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Points for Catechists

Amette Ley examines the helpful analysis and clarifications provided by the "Doctrinal Note on Some Aspects of Evangelisation," published by the Congregation for the Doctrine of the Faith, December 2007.

We can be held back in our work by a concern that the proclamation of the Gospel is intrusive or limiting of others’ personal freedom. How do we balance the missionary command of the Lord with respect for the conscience and religious freedom of all people?

This negative understanding of evangelisation has been a powerful undercurrent recently, resulting in an unwillingness to proclaim the truth about Christ at all outside our own closed circles. In positively reformulating the idea that there is no salvation outside the Church, many people have sometimes implied the incorrect view that the Church is no longer necessary for salvation – or even that belief in Christ is no longer necessary.

In the light of this misunderstanding, we have been given recently a Doctrinal Note on Some Aspects of Evangelisation – a document which is honest about the difficulties involved and clear about the task to be done, and which can be of great help to us.

In this final article, introducing Veritatis Splendor, Alan Schreck explains how John Paul II clarified Catholic teaching in relation to other moral positions.

A controversial topic that Pope John Paul II addresses in Chapter 2 is the modern theological concept of ‘fundamental choice’ or ‘fundamental option’. The Biblical basis for this notion is that the ‘obedience of faith’ (cf. Rom 16:26) by which a person entrusts his whole self to God (cf. Vatican II, DV 5; VS 66). In the Old Testament, Israel’s fundamental decision is whom they will obey or serve. ‘Choose this day’, Joshua urges the people, ‘whom you will serve!’ (Joshua 24:15). ‘The morality of the New Covenant is similarly dominated by the fundamental call of Jesus to follow him, ‘the invitation he gives to the young man’ (VS 66; Mt 19:21). We have the freedom to respond to that call to serve the Lord, but as St. Paul warns, ‘do not use your freedom as an opportunity for the flesh’ (Gal 5:13).

Fr. Richard Conrad gives us key points for our catechesis on the paschal mystery.

When catechising, it is good to approach the mystery of our redemption from the perspective of the glorious destiny to which we are called. This enables us to see the big picture.

The New Testament promises that we shall know God as He is, we shall ‘see’ God (John 17:3; I John 3:2). St. Thomas Aquinas claims that, apart from the visions of Moses and St. Paul, and apart from the special case of Christ, we cannot know What God is while we are still in this life. For now we know things through concepts, which are drawn from sense experience, and we employ them with the help of the imagina­tion. While all things reflect God's good­ness and beauty in their own ways, none match up to it; so although re­flection on the world can show that God exists, it cannot tell us What God is. At death, the soul leaves this earthly way of knowing behind, and God can reveal Himself to her through a higher way of knowing.

A truly supernatural way of knowing is required if any creature is to know What God is. As St. Thomas understands it, this way of knowing involves God Himself being present to the mind in an unmediated way. God is the Truth itself, and is infinitely knowable. The problem is that He is too knowable, rather as the Sun is more visible than a candle – which is why we cannot look at it. Rather as a stronger eye might look at the Sun, so the creature's mind must be strengthened if it is to know God. Angels, and the souls of the Blessed, are en­dow­ed with a ‘light of glory’ which ‘enlarges’ them so that they can receive, not a more powerful concept, but God Himself. We can put this simply by saying that in Heaven God gives Himself to the soul, at the same time streng­thening her to receive so great a Gift. Only this possession of God can bring fulfil­ment, beatitude – that is why it is called ‘the Beatific Vision’. Our goal, then, is that God the Father, and His Son and Their Spirit, should give Themselves to us to be known and loved, possessed and enjoyed!

The evangelist Luke has reproduced in the Acts of the Apostles the journeys that the Apostle Paul undertook along with others in order to set up Christian communities the length, and breadth of the Roman empire. Highly significant is the use of the Greek verb ‘discipling’[i] that is used towards the end of the first journey (see Acts 14:21). Discipling could be considered as a synonym for catechesis. The very purpose of catechesis is to make disciples, disciples in the true sense of the word. In this article we shall examine the first journey of Paul (Acts 13:1­-14:28) so as to take note of the methods that the Apostle Paul used in order to win converts as well as to confirm them in their faith.
Luke has presented the person of Paul as an ideal catechist who is able to consolidate with his own personal life the faith of those entrusted to his care. What Paul is, is no doubt as important as what he does on behalf of the community by way of imparting faith formation.

At the outset of the first missionary journey, Luke refers to Saul [Paul] and Barnabas (along with three others) as prophets and teachers. This is what Paul is—a prophet and a teacher. These are two complementary gifts given by God in order to establish others in the faith.

In this series of articles on catechesis on God the Father, Scott Sollom offers us initial points of focus for our teaching.

Catechesis that turns frequently to speak of God the Father is rare. But even a little reading of the Catechism of the Catholic Church may provide the support and incentive you and your fellow catechists need so as to be able to make this catechesis central in all that you do. You may even find yourself surprised into wanting to speak of God the Father all the time! And especially you will find that this is the case when it comes to preparation for the sacrament of reconciliation where God the ‘Father of mercies’ is the key.

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).