Posted on 06/14/2008 1:01:32 PM PDT by markomalley
PROLOGUE
I. THE LIFE OF MAN - TO KNOW AND LOVE GOD
1 God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.
2 So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age."4 Strengthened by this mission, the apostles "went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it."5
3 Those who with God's help have welcomed Christ's call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been faithfully guarded by their successors. All Christ's faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in liturgy and prayer.6
II. HANDING ON THE FAITH: CATECHESIS
4 Quite early on, the name catechesis was given to the totality of the Church's efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ.7
5 "Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life."8
6 While not being formally identified with them, catechesis is built on a certain number of elements of the Church's pastoral mission which have a catechetical aspect, that prepare for catechesis, or spring from it. They are: the initial proclamation of the Gospel or missionary preaching to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness.9
7 "Catechesis is intimately bound up with the whole of the Church's life. Not only her geographical extension and numerical increase, but even more her inner growth and correspondence with God's plan depend essentially on catechesis."10
8 Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the Church, saintly bishops devoted an important part of their ministry to catechesis. St. Cyril of Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many other Fathers wrote catechetical works that remain models for us.11
9 "The ministry of catechesis draws ever fresh energy from the councils. The Council of Trent is a noteworthy example of this. It gave catechesis priority in its constitutions and decrees. It lies at the origin of the Roman Catechism, which is also known by the name of that council and which is a work of the first rank as a summary of Christian teaching. . . ."12
The Council of Trent initiated a remarkable organization of the Church's catechesis. Thanks to the work of holy bishops and theologians such as St. Peter Canisius, St. Charles Borromeo, St. Turibius of Mongrovejo or St. Robert Bellarmine, it occasioned the publication of numerous catechisms.
10 It is therefore no surprise that catechesis in the Church has again attracted attention in the wake of the Second Vatican Council, which Pope Paul VI considered the great catechism of modern times. The General Catechetical Directory (1971) the sessions of the Synod of Bishops devoted to evangelization (1974) and catechesis (1977), the apostolic exhortations Evangelii nuntiandi (1975) and Catechesi tradendae
(1979), attest to this. The Extraordinary Synod of Bishops in 1985 asked "that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed"13 The Holy Father, Pope John Paul II, made the Synod's wish his own, acknowledging that "this desire wholly corresponds to a real need of the universal Church and of the particular Churches."14 He set in motion everything needed to carry out the Synod Fathers' wish.
III. THE AIM AND INTENDED READERSHIP OF THE CATECHISM
11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries".15
12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful.
IV. STRUCTURE OF THIS CATECHISM
13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord's Prayer).
Part One: The Profession of Faith
14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men.16
First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). The profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Savior; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two).
Part Two: The Sacraments of Faith
15 The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's liturgy (Section One), especially in the seven sacraments (Section Two).
Part Three: The Life of Faith
16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it - through right conduct freely chosen, with the help of God's law and grace (Section One), and through conduct that fulfills the twofold commandment of charity, specified in God's Ten Commandments (Section Two).
Part Four: Prayer in the Life of Faith
17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord's Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.
V. PRACTICAL DIRECTIONS FOR USING THIS CATECHISM
18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.
19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.
20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.
21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use.
22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit's teaching in condensed formula. These IN BRIEF summaries may suggest to local catechists brief summary formula that could be memorized.
VI. NECESSARY ADAPTATIONS
23 The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct.17
24 By design, this Catechism does not set out to provide the adaptation of doctrinal presentations and catechetical methods required by the differences of culture, age, spiritual maturity, and social and ecclesial condition among all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful:
Above all - Charity
25 To conclude this Prologue, it is fitting to recall this pastoral principle stated by the Roman Catechism:
1 Jn 17 3.
And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent.
2 1 Tim 2:3-4.
This is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.
3 Acts 4:12.
And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved."
4 Mt 28:19-20.
Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age."
5 Mk 16:20.
And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it. Amen.
6 Cf. Acts 2:42.
And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers.
7 Cf. John Paul II, Apostolic Exhortation Catechesi tradendae 1; 2.
Christ's Final Command
1. The Church has always considered catechesis one of her primary tasks, for, before Christ ascended to His Father after His resurrection, He gave the apostles a final command - to make disciples of all nations and to teach them to observe all that He had commanded.(1) He thus entrusted them with the mission and power to proclaim to humanity what they had heard, what they had seen with their eyes, what they had looked upon and touched with their hands, concerning the Word of Life.(2) He also entrusted them with the mission and power to explain with authority what He had taught them, His words and actions, His signs and commandments. And He gave them the Spirit to fulfill this mission.
Very soon the name of catechesis was given to the whole of the efforts within the Church to make disciples, to help people to believe that Jesus is the Son of God, so that believing they might have life in His name,(3) and to educate and instruct them in this life and thus build up the Body of Christ. The Church has not ceased to devote her energy to this task.
Paul VI's Solicitude
2. The most recent Popes gave catechesis a place of eminence in their pastoral solicitude. Through his gestures, his preaching, his authoritative interpretation of the Second Vatican Council (considered by him the great catechism of modern times), and through the whole of his life, my venerated predecessor Paul VI served the Church's catechesis in a particularly exemplary fashion. On March 18, 1971, he approved the General Catechetical Directory prepared by the Sacred Congregation for the Clergy, a directory that is still the basic document for encouraging and guiding catechetical renewal throughout the Church. He set up the International Council for Catechesis in 1975. He defined in masterly fashion the role and significance of catechesis in the life and mission of the Church when he addressed the participants in the first International Catechetical Congress on September 25, 1971,(4) and he returned explicitly to the subject in his Apostolic Exhortation Evangelii nuntiandi.(5) He decided that catechesis, especially that meant for children and young people, should be the theme of the fourth general assembly of the synod of Bishops,(6) which was held in October 1977 and which I myself had the joy of taking part in.
8 CT 18.
Catechesis as a Stage in Evangelization
18. Catechesis cannot be dissociated from the Church's pastoral and missionary activity as a whole. Nevertheless it has a specific character which was repeatedly the object of inquiry during the preparatory work and throughout the course of the fourth general assembly of the synod of Bishops. The question also interests the public both within and outside the Church.
This is not the place for giving a rigorous formal definition of catechesis, which has been sufficiently explained in the General Catechetical Directory.(47) It is for specialists to clarify more and more its concept and divisions.
In view of uncertainties in practice, let us simply recall the essential landmarks - they are already solidly established in Church documents - that are essential for an exact understanding of catechesis and without which there is a risk of failing to grasp its full meaning and import.
All in all, it can be taken here that catechesis is an education of children, young people and adults in the faith, which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life. Accordingly, while not being formally identified with them, catechesis is built on a certain number of elements of the Church's pastoral mission that have a catechetical aspect, that prepare for catechesis, or that spring from it. These elements are: the initial proclamation of the Gospel or missionary preaching through the kerygma to arouse faith, apologetics or examination of the reasons for belief, experience of Christian living, celebration of the sacraments, integration into the ecclesial community, and apostolic and missionary witness.
Let us first of all recall that there is no separation or opposition between catechesis and evangelization. Nor can the two be simply identified with each other. Instead, they have close links whereby they integrate and complement each other.
The Apostolic Exhortation Evangelii nuntiandi of December 8, 1975, on evangelization in the modern world, rightly stressed that evangelization - which has the aim of bringing the Good News to the whole of humanity, so that all may live by it - is a rich, complex and dynamic reality, made up of elements, or one could say moments, that are essential and different from each other, and that must all be kept in view simultaneously.(48) Catechesis is one of these moments - a very remarkable one - in the whole process of evangelization.
9 CT 18.
See footnote 8, above10 CT 13.
Councils and Missionary Activity
13. The ministry of catechesis draws ever fresh energy from the councils. The Council of Trent is a noteworthy example of this. It gave catechesis priority in its constitutions and decrees. It lies at the origin of the Roman Catechism, which is also known by the name of that council and which is a work of the first rank as a summary of Christian teaching and traditional theology for use by priests. It gave rise to a remarkable organization of catechesis in the Church. It aroused the clergy to their duty of giving catechetical instruction. Thanks to the work of holy theologians such as St. Charles Borromeo, St. Robert Bellarmine and St. Peter Canisius, it involved the publication of catechisms that were real models for that period. May the Second Vatican Council stir up in our time a like enthusiasm and similar activity.
The missions are also a special area for the application of catechesis. The People of God have thus continued for almost 2,000 years to educate themselves in the faith in ways adapted to the various situations of believers and the many different circumstances in which the Church finds herself.
Catechesis is intimately bound up with the whole of the Church's life. Not only her geographical extension and numerical increase, but even more, her inner growth and correspondence with God's plan depend essentially on catechesis. It is worthwhile pointing out some of the many lessons to be drawn from the experiences in Church history that we have just recalled.
11 Cf. CT 12.
The Fathers of the Church
12. This mission of teaching that belonged to the apostles and their first fellow workers was continued by the Church. Making herself day after day a disciple of the Lord, she earned the title of "Mother and Teacher."(40) From Clement of Rome to Origen,(41) the post-apostolic age saw the birth of remarkable works. Next we see a striking fact: Some of the most impressive Bishops and pastors, especially in the third and fourth centuries considered it an important part of their espiscopal ministry to deliver catechetical instructions and write treatises. It was the age of Cyril of Jerusalem and John Chrysostom, of Ambrose and Augustine, the age that saw the flowering, from the pen of numerous Fathers of the Church, of works that are still models for us.
It would be impossible here to recall, even very briefly the catechesis that gave support to the spread and advance of the Church in the various periods of history, in every continent, and in the widest variety of social and cultural contexts. There was indeed no lack of difficulties. But the word of the Lord completed its course down the centuries; it sped on and triumphed, to use the words of the Apostle Paul.(42)
12 CT 13.
See note 10, above
13 Extraordinary Synod of Bishops 1985, Final Report, II B a, 4.
Suggestions
Very many have expressed the desire that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed, that it might be, as it were, a point of reference for the catechisms or compendiums that are prepared in the various regions. The presentation of doctrine must be biblical and liturgical. It must be sound doctrine suited to the present life of Christians. The formation of candidates to the priesthood must be looked after in a particular way. In it, the philosophical formation and the manner of teaching theology proposed by the Decree "Optatam Totius" n.16 merit attention. It is recommended that the manuals, besides offering an exposition of sound theology in a scientific and pedagogical manner, be permeated by a true sense of the Church.
14 John Paul II, Discourse at the Closing Of the Extraordinary Synod of Bishops, 7 December 1985: AAS 78, (1986).
15 Extraordinary Synod of Bishops 1985, Final Report II B a, 4.
See note 13, above
16 Cf. Mt 10:32; Rom 10:9.
Matt 10:32 - So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven;
Rom 10:9 - So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven;
17 Cf. CT 20-22; 25.
Specific Aim of Catechesis
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.
Need for Systematic Catechesis
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:
- It must be systematic, not improvised but programmed to reach a precise goal;
- It must deal with essentials, without any claim to tackle all disputed questions or to transform itself into theological research or scientific exegesis;
- It must nevertheless be sufficiently complete, not stopping short at the initial proclamation of the Christian mystery such as we have in the kerygma;
- 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.
Catechesis and Life Experience
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)
Catechesis in the Wide Sense Necessary for Maturity and Strength of Faith
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)
18 Roman Catechism, Preface II; cf. 1 Cor 9:22; 1 Pt 2:2.
1 Cor 9:22 - To the weak I became weak, that I might win the weak. I have become all things to all men, that I might by all means save some.
1 Pet 2:2 - Like newborn babes, long for the pure spiritual milk, that by it you may grow up to salvation;
19 Roman Catechism, Preface 10; cf. 1 Cor 13:8.
Love never ends; as for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away.
“God our Savior desires all men to be saved and to come to the knowledge of the truth”. (Footnote #2 from 1Timothy).
For starters, this is a very important point. It tells me that as Catholics, we believe that the message of the Gospel is meant for all men.
Because these words are used to open up the Catechism, I see them as considered of primary importance to us.
It matters to me that this is the starting point of the catechism.
Yes, theere were two editions that came out. One was printed with an orange color cover and the other a dark green cover.
There is also a smaller size white with blue print model.
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The Second Edition English Translation of the Catechism of the Catholic Church includes the corrections promulgated by Pope John Paul II on 8 September 1997. These corrections to the English text of the Catechism of the Catholic Church were made to harmonize it with the official Latin text promulgated by Pope John Paul II on the same date. For details of the corrections, see the editio typica modifications to the Catechism of the Catholic Church.
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I did not know this:
“One other thing that I noted reading this section: This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. (paragraph 12) — The intended readership was catechists, not those to be catechized. That actually explains much in the tone and language of the document!”
Thank you.
Thanks, I live in a rather remote area, no Catholic book stores any where. I have gotten rid of my credit cards. So I will have to get one of my big city friends to send it to me.
Plus half the time the parents were not even taking the kid to Mass. Unbelievable.
All you really need are the the Catechism and the Companion (but it helps to have a Bible around, too). But there are LOTS of good books out there. The CCC is a masterpiece of clear writing--even kids should be able to grasp a lot of it. Ignore the "Catechism of the United States" (or whatever they call the piece of pablum put out by the US council of Catholic Bishops).
"Plus half the time the parents were not even taking the kid to Mass. Unbelievable."
Well, the problem is probably because those PARENTS had lousy "Religious Ed" classes, too. The breakdown in Catechesis in the Church is appalling. And the same "education majors" mentality that has destroyed public education is the cause.
I had only an hour and a half and it took a half hour to get the kids to sit down and shut up. Even to do a fun activity.
I did learn an important lesson however, if it's not important to the parents, it will never be important to the kids. We need to catechize the adults.
“Many of the dioceses now resort to cutsy, new age teaching methods” and I might add, devoid of meaningful content; I looked in on that at our church about 15 years ago and was appalled. I’m still at the church, but I’ve not looked in again on the education dept. (Sigh)
That’s great! Thanks.
I teach RCIC and we use the St. Joseph’s and Baltimore Catechism.
Just yesterday my 14 yr old granddaughter returned from a visit with friends and whatever church they went to told her that she should pray for God’s well-being.
We had a good 15 minute Catechism lesson and “To know and love God” was first and foremost. And then a little lesson on prayer. ACTS: Atonement, Contrition, Thanksgiving and Supplication. I don’t think God needs us to pray for Him but pray to Him and live for Him.
I have to say one thing about Catechesis. You can teach it correctly until you are blue in the face and most of it seems to go in and out of their heads.
The good thing is that it remains in the deep recesses of their minds and one day the Holy Spirit will bring it to the top.
Amen! And I can’t see it being any other way. We all know how Jesus felt about the self-satisfaction of the Pharisees and they had that attitude because they believed that they were the only ones who were following their man-made rules well enough.
I am special to God but if I thought that I was one of very few who were special to God, my ego could be insufferable.
I remember thinking about this scripture passage whenever I would read that Pope John Paul II was going to another country to visit. Just off hand, does anyone know how much of the world he actually went to?
We have the same problem about the kids not attending Mass and though we encourage it...a lot...it doesn’t always happen and it isn’t the fault of the kids.
I just think it is still important for them to be taught because there will come a day when they will need it teaching.
As for the material, our DRE lets us choose our own if we want. Even those who use the fluff books use additional matierials and their own knowledge.
I know that the Word of God will have an effect, I also know that I may never see it, I have to be content and know that God is in control. That one day some of these children are going to embrace their relationship with God and that God used me, not for me to get satisfaction but that I did what sometimes seemed like trying to sow seed directly onto the hard rock.
“The good thing is that it remains in the deep recesses of their minds and one day the Holy Spirit will bring it to the top.”
Yup. The difference between rote memorization and actually living Christ comes through the Holy Spirit over time. The changes are radical in nature, but the development of the Mind of Christ takes much time. There are those who are in Christ quickly, but I think for the rest of us, our human natures fight against God.
Memorizing things is not the same as Catechesis. While I can quote passages verbatim, the meanings and the applications of those passages only come through Catechesis.
“While I can quote passages verbatim...”
Meaning Scripture. The Fathers’ teachings in Catechesis are truly in the Holy Spirit. The depth of their understanding, and in some, the mystical aspect of God is something few are gifted to expound.
6 years ago, the pastor of my former RC parish asked me to assist by teaching one of the Confirmation groups. At the time, my daughter was enrolled in this grade 11 preparation program, and I was truly humbled by the request. He directed me to the DRE who provided the Instructor's manual for the parish approved catechetical program. It was all new age. Chapter 1 advises the instructor to bring the following items on the first night of class: a large rock, small smooth stones (one for each student), a boom box, mood music, pillar candles, paper, markers, pencils .... the last item was a Bible. I brought the Bible, a Rosary and the Prayer to St. Michael the Archangel (one for each student) - period. Two weeks later, the DRE popped her head in during class, asking for volunteers to perform a liturgical dance for the Feast of St. Lucy. My jaw dropped!
It was all downhill from there. Long story short, I provided the DRE and the pastor with copies of the 1975 NCCB document banning liturgical dance in the US. The pastor tried to cajole me by suggesting that I think of it as "liturgical movement". I told him that according to Webster's dictionary, movement set to music is called dance, and waved the 1975 NCCB document in his face. Undaunted, he proceded with his plan and I pursued it with the diocese. The Diocesan Office for Liturgy and Divine Worship backed the pastor's term: "liturgical movement" and cited some arcane VCII document on multi-culturism. Non-plused, I returned the salvo, this time quoting from Sacrosanctum Concilium and Canon Law which states: 'Every Catholic is entitled to a valid Mass'. That was the end of the liturgical dance program at our parish.
With my Confirmation students, I adjusted each week's curriculum to fit a more orthodox model. When it came time to select their Confirmation names, I pointed them to a web site that listed saints going all the way back to the 1st century. I had them research the saints and identify with one, then write a report to share with the others in the class. Of the 6 groups preparing for Confirmation that year, mine was the only one where every student chose a saint's name for Confirmation.
I left that parish 4 years ago and joined a Maronite Catholic parish. Last year, the pastor asked me to take on the responsibility of directing the religious education program. With limited experience, at least I knew which Catholic publishing houses to avoid and chose Ignatius Press for our program. Judging from the feedback, it was a huge success. With only 15 classes throughout the entire year, it is a tremendous challenge to keep all of the kids and parents on track. To do this, I just sent home a letter with a recommended list of Catholic books, by grade level, to keep the children focused during the summer months. The letter also advised the parents that in November, to counteract the degenerated festival known as Halloween, our parish children will participate in a Parade of Saints on the Feast of All Saints. The letter offered pictures of small children dressed up like Sts. Francis and George and as an Archangel, along with a web site where they can purchase saintly costumes. This gives the kids and parents ample time to read through the lives of the saints, select one they like, make or buy a costume and remain connected to their Catholic faith.
As a concerned parent, I would strongly encourage you to volunteer your time to teach one of the classes at your local parish. Children need serious and sincere guidance; who better than you?! Get involved! Touch lives and make a difference. Most importantly, pray for these children - they are the future of our Church!
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