General and Introductory Materials
Part 3 Theological Issues
Chapter 38 Evangelization and Catechetics
Preliminary Questions
In comparing doctrines, they should remember that there exists an order or a "hierarchy" of truths in Catholic doctrine, since their relationship to the fundamentals of Christian faith is diverse. Vatican II, Decree on Ecumenism, #11.
Moreover, the "hierarchy of truths" of Catholic doctrine should always be respected; these truths all demand due assent of faith, yet are not all equally central to the mystery revealed in Jesus Christ, since they vary in their connection with the foundation of the Christian faith. (Pontifical Council for Promoting Christian Unity, Directory for Ecumenism, [1993], #75.
Bibliography
Kenan B. Osborne, O.F.M. Sacramental Guidelines: A Companion to the New Catechism for Religious Educators, New York: Paulist Press, 1995. ISBN 0-8091-3565-5. $13.95.
William Henn, O.F.M.Cap, "Theological Notes" in The New Dictionary of Theology, edited by Komonchak et al., pp 1011-1013.
The Entire Issue of La Maison-Dieu number 234 (2003) is devoted to the issue of Catechese et liturgie en dialogue.
"The Celebration of the Christian Mystery," Catechism of the Catholic Church. Washington D.C.: United States Catholic Conference, 1994. nn 1066-1209. ISBN 1-55586-513-5.
United States Catholic Conference. Guidelines for Doctrinally Sound Catechetical Materials. Washington, DC: Office for Publishing and Promotion Services USCC, publication No. 419-8. ISBN 1-55586-419-8
The National Advisory Committee on Adult Religious Education of the Department of Education of the United States Catholic Conference. Catechism of the Catholic Church: An Access Guide for Adult Discussion Groups. (Washington: USCC, 1995.) Publication No.050-8. ISBN 1-55586-050-8. $1.77.
Baumbach, Dr. Gerald F (Project designer). The Priest as Empowerer of Catechetical Ministry: Report and Workbook. Washington: National Conference of Catechetical Leadership and New York: William H. Sadlier Inc., 1995.
Thomas H. Groome. Christian Religious Education: Sharing our Story and Vision. San Francisco: Harper & Row, 1980. ISBN 0-06-063494-4. $12.95.
Pierre Jounel. "La Liturgie dans le Catéchisme de L'Eglise Catholique," Notitiae 322 (maio 1993:5) pp 265 - 284.
Helpful Websites
Center For Ministry Development. CMD Resource Center: free activities, programs, articles and books for youth ministry, young adult ministry and family ministry. Download articles and tools to enrich understanding. www.cmdnet.org
For a listing of sacramental programs click here
For a link to Sadlier: "We Believe Series" click here
A Short History of Catechisms
In the Middle Ages, catechismus referred to oral teaching, both the act of instruction and the doctrine taught. ... The term was first applied to a book in 1357, when The Lay Folks Catechism [was] issued by Archbishop Thorsby of York. ... Martin Luther made masterful use of the catechism as a vehicle in his program for reform and for instructing clergy and laity alike in the rudiments of the faith. (See: Berard L. Marthaler, "The Catechism of the Catholic Church in U.S. Context," The Living Light, Fall 1993, p 66.)
Term "catechism" seems to have been coined by Luther. (See: Stevick, Made, p 100.) Luther wrote a major catechism and minor catechism, that is, a "teacher’s (bishop’s) edition" and a "student’s edition" or a "clergy" edition and "people’s" edition.
1529 Luther’s Larger Catechism
1555 Catechism of Peter Canisius
1566 Catechism of the Council of Trent
1800 Baltimore Catechism (USA)
1966 Jean-Claude D'Hotel, Origins of the Modern Catechism
(thesis)
1968 Credo of the People of God (Paul VI)
1992 Catechism of the Catholic Church (in French)
1993 Catechism of the Catholic Church (English Edition)
1997 Modifications in the Typical Edition
1997 Catechism of the Catholic Church (Second English Edition)
1998 Catechism of the Catholic Church: Modifications from the
Editio Typica
2006 (March) Compendium: Catechism of the Catholic Church (e.g.
a "People's Edition")
2006 (July) United States Catholic Catechism for Adults
Access Guide
The National Advisory Committee on Adult Religious Education of the Department of Education of the United States Catholic Conference has published Catechism of the Catholic Church: An Access Guide for Adult Discussion Groups. (Washington: USCC, 1995, Publication No.050-8. ISBN 1-55586-050-8. $1.77.) The publication provides excellent material suggesting a good adult education process and outline five sessions for "adult access" to the Catechism. The purpose of session one "is to help adults understand the nature and purpose of the Catechism, to help them treasure it as an authoritative compendium of church teachings, and at the same time to encourage them to read the Catechism in its historical and social context." (page 4) The following is taken from the "input" section of the first session (pp 5-6).
B. The facilitator also should explain the adaptations that will be necessary in many adult education settings in the United States:
1. An acknowledgment of the lack of inclusive language.
It is simply a fact that this English translation prepared for the universal Church consistently uses the word man to refer to the human race-both men and women. This lack of "inclusive language" is very painful for many adults in our country. The present translation is subject to revision according to the Latin typical edition when it is published. In Latin, the same word is not used to refer both to the human race (homines) and to an individual man (vir). In the meantime, we must admit that this lack of inclusive language is a mark of the present time on the Catechism. However, the authors of the Catechism are not deaf to issues of language. For balance, see paragraphs 42, 239, 370.
2. Stability in tension with change.
While core truths do not change, the Church is constantly called to a deeper understanding of those truths (see paragraphs 65, 79). The Church faithfully hands on the teachings of the apostles and, at the same time, remains open to the promptings of the Spirit. Sometimes something is taken to be a core truth which the Spirit, through time, eventually teaches us is not. For example, the following paragraphs appear in the Roman Catechism, the catechism issued after the Council of Trent in 1566:
The Minister of the EucharistTo omit nothing doctrinal of this sacrament, we now come to speak of its minister, a point, however, on which scarcely anyone can be ignorant. ONLY PRIESTS HAVE POWER TO CONSECRATE AND ADMINISTER THE EUCHARIST. It must be taught, then, that to priests alone has been given power to consecrate and administer to the faithful, the Holy Eucharist. That this has been the unvarying practice of the Church, that the faithful should receive the Sacrament from the priests, and that the officiating priests should communicate themselves, has been explained by the holy Council of Trent, which has also shown that this practice, as having proceeded from Apostolic tradition, is to be religiously retained, particularly as Christ the Lord has left us an illustrious example thereof, having consecrated His own most sacred body, and given it to the Apostles with His own hands. |
One need only compare this with paragraph 903 of the new Catechism to see that this teaching about the distribution of the eucharist was not a core teaching. We must remain open to the Holy Spirit as we grow in our knowledge of the truth.
3. Not all teachings are equally relevant for every cultural setting.
Those who prepare catechetical sessions for adults need to select content areas that address the lived experience of the participants. For example, many adults in the United States must carefully consider the ramifications of being "stewards" of God’s gifts (see paragraphs 2402, 2403, 2404, 2405). Few need to deal with the excruciatingly painful problem of polygamy (see paragraph 2387).
4. Some teachings that appear clear-cut in one paragraph are nuanced in other relevant paragraphs.
As with Scripture, we can mislead ourselves by reading isolated paragraphs. Teachings are nuanced when read in context or when seen in the light of several passages. For example: "Is baptism necessary for salvation?" (see paragraphs 1257-1261; 1277, 1281), or, "Has the church taught that all must receive the Sacrament of Penance at least once a year?" (see paragraphs 1457 and 2042). The marginal notes help bring passages to bear on each other. This means that "In Brief’ sections can only be understood in the context of the paragraphs that have preceded them.
5. The Catechism does not replace the documents upon which it relies.
The Catechism is an "organic presentation of the Catholic faith in its entirety" (CCC 18). It relies on documents that have preceded it. For a deeper understanding of truths taught in the Catechism, the adult education leader may want to refer to other documents that elaborate on a given subject.
We recommend that each parish have the following resources available for facilitators of adult religious education groups.
A variety of translations of the Bible.
The documents of the Second Vatican Council.
General Catechetical Directory (GCD). Sacred Congregation for the Clergy (1971), based on the documents of the Second Vatican Council.
Rite of Christian Initiation of Adults (RCIA). Congregation for Divine Worship (1972). ‘Me official English Translation for the United States, National Conference of Catholic Bishops (1988).
To Teach As Jesus Did. United States Catholic Conference (1972).
On Evangelization in the Modern World (EN). Pope Paul VI (1975), based on the 1974 Synod of Bishops, "On Evangelization in the Modem World."
Sharing the Light of Faith. United States Catholic Conference (1979), rooted in the General Catechetical Directory.
Catechesis in Our Time (CT). Pope John Paul 11 (1979), based on the 1977 Synod of Bishops, "Catechesis in Our Time."
Serving Life and Faith: Adult Religious Education and the American Catholic Community. United States Catholic Conference, Department of Education (1986).
Guidelines for Doctrinally Sound Catechetical Materials. United States Catholic Conference (1990).
Catechism of the Catholic Church
Adult Catechesis in the Christian Community: Some Principles and Guidelines, with Discussion Guide. Sacred Congregation for Clergy (1990).
Guide for Catechists. Congregation for the Evangelization of Peoples (1993).
By referring to such documents the facilitator can help the participants see the Catechism in the context of other church documents.
The Hierarchy of Catholic Truths
"Catholic theologians standing fast by the teaching of the Church ... should remember that in Catholic doctrine there exists a 'hierarchy' of truths, since they vary in their relation to the fundamental Christian faith." (Second Vatican Council, Decree on Ecumenism, Unitatis Redintegratio, #11)
[Jesus] responded, "Well did Isaiah prophesy about you hypocrites, as it is written:
'This people honors me with their lips,
but their hearts are far from me;
In vain do they worship me,
teaching as doctrines human precepts.'
You disregard God's commandment but cling to human tradition."
(Mark 7:6-8 Gospel reading 22nd Sunday, cycle B)
The problem of the Pharisees -- determining which elements are central and essential for our identity -- is a perennial problem. One of the difficulties encountered by Catholics catechized with the Baltimore Catechism was that all the doctrines of the faith had the same weight, that is, they seemed to be of equal importance. Even graphically, everything was printed in one size font. (Note that the present Catechism of the Catholic Church uses two print sizes. The less important items are printed in the smaller font.) When all teachings are presented as being equally important and when we are taught that doctrine does not change, then a change in even a minor point is upsetting to the faithful. Witness, for example, the extreme adverse reaction of some Catholics when Pope John Paul II suggested the "Mysteries of Light." They felt that in "changing the rosary" he was changing an essential part of Church doctrine.
My own personal history moves me to emphasize this point when teaching theology in the seminary. I grew up and was formed in the faith during a period of (relative) absolute stability. I had only know one pope, Pius XII, from the time of my birth though the first nine years of seminary training. Along with one pope came one ecclesiology and one style of doing liturgy. Theology was taught as "Eternal Truths" and we were ill-prepared for the period of change which followed the death of Pius XII. In relatively rapid succession there were four more popes.
For many seminarians today the situation is similar. They have know only one pope, one ecclesiology and one style of liturgy. While it is not possible to predict the future, many of you may exercise your future ministry under the leadership of a different pope with perhaps a different vision of the Church. I would hope that learning that there exists a hierarchy of truths and that many doctrines are subject to change will enable you to make the transition less painfully and more enthusiastically should such a transition take place in you life time.
For example I was taught and I learned that:
1. It was against the divine law to pray with Protestants. They were in error. Error is evil. Error has no right to exist. One can not co-operate in evil. If a Catholic was required by necessity to attend a Protestant wedding or funeral the Catholic was required to sit passively through the entire service and not participate in any prayers or ritual actions.
2. The liturgy was in Latin and it would always remain in Latin. This was taught very clearly in Veterum Sapientia (February 22, 1962). It was forbidden to talk about English in the liturgy and bishops and religious superiors were to see to it that no one wrote anything against the use of Latin in the liturgy. (See Richstatter, Liturgical Law Today, page190.)3. The "words of consecration" were the only really important part of the Mass. In our eucharist course we learned that to skip or grammatically alter any one of these words (except perhaps "enim") was a mortal sin. Lay people who were obliged to attend Mass committed mortal sin if they were not present for the offertory, consecration , and priest's communion. There was no lectionary and the reading of the Bible played very little role in the liturgy or indeed in Catholic life. (For the first nine years of my seminary training there was no reference ever made to the Bible. I don't remember even owning one.)
4. Transubstantiation was accomplished by the words of consecration . There was no mention of the role of the Holy Spirit. (There is no mention of the Holy Spirit in the Roman Cannon until the final doxology.) I never heard the word "epiclesis" until after ordination. And now, with the "Guidelines on Eucharist Between Chaldean and Assyrian Churches " (October 27, 2001) the Pope has decided that the Anaphora of Addai and Mari (which does not contain the institution narrative as such) can be considered valid. This means that the words "This is my body..." do not absolutely have to be considered the only possible "formula of consecration."
5. The Roman Canon (which forms the basis of eucharistic prayer one) was thought to have been divinely inspired just as the Gospel are inspired. It could never be changed or altered.
Shortly after the publication of the Catechism of the Catholic Church. Father Kenan B. Osborne, O.F.M. published Sacramental Guidelines: A Companion to the New Catechism for Religious Educators (New York: Paulist Press, 1995. ISBN 0-8091-3565-5. $13.95). The purpose of this book was to help religious educators in their task of handing on the Faith and to determine what is essential and what is secondary to that enterprise. Osborne distinguishes three types of church teaching.
1. Official and Solemn Teaching of the Church
2. Undefined but Official Teachings of Church Leadership
3. Acceptable Theological Opinions
Regarding the Eucharist, Osborne stated that the following six teachings are in the first category: Official and Solemn Teaching of the Church (Osborne pp 78-86):
1. Holy Eucharist is a sacrament.
2. Holy Eucharist is a sacrament of the presence of Jesus.
3. The presence of Jesus is true, real and substantial.
4. Bread and wine in the Eucharist are not merely bread and wine, but they have been changed into the body and blood of Christ.
5. The Mass is a true sacrifice.
6. In the Eucharistic sacrifice, Jesus is both priest and victim.
Theological Notes
[The following is taken from William Henn, O.F.M.Cap, "Theological Notes" in The New Dictionary of Theology, edited by Komonchak et al., pp 1011-1013. – Theological notes are short qualifying phrases often used in manuals of Catholic theology prior to the Second Vatican Council indicating the degree of authoritativeness of a particular theological proposition. ... Perhaps the most complete systematization [of theological notes] appears in Sixtus Cartechini’s De valore notarum theologicarum (1951). Of his ten categories, the following are the most important (the examples are those provided by Cartechini):
1. Dogma fidei, also called de fide, de fide catholica and de fide divina et catholica, refers to a truth which is revealed by God and taught by the ordinary or extraordinary teaching office of the Church (e.g., the inerrancy of the Bible). When such a truth is solemnly defined by the pope or by a council it may also take the notation de fide deftnita (e.g., the doctrine of the Immaculate Conception).
2. De fide ecclesiastics definita refers to a solemnly defined truth which is not contained in revelation (e.g., that the eucharist is validly received under one species).
3. De fide divina notes truths contained in revelation which have not been defined by the church (e.g., that Christ merited his glorious resurrection).
4. Proxima fidei refers to truths unanimously considered to be revealed (e.g., monogenism).
5. Theologice certum indicates a conclusion derived from the application of reason to revealed truth (e.g., that the existence of God can be demonstrated).
6. Doctrina catholica (a truth perennially taught but not as revealed e.g., that the human biblical authors are true but secondary authors; Transubstantiation).
7. Certum, commune et certum, moraliter certum. e.g., that sacraments are true causes.
8. Securum or tutum e.g., what is taught by one of the Vatican congregations.
9. Communius or communissimum a very common opinion such as that sin is removed by the infusion of grace.
10. Probabilius, probabile a more or less probable explanation such as Bainism or Molinism.
Commentary
These categories clearly are based upon degrees of authority and, at the same time, imply degrees of certainty. A de fide definita truth has the highest level of authority and certainty; a probabile opinion has the lowest. Corresponding to these categories, Cartechini indicates gradations of errors and of required degrees of assent.
As it stands, the approach to Christian truth represented by theological notes has fallen out of favor in post-Vatican II theology. It emphasizes the degrees of authority of various propositions, giving the impression that theology is an activity of systematizing propositions and expanding the body of truths by deducing new propositions. Such an outlook contrasts sharply with the overall understanding of revelation expressed in Vatican II’s Constitution on Divine Revelation.
The system of theological notes, however, does resonate well with several contemporary themes pertaining to doctrine. It shares some kinship with the hermeneutical effort to more adequately assess the degrees of authority behind the various teachings of the Christian tradition. It stands as a reminder that an element of authority remains inextricably bound to truth which is revealed and, hence, received. Furthermore, the notion that differing degrees of assent are called for by different types of teaching touches on the question of religious freedom vis-à-vis revealed truth and the possibility of dissent. Finally, the effort to order truths according to their formal authority as represented in the system of theological notes finds a parallel in contemporary efforts to order truths according to their material content – a movement seen in discussions of the hierarchy of truths and short formulas of the faith.
Heresy
Heresy only applies when the truth denied falls in the category of the primary objects of infallibility. It does not apply to secondary or tertiary objects. Thus we are talking about central dogmas: incarnation, resurrection, Trinity. You can consult various theologians on the objects of the magisterium: e.g. Sullivan (Magisterium) or Pat Granfield (Limits of the Papacy). I would also direct you to Origins (Feb 13, 1997) in the "On File" column Card. Ratzinger himself comments on heresy and the objects of the magisterium. He there tells us that dissent on contraception and even ordination of women would not constitute heresy strictly speaking - and the canons must be strictly interpreted on these matters. Even serious doctrinal error does not necessarily add up to heresy. (Adapted from a response on the CLSA e-mail, January 19, 2001)
Catechism and Liturgy (1066 -1209)
Part Two: The Celebration of the Christian Mystery
1066 Why the liturgy?
1067
1068
1069 What does the word Liturgy mean?
1070
1071 Liturgy as source of life
1072
1073 Prayer and liturgy
1074 Catechesis and liturgy
1075
Section one: The
Sacramental Economy
1076
Chapter One: The Paschal Mystery in
the Age of the Church
Article 1: The Liturgy - Work of the Holy Trinity
I. The Father - source and Goal of the Liturgy
1077
1078
1079
1080
1081
1082
1083
II. Christ's Work in the Liturgy
1084 Christ glorified...
1085
1086 ...from the time of the Church of the Apostles ...
1087
1088 ... is present in the earthly liturgy ...
1089
1090 ...which participates in the liturgy of heaven
III. The Holy Spirit and the Church
in the Liturgy
1091
1092
1093 The Holy Spirit prepares for the reception of Christ
1094
1095
1096
1097
1098
1099 The Holy Spirit recalls the mystery of Christ
1100
1101
1102
1103
1104 The Holy Spirit makes present the mystery of Christ
1105
1106
1107
1108 The communion of the Holy Spirit
1109
IN BRIEF
1110
1112
1113
Article 2: The Paschal Mystery in
the Church's Sacraments
1113
I. The Sacraments of Christ
1114
1115
1116
II. The Sacraments of the Church
1117
1118
1119
1120
1121
III. The Sacraments of Faith
1122
1123
1124
1125
1126
IV. The Sacraments of Salvation
1127
1128
1129
V. The Sacraments of Eternal Life
1130
IN BRIEF
1131
1132
1133
1134
Chapter Two: The Sacramental
Celebration of the Paschal Mystery
1135
Article 1: Celebrating the Church's
Liturgy
I. Who Celebrates?
1136
1137 The Celebrants of the heavenly liturgy
1138
1139
1140 The celebrants of the sacramental liturgy
11411142
1143
1144
II. How is the Liturgy Celebrated?
1145 Signs and symbols
1146
1147
1148
1149
1150
1151
1152
1153 Words and actions
1154
1155
1156 Singing and music
1157
1158
1159 Holy images
1160
1161
1162
III. When Is the Liturgy Celebrated?
1163 Liturgical Seasons
1164
1165
1166 The Lord's Day
1167
1168 The Liturgical year
1169
1170
1171
1172 The sanctoral in the liturgical year
1173
1174 The Liturgy of the Hours
1175
1176
1177
1178
IV. Where Is the Liturgy Celebrated?
1179
1180
1181
1182
1183
1184
1185
1186
IN BRIEF
1187
1188
1189
1190
1191
1192
1193
1194
1195
1196
1197
1198
1199
Article 2: Liturgical Diversity And
the Unity of the Mystery
1200 Liturgical traditions and the catholicity of the Church
1201
1202
1203
1204
1205
1206
IN BRIEF
1207
1208
1209
Gaillardetz on Apologetics
Richard R. Gaillardetz, "Do We Need a New(er) Apologetics?" America, February 2, 2004, pp 26-33.
In an article in America magazine, Gaillardetz comments on the current (2004) state of Catholic apologetics, pointing out the strengths and weaknesses, and then he proposes "five characteristics of an alternative apologetics that would be more consonant with the teaching of the Second Vatican Council and the needs of the church."
1. Passionate and Positive
2. Dialogical
3. Ecumenical
4. Historically Responsible
5. Culturally Engaged
The Dialogue between Liturgy and Catechesis
58. Thomas Richstatter, O.F.M. "The Dialogue between Liturgy and Catechesis," Assembly, 21:1 (March 1995) pp 664-665.
The appearance of the English edition of the Catechism of the Catholic Church is an occasion for looking once again at the dialogue between liturgy and catechesis. The Second Vatican Council has now produced not only a new liturgy but a new catechism. As a liturgist, I must admit that one part of me is rather relieved that the fickle spotlight of public interest has moved from critiquing the new liturgy to critiquing the new catechism. And after twenty years of needing to say over and over that the fact that we have new liturgical books will not in itself solve all the world’s problems and bring about Christ’s immediate return in glory, I can now let the catechists take on that task. In the light of some of the exaggerated and unrealistic expectations that are being placed on the new Catechism, catechists will be kept busy for some time saying over and over that a new book will not in itself bring about the Parousia.
As a liturgist I am interested in both the new liturgy and the new Catechism. Along with all Catholics I am interested in how we pray and in what we believe. As one who frequently leads the liturgical assembly, I am interested in the liturgy and how we pray and worship as a community. As an educator and writer I am interested in catechesis. What is the relationship between liturgy and catechesis? What does the new liturgy say to the new Catechism and what does the new Catechism say to the new liturgy?
I have found that I can help students enter into the dialogue between liturgy and catechesis by asking them to think of a friend or relative that they love and to use the relation "loving the person / knowing the person" as a metaphor for the relation "liturgy / catechesis" so that LOVING : KNOWING :: LITURGY : CATECHESIS. Let me stress that I am speaking metaphorically. I am not speaking of exact definitions and parallels. I am speaking of a comparison which helps explain a relationship. Liturgy is more than "loving"; and catechesis is certainly more than "knowing."
LOVING : KNOWING. Life is about relationships. Life is about loving. More than "wealthy" or "powerful" I have always wanted to become a great lover! But I can’t love someone if I have never heard of them or don’t know anything about them. There is a certain "getting to know you" that goes before the loving. Yet in my experience, there are times when in the very "getting to know" the person I discover the beginnings of loving the person. Even more importantly, in the very process of loving the person I come to know her/him even more. In loving the person, I discover new and unknown aspects of their personalities. In loving the person I come to know the person in a way that could not be achieved by merely studying about the person. There is an intellectual component to being a great lover, and there are times when I concentrate on learning about loving. I study psychology, family systems, etc. But I use this knowledge about loving and about the beloved in order to love.
LITURGY : CATECHESIS. Liturgy and catechesis are about ultimate relationships, about knowing, loving, and serving God through God’s creation. From the early days of my Franciscan formation, from reading Bonaventure and Duns Scotus, I learned the primacy of Love and that holiness consisted in becoming a great lover. In this perspective it is natural to see the liturgy as our great Christian act of love making.
But just as I can’t love someone I don’t know, I can’t celebrate a God I don’t know. Consequently, as the Catechism states, liturgy "must be preceded by evangelization, faith, and conversion." (CCC 1072) It has been my experience that "getting to know" God is already the beginnings of loving God. It has also been my experience that in the very act of loving God – in the very celebration of the liturgy – I discover who God is in a way that could not be learned from a book, although I don’t celebrate the liturgy in order to find out about God just as I don’t "use" the relationship with a friend or lover merely to find out about the person or to "learn about loving."
There is a difference between knowing God and knowing about God. However, loving God and celebrating that love in the liturgy moves me to know more about God, to know more about how others have loved God, how their experience of God has been recorded in the Scriptures, how that experience of loving God has been shaped by different times and cultures, and how others have responded to that Love even as I am trying to do here, now, in my day to day moral decisions. Loving God moves me to engage in Christian religious education.
Thomas Groome sees catechesis as a specifically instructional activity within the broader enterprise of Christian religious education. He understands catechesis in its traditional meaning, "the activity of reechoing or retelling the story of Christian faith that has been handed down." (Groome, Christian Religious Education, p 27) When we understand catechesis as "retelling the story of Christian faith" and see the liturgy to be the celebration and "retelling the story of Christian faith," we can appreciate something of the complexity of the dialogue between liturgy and catechesis.
The Constitution on the Liturgy (CL 33-36) acknowledged that the liturgy itself has a "teaching" dimension. This "teaching character" of the liturgy was one source of norms for the liturgical reform.
33. Although the liturgy is above all things the worship of the divine majesty, it likewise contains rich instruction for the faithful. For in the liturgy God is speaking to his people and Christ is still proclaiming his Gospel. And the people are responding to God by both song and prayer.
It is at this point in the Constitution that the reasons for the use of the mother tongue in the liturgy are introduced; Latin impedes "telling the Christian story."
The Catechism of the Catholic Church addresses "Catechesis and Liturgy" in numbers 1074 and 1075 which are placed at the transition point between Part One "The Profession of Faith" and Part Two "The Celebration of the Christian Mystery."
1074. "The liturgy is the summit toward which the activity of the Church is directed; it is also the font from which all her power flows." It is therefore the privileged place for catechizing the People of God. "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 men."
1075. Liturgical catechesis aims to initiate people into the mystery of Christ (It is "mystagogy.") by proceeding from the visible to the invisible, from the sign to the thing signified, from the "sacraments" to the "mysteries." This Catechism, which aims to serve the whole Church in all the diversity of her rites and cultures, will present what is fundamental and common to the whole Church in the liturgy as mystery and as celebration (Section One), and then the seven sacraments and the sacramentals (Section Two).
Number 1074 consists of three sentences. The first is taken from a work on the liturgy (Sacrosanctum Concilium, 9) and the third taken from a work on catechesis (Catechesi tradendae, 23). I find both of these sentences to be relatively clear, especially when I read them in their original contexts. These two quotations are joined by an original sentence: "It [the liturgy] is therefore the privileged place for catechizing the People of God."
This sentence is less clear. It might be read differently by a liturgist than by a catechist. I can understand it in the relation "liturgy : catechesis :: loving : knowing" to mean that liturgy/loving is the privileged place for catechesis/knowing (as in the very act of loving God, I come to know God). I can understand it to mean that "telling the Christian story" is the aim of catechesis and the liturgy is the privileged place for that telling.
When we think of catechesis more narrowly in terms of "teaching" and "instruction" then perhaps the sentence says too much. I have heard the sentence interpreted to mean that the liturgy is the best place to read the Catechism, whether during the homily or in place of the reading from Scripture.
Number 1075 begins with a relatively new term "liturgical catechesis "which here refers to the catechetical dimension of the liturgy itself. When the Constitution on the Liturgy of speaks of "liturgical catechesis" as in article 35,3 it is speaking of teaching about the liturgy during the liturgy, that is, explaining the liturgical action.
35,3. A more explicitly liturgical catechesis should also be given in a variety of ways. Within the rites themselves provision is to be made for brief comments, when needed, by the priest or a qualified minister; they should occur only at the more suitable moments and use a set formula or something similar.
Teaching about the liturgy during the liturgy is something different from allowing the celebration itself to inform us.
Perhaps the practice of a children’s Liturgy of the Word at Sunday Mass might serve as an example to help clarify the distinction between liturgy and catechesis. Several years ago when I was pastor of a parish, I thought that our parish practice of providing a special Liturgy of the Word for the children met with a certain amount of success. For me, simply seeing the happy and satisfied looks on the children’s faces as they rejoined the adult community was more than adequate compensation for all the trouble and effort their liturgy caused! Today I often encounter a certain amount of opposition and even hostility to the practice. Consequently I was happy to see an article in a recent publication of the United States Catholic Conference recommending the practice. As I read the article "Obeying the Mystery: Worship and the Very Young" by Mary Catherine Berglund (Beginning the Journey, USCC publication No. 527-5) I noticed how the article consistently used "liturgical vocabulary" for the practice; and I came to remember how those who are hostile to the practice usually describe it using "instructional / educational" words. Are the children taken to their own liturgy or taken out for Sunday school? Are they taken to a place of worship or to a classroom? What title is used for the one who leads their liturgy? Who is responsible for preparing this part of the liturgy, the parish liturgist or the DRE? It seems that a children’s Liturgy of the Word works best when it is indeed liturgy.
Liturgy and catechesis are both directed toward telling the wonderful story of God’s love for us in Christ Jesus. Liturgists and catechists each have different strategies for telling this story; they are educated at different universities, employ different methodologies, and use different materials in their telling. Both liturgists and catechists, filled with knowledge and love of God and creation, want the story to be told and hope that the new rites together with the new Catechism will aid that telling.
To Think About
1. What are the key issues that you feel are central to catechesis on the Liturgy?
2. What criteria will you use in selecting textbooks and teaching materials?
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