería perjudicar al Pueblo de Dios. El Catecismo es un don de la Iglesia – o más propiamente, del Espíritu Santo, obrando por medio de los sucesores de los apóstoles, para todos los miembros del Cuerpo de Cristo. En su Constitución Apostólica sobre el Catecismo, el Papa Juan Pablo II dice claramente que el Catecismo se ofrece “a todos aquellos fieles que deseen conocer mejor las riquezas inagotables de la salvación” (cf. Ef 3,8).” No es un documento seco, sino uno repleto de vida. “Está orientado a la maduración de esta fe, su enraizamiento en la vida y su irradiación en el testimonio” (CEC 23). El Catecismo es un documento formativo – tiene el poder para transformar al corazón y a la mente de quien lo lea.

El Catecismo es un poderoso instrumento de formación porque expresa tan clara y hermosamente las verdades de los misterios cristianos, y la interconexión entre ellas. Cada doctrina es presentada desde sus fundamentos en la Sagrada Escritura – con su poder para penetrar a las mentes y los corazones, y a través de sus fuentes en la Tradición, tal y como lo expresaron los padres y doctores de la Iglesia, los concilios, y los santos. Las verdades se presentan en su riqueza y profundidad. La persona humana encuentra esta belleza, orden y coherencia irresistible. Hay un principio fundamental en acción aquí: la verdad (de la Revelación), cuando es expresada adecuadamente en sí misma (es decir, hermosamente) habla a nuestro corazón y mente, atrayéndonos hacia dentro. En todas las doctrinas, contemplamos la forma de Cristo, y somos extasiados (tomo prestada esta expresión de Hans Urs von Balthasar): somos cautivados de tal modo que nos impulsa para responder a Cristo mismo con nuestro abandono a la fe. En corto, la belleza convierte.

I never thought that I was going to work with middle school students. All throughout college, I fully expected that I would spend my years in ministry with ninth through twelfth graders. But the Lord had other plans, and post-college I found myself tasked with building a new middle school youth ministry program. I was young, I was inexperienced, and I had no idea what I was doing. So, I did what any typical type-A, nerdy, recent college graduate would do in the midst of feeling overwhelmed; I reread my notes, where I found this:

“Step One: build a team of adult volunteers.”
Thus, I began. Now, after four years of practice in forming adult leaders, I can honestly say that it has become the most life-giving aspect of my job. There is truly nothing I enjoy more than working alongside the amazing team of adult volunteers I get to serve with, but it didn’t start out that way. It took years of combating and conquering my belief in a number of myths about how to build a healthy leadership team.

And so, in the spirit of learning from the many mistakes I made along the way, I present to you, “Five Myths of Finding and Forming Leaders.”

In my role as a director of religious education, I have listened to catechists make sweeping statements about their students, “These kids today don’t care about anything.” “Most of them don’t even want to be here.” Admittedly, such words are spoken in moments of frustration. I have also heard teachers make sentimental statements about their students, “They’re so sweet and innocent. What could they possibly have to confess?” Both expressions betray a lack of appreciation for the dignity of each child, a dignity which compels us to offer them a complete catechesis about who God is and who they are in relation to him.

It is one thing to assent to the truth that “children have a dignity of their own and that they are important not only for what they will do in the future, but for who they are now,”[1] and another to treat every child with the dignity they deserve. How can catechists honor the dignity of children?

Jesus gives us some clues where he becomes “indignant” when the disciples try to keep the children away and he rebukes them. “He called a child over, placed it in their midst, and said, ‘Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever receives one child such as this in my name receives me. Amen, I say to you whoever does not accept the kingdom of God like a child will not enter it.’ Then he embraced them and blessed them, placing his hands on them.”[2]

Humble Yourself
Jesus offers us a most practical way to grow in the virtue of humility when he admonishes us to turn and become like children. We cannot appreciate the dignity of another person when we are filled with our own ego, need for control, or pride. Children may not always be aware of their littleness, but when they come up against the reality that they need help, they soon become beggars, unashamed to ask for help. They unabashedly and often gratefully receive all as gift. If we are to turn and become like children, we have to give up the illusion that we can live the Christian life by ourselves. No matter our level of experience or education, each of us is radically dependent on God. “Put no trust in . . . mere mortals powerless to save. When they breathe their last, they return to the earth; that day all their planning comes to nothing.”[3] Our very life is dependent on God. If he were to cease loving us, we would cease to exist. Everything we have, including our education and experience, is gift. We have not earned and cannot deserve all we’ve been given. In addition, we are indebted to one another in ways we often take for granted. When we know how dependent we are on God and each other, we are free from the exhausting constraints of self-protection and self-promotion, free to give from the abundance of the gifts we’ve received, and free to follow the leading of the Holy Spirit in the moment.

Humility encourages a stance of awe and wonder in the presence of God’s children who are temporarily placed in our care. An active pursuit of humility safeguards all those in relationship with us too, because it ensures that we act from a place of love and gratitude toward God and others.