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20 Nevertheless, the specific aim of catechesis is to develop, with God's help, an as yet initial faith, and to advance in fullness and to nourish day by day the Christian life of the faithful, young and old. It is in fact a matter of giving growth, at the level of knowledge and in life, to the seed of faith sown by the Holy Spirit with the initial proclamation and effectively transmitted by Baptism.
Catechesis aims therefore at developing understanding of the mystery of Christ in the light of God's word, so that the whole of a person's humanity is impregnated by that word. Changed by the working of grace into a new creature, the Christian thus sets himself to follow Christ and learns more and more within the Church to think like Him, to judge like Him, to act in conformity with His commandments, and to hope as He invites us to.
To put it more precisely: within the whole process of evangelization, the aim of catechesis is to be the teaching and maturation stage, that is to say, the period in which the Christian, having accepted by faith the person of Jesus Christ as the one Lord and having given Him complete adherence by sincere conversion of heart, endeavors to know better this Jesus to whom he has entrusted himself: to know His "mystery," the kingdom of God proclaimed by Him, the requirements and promises contained in His Gospel message, and the paths that He has laid down for anyone who wishes to follow Him.
It is true that being a Christian means saying "yes" to Jesus Christ, but let us remember that this "yes" has two levels: It consists in surrendering to the word of God and relying on it, but it also means, at a later stage, endeavoring to know better - and better the profound meaning of this word.
21 In his closing speech at the fourth general assembly of the synod, Pope Paul VI rejoiced "to see how everyone drew attention to the absolute need for systematic catechesis, precisely because it is this reflective study of the Christian mystery that fundamentally distinguishes catechesis from all other ways of presenting the word of God."(50)
In view of practical difficulties, attention must be drawn to some of the characteristics of this instruction:
1. It must be systematic, not improvised but programmed to reach a precise goal;
2. It must deal with essentials, without any claim to tackle all disputed questions or to transform itself into theological research or scientific exegesis;
3. It must nevertheless be sufficiently complete, not stopping short at the initial proclamation of the Christian mystery such as we have in the kerygma;
4. It must be an integral Christian initiation, open to all the other factors of Christian life.
I am not forgetting the interest of the many different occasions for catechesis connected with personal, family, social and ecclesial life - these occasions must be utilized and I shall return to them in Chapter VI - but I am stressing the need for organic and systematic Christian instruction, because of the tendency in various quarters to minimize its importance.
50. Concluding Address to the Synod, October 29, 1977: AAS 69 (1977), p. 634.
22 It is useless to play off orthopraxis against orthodoxy: Christianity is inseparably both. Firm and well-thought - out convictions lead to courageous and upright action, the endeavor to educate the faithful to live as disciples of Christ today calls for and facilitates a discovery in depth of the mystery of Christ in the history of salvation.
It is also quite useless to campaign for the abandonment of serious and orderly study of the message of Christ in the name of a method concentrating on life experience. "No one can arrive at the whole truth on the basis solely of some simple private experience, that is to say, without an adequate explanation of the message of Christ, who is `the way, and the truth, and the life' (Jn 14,6)."(51)
Nor is any opposition to be set up between a catechesis taking life as its point of departure and a traditional doctrinal and systematic catechesis.(52) Authentic catechesis is always an orderly and systematic initiation into the revelation that God has given of Himself to humanity in Christ Jesus, a revelation stored in the depths of the Church's memory and in Sacred Scripture, and constantly communicated from one generation to the next by a living, active traditio. This revelation is not however isolated from life or artificially juxtaposed to it. It is concerned with the ultimate meaning of life and it illumines the whole of life with the light of the Gospel, to inspire it or to question it.
That is why we can apply to catechists an expression used by the Second Vatican Council with special reference to priests: "Instructors (of the human being and his life) in the faith."(53)
52. Directorium Catechisticum GeneraIe, 40 and 46: AAS 64 (1972), pp. 121 and 124-125.
53. Cf. Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, PO 6, AAS 58 (1966), p. 999.
23 Catechesis is intrinsically linked with the whole of liturgical and sacramental activity, for it is in the sacraments, especially in the Eucharist, that Christ Jesus works in fullness for the transformation of human beings.
In the early Church, the catechumenate and preparation for the sacraments of Baptism and the Eucharist were the same thing. Although in the countries that have long been Christian the Church has changed her practice in this field, the catechumenate has never been abolished; on the contrary, it is experiencing a renewal in those countries(54) and is abundantly practiced in the young missionary Churches. In any case, catechesis always has reference to the sacraments. On the one hand, the catechesis that prepares for the sacraments is an eminent kind, and every form of catechesis necessarily leads to the sacraments of faith. On the other hand, authentic practice of the sacraments is bound to have a catechetical aspect. In other words, sacramental life is impoverished and very soon turns into hollow ritualism if it is not based on serious knowledge of the meaning of the sacraments, and catechesis becomes intellectualized if it fails to come alive in the sacramental practice.
54. Cf. Ordo Initiationis Christianae Adultorum.
24 Finally, catechesis is closely linked with the responsible activity of the Church and of Christians in the world. A person who has given adherence to Jesus Christ by faith and is endeavoring to consolidate that faith by catechesis needs to live in communion with those who have taken the same step. Catechesis runs the risk of becoming barren if no community of faith and Christian life takes the catechumen in at a certain stage of his catechesis. That is why the ecclesial community at all levels has a twofold responsibility with regard to catechesis: it has the responsibility of providing for the training of its members, but it also has the responsibility of welcoming them into an environment where they can live as fully as possible what they have learned.
Catechesis is likewise open to missionary dynamism. If catechesis is done well, Christians will be eager to bear witness to their faith, to hand it on to their children, to make it known to others, and to serve the human community in every way.
25 Thus through catechesis the Gospel kerygma (the initial ardent proclamation by which a person is one day overwhelmed and brought to the decision to entrust himself to Jesus Christ by faith) is gradually deepened, developed in its implicit consequences, explained in language that includes an appeal to reason, and channelled towards Christian practice in the Church and the world. All this is no less evangelical than the kerygma, in spite of what is said by certain people who consider that catechesis necessarily rationalizes, dries up and eventually kills all that is living, spontaneous and vibrant in the kerygma. The truths studied in catechesis are the same truths that touched the person's heart when he heard them for the first time. Far from blunting or exhausting them, the fact of knowing them better should make them even more challenging and decisive for one's life.
In the understanding expounded here, catechesis keeps the entirely pastoral perspective with which the synod viewed it. This broad meaning of catechesis in no way contradicts but rather includes and goes beyond a narrow meaning which was once commonly given to catechesis in didactic expositions, namely, the simple teaching of the formulas that express faith.
In the final analysis, catechesis is necessary both for the maturation of the faith of Christians and for their witness in the world: It is aimed at bringing Christians to "attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ"(55); it is also aimed at making them prepared to make a defense to anyone who calls them to account for the hope that is in them.(56)
55. Ep 4,13.
56. Cf. 1P 3,15.
26 Since catechesis is a moment or aspect of evangelization, its content cannot be anything else but the content of evangelization as a whole. The one message - the Good News of salvation - that has been heard once or hundreds of times and has been accepted with the heart, is in catechesis probed unceasingly by reflection and systematic study, by awareness of its repercussions on one's personal life - an awareness calling for ever greater commitment - and by inserting it into an organic and harmonious whole, namely, Christian living in society and the world.
27 Catechesis will always draw its content from the living source of the Word of God transmitted in Tradition and the Scriptures, for "sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God, which is entrusted to the Church," as was recalled by the Second Vatican Council, which desired that "the ministry of the word - pastoral preaching, catechetics and all forms of Christian instruction . . . - (should be) healthily nourished and (should) thrive in holiness through the word of Scripture."(57)
To speak of Tradition and Scripture as the source of catechesis is to draw attention to the fact that catechesis must be impregnated and penetrated by the thought, the spirit and the outlook of the Bible and the Gospels through assiduous contact with the texts themselves; but it is also a reminder that catechesis will be all the richer and more effective for reading the texts with the intelligence and the heart of the Church and for drawing inspiration from the 2,000 years of the Church's reflection and life.
The Church's teaching, liturgy and life spring from this source and lead back to it, under the guidance of the pastors and, in particular, of the doctrinal magisterium entrusted to them by the Lord.
57. Dogmatic Constitution on Divine Revelation Dei Verbum, DV 10 and DV 24: AAS 58 (1966), pp. 822 and 828-829; cf. also Sacred Congregation for the Clergy, Directorium Catechisticum Generale 45 (AAS 64 , p. 124), where the principal and complementary sources of catechesis are well set out.
28 An exceptionally important expression of the living heritage placed in the custody of the pastors is found in the Creed or, to put it more concretely, in the Creeds that at crucial moments have summed up the Church's faith in felicitous syntheses. In the course of the centuries an important element of catechesis was constituted by the traditio Symboli (transmission of the summary of the faith), followed by the transmission of the Lord's Prayer. This expressive rite has in our time been reintroduced into the initiation of catechumens.(58) Should not greater use be made of an adapted form of it to mark that most important stage at which a new disciple of Jesus Christ accepts with full awareness and courage the content of what will from then on be the object of his earnest study?
In the Creed of the People of God, proclaimed at the close of the l9th centenary of the martyrdom of the Apostles Peter and Paul, my predecessor Paul VI decided to bring together the essential elements of the Catholic Faith, especially those that presented greater difficulty or risked being ignored.(59) This is a sure point of reference for the content of catechesis.
58. Cf. Ordo Initiationis Christianae Adultorum, 25-26; 183-187.
59. Cf. AAS 60 (l968), pp. 436-445. Besides these great professions of faith of the magisterium, note also the popular professions of faith, rooted in the traditional Christian culture of certain countries; cf. what I said to the young people at Gniezno, June 3, 1979, regarding the Bogurodzica song-message: "This is not only a song: it is also a profession of faith, a symbol of the Polish Credo, it is a catechesis and also a document of Christian education. The principal truths of Faith and the principles of morality are contained here. This is not only a historical object. It is a document of life. (It has even been called `the Polish catechism'" [AAS 71,1979], p. 754))
29 In the third chapter of his Apostolic Exhortation Evangelii nuntiandi, the same Pope recalled "the essential content, the living substance" of evangelization.(60) Catechesis, too, must keep in mind each of these factors and also the living synthesis of which they are part.(61)
I shall therefore limit myself here simply to recalling one or two points.(62) Anyone can see, for instance, how important it is to make the child, the adolescent, the person advancing in faith understand "what can be known about God"(63); to be able in a way to tell them: "What you worship as unknown, this I proclaim to you"(64); to set forth briefly for them(65) the mystery of the Word of God become man and accomplishing man's salvation by His Passover, that is to say, through His death and resurrection, but also by His preaching, by the signs worked by Him, and by the sacraments of His permanent presence in our midst. The synod fathers were indeed inspired when they asked that care should be taken not to reduce Christ to His humanity alone or His message to a no more than earthly dimension, but that He should be recognized as the Son of God, the Mediator giving us in the Spirit free access to the Father.(66)
It is important to display before the eyes of the intelligence and of the heart, in the light of faith, the sacrament of Christ's presence constituted by the mystery of the Church, which is an assembly of human beings who are sinners and yet have at the same time been sanctified and who make up the family of God gathered together by the Lord under the guidance of those whom "the Holy Spirit has made...guardians, to feed the Church of God."(67)
It is important to explain that the history of the human race, marked as it is by grace and sin, greatness and misery, is taken up by God in His Son Jesus, "foreshadowing in some way the age which is to come."(68)
Finally, it is important to reveal frankly the demands - demands that involve self-denial but also joy - made by what the Apostle Paul liked to call "newness of life,"(69) "a new creation,"(70) being in Christ,(71) and "eternal life in Christ Jesus,"(72) which is the same thing as life in the world but lived in accordance with the beatitudes and called to an extension and transfiguration hereafter.
Hence the importance in catechesis of personal moral commitments in keeping with the Gospel and of Christian attitudes, whether heroic or very simple, to life and the world - what we call the Christian or evangelical virtues. Hence also, in its endeavor to educate faith, the concern of catechesis not to omit but to clarify properly realities such as man's activity for his integral liberation,(73) the search for a society with greater solidarity and fraternity, the fight for justice and the building of peace.
Besides, it is not to be thought that this dimension of catechesis is altogether new. As early as the patristic age, St. Ambrose and St. John Chrysostom - to quote only them - gave prominence to the social consequences of the demands made by the Gospel. Close to our own time, the catechism of St. Pius X explicitly listed oppressing the poor and depriving workers of their just wages among the sins that cry to God for vengeance.(74) Since Rerum novarum especially, social concern has been actively present in the catechetical teaching of the Popes and the Bishops. Many synod fathers rightly insisted that the rich heritage of the Church's social teaching should, in appropriate forms, find a place in the general catechetical education of the faithful.
60. 25: AAS 68 (1976), p. 23.
61. Ibid., especially 26-39: loc. cit. , pp. 23-25 the "principal elements of the Christian message" are presented in a more systematic fashion in the Directorium Catechisticum Generale, 47-
69 ((AS 64  PP 125-141), where one also finds the norm for the essential doctrinal content of catechesis.
62. Consult also on this point the Directorium Catechisticum Generale, 37-46 (loc. cit. , pp. PP 120-125).
63. Rm 1,19.
64. Ac 17,23.
65. Cf. Eph. Ep 3,3.
66. Cf. Eph. Ep 2,18.
67. Ac 20,28.
68. Second Vatican Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, GS 39, AAS 58 (1966), pp. 1056-1057.
69. Rm 6,4.
70. 2Co 5,17.
71. Cf. ibid.
72. Rm 6,23.
73. Cf. Pope Paul VI, Apostolic Exhortation, Evangelii Nuntiandi, EN 30-38, AAS 68 (1976), pp. 25-30.
74. Cf. Catechismo Maggiore, Fifth Part, chap. 6. 965-966.
30 With regard to the content of catechesis, three important points deserve special attention today.
The first point concerns the integrity of the content. In order that the sacrificial offering of his or her faith(75) should be perfect, the person who becomes a disciple of Christ has the right to receive "the word of faith"(76) not in mutilated, falsified or diminished form but whole and entire, in all its rigor and vigor. Unfaithfulness on some point to the integrity of the message means a dangerous weakening of catechesis and putting at risk the results that Christ and the ecclesial community have a right to expect from it. It is certainly not by chance that the final command of Jesus in Matthew's Gospel bears the mark of a certain entireness: "All authority...has been given to me...make disciples of all nations...teaching them to observe all...I am with you always." This is why, when a person first becomes aware of "the surpassing worth of knowing Christ Jesus,"(77) whom he has encountered by faith, and has the perhaps unconscious desire to know Him more extensively and better," hearing about Him and being taught in Him, as the truth is in Jesus,(78) there is no valid pretext for refusing Him any part whatever of that knowledge. What kind of catechesis would it be that failed to give their full place to man's creation and sin; to God's plan of redemption and its long, loving preparation and realization; to the incarnation of the Son of God; to Mary, the Immaculate One, the Mother of God, ever Virgin, raised body and soul to the glory of heaven, and to her role in the mystery of salvation; to the mystery of lawlessness at work in our lives(79) and the power of God freeing us from it; to the need for penance and asceticism; to the sacramental and liturgical actions; to the reality of the Eucharistic Presence; to participation in divine life here and hereafter, and so on? Thus, no true catechist can lawfully, on his own initiative, make a selection of what he considers important in the deposit of faith as opposed to what he considers unimportant, so as to teach the one and reject the other.
75. Cf. Ph 2,17.
76. Rm 10,8.
77. Ph 3,8.
78. Cf. Ep 4,20-21.
79. Cf. 2Th 2,7.
31 This gives rise to a second remark. It can happen that in the present situation of catechesis reasons of method or pedagogy suggest that the communication of the riches of the content of catechesis should be organized in one way rather than another. Besides, integrity does not dispense from balance and from the organic hierarchical character through which the truths to be taught, the norms to be transmitted, and the ways of Christian life to be indicated will be given the proper importance due to each. It can also happen that a particular sort of language proves preferable for transmitting this content to a particular individual or group. The choice made will be a valid one to the extent that, far from being dictated by more or less subjective theories or prejudices stamped with a certain ideology, it is inspired by the humble concern to stay closer to a content that must remain intact. The method and language used must truly be means for communicating the whole and not just a part of "the words of eternal life"(80) and the "ways of life."(81)
80. Jn 6,69 cf. Ac 5,20 Ac 7,38.
81. Ac 2,28, quoting Ps 16,11.
32 The great movement, one certainly inspired by the Spirit of Jesus, that has for some years been causing the Catholic Church to seek with other Christian Churches or confessions the restoration of the perfect unity willed by the Lord, brings me to the question of the ecumenical character of catechesis. This movement reached its full prominence in the Second Vatican Council(82) and since then has taken on a new extension within the Church, as is shown concretely by the impressive series of events and initiatives with which everyone is now familiar.
Catechesis cannot remain aloof from this ecumenical dimension, since all the faithful are called to share, according to their capacity and place in the Church, in the movement towards unity.(83)
Catechesis will have an ecumenical dimension if, while not ceasing to teach that the fullness of the revealed truths and of the means of salvation instituted by Christ is found in the Catholic Church,(84) it does so with sincere respect, in words and in deeds, for the ecclesial communities that are not in perfect communion with this Church.
In this context, it is extremely important to give a correct and fair presentation of the other Churches and ecclesial communities that the Spirit of Christ does not refrain from using as means of salvation; "moreover, some, even very many, of the outstanding elements and endowments which together go to build up and give life to the Church herself, can exist outside the visible boundaries of the Catholic Church."(85) Among other things this presentation will help Catholics to have both a deeper understanding of their own faith and a better acquaintance with and esteem for their other Christian brethren, thus facilitating the shared search for the way towards full unity in the whole truth. It should also help non-Catholics to have a better knowledge and appreciation of the Catholic Church and her conviction of being the "universal help toward salvation."
Catechesis will have an ecumenical dimension if, in addition, it creates and fosters a true desire for unity. This will be true all the more if it inspires serious efforts - including the effort of self-purification in the humility and the fervor of the Spirit in order to clear the ways - with a view not to facile irenics made up of omissions and concessions on the level of doctrine, but to perfect unity, when and by what means the Lord will wish.
Finally, catechesis will have an ecumenical dimension if it tries to prepare Catholic children and young people, as well as adults, for living in contact with non-Catholics, affirming their Catholic identity while respecting the faith of others.
82. Cf. the entire Decree on Ecumenism Unitatis Redintegratio: AAS 57 , pp. 90-112.
83. Cf. ibid., 5: loc. cit., p. 96; cf. also Second Vatican Council, Decree on the Missionary Activity of the Church Ad Gentes, AGD 15, AAS 58 (1966), pp. 963-965; Sacred Congregation for the Clergy, Directorium Catechisticum Generale 27: AAS 64 (1972), p. 115.
84. Cf. Second Vatican Counci, Decree on Ecumenism, Unitatis Redintegratio, UR 3-4, AAS 57 (1965), pp. 92-96.
85. ibid., UR 3: loc. cit., p. 9.
33 In situations of religious plurality, the Bishops can consider it opportune or even necessary to have certain experiences of collaboration in the field of catechesis between Catholics and other Christians, complementing the normal catechesis that must in any case be given to Catholics. Such experiences have a theological foundation in the elements shared by all Christians.(86) But the communion of faith between Catholics and other Christians is not complete and perfect; in certain cases there are even profound divergences. Consequently, this ecumenical collaboration is by its very nature limited: it must never mean a "reduction" to a common minimum. Furthermore, catechesis does not consist merely in the teaching of doctrine: it also means initiating into the whole of Christian life, bringing full participation in the sacraments of the Church. Therefore, where there is an experience of ecumenical collaboration in the field of catechesis, care must be taken that the education of Catholics in the Catholic Church should be well ensured in matters of doctrine and of Christian living.
During the synod, a certain number of Bishops drew attention to what they referred to as the increasingly frequent cases in which the civil authority or other circumstances impose on the schools in some countries a common instruction in the Christian religion, with common textbooks, class periods, etc., for Catholics and non-Catholics alike. Needless to say, this is not true catechesis. But this teaching also has ecumenical importance when it presents Christian doctrine fairly and honestly. In cases where circumstances impose it, it is important that in addition a specifically Catholic catechesis should be ensured with all the greater care.
86. Cf. ibid.; cf. also Dogmatic Constitution on the Church Lumen Gentium LG 15, AAS 57 (1965), p. 19.
34 At this point another observation must be made on the same lines but from a different point of view. State schools sometimes provide their pupils with books that for cultural reasons (history, morals or literature) present the various religions, including the Catholic religion. An objective presentation of historical events, of the different religions and of the various Christian confessions can make a contribution here to better mutual understanding. Care will then be taken that every effort is made to ensure that the presentation is truly objective and free from the distorting influence of ideological and political systems or of prejudices with claims to be scientific. In any case, such schoolbooks can obviously not be considered catechetical works: they lack both the witness of believers stating their faith to other believers and an understanding of the Christian mysteries and of what is specific about Catholicism, as these are understood within the faith.
35 The theme designated by my predecessor Paul VI for the fourth general assembly of the synod of Bishops was: "Catechesis in our time, with special reference to the catechesis of children and young people." The increase in the number of young people is without doubt a fact charged with hope and at the same time with anxiety for a large part of the contemporary world. In certain countries, especially those of the Third World, more than half of the population is under 25 or 30 years of age. This means millions and millions of children and young people preparing for their adult future. And there is more than just the factor of numbers: recent events, as well as the daily news, tell us that, although this countless multitude of young people is here and there dominated by uncertainty and fear, seduced by the escapism of indifference or drugs, or tempted by nihilism and violence, nevertheless it constitutes in its major part the great force that amid many hazards is set on building the civilization of the future.
In our pastoral care we ask ourselves: How are we to reveal Jesus Christ, God made man, to this multitude of children and young people, reveal Him not just in the fascination of a first fleeting encounter but through an acquaintance, growing deeper and clearer daily, with Him, His message, the plan of God that He has revealed, the call He addresses to each person, and the kingdom that He wishes to establish in this world with the "little flock"(87) of those who believe in Him, a kingdom that will be complete only in eternity? How are we to enable them to know the meaning, the import, the fundamental requirements, the law of love, the promises and the hopes of this kingdom?
There are many observations that could be made about the special characteristics that catechesis assumes at the different stages of life.
87. Lc 12,32.
36 One moment that is often decisive is the one at which the very young child receives the first elements of catechesis from its parents and the family surroundings. These elements will perhaps be no more than a simple revelation of a good and provident Father in heaven to whom the child learns to turn its heart. The very short prayers that the child learns to lisp will be the start of a loving dialogue with this hidden God whose word it will then begin to hear. I cannot insist too strongly on this early initiation by Christian parents in which the child's faculties are integrated into a living relationship with God. It is a work of prime importance. It demands great love and profound respect for the child who has a right to a simple and true presentation of the Christian faith.
37 For the child there comes soon, at school and in Church, in institutions connected with the parish or with the spiritual care of the Catholic or state school not only an introduction into a wider social circle, but also the moment for a catechesis aimed at inserting him or her organically into the life of the Church, a moment that includes an immediate preparation for the celebration of the sacraments. This catechesis is didactic in character, but is directed towards the giving of witness in the faith. It is an initial catechesis but not a fragmentary one, since it will have to reveal, although in an elementary way, all the principal mysteries of faith and their effects on the child's moral and religious life. It is a catechesis that gives meaning to the sacraments, but at the same time it receives from the experience of the sacraments a living dimension that keeps it from remaining merely doctrinal, and it communicates to the child the joy of being a witness to Christ in ordinary life.
38 Next comes puberty and adolescence, with all the greatness and dangers which that age brings. It is the time of discovering oneself and one's own inner world, the time of generous plans, the time when the feeling of love awakens, with the biological impulses of sexuality, the time of the desire to be together, the time of a particularly intense joy connected with the exhilarating discovery of life. But often it is also the age of deeper questioning, of anguished or even frustrating searching, of a certain mistrust of others and dangerous introspection, and the age sometimes of the first experiences of setbacks and of disappointments. Catechesis cannot ignore these changeable aspects of this delicate period of life. A catechesis capable of leading the adolescent to reexamine his or her life and to engage in dialogue, a catechesis that does not ignore the adolescent's great questions - self-giving, belief, love and the means of expressing it constituted by sexuality - such a catechesis can be decisive. The revelation of Jesus Christ as a Friend, Guide and Model, capable of being admired but also imitated; the revelation of this message which provides an answer to the fundamental questions, the revelation of the loving plan of Christ the Savior as the incarnation of the only authentic love and as the possibility of uniting the human race - all this can provide the basis for genuine education in faith. Above all, the mysteries of the passion and death of Jesus, through which, according to St. Paul, he merited His glorious resurrection, can speak eloquently to the adolescent's conscience and heart and cast light on his first sufferings and on the suffering of the world that he is discovering.
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