Catechesi tradendae EN 61
61 In this context, it seems important to me that the connection between catechesis and theology should be well understood.
Obviously this connection is profound and vital for those who understand the irreplaceable mission of theology in the service of Faith. Thus it is no surprise that every stirring in the field of theology also has repercussions in that of catechesis. In this period immediately after the Council, the Church is living through an important but hazardous time of theological research. The same must be said of hermeneutics with respect to exegesis.
Synod fathers from all continents dealt with this question in very frank terms: they spoke of the danger of an "unstable balance" passing from theology to catechesis and they stressed the need to do something about this difficulty. Pope Paul VI himself had dealt with the problem in no less frank terms in the introduction to his Solemn Profession of Faith(108) and in the apostolic exhortation marking the fifth anniversary of the close of the Second Vatican Council.(109)
This point must again be insisted on. Aware of the influence that their research and their statements have on catechetical instruction, theologians and exegetes have a duty to take great care that people do not take for a certainty what on the contrary belongs to the area of questions of opinion or of discussion among experts. Catechists for their part must have the wisdom to pick from the field of theological research those points that can provide light for their own reflection and their teaching, drawing, like the theologians, from the true sources, in the light of the magisterium. They must refuse to trouble the minds of the children and young people, at this stage of their catechesis, with outlandish theories, useless questions and unproductive discussions, things that St. Paul often condemned in his pastoral letters.(110)
The most valuable gift that the Church can offer to the bewildered and restless world of our time is to form within it Christians who are confirmed in what is essential and who are humbly joyful in their faith. Catechesis will teach this to them, and it will itself be the first to benefit from it: "The man who wishes to understand himself thoroughly - and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being - must come to Christ with his unrest and uncertainty, and even his weakness and sinfulness, his life and death. He must, so to speak, enter into Christ with all his own self, he must `appropriate' Christ and assimilate the whole of the reality of the Incarnation and redemption in order to find himself."(111)
108. Pope Paul VI, Sollemnis Professio Fidei, 4: AAS 60 (1968), p. 434.
109. Pope Paul VI, Apostolic Exhortation Quinque Iam Anni: AAS 63 (1971), p. 99.
110. Cf. 1Tm 1,3ff.; 1Tm 4,1ff.; 2Tm 2,14ff.; 2Tm 4,1-5; Tt 1,10-12 cf. also Apostolic Exhortation, Evangelii Nuntiandi, EN 78, AAS 68, p. 70.
111. Encyclical Redemptor Hominis, RH 10, AAS 71 (l979), p. 274.
62 Now, beloved brothers and sons and daughters, I would like my words, which are intended as a serious and heartfelt exhortation from me in my ministry as pastor of the universal Church, to set your hearts aflame, like the letters of St. Paul to his companions in the Gospel, Titus and Timothy, or like St. Augustine writing for the deacon Deogratias, when the latter lost heart before his task as a catechist, a real little treatise on the joy of catechizing.(112) Yes, I wish to sow courage, hope and enthusiasm abundantly in the hearts of all those many diverse people who are in charge of religious instruction and training for life in keeping with the Gospel.
112. De Catechizandis Rudibus, PL 40, 310-347.
63 To begin with, I turn to my brother Bishops: The Second Vatican Council has already explicitly reminded you of your task in the catechetical area,(113) and the fathers of the fourth general assembly of the synod have also strongly underlined it.
Dearly beloved brothers, you have here a special mission within your Churches: You are beyond all others the ones primarily responsible for catechesis, the catechists par excellence. Together with the Pope, in the spirit of episcopal collegiality, you too have charge of catechesis throughout the Church. Accept therefore what I say to you from my heart.
I know that your ministry as Bishops is growing daily more complex and overwhelming. A thousand duties call you: from the training of new priests to being actively present within the lay communities, from the living, worthy celebration of the sacraments and acts of worship to concern for human advancement and the defense of human rights. But let the concern to foster active and effective catechesis yield to no other care whatever in any way. This concern will lead you to transmit personally to your faithful the doctrine of life. But it should also lead you to take on in your diocese, in accordance with the plans of the episcopal conference to which you belong, the chief management of catechesis, while at the same time surrounding yourselves with competent and trustworthy assistants. Your principal role will be to bring about and maintain in your Churches a real passion for catechesis, a passion embodied in a pertinent and effective organization, putting into operation the necessary personnel, means and equipment, and also financial resources. You can be sure that if catechesis is done well in your local Churches, everything else will be easier to do. And needless to say, although your zeal must sometimes impose upon you the thankless task of denouncing deviations and correcting errors, it will much more often win for you the joy and consolation of seeing your Churches flourishing because catechesis is given in them as the Lord wishes.
113. Cf. Decree on the Bishop's Pastoral Office in the Church Christus Dominus, CD 14, AAS 58 (1966), p. 679.
64 For your part, priests, here you have a field in which you are the immediate assistants of your Bishops. The Council has called you "instructors in the faith"(114); there is no better way for you to be such instructors than by devoting your best efforts to the growth of your communities in the faith. Whether you are in charge of a parish, or are chaplains to primary or secondary schools or universities, or have responsibility for pastoral activity at any level, or are leaders of large or small communities, especially youth groups, the Church expects you to neglect nothing with a view to a well-organized and well-oriented catechetical effort. The deacons and other ministers that you may have the good fortune to have with you are your natural assistants in this. All believers have a right to catechesis; all pastors have the duty to provide it. I shall always ask civil leaders to respect the freedom of catechetical teaching; but with all my strength I beg you, ministers of Jesus Christ: Do not, for lack of zeal or because of some unfortunate preconceived idea, leave the faithful without catechesis. Let it not be said that "the children beg for food, but no one gives to them."(115)
114. Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, PO 6, AAS 58 (l966), p. 999.
115. Lm 4,4.
65 Many religious institutes for men and women came into being for the purpose of giving Christian education to children and young people, especially the most abandoned. Throughout history, men and women religious have been deeply committed to the Church's catechetical activity, doing particularly apposite and effective work. At a time when it is desired that the links between religious and pastors should be accentuated and consequently the active presence of religious communities and their members in the pastoral projects of the local Churches, I wholeheartedly exhort you, whose religious consecration should make you even more readily available for the Church's service, to prepare as well as possible for the task of catechesis according to the differing vocations of your institutes and the missions entrusted to you, and to carry this concern everywhere. Let the communities dedicate as much as possible of what ability and means they have to the specific work of catechesis.
66 I am anxious to give thanks in the Church's name to all of you, lay teachers of catechesis in the parishes, the men and the still more numerous women throughout the world who are devoting yourselves to the religious education of many generations. Your work is often lowly and hidden but it is carried out with ardent and generous zeal, and it is an eminent form of the lay apostolate, a form that is particularly important where for various reasons children and young people do not receive suitable religious training in the home. How many of us have received from people like you our first notions of catechism and our preparation for the sacrament of Penance, for our first Communion and Confirmation! The fourth general assembly of the synod did not forget you. I join with it in encouraging you to continue your collaboration for the life of the Church.
But the term "catechists" belongs above all to the catechists in mission lands. Born of families that are already Christian or converted at some time to Christianity and instructed by missionaries or by another catechist, they then consecrate their lives, year after year, to catechizing children and adults in their own country. Churches that are flourishing today would not have been built up without them. I rejoice at the efforts made by the Sacred Congregation for the Evangelization of Peoples to improve more and more the training of these catechists. I gratefully recall the memory of those whom the Lord has already called to Himself. I beg the intercession of those whom my predecessors have raised to the glory of the altars. I wholeheartedly encourage those engaged in the work. I express the wish that many others may succeed them and that they may increase in numbers for a task so necessary for the missions.
67 I now wish to speak of the actual setting in which all these catechists normally work. I am returning this time, taking a more overall view, to the "places" for catechesis, some of which have already been mentioned in chapter VI: the parish, the family, the school, organizations.
It is true that catechesis can be given anywhere, but I wish to stress, in accordance with the desire of very many Bishops, that the parish community must continue to be the prime mover and pre- eminent place for catechesis. Admittedly, in many countries the parish has been as it were shaken by the phenomenon of urbanization. Perhaps some have too easily accepted that the parish should be considered old-fashioned, if not doomed to disappear, in favor of more pertinent and effective small communities. Whatever one may think, the parish is still a major point of reference for the Christian people, even for the non-practicing. Accordingly, realism and wisdom demand that we continue along the path aiming to restore to the parish, as needed, more adequate structures and, above all a new impetus through the increasing integration into it of qualified, responsible and generous members. This being said and taking into account the necessary diversity of places for catechesis (the parish as such, families taking in children and adolescents, chaplaincies for State schools, Catholic educational establishments, apostolic movements that give periods of catechesis, clubs open to youth in general, spiritual formation weekends, etc.), it is supremely important that all these catechetical channels should really converge on the same confession of faith, on the same membership of the Church, and on commitments in society lived in the same Gospel spirit: "one Lord, one faith, one baptism, one God and Father."(116) That is why every big parish or every group of parishes with small numbers has the serious duty to train people completely dedicated to providing catechetical leadership (priests, men and women religious, and lay people), to provide the equipment needed for catechesis under all aspects, to increase and adapt the places for catechesis to the extent that it is possible and useful to do so, and to be watchful about the quality of the religious formation of the various groups and their integration into the ecclesial community.
In short, without monopolizing or enforcing uniformity, the parish remains, as I have said, the pre-eminent place for catechesis. It must rediscover its vocation, which is to be a fraternal and welcoming family home, where those who have been baptized and confirmed become aware of forming the People of God. In that home, the bread of good doctrine and the Eucharistic Bread are broken for them in abundance, in the setting of the one act of worship(117); from that home they are sent out day by day to their apostolic mission in all the centers of activity of the life of the world.
116. Ep 4,5-6.
117. Cf. Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium, SC 35 SC 52, AAS 56 (1964), pp. 109, 114; cf. also , promulgated by a Decree of the Sacred Congregation of Rites on April 6, 1969, 33, and what has been said above in Chapter VI concerning the homily.
68 The family's catechetical activity has a special character, which is in a sense irreplaceable. This special character has been rightly stressed by the Church, particularly by the Second Vatican Council.(118) Education in the faith by parents, which should begin from the children's tenderest age,(119) is already being given when the members of a family help each other to grow in faith through the witness of their Christian lives, a witness that is often without words but which perseveres throughout a day-to-day life lived in accordance with the Gospel. This catechesis is more incisive when, in the course of family events (such as the reception of the sacraments, the celebration of great liturgical feasts, the birth of a child, a bereavement) care is taken to explain in the home the Christian or religious content of these events. But that is not enough: Christian parents must strive to follow and repeat, within the setting of family life, the more methodical teaching received elsewhere. The fact that these truths about the main questions of faith and Christian living are thus repeated within a family setting impregnated with love and respect will often make it possible to influence the children in a decisive way for life. The parents themselves profit from the effort that this demands of them, for in a catechetical dialogue of this sort each individual both receives and gives.
Family catechesis therefore precedes, accompanies and enriches all other forms of catechesis. Furthermore, in places where anti- religious legislation endeavors even to prevent education in the faith, and in places where widespread unbelief or invasive secularism makes real religious growth practically impossible, "the church of the home"(120) remains the one place where children and young people can receive an authentic catechesis. Thus there cannot be too great an effort on the part of Christian parents to prepare for this ministry of being their own children's catechists and to carry it out with tireless zeal. Encouragement must also be given to the individuals or institutions that, through person-to-person contacts, through meetings, and through all kinds of pedagogical means, help parents to perform their task: The service they are doing to catechesis is beyond price.
118. Since the High Middle Ages, provincial councils have insisted on the responsibility of parents in regard to education in the faith: cf. Sixth Council of Arles (813), Canon 19, Council of Mainz (813), Canons 45, 47; Sixth Council of Paris (829), Book 1, Chapter 7: Mansi, Sacrorum Conciliorum Nova et Amplissima Collectio, XIV, 62, 74, 542. Among the more recent documents of the Magisterium, note the Encyclical Divini illius Magistri of Pius XI December 31, 1929: AAS 22 (1930), pp. 49-86; the many discourses and messages of Pius XII; and above all the texts of the Second Vatican Council: the Dogmatic Constitution on the Church Lumen Gentium, LG 11 LG 35: AAS 57 (l965), pp. 15, 40; the Decree on the Apostolate of the Laity Apostolicam Actuositatem, AA 11 AA 30: AAS 58(l966), pp. 847, 860; the Pastoral Constitution on the Church in the Modern World Gaudium et Spes, GS 52: AAS 58 (l966) p. 1073; and especially the Declaration on Christian Education Gravissimum Educationis, GE 3: AAS 58 (1966), p. 731.
119. Cf. Second Vatican Council, Declaration on Christian Education Gravissimum Educationis, GE 3, AAS 58 (1966), p. 731.
120. Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium, LG 11, AAS 57 (1965), p. 16; cf. Decree on the Apostolate of the Laity Apostolicam Actuositatem, 11: AAS 58 (1966), p. 848.
69 Together with and in connection with the family, the school provides catechesis with possibilities that are not to be neglected. In the unfortunately decreasing number of countries in which it is possible to give education in the faith within the school framework, the Church has the duty to do so as well as possible. This of course concerns first and foremost the Catholic school: it would no longer deserve this title if, no matter how much it shone for its high level of teaching in non-religious matters, there were justification for reproaching it for negligence or deviation in strictly religious education. Let it not be said that such education will always be given implicitly and indirectly. The special character of the Catholic school, the underlying reason for it, the reason why Catholic parents should prefer it, is precisely the quality of the religious instruction integrated into the education of the pupils. While Catholic establishments should respect freedom of conscience, that is to say, avoid burdening consciences from without by exerting physical or moral pressure, especially in the case of the religious activity of adolescents, they still have a grave duty to offer a religious training suited to the often widely varying religious situations of the pupils. They also have a duty to make them understand that, although God's call to serve Him in spirit and truth, in accordance with the Commandments of God and the precepts of the Church, does not apply constraint, it is nevertheless binding in conscience.
But I am also thinking of non-confessional and public schools. I express the fervent wish that, in response to a very clear right of the human person and of the family, and out of respect for everyone's religious freedom, all Catholic pupils may be enabled to advance in their spiritual formation with the aid of a religious instruction dependent on the Church, but which, according to the circumstances of different countries, can be offered either by the school or in the setting of the school, or again within the framework of an agreement with the public authorities regarding school timetables, if catechesis takes place only in the parish or in another pastoral center. In fact, even in places where objective difficulties exist, it should be possible to arrange school timetables in such a way as to enable the Catholics to deepen their faith and religious experience, with qualified teachers, whether priests or lay people.
Admittedly, apart from the school, many other elements of life help in influencing the mentality of the young, for instance, recreation, social background and work surroundings. But those who study are bound to bear the stamp of their studies, to be introduced to cultural or moral values within the atmosphere of the establishment in which they are taught, and to be faced with many ideas met with in school. It is important for catechesis to take full account of this effect of the school on the pupils, if it is to keep in touch with the other elements of the pupil's knowledge and education; thus the Gospel will impregnate the mentality of the pupils in the field of their learning, and the harmonization of their culture will be achieved in the light of faith. Accordingly, I give encouragement to the priests, religious and lay people who are devoting themselves to sustaining these pupils' faith. This is moreover an occasion for me to reaffirm my firm conviction that to show respect for the Catholic faith of the young to the extent of facilitating its education, its implantation, its consolidation, its free profession and practice would certainly be to the honor of any government, whatever be the system on which it is based or the ideology from which it draws its inspiration.
70 Lastly, encouragement must be given to the lay associations, movements and groups, whether their aim is the practice of piety, the direct apostolate, charity and relief work, or a Christian presence in temporal matters. They will all accomplish their objectives better, and serve the Church better, if they give an important place in their internal organization and their method of action to the serious religious training of their members. In this way every association of the faithful in the Church has by definition the duty to educate in the faith.
This makes more evident the role given to the laity in catechesis today, always under the pastoral direction of their Bishops, as the propositions left by the synod stressed several times.
71 We must be grateful to the Lord for this contribution by the laity, but it is also a challenge to our responsibility as pastors, since these lay catechists must be carefully prepared for what is, if not a formally instituted ministry, at the very least a function of great importance in the Church. Their preparation calls on us to organize special centers and institutes, which are to be given assiduous attention by the Bishops. This is a field in which diocesan, interdiocesan or national cooperation proves fertile and fruitful. Here also the material aid provided by the richer Churches to their poor sisters can show the greatest effectiveness, for what better assistance can one Church give to another than to help it to grow as a Church with its own strength?
I would like to recall to all those who are working generously in the service of the Gospel, and to whom I have expressed here my lively encouragement, the instruction given by my venerated predecessor Paul VI: "As evangelizers, we must offer. . . the image of people who are mature in faith and capable of finding a meeting-point beyond the real tensions, thanks to a shared, sincere and disinterested search for truth. Yes, the destiny of evangelization is certainly bound up with the witness of unity given by the Church. This is a source of responsibility and also of comfort."(121)
121. Apostolic Exhortation Evangelii Nuntiandi, EN 77, AAS 68 (1976), p. 69.
72 At the end of this apostolic exhortation, the gaze of my heart turns to Him who is the principle inspiring all catechetical work and all who do this work-the Spirit of the Father and of the Son, the Holy Spirit.
In describing the mission that this Spirit would have in the Church, Christ used the significant words: "He will teach you all things, and bring to your remembrance all that I have said to you."(122) And He added: "When the Spirit of truth comes, he will guide you into all the truth...he will declare to you the things that are to come."(123)
The Spirit is thus promised to the Church and to each Christian as a teacher within, who, in the secret of the conscience and the heart, makes one understand what one has heard but was not capable of grasping: "Even now the Holy Spirit teaches the faithful," said St. Augustine in this regard, "in accordance with each one's spiritual capacity. And he sets their hearts aflame with greater desire according as each one progresses in the charity that makes him love what he already knows and desire what he has yet to know."(124)
Furthermore, the Spirit's mission is also to transform the disciples into witnesses to Christ: "He will bear witness to me; and you also are witnesses."(125)
But this is not all. For St. Paul, who on this matter synthesizes a theology that is latent throughout the New Testament, it is the whole of one's "being a Christian," the whole of the Christian life, the new life of the children of God, that constitutes a life in accordance with the Spirit.(126) Only the Spirit enables us to say to God: "Abba, Father."(127) Without the Spirit we cannot say: "Jesus is Lord."(128) From the Spirit come all the charisms that build up the Church, the community of Christians.(129)
In keeping with this, St. Paul gives each disciple of Christ the instruction: "Be filled with the Spirit."(130) St. Augustine is very explicit: "Both (our believing and our doing good) are ours because of the choice of our will, and yet both are gifts from the Spirit of faith and charity."(131)
Catechesis, which is growth in faith and the maturing of Christian life towards its fullness, is consequently a work of the Holy Spirit, a work that He alone can initiate and sustain in the Church.
This realization, based on the text quoted above and on many other passages of the New Testament, convinces us of two things.
To begin with, it is clear that, when carrying out her mission of giving catechesis, the Church-and also every individual Christian devoting himself to that mission within the Church and in her name- must be very much aware of acting as a living, pliant instrument of the Holy Spirit. To invoke this Spirit constantly, to be in communion with Him, to endeavor to know His authentic inspirations must be the attitude of the teaching Church and of every catechist.
Secondly, the deep desire to understand better the Spirit's action and to entrust oneself to Him more fully - at a time when "in the Church we are living an exceptionally favorable season of the Spirit," as my predecessor Paul VI remarked in his Apostolic Exhortation Evangelii nuntiandi(132) - must bring about a catechetical awakening. For "renewal in the Spirit" will be authentic and will have real fruitfulness in the Church, not so much according as it gives rise to extraordinary charisms, but according as it leads the greatest possible number of the faithful, as they travel their daily paths, to make a humble, patient and persevering effort to know the mystery of Christ better and better, and to bear witness to it .
I invoke on the catechizing Church this Spirit of the Father and the Son, and I beg Him to renew catechetical dynamism in the Church.
122. Jn 14,26.
123. Jn 16,13.
124. In Ioannis Evangelium Tractatus, 97, 1: PL 35, 1877.
125. Jn 15,26-27.
126. Cf. Rm 8,14-17 Ga 4,6.
127. Rm 8,15.
128. 1Co 12,3.
129. Cf. 1Co 12,4-11.
130. Ep 5,18.
131. Retractationum Liber I, 23, 2: PL 32, 621.
132. 75: AAS 68 (1976), p. 66.
73 May the Virgin of Pentecost obtain this for us through her intercession. By a unique vocation, she saw her Son Jesus "increase in wisdom and in stature, and in favor."(133) As He sat on her lap and later as He listened to her throughout the hidden life at Nazareth, this Son, who was "the only Son from the Father," "full of grace and truth," was formed by her in human knowledge of the Scriptures and of the history of God's plan for His people, and in adoration of the Father.(134) She in turn was the first of His disciples. She was the first in time, because even when she found her adolescent Son in the temple she received from Him lessons that she kept in her heart.(135) She was the first disciple above all else because no one has been "taught by God"(136) to such depth. She was "both mother and disciple," as St. Augustine said of her, venturing to add that her discipleship was more important for her than her motherhood.(137) There are good grounds for the statement made in the synod hall that Mary is "a living catechism" and "the mother and model of catechists."
May the presence of the Holy Spirit, through the prayers of Mary, grant the Church unprecedented enthusiasm in the catechetical work that is essential for her. Thus will she effectively carry out, at this moment of grace, her inalienable and universal mission, the mission given her by her Teacher: "Go therefore and make disciples of all nations."(138)
With my apostolic blessing.
Given in Rome, at St. Peter's, on October 16, 1979, the second year of my pontificate.
JOHN PAUL II
133. Cf. Lc 2,52.
134. Cf. Jn 1,14 He 10,5 S. Th., III 12,2-3,ad 3
135. Cf. Lc 2,51.
136. Cf. Jn 6,45.
137. Cf. Sermo 25, 7: PL 46, 937-938.
138. Mt 28,19.
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Catechesi tradendae EN 61