Document of vocational, formative and promotional orientation
of Catechists in the territories dependent
on the Congregation for the Evangelization of Peoples
Vatican City 1993
Venerable Brothers in the Episcopacy,
Dearly beloved Priests,
Beloved Catechists,
In this historical period, which for various reasons is very
sensitive and favorable, to the influence of the Christian message, the
Congregation for the Evangelisation of Peoples has maintained a special interest
in some categories of people, who play a decisive role in missionary activity.
In fact, after having looked at formation in major seminaries (1986) considered
the life and ministry of priests (1989), our Congregation directed its attention
to lay catechists, in the Plenary Assembly of April 1992.
Catechists have always had a very important role in the
secular journey of evangelisation. Even today, they are considered to be
irreplaceable evangelisers, as the encyclical Redemptoris Missio so rightly
states. In his message to our Plenary Assembly, the Holy Father confirmed the
uniqueness of their role: "During my apostolic journeys I have been able
observe personally what the catechists offer, especially in mission territories,
an 'outstanding and absolutely necessary contribution to the spread of the faith
and the Church'" (AG 17).
The Congregation for the Evangelisation of Peoples
experiences directly the undisputed effectiveness of lay catechists. Under the
direction of priests, in fact, they continue with frankness to announce "the
Good News" to their brothers and sisters of other religions, preparing them
for entry into the ecclesial community through baptism. Through religious
instruction, preparation for the sacraments, animation of prayer and other works
of charity, they help the baptised to grow in the fervour of the Christian life.
Where there is a shortage of priests, the catechists are also entrusted with the
pastoral guidance of the little community separated from the Centre. Often, they
are called to witness to their faith by harsh trials and painful privations.The
history of evangelisation past and present attests to their constancy even to
the giving of life itself. Catechists are truly the pride of the missionary
Church!
The present Catechists' Guide, fruit of the last Plenary
Assembly, expresses the concern of the missionary Dicastery on behalf of this "deserving
band" of lay-apostles. This Guide contains a vast and precise amount of
material, which covers various topics: the identity of the catechist, his/her
selection, formation and spirituality; basic apostolic tasks and finally, the
economic situation.
With great hope I entrust this Guide to the Bishops, Priests
and to the Catechists themselves, inviting them to scrutinise it carefully and
to carry out its directives. In particular, I ask Catechetical Centres and
Schools for catechists, to refer to this document for their formation and
teaching programmes, whilst for content they already have in their hands the
Catechism of the Catholic Church, published after the Plenary Assembly.
The diligent and faithful use of this Catechists' Guide in
all the Churches dependent on our missionary Dicastery, will contribute, not
only to bringing about a renewed image of the catechist but will also guarantee
a concerted growth in this vital sector for the future of mission in the world.
This is my sincere wish confided in prayer to Mary,"Mother
and Model of Catechists", so that she may become more and more a consoling
reality in all the young Churches.
The Holy Father, informed of this commitment of our
Dicastery and having seen the text of the Guide, greatly appreciated and
encouraged the initiative, wholeheartedly giving his apostolic blessing, most
particularly to the catechists.
Rome, Feast of Saint Francis Xavier, 3rd December 1993
Jozef Card. Tomko
Prefect
INTRODUCTION
1. An indispensable service. The Congregation for the
Evangelization of Peoples (CEP) has always had a special concern for catechists,
convinced as it is that these are, under the direction of their Pastors, a
factor of prime importance in evangelization. In April 1970 it published some
practical directives for catechists, and now, conscious of its responsibility
and of radical changes in the missionary world, the CEP would like to call
attention to the present situation, the problems that arise, and prospects for
the development of this "praiseworthy army" of lay apostles.
It is encouraged in this project by the many pressing interventions of His
Holiness Pope John Paul II, who, during his apostolic voyages, makes use of
every opportunity to stress the importance and relevance of the work of
catechists as a "fundamental evangelical service".
Our task is a demanding but also a necessary and an
attractive one, seeing that, from the very beginning of Christianity and
wherever there has been missionary activity, catechists have made, and continue
to make, "an outstanding and indispensable contribution to the spread
of the faith and of the Church".
And so, having examined, in its Plenary Assembly of 27-30
April 1992, the information and suggestions that came in from a wide-ranging
consultation with Bishops and catechetical centres in mission territories, the
CEP has drawn up this Guide for Catechists, which treats in a doctrinal,
existential and practical way the principal aspects of the catechists' vocation,
identity, spirituality, selection and training, missionary and pastoral tasks,
and remuneration, along with the responsibility of the People of God towards
them, in today's conditions and those of the immediate future.
Under each heading we will try to give the ideals to be
aimed at, along with the essential considerations, while taking account of the
difficulty, in certain missionary situations, of defining who exactly can be
called a catechist. The directives are deliberately given in general terms, so
as to be applicable to all catechists in the young Churches. It is up to the
respective Pastors to make them more specific, in keeping with the requirements
and possibilities of the individual Churches.
The Guide is addressed first of all to the lay catechists
themselves, but also to the Bishops, priests, religious, formators and the
faithful, by reason of the strong links between the various components of the
ecclesial community.
Before this Guide could see light, the Holy Father John Paul
II had approved the Catechism of the Catholic Church ordering its
publication. The extraordinary importance, for the Church as well as for every
man of good will, of this rich and synthetic "exposition of the faith
of the Church and of catholic doctrine, verified and enlightened by the Sacred
Scripture, by the apostolic Tradition and by the Magisterium" is well
known. Even though this is a document of different aim and content, it becomes
immediately evident that the new catechism could offer some special
enlightenment at different points of the Guide and, above all, that it could be
a sure and authentic point of reference for the formation and for the activities
of the catechists. In the final edition of the text, therefore, care has been
taken to point out, particularly in the notes, the principal connections with
the themes exposed in the catechism.
It is our hope that this Guide will be used as a reference
book and will be a source of unity and encouragement for catechists and, through
them, for their ecclesial communities. The CEP offers it, therefore, to the
Episcopal Conferences and to individual Bishops as an aid to the life and
apostolate of their catechists and as a basis for the renewal of national and
diocesan catechetical programs and directors.
PART I
AN APOSTLE EVER RELEVANT
I. THE CATECHIST IN A MISSIONARY CHURCH
2. Vocation and identity. Every baptized Catholic is
personally called by the Holy Spirit to make his or her contribution to the
coming of God's kingdom. Within the lay state there are various vocations,
or different spiritual and apostolic roads to be followed by both individuals
and groups. Within the general vocation of the laity there are particular ones.
At the origin of the catechist's vocation, therefore, apart
from the sacraments of Baptism and Confirmation, there is a specific call from
the Holy Spirit, a "special charism recognized by the Church"
and made explicit by the Bishop's mandate. It is important for the catechist
candidate to recognize the supernatural and ecclesial significance of this call,
so as to be able to respond, like the Son of God, "Here I come"
(Heb 10:7), or, like the prophet, "Here I am, send me"
(Is 6:8).
In actual missionary practice, the catechist's vocation is
both specific, i.e. for the task of catechizing, and general,
for collaborating in whatever apostolic services are useful for the building up
of the Church.
The CEP insists on the value and distinctiveness of the
catechist's vocation. Each one, therefore, should try to discover, discern and
foster his or her own particular vocation .
From these premises it can be seen that catechists in
mission territories have their own identity, which characterizes them in respect
to those working in the older Churches, as the Church's magisterium and
legislation clearly recognize .
In short, the catechist in mission territories is identified
by four elements: a call from the Holy Spirit; an ecclesial mission;
collaboration with the Bishop's apostolic mandate; and a special link with
missionary activity ad gentes.
3. Role. Closely linked to the question of identity is that
of the role of the catechist in missionary activity, a role that is both
important and many-sided. Apart from the explicit proclamation of the Christian
message and the accompaniment of catechumens and newly baptized Christians on
their road to full maturity in the faith and in sacramental life, the
catechist's role comprises presence and witness, and involvement in human
development, inculturation and dialogue.
Thus the Church's Magisterium, when it speaks of catechists "in
mission lands", treats the subject as an important one and gives space
to it. The Encyclical Redemptoris Missio, for instance, describes
catechists as "specialized workers, direct witnesses, indispensable
evangelizers, who represent the basic strength of Christian communities,
especially in the young Churches". The Code of Canon Law has a
canon on catechists involved in strictly missionary activity and describes them
as "lay members of Christ's faithful who have received proper formation
and are outstanding in their living of the Christian life. Under the direction
of missionaries, they are to present the Gospel teaching and engage in
liturgical worship and in works of charity".
This description of the catechist corresponds with that of
the CEP in its 1970 Plenary Assembly: "The catechist is a lay person
specially appointed by the Church, in accordance with local needs, to make
Christ known, loved and followed by those who do not yet know Him and by the
faithful themselves".
To the catechist, as indeed to other members of the
faithful, may be entrusted, in accordance with the canonical norms, certain
functions of the sacred ministry which do not require the character of Holy
Orders. The execution of these functions, when a priest is not available, does
not make a pastor of the catechist, inasmuch as he or she derives legitimation
directly from the official permission granted by the Pastors. However, we may
recall a clarification made in the past by the CEP itself: in his or her
ordinary activity, "the catechist is not a simple substitute for the
priest, but is, by right, a witness of Christ in the community".
4. Categories and tasks. Catechists in mission territories
are not only different from those in older Churches, but among themselves vary
greatly in characteristics and modes of action from one young Church to another,
so that it is difficult to give a single description that would apply to all.
There are two main types of catechist: full-time catechists,
who devote their life completely to this service and are officially recognized
as such; and part-time catechists, who offer a more limited, but still precious,
collaboration. The proportion between the two categories varies from place to
place, but in general there are far more part-time than full-time catechists.
Various tasks are entrusted to both types of catechist, and
it is in these tasks that one can see the great diversity that exists between
different areas. The following outline would seem to give a realistic summary of
the main functions entrusted to catechists in Churches dependent on the CEP:
- Catechists with the specific task of catechizing,
which includes educating young people and adults in the faith, preparing
candidates and their families for the sacraments of Christian initiation, and
helping with retreats and other meetings connected with catechesis. Catechists
with these functions are more numerous in Churches that have stressed the
development of lay services.
- Catechists who collaborate in different forms of
apostolate with ordained ministers, whose direction they willingly accept.
The tasks entrusted to them are multiple: preaching to non-Christians;
catechizing catechumens and those already baptized; leading community prayer,
especially at the Sunday liturgy in the absence of a priest; helping the sick
and presiding at funerals; training other catechists in special centres or
guiding volunteer catechists in their work; taking charge of pastoral
initiatives and organizing parish functions; helping the poor and working for
human development and justice. This type of catechist is more common in places
where parishes cover a large area with scattered communities far from the
centre, or where, because of a shortage of clergy, parish priests select lay
leaders to help them.
The dynamism of the young Churches and their socio-cultural
situation give rise to other apostolic functions. For instance, there are religion
teachers in schools, teaching both baptized and non-Christian students.
These can be found in government schools, where the State allows religious
instruction, as well as in Catholic schools. There are also Sunday
catechists, who teach in Sunday schools organized by the parish, especially
where the State does not allow religious instruction in its schools. And in
large cities, especially in the poorer quarters, there are lay apostles doing
excellent work among the destitute, immigrants, prisoners and others in need.
Such functions are considered, according to the sensibilities and experience of
the different Churches, as either proper to the catechist or as a general form
of lay service to the Church and its mission. The CEP considers the multiplicity
and variety of these tasks as an expression of the richness of the Spirit at
work in the young Churches, and recommends them all to the attention of the
Bishops. It asks them to foster especially those that best respond to present
needs and to the immediate future, in so far as this can be foreseen.
There is another consideration. Catechists may be old or
young, male or female, married or single, and these factors should be taken into
account in assigning tasks in the various cultural settings. Thus, a married man
seems most indicated to be the community leader, especially in societies where
men still have a dominant role. Women would seem to be the natural choice for
educating the young and working for the Christian promotion of women. Married
adults have greater stability and can give witness to the values of Christian
marriage. The young, on the other hand, are to be preferred for contact with
youth and for activities that take up more time.
Finally, one should bear in mind that, beside the lay
catechists, there is a great number of religious men and women, who carry out
catechesis and, because of their special consecration, are able to bear a unique
witness in the capacity of their mission and consequently are called to be
available and prepared in their own way for this task. In practice they take on
many of the tasks of the catechist and, because of their close cooperation with
the priests, often play a directing role. The CEP, therefore, strongly
recommends the involvement of religious men and women, as is already the
practice in many places, in this important sector of ecclesial life, especially
in the training and guidance of catechists.
5. Prospects for development in the near future. The
tendency in general, and one which the CEP approves of and encourages, is for
the figure of the catechist as such to be affirmed and developed,
independently of the tasks he or she performs. The value of catechists and their
influence on the apostolate are always decisive for the Church's mission.
Basing itself on its own worldwide experience, the CEP
offers the following suggestions to help promote reflection on this subject:
- Absolute precedence must be given to quality. A
common problem is certainly the scarcity of properly trained candidates. The
character of the catechist is of prime importance, and this must influence the
criteria for selection and the program for training and guidance. The words of
the Holy Father are illuminating: "For such a fundamental evangelical
service a great number of workers are necessary. But, while striving for
numbers, we must aim above all today at securing the quality of the catechist".
- In view of the present impetus towards a renewed
mission ad gentes, the future of the catechist in the young Churches will
certainly be marked by missionary zeal. Catechists, therefore, should be ever
more fully qualified as lay pioneers of the apostolate. In the future, as in the
past, they should be distinguished by their indispensable contribution to
missionary activity ad gentes.
- It is not enough to fix an objective, but suitable
means must be chosen for attaining the goal, and this holds true also for
the training of catechists. Concrete programs should be drawn up, adequate
structures and financial support provided, and qualified formators secured, so
as to provide the catechists with a solid formation. Obviously the scale of the
facilities and the level of study will vary according to the real possibilities
of each Church, but certain standards should be attained by all, without giving
in to difficulties.
- The cadres in charge to be strengthened.
Everywhere there should be at least a few professional catechists who have been
trained in suitable centres and who, placed in key posts of the catechetical
organization under the direction of their Pastors, see to the preparation of new
candidates, introduce them to their functions and guide them in their work.
These cadres should be found at all levels - parish, diocesan and national - and
will be a guarantee of the good functioning of such an important sector of the
Church's life.
- The CEP expects that in the near future the work of
catechists will be still further developed, and we should try to see from now
how tomorrow's protagonists will act.
Special encouragement will be given to catechists with a
marked missionary spirit, who "will themselves become missionary
animators in their ecclesial communities and would be willing, if the Spirit so
calls them and their Pastors commission them, to go outside their own territory
to preach the gospel, prepare catechumens for baptism and build new ecclesial
communities".
Catechists who are involved in the catechesis will have a
developing future, because, the young Churches are multiplying the services of
the lay apostolate, which are distinct from those of the catechists. Hence it
will be of great use to have specialized catechists, for instance, those
who promote christian life where the majority of the people are already baptized
but where the level of religious instruction and of the life of faith is not
high. Catechists should also be trained for challenges which already face us
today and will become even greater in future: urbanization, increasing numbers
going on to third-level education, the world of youngsters, migrants and
refugees, growing secularization, political changes, the influence of the mass
media, etc.
The CEP draws attention to these future prospects and the
need to face up to them, while realizing that it is up to the local Pastors to
see how best to go about it. Episcopal Conferences and individual Bishops should
draw up a program for the preparation of catechists for the future, giving
special attention to the missionary dimension in both their training and
activity. These programs should not be vague, but specific and adapted to local
conditions, so that each Church will have both the catechists it needs today and
those that will be necessary in the near future.
II. THE CATECHIST'S SPIRITUALITY
6. Necessity and nature of spirituality for the catechist.
Catechists must have a deep spirituality, i.e. they must live in the Spirit, who
will help them to renew themselves continually in their specific identity.
The need for a spirituality proper to catechists springs
from their vocation and mission. It includes, therefore, a new and special
motivation, a call to sanctity. Pope John Paul II's saying: "The true
missionary is the saint", can be applied without hesitation to the
catechist. Like every member of the faithful, catechists are "called to
holiness and to mission", i.e. to live out their own vocation "with
the fervour of the saints".
Their spirituality is closely bound up with their status as
lay Christians, made participants, in their own degree, in Christ's prophetic,
priestly and kingly offices. As members of the laity, they are involved in the
secular world and have, "according to the condition of each, the
special obligation to permeate and perfect the temporal order of things with the
spirit of the gospel. In this way, particularly in conducting secular business
and exercising secular functions, they are to give witness to Christ".
For married catechists, matrimonial life forms an
integral part of their spirituality. As the Pope justly affirms, "married
catechists are expected to bear witness constantly to the Christian value of
matrimony, living the sacrament in full fidelity and educating their children
with a sense of responsibility". This matrimonial spirituality can have
great impact on their activity, and it would be good for them to involve their
spouse and children in the work, so that the whole family radiates apostolic
witness.
Catechists' spirituality is also conditioned by their
apostolic vocation, and therefore should bear the marks of: openness to God's
word, to the Church and to the world; authenticity of life; missionary zeal; and
devotion to Mary.
7. Openness to the Word. The office of catechist is
basically that of communicating God's word, and so the fundamental spiritual
attitude should be one of openness to this word, contained in revelation,
preached by the Church, celebrated in the liturgy and lived out in the lives of
saints. This is always an encounter with Christ, hidden in his word, in the
eucharist and in our brothers and sisters. Openness to the word means openness
to God, to the Church and to the world. - Openness to God Uno et Trino,
who is in the most intimate depths of each person and gives meaning to his or
her life: convictions, criteria, scale of values, decisions, relationships,
behavior etc. Catechists should allow themselves to be drawn into the circle of
the Father, who communicates the word; of the Son, the incarnate Word, who
speaks only the words He hears from the Father (cf. Jn 8:26; 12:49); and
of the Holy Spirit, who enlightens the mind to help it understand God's words
and opens the heart to receive them with love and put them into practice (cf.
Jn 16:12-14).
It is a spirituality, therefore, that is rooted in the
living word of God, with a Trinitarian dimension, like the universal mission
itself with its offer of salvation. It requires a corresponding interior
attitude which shares in the love of the Father, who wishes that all should come
to the knowledge of the truth and be saved (cf. 1Tim 2:4); which seeks
communion with Christ, so as to share his own "mind" (Phil
2:5) and experience, like Paul, his comforting presence: "Do not be
afraid... because I am with you" (Acts 18:9-10); which allows
oneself to be molded by the Spirit and transformed into a courageous witness of
Christ and enlightened preacher of the word.
- Openness to the Church, of which catechists are
living members, which they strive to build up, and from which they receive their
mandate. The word is entrusted to the Church, so that it may keep it faithfully,
deepen its understanding of it with the help of the Holy Spirit, and proclaim it
to the whole world.
As People of God and the Mystical Body of Christ, the Church
requires from catechists a deep sense of belonging and responsibility, inasmuch
as they are living and active members of it; as universal sacrament of
salvation, it elicits the will to live its mystery and its manifold grace so as
to be enriched by it and become a visible sign to the community. The catechist's
service is never an individual or isolated act, but is always deeply ecclesial.
Openness to the Church expresses itself by filial love,
dedication to its service and a willingness to suffer for its cause. In
particular, it is expressed in the attachment and obedience to the Roman
Pontiff, the centre of unity and the bond of universal communion, so also to the
Bishop, the father and guide of the particular Church. Catechists should share
responsibly in the earthly vicissitudes of the pilgrim Church, which is by
nature missionary, and aspire with it towards the final reunion with Christ the
Spouse.
The ecclesial sense that is proper to the catechist's
spirituality expresses itself, therefore, in sincere love of the Church, in
imitation of Christ, who "loved the Church and sacrificed himself for
her" (Eph 5:25). It is an active and total love, which becomes
a sharing in the Church's mission of salvation to the point even of giving one's
life for it if necessary.
- Missionary openness to the world, finally - the
world which is offered the salvation that springs from "that fountain
of love or charity within God the Father"; the world in which
historically God's Word came to live among us to redeem us (cf. Jn
1:14), and in which the Holy Spirit was poured out to sanctify men and women and
gather them into the Church, to have access to the Father through Christ in the
one Spirit (cf. Eph 2:18).
Catechists, therefore, will be open and attentive to the
needs of the world, knowing that they are called to work in and for the world,
without however belonging completely to it (cf. Jn 17:14-21). This means
that they must be thoroughly involved in the life of the society about them,
without pulling back from fear of difficulties or withdrawing through love of
tranquillity. But they must keep a supernatural outlook on life and trust in the
efficacy of God's word, which does not return to Him without "succeeding
in what it was sent to do" (Is 55:11).
Openness to the world is a characteristic of the catechist's
spirituality in virtue of the apostolic love of Jesus the Good Shepherd, who
came "to gather together in unity the scattered children of God"
(Jn 11:52). Catechists must be filled with this love, bringing it to
their brothers and sisters as they preach to them that God loves and offers his
salvation to all.
8. Coherence and authenticity of life. The work of
catechists involves their whole being. Before they preach the word, they must
make it their own and live by it . "The world (...) needs
evangelizers who speak of a God that they know and who is familiar to them, as
if they saw the Invisible".
What catechists teach should not be a purely human science
nor the sum of their personal opinions but the Church's faith, which is the same
throughout the world, which they themselves live and whose witnesses they are.
Hence the need for coherence and authenticity of life.
Before doing the catechesis one must first of all be a
catechist. The truth of their lives confirms their message. It would be
sad if they did not "practice what they preached" and spoke
about a God of whom they had theoretical knowledge but with whom they had no
contact. They should apply to themselves the words of St. Mark concerning the
vocation of the apostles: "He appointed twelve, to be his companions
and to be sent out to preach" (Mk 3:14-15).
Authenticity of life means a life of prayer, experience of
God and fidelity to the action of the Holy Spirit. It implies a certain
intensity and an internal and external orderliness, adapted to the various
personal and family situations of each. It might be objected that catechists,
being members of the laity, cannot have a structured spiritual life like that of
religious and that therefore they must content themselves with something less.
But in every life situation, whether one is engaged in secular work or in the
ministry, it is possible for everyone, priest, religious or lay person, to
attain a high degree of communion with God and an ordered rhythm of prayer,
including the finding of times of silence for entering more deeply into the
contemplation of God. The more intense and real one's spiritual life is, the
more convincing and efficacious will one's witness and activity be.
It is also important for catechists that they grow
interiorly in the peace and joy of Christ, so that they may be examples of hope
and courage (cf. Rom 12:12). For Christ "is our peace"
(Eph 2:14), and He gives his apostles his joy that their "joy
may be full" (Jn 15:11).
Catechists, therefore, should be bearers of paschal joy and
hope, in the name of the Church. In fact, "the most precious 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".
9. Missionary zeal. In view of their baptism and special
vocation, catechists who live in daily contact with large numbers of
non-Christians, as is the case in mission territories, cannot but feel moved by
Christ's words: "Other sheep I have that are not of this fold, and
these too I must lead" (Jn 10:16); "go out to the
whole world and preach the gospel to every creature" (Mk
16:15). To be able to affirm, like Peter and John before the Sanhedrin, "we
cannot but speak of what we have seen and heard" (Acts 4:20),
and to realize with Paul the ideal of apostolic ministry: "the love of
Christ overwhelms us" (2Cor 5:14), catechists should have a
strong missionary spirit - a spirit that will be all the more effective if they
are seen to be convinced of what they say and are enthusiastic and courageous,
without ever being ashamed of the gospel (cf. Rom 1:16). While the wise
ones according to this world seek immediate gratification, the catechist will
glory only in Christ, who gives strength (cf. Col 1:29), and will wish
to know and preach only "Christ the power of God and the wisdom of God"
(1Cor 1:24). As the Catechism of the Catholic Church rightly
affirms, from "the loving knowledge of Christ springs out the
irresistible desire to announce, to 'evangelize' and to lead others to the 'yes'
of the faith in Jesus Christ. At the same time, one also feels the need to know
this faith ever better".
Catechists will try to be like the shepherd who goes in
search of the lost sheep "until he finds it" (Lk
15:4), or like the woman with the lost drachma who would "search
thoroughly until she had found it" (Lk 15:8). Their convictions
should be a source of apostolic zeal: "I have made myself all
things to all in order to save some at any cost. I do it all for the sake of the
gospel" (1Cor 9:22-23; cf. 2Cor 12:15). And again St.
Paul says: "Woe to me if I do not preach the gospel" (1Cor
9:16). The burning zeal of St. Paul should inspire catechists to stir up their
own zeal, which should be the response to their vocation, and which will help
them to preach Christ boldly and work actively for the growth of the ecclesial
community .
Finally, one should not forget that the stamp of
authenticity on the missionary spirit is that of the cross. The Christ whom
catechists have come to know is "a crucified Christ" (1Cor
2:2); he whom they preach is "Christ crucified, a stumbling block to
Jews and folly to Gentiles" (1Cor 1:23), whom the Father raised
from the dead on the third day (cf. Acts 10:40). They should be
prepared, therefore, to live in hope the mystery of the death and resurrection
of Christ in the midst of difficult situations, personal suffering, family
problems and obstacles in their apostolic work, as they strive to follow the
Lord on his own difficult road: "in my own body I complete what is
lacking in Christ's afflictions for the sake of his body, the Church" (Col
1:24) .
10. Devotion to Mary. Through her own special vocation, Mary
saw the Son of God "grow in wisdom, in age and in grace" (Lk
2:52). She was the teacher who "trained Him in human knowledge of the
Scriptures and of God's loving plan for his people, and in adoration of the
Father". She was also "the first of his disciples".
As St. Augustine boldly affirmed, to be his disciple was more important for Mary
than to be his mother. One can say with reason and joy that Mary is
a "living catechism", "mother and model of catechists".
The spirituality of catechists, like that of every Christian
and especially those involved in the apostolate, will be enriched by a deep
devotion to the Mother of God. Before explaining to others the place of Mary in
the mystery of Christ and the Church, they should have her present in their own
soul and should give evidence of a sincere Marian piety, which they will
communicate to the community. They will find in Mary a simple and effective
model, for themselves and others: "The Virgin Mary in her own life
lived an example of that maternal love by which all should be fittingly animated
who cooperate in the apostolic mission of the Church on behalf of the rebirth of
humanity".
The preaching of the word is always connected with prayer,
the celebration of the eucharist and the building of community. The earliest
Christian community was a model of this (cf. Acts 2-4), united around
Mary the mother of Jesus (cf. Acts 1:14).
III. THE CATECHIST'S ATTITUDE TO SOME CONTEMPORARY ISSUES
11. Service to the community as a whole and to particular
groups. There are various groups in the community that may require the services
of catechists: young people and adults, men and women, students and workers,
Catholics, other Christians and non-Christians. It is not the same thing to be a
catechist for catechumens preparing for baptism as to be community leader for a
village of Catholics, with responsibility for various pastoral activities, or to
be a religion teacher in a school, or to be charged with preparing people for
the sacraments, or to be assigned to pastoral work in an inner-city area, etc.
Catechists will try to promote communication and communion
between the members of the community, and will devote themselves to the groups
committed to their care, trying to understand their particular needs so as to
help them as much as possible. As the needs differ from group to group, so the
training of catechists will have to be adapted for the groups envisaged. It
would be useful, therefore, for catechists to know in advance the sort of work
they will be called to and make acquaintance with the groups concerned. Some
useful suggestions in connection with this have already been offered by the
Magisterium, especially in the General Catechetical Directory, nos.
77-97, and the Apostolic Exhortation Catechesi Tradendae, nos. 34-35.
Special attention should be paid to the sick and aged,
because their physical and psychological weakness calls for greater charity and
concern.
The sick should be helped to understand the redemptive value
of the cross, in union with Jesus, who took upon himself the weight of our
infirmities (cf. Mt 8:17; Is 53:4). Catechists should visit them
frequently, offering them the comfort of God's word and, when commissioned to do
so, the Eucharist.
The aged too should be followed with special care, for they
have an important role in the community, as Pope John Paul II recognizes when he
calls them "witnesses of the tradition of faith (cf. Ps 44:1; Ex
12:26-27), teachers of wisdom (cf. Sir 6:34; 8:11-12), workers of charity".
Families should be encouraged to keep their elderly members with them, to "bear
witness to the past and instil wisdom in the young". The aged should
feel the support of the whole community and should be helped to bear in faith
their inevitable limitations and, in certain cases, their solitude. Catechists
will prepare them for their meeting with the Lord and help them experience the
joy that comes from our hope in eternal life .
Catechists will also show sensitivity in dealing with people
in difficult situations such as those in irregular marriages, the children of
broken marriages, etc. They must be able to share in and express the immense
compassion of the heart of Jesus (cf. Mt 9:36; Mk 6:34; 8:2;
Lk 7:13).
12. Need for inculturation. Like all forms of
evangelization, catechesis too is called to bring the gospel into the heart of
the different cultures. The process of inculturation takes time, as it is a
deep, gradual and all-embracing process. Through it, as Pope John Paul II
explains, "the Church makes the gospel incarnate in different cultures
and at the same time introduces peoples, together with their cultures, into her
own community; she transmits to them her own values, at the same time taking the
good elements that already exist in them and renewing them from within".
Catechists, like all missionary personnel, will play an
active part in this process. They should be specifically prepared for it, with
courses on the elements of cultural anthropology and on their own culture, and
should be aware of the guidelines that the Church has laid down on this matter
and which may be summarized as follows:
- The gospel message, though it can never be identified with
any one culture, is necessarily incarnated in cultures. From its very beginnings
it was incarnated in certain specific cultures, and one must take account of
this if one is not to deprive the new Churches of values which are now the
patrimony of the universal Church.
- The gospel is a force for renewal, and can rectify
elements in cultures which do not conform to it.
- The local ecclesial communities, which are the primary
subjects of inculturation, live out their daily experience of faith and charity
in a particular culture, and the Bishop should indicate the best ways to bring
out the positive values in that culture. The experts give incentive and support.
- Inculturation is genuine when it is guided by two
principles: it must be founded on the word of God, revealed in the Scriptures,
and must follow the Church's tradition and the guidance of the Magisterium; and
it must never go against the Church unity that was willed by the Lord.
- Popular piety, understood as an expression of Catholic
devotion colored by local values, traditions and attitudes, when purified of
defects caused by ignorance and superstition, expresses the wisdom of God's
people and is a privileged form of inculturation of the gospel.
Following the above directives, catechists should contribute
to inculturation by fitting into the overall pastoral plan drawn up by the
competent authorities and avoiding adventures into particular experiments that
might upset the faithful. They should be convinced that the gospel is strong
enough to penetrate any culture and enrich and strengthen it from within.
13. Human development and option for the poor. There is a "close
connection" between the preaching of the gospel and the promotion of
human development. They are both included in the Church's mission. "Through
the gospel message, the Church offers a force for liberation which promotes
development precisely because it leads to conversion of heart and of ways of
thinking, fosters the recognition of each person's dignity, encourages
solidarity, commitment and service of one's neighbor, and gives everyone a place
in God's plan, which is the building of his kingdom of peace and justice,
beginning already in this life. This is the biblical perspective of the new
heavens and a new earth (cf. Is 65:17; 2 Pt 3:13; Rev 21:1), which has been the
stimulus and goal for humanity's advancement in history".
It is well known that the Church claims for itself a mission
of a "religious" nature, but this has to take place, to be
incarnated, in the real life and history of humanity.
To take the values of the gospel into the economic, social
and political fields is a task especially for the laity. Catechists have an
important role in the field of human development and the promotion of justice.
Living as lay people in society, they can well understand, interpret and try to
bring solutions to personal and social problems in the light of the gospel. They
should therefore be close to the people, help them to understand the realities
of social life so as to try to improve it, and, when necessary, they should have
the courage to speak out for the weak and defend their rights.
When it is necessary to take practical initiatives in this
area, they should act in union with the community, in a program drawn up with
the approval of the Bishop.
Connected with human development is the question of the preferential
option for the poor. Catechists, especially those engaged in the general
apostolate, have a duty to make this ecclesial option, which does not mean that
they are interested only in the poor, but that these should have a prior claim
on their attention. The foundation of their interest in the poor must be love,
for, as Pope John Paul II explicitly says, "love has been and remains
the driving force of mission".
By the poor should be understood especially the materially
poor, who are so numerous in many mission territories. These brothers and
sisters of Christ should be able to feel the Church's maternal love for them,
even when they do not yet belong to it, so as to be encouraged to accept and
overcome their difficulties with the help of Christian faith and themselves
become agents of their own integral development. The Church's charitable
activity, like all pastoral activity, "brings light and an impulse
towards true development" to the poor.
Apart from the financially deprived, catechists should pay
special attention also to other groups in need: those who are oppressed,
persecuted or marginalized, the handicapped, the unemployed, prisoners,
refugees, drug addicts, those suffering from AIDS, etc..
14. Spirit of Ecumenism. Discord among Christians "openly
contradicts the will of Christ, provides a stumbling block to the world, and
inflicts damage on the most holy cause of proclaiming the good news to every
creature".
All Christian communities should "participate in
ecumenical dialogue and in other initiatives designed to promote Christian unity".
In mission territories this task assumes special urgency so that Jesus' prayer
to his Father should not be in vain: "may they be one in us... so that
the world may believe it was you who sent me" (Jn 17:21).
Catechists, by their very mission, are necessarily involved
in this aspect of the apostolate and should promote an ecumenical spirit in the
community, beginning with the catechumens and newly baptized. They should have a
deep desire for Christian unity, should willingly engage in dialogue with
Christians of other denominations, and should commit themselves generously to
ecumenical initiatives, keeping to their particular role and following the
Church's directives as specified by the Episcopal Conference and the local
Bishop Their catechetical activity, therefore, and their teaching of
religion in schools should instil an openness to ecumenical cooperation.
Their activity will be truly ecumenical if they can both
courageously "teach that the fullness of the revealed truths and of the
means of salvation instituted by Christ is found in the Catholic Church"and
also "give a correct and fair presentation of the other Churches and
ecclesial communities that the Spirit of Christ does not refrain from using as
means of salvation".
They should try to have good relations with catechists and
leaders of other denominations, in accord with their Pastors and, when so
charged, as their representatives. They should avoid stirring up useless
rivalries; should help the faithful to live in harmony with and respect for
Christians of other denominations, while fully maintaining their own Catholic
identity; and should join other believers in working for peace.
15. Dialogue with those of other religions. Inter-religious
dialogue forms part of the Church's evangelizing mission. Like preaching, it is
also a way of making Christ known, and it is essential that the Catholic Church
maintain good relations and contact with those of other faiths. It should be a
saving dialogue, approached in the spirit of Christ himself.
Catechists, with their task of communicating the faith,
should be open to this kind of dialogue and be trained to take part in it. They
should be taught to realize its value and put it into practice in accordance
with the guidelines of the Magisterium, especially those of Redemptoris
Missio, of the subsequent document Dialogue and Proclamation, which
was drawn up jointly by the Pontifical Council for Inter-religious Dialogue and
the CEP, and of the Catechism of the Catholic Church. These guidelines
include:
- Listening to the Spirit, who blows where He wills
(cf. Jn 3:8); respecting his work in souls; and striving for inner
purification, without which dialogue cannot bear fruit.
- Accurate knowledge of the religions practiced in
the area: their history and organization; the values in them which, like "seeds
of the Word", can be a "preparation for the gospel";
their limitations and errors which are not in conformity with the gospel and
which should be respectively completed and corrected.
- A conviction that salvation comes from Christ and
that, therefore, dialogue does not dispense one from proclamation, that the
Church is the ordinary way of salvation and that only she possesses the fulness
of revealed truth and salvific means . As Pope John Paul II
confirmed, while referring to Redemptoris Missio: "One cannot
place on the same level God's revelation in Christ and the scriptures or
traditions of other religions. A theocentrism which did not recognize Christ in
his full identity would be unacceptable to the Catholic faith. (...)Christ's
missionary command remains permanently valid and is an explicit call to make
disciples of all nations and to baptize them, in order to bring them the
fullness of God's gift". Dialogue should not, therefore, lead to
religious relativism.
- Practical cooperation with non-Christian religious
bodies in facing the great challenges to humanity such as the bringing about of
peace, justice, development etc.. There should always be an attitude of esteem
and openness towards persons. God is the Father of all, and it is his love that
should unite the human family in working for good.
In taking part in such dialogue, catechists should not be
left on their own but should be integrated in the community. Initiatives in this
area should be undertaken in the context of programs approved by the Bishop and,
when necessary, by the Episcopal Conference or the Holy See. Catechists should
not act unilaterally, and especially should do nothing against the norms laid
down.
Finally, one should continue to believe in dialogue, even
when it seems difficult or misunderstood. In certain conditions, it is indeed
the only way to bear witness to Christ; it is always "a path towards
the Kingdom and will certainly bear fruit, even if the times and seasons are
known only to the Father" (cf. Acts 1:7).
16. Attention to the spread of sects. The rapid spread of
sects of both Christian and non-Christian origin presents a pastoral challenge
for the Church throughout the world today. In mission territories they are a
serious obstacle to the preaching of the gospel and the orderly growth of the
young Churches, because they damage the integrity of faith and communion.
Certain regions and persons are more vulnerable and more
exposed to the influence of these sects. What the sects offer seems to work in
their favour, as they present apparently simple and immediate answers to the
felt needs of the people, and the means they use are adapted to local
sensibilities and cultures.
As is well known, the Church's Magisterium has often given
warnings about the dangers posed by sects, and called for "serious
reflection" in view of their rapid spread. Rather than a positive
campaign against them, however, what is called for in mission territories is a
renewal of mission itself.
Catechists would seem to be particularly suitable for
counteracting the influence of the sects. As they have the task of teaching the
faith and of fostering the growth of Christian life, they can help both
Christians and non-Christians understand what the real answers to their needs
are, without having recourse to the pseudo-securities of the sects. Also, being
members of the laity, they are closer to the people and can know their direct
and lived situations.
The preferential work-lines for the catechists should be: to
study first of all what exactly the sects teach and the points on which they
particularly attack the Church, so as to be able to point out the
inconsistencies in their position; to forestall their encroachment by giving
positive instruction and encouraging the Christian community to greater fervour;
and to proclaim clearly the Christian message. They should give personal
attention to people and their problems, helping them to clarify doubts and to be
wary of the specious promises of the sects.
It must not be forgotten that many of the sects are
intolerant and are particularly hostile to Catholicism. Constructive dialogue is
often not possible with them, even though here too one must have respect and
understanding for persons. The Church's position must be made clear in this and
also in an ecumenical way, for the spread of the sects poses a danger to the
other Christian denominations as well. Here, as in other areas, catechists
should remain firmly within the common pastoral program approved by the Church
authorities.
PART II
CHOICE AND FORMATION OF CATECHIST
IV. CHOICE OF CANDIDATES
17. Importance of a proper choice. It is difficult to lay
down rules as to the level of faith and the strength of motivation that a
candidate should have in order to be accepted for training as a catechist. Among
the reasons for this are: the varying levels of religious maturity in the
different ecclesial communities, the scarcity of suitable and available
personnel, socio-political conditions, poor educational standards and financial
difficulties. But one should not give in to the difficulties and lower one's
standards.
The CEP insists on the principle that a good choice of
candidates is essential. Right from the beginning, a high quality must
be set. Pastors should be convinced of this as the goal to be aimed at and, even
though it may be achieved only gradually, they should not easily settle for
less. They should also prepare the community, and especially the young, by
explaining the role of catechists, so as to awaken an interest in this form of
ecclesial service. It should not be forgotten either that the community's esteem
for this service will be directly proportional to the way in which pastors treat
their catechists, giving them worthwhile tasks and respecting their
responsibility. A fulfilled, responsible and dynamic catechist, working
enthusiastically and joyfully in the tasks assigned appreciated and properly
remunerated, is the best promoter of other vocations.
18. Criteria for selection. In choosing candidates, some
criteria should be considered essential while others might be optional. It is
useful to have a list of criteria for the whole Church, which could be referred
to by those with the charge of choosing candidates. These criteria, which should
be sufficient, precise, realistic and controllable,
could be adapted to local conditions by the local authorities, who are the ones
best able to judge the needs and possibilities of the community.
The following general considerations should be kept in mind,
so that there may be a common policy in all mission areas, while respecting
inevitable differences.
- Some criteria concern the catechist's person. A
basic rule is that no one should be accepted as a candidate unless he or she is
positively motivated and is not seeking the post simply because another suitable
job is not available. Positive qualities in candidates should be: faith that
manifests itself in their piety and daily life; love for the Church and
communion with its Pastors; apostolic spirit and missionary zeal; love for their
brothers and sisters and a willingness to give generous service; sufficient
education; the respect of the community; the human, moral and technical
qualities necessary for the work of a catechist, such as dynamism, good
relations with others, etc.
- Other criteria concern the actual process of selection.
As it is a question of ecclesial service, the decision belongs to the Pastor,
which in this case usually means the parish priest, but the community should be
involved in the proposal of candidates and their evaluation. At a later stage,
the parish priest should present the candidates chosen to the Bishop or his
representative, to confirm the choice and eventually give them their official
mandate.
- There should also be special criteria for the acceptance
of candidates in catechetical centres. Apart from the general criteria, each
centre, in keeping with its character, will have its own requirements concerning
the level of scholastic achievement needed for entry, its conditions for
participation, its formation program, etc.
These general guidelines will have to be made more specific
for local conditions and applied to the particular circumstances in each area.
V. PROCESS OF FORMATION
19. Need for proper formation. In order to have a sufficient
number of suitable catechists for the communities, besides a careful selection,
it is indispensable to stress on the training to which the quality is connected.
This has often been stressed by the Magisterium, because every apostolic
activity "which is not supported by properly trained persons is
condemned to failure".
The relevant documents of the Magisterium require both a
general and a specific formation for catechists: general, in the sense that
their whole character and personality should be developed; and specific, with a
view to the particular tasks they will be charged with in a supplementary way:
preaching the word to both Christians and non-Christians, leading the community,
presiding when necessary at liturgical prayers, and helping in various ways
those in spiritual or material need. As Pope John Paul II said: "To set
high standards means both to provide a thorough basic training and to keep it
constantly updated. This is a fundamental duty, in order to ensure qualified
personnel for the Church's mission, with good training programs and adequate
structures, providing for all aspects of formation - human, spiritual,
doctrinal, apostolic and professional".
It will be a demanding training program, therefore, both for
the candidates and for those who have to provide it. The CEP entrusts its
realization to the Bishops as part of their pastoral task.
20. Unity and harmony in the personality of catechist. In
living out their vocation, catechists, like all members of the Catholic laity, "must
be formed according to the union which exists from their being members of the
Church and citizens of human society". There cannot be separate
parallel lives: a "spiritual" life with its values and
demands, a "secular" life with its various forms of
expression, and an "apostolic" life with its own requirements.
To bring about unity and harmony in one's personality,
certain obstacles of a temperamental, intellectual or emotional nature must
first of all be overcome, and an ordered life style established. But what will
be decisive will be the ability to reach into the depths of one's soul and find
there the principle and source of the catechist's identity, namely the person of
Christ himself.
The first and essential object of catechesis is, of course,
the person of Jesus of Nazareth, the only begotten of the Father, "full
of grace and truth" (Jn 1:14), "the way, the truth and
the life" (Jn 14:6). It is the "mystery of Christ"
(Eph 3:4) in its integrity, "hidden for ages and generations"
(Col 1:26), which must be revealed. It follows that the catechists'
concern should be to transmit, through their teaching and behavior, the doctrine
and life of Christ. Their mode of being and of working should depend entirely on
that of Christ. The unity and harmony in their personalities should be
Christocentric, built upon "a deep intimacy with Christ and with the
Father", in the Spirit. This cannot be too strongly insisted upon, when
there is question of the catechist's role and importance in these decisive times
for the Church's mission.
21. Human maturity. From the beginning it should be clear
that the candidate possesses basic human qualities that can be further
developed. What is to be aimed at is a person with human maturity, suitable for
a responsible role in the community.
The following qualities should be taken into consideration:
in the purely human sphere: psychophysical equilibrium; good health, a
sense of responsibility, honesty, dynamism; good professional and family
conduct; a spirit of sacrifice, strength, perseverance, etc.; with a view to the
functions of a catechist: good human relations, ability to dialogue with
those of other religions, grasp of one's own culture, ability to communicate,
willingness to work with others, leadership qualities, balanced judgement,
openness of mind, a sense of realism, a capacity to transmit consolation and
hope, etc.; with a view to particular situations or roles: aptitudes for
working in the fields of peacemaking, development, socio-cultural promotion,
justice, health care, etc.
The aim of catechetical formation will be to build on the
human qualities already present, to develop them and add the necessary skills
for a fruitful ministry.
22. Deep spiritual life. To be able to educate others in the
faith, catechists should themselves have a deep spiritual life. This is the most
important aspect of their personality and therefore the one to be most stressed
in formation. The real catechist is a saint.
Their spiritual life should be based on a communion of faith
and love with the person of Jesus, who calls them and sends them on his mission.
Like Jesus, the only Master (cf. Mt 23:8), catechists serve their
brothers and sisters by their teaching and works (cf. Acts 1:1), which
are manifestations of love. To do the will of their Father, which is an act of
salvific love for others, is their food, as it was that of Jesus (cf. Jn
4:34). Sanctity of life, lived as a lay apostle, is the ideal to be
striven for.
Spiritual formation should be a process of listening "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".
The best way to attain this interior maturity is an intense
sacramental and prayer life.
Basing itself on the actual experiences of catechists, the
CEP proposes the following practices as key elements in the prayer life at least
of the catechists who guide the community in a supplementary way, full-time
catechists and those working closely with the parish priest, especially of the
cadres:
- Regular, even daily, reception of the Eucharist,
so as to nourish oneself with the "bread of life" (Jn
6:34), to form "a single body" with the community (cf. 1Cor
10:17) and offer oneself to the Father along with the Lord's body and blood.
- Lived liturgy in its various dimensions for the
personal growth and for the help of the community.
- Recital of part of the Divine Office, especially
Lauds and Vespers, in union with the song of praise that the Church addresses to
the Father "from the rising of the sun to its setting" (Ps
113:3).
- Daily meditation, especially on the word of God,
in an attitude of contemplation and response; experience shows that, even for
lay people, regular meditation and lectio divina bring order to one's
life and guarantee spiritual growth.
- Personal prayer, which ensures contact with God
during one's daily occupations, with special attention to Marian prayer.
- Frequent reception of the sacrament of penance, to
ask pardon for faults committed and renew one's fervour.
- Participation in spiritual retreats, for personal
and community renewal.
It is through such a life of prayer that catechists will
enrich their interior life and attain the spiritual maturity required by their
role. Prayer is also necessary for their ministry to be fruitful, for
communication of the Christian faith depends less on the catechist's ability
than on God's grace working in the hearts of those who hear the message.
If a sufficient number of suitable candidates cannot be
found, there may be a risk of settling for catechists who are not spiritual
enough, but the CEP would not encourage such pragmatic solutions, for mission in
the world today requires that the catechist hold a place of honour in the
Church.
To help catechists in their spiritual life, spiritual
direction should be made available. Dioceses are encouraged to name specific
priests to interest themselves in the catechists and their work and provide
spiritual guidance. But it is important that each catechist should choose a
personal spiritual director from among the priests who are easily accessible.
Parish priests in particular should be close to their catechists and help them
even more in their spiritual growth than in their work.
Also to be encouraged are parish or diocesan initiatives for
catechists, such as prayer groups, days of recollection together, or spiritual
retreats, which will help them to share with each other on a spiritual level.
Catechists should also realize that the Christian community
itself is a place where they can cultivate their own interior life. While they
lead others in prayer, they will receive from them a stimulus and example to
maintain their own fervour and grow in apostolic spirit.
23. Doctrinal training. The need for doctrinal training is
obvious, as catechists must first understand the essentials of Christian
doctrine before they can communicate it to others in a clear and interesting
way, without omissions or error.
All candidates should have attained a certain level of
education, in keeping with the standards of the country. As mentioned above,
there can be problems where the general standard is not high, but facile
solutions should be resisted. On the contrary, standards for admission should be
above average, as candidates should be able to follow a course of "higher
religious education". Without this, they would feel inferior to those
who have done higher studies and would be ill at ease in educated circles and
unable to face certain issues. As for the contents of the course, they should
be based on the program for "doctrinal, anthropological and
methodological formation" presented in the General Catechetical
Directory, published by the Congregation for the Clergy in 1971.
For mission territories, however, there should be certain adaptations and
additions, as the CEP had indicated in part at its 1970 Plenary Assembly and
which it now summarizes and develops on the basis of the encyclical Redemptoris
Missio:
- In view of the specific aims of missionary activity, the
doctrinal formation of catechists will be based especially on theology of
Trinity, Christology and Ecclesiology, presented in a systematic and progressive
synthesis of the Christian message. As they have the task of making Christ known
and loved, they will strive to know Him doctrinally and on a personal level; and
in order to make the Church known and loved, they will study its tradition and
history, and the witness of its great figures, the Church Fathers and the
Saints.
- The level of religious and theological training will vary
from place to place and will also depend on whether it is given in a
catechetical centre or in short courses. A minimum standard, however, will be
set by the Episcopal Conference or individual Bishops, to ensure that the
training will qualify as higher religious education.
Sacred Scripture will always be the main field of study and
will be the soul of the program. Around it will be structured the other branches
of theology. It should be borne in mind that the catechist must be qualified in
the biblical pastoral, also in view of the comparison with the non catholic
confessions and with the sects which often use the Bible in an incorrect way.
- The main elements of Missiology will also be studied, as
this is an important subject for the mission.
- Liturgy must also, obviously, be given a prominent place,
as catechists are to be leaders of community prayer.
- According to local circumstances, it may be necessary to
study the beliefs and practices of other religions or Christian denominations in
the area.
- Attention should also be given to other subjects connected
with local conditions: the inculturation of Christianity in the country or
region; the promotion of justice and human development in the local
socio-economic situation; the history of the country; the religious practices,
language, problems and needs of the area in which the catechist is to work.
- Regarding the methodological training one should bear in
mind that many catechists will be working in various pastoral fields, and almost
all will be in contact with people of other religions, they will be taught not
only how to teach the catechism but also how to go about the various tasks
connected with the proclamation of the Christian message and the life of an
ecclesial community.
- It will also be important to grant the catechist contents
and materials connected to their new and emerging life situations. The programs
of study, which has a starting point in the actual reality and from foresight,
can also include subjects that help them to face the phenomena of urbanization,
secularization, industrialization, emigration, socio-political changes, the
world of youngsters, etc.
- In spite of the diversity of subjects, one should aim at a
global and not compartmentalized theological formation, i.e. there should be an
overall vision of faith that brings unity and harmony to the knowledge acquired,
to the catechists' personalities and to their apostolic service.
- At this point, it is necessary to emphasize the special
importance the Catechism of the Catholic Church assumes for the
doctrinal preparation of the catechists. In it, in fact, is contained an orderly
synthesis of the Revelation and of the perennial catholic faith, as the Church
would propose to herself and to the community of men of our time. As the Holy
Father John Paul II affirms in the Apostolic Constitution Fidei depositum,
in the catechism there are "new things and old things (cf. Mt 13: 52),
since the faith is always the same and at the same time it is the source of the
lights which are ever new". The service which the catechism aims at
pertains and is relevant to each catechist. The same Apostolic Constitution
attests that it is offered to the Pastors and to the faithful, so that it may
help them to fulfil, inside and outside the ecclesial community, "their
mission to announce the faith and to call to the evangelical life".
Moreover, it "is offered to each man who may ask us the reason for the
hope in us (cf. 1 Pt 3:15) and who may desire to know what the Church believes".
There is no doubt that the catechists will find in the new Catechism a source of
inspiration and a mine of knowledge for their specific mission.
Training courses for catechists are best given in centres
built for this purpose. Where these are not available, shorter courses may be
provided in other locations by dioceses or parishes, and individual instruction
could be given by a priest or an expert catechist. The courses should include
lectures, group discussions and practical exercises, as well as personal study
and research.
To provide adequate training is not easy and will require
personnel, structures and financial support. But, in view of the importance of
catechists, the challenge should be faced courageously, with realistic and
intelligent planning.
Catechists should dedicate themselves to their studies so as
to become lamps to light the way of their brothers and sisters (cf. Mt
5:14-16). They should be joyful in their faith and hope (cf. Phil 3:1;
Rm 12:12), with the wisdom to transmit the authentic teaching of the
Church, in fidelity to the Magisterium, without disturbing consciences, and
especially those of the young, with theories that "are only likely to
raise irrelevant doubts instead of furthering the designs of God which are
revealed in faith" (1Tim 1:4).
They should submit their minds and hearts to Christ, who is
the one Teacher, and be aware that "anyone else teaches to the extent
that he is Christ's spokesman, enabling Christ to teach with his lips".
24. Pastoral spirit. The pastoral dimension of formation
concerns the exercise of the prophetic, priestly and royal functions of the
baptized lay person. Catechists will be taught, therefore, how to proclaim the
Christian message and teach it, how to lead others in community and liturgical
prayer, and how to carry out various other pastoral services.
Qualities to be developed for these tasks are: a spirit of
pastoral responsibility and leadership; generosity, dynamism and creativity;
ecclesial communion and obedience to Pastors.
The theoretical part of the pastoral course will
deal with the different types of pastoral work to be undertaken and also with
the different groups of people to be addressed: children, adolescents, young
people or adults; students or workers; baptized or unbaptized; healthy or sick;
rich or poor; individuals or members of particular movements or groups, etc.
The practical part of the course will include
practical exercises, especially at the beginning, under the direction of the
teacher or a priest or an experienced catechist.
Special attention will be paid to the sacraments, so that
catechists will learn how to help the faithful to understand the religious
meaning of these signs and approach them with faith in their supernatural
efficacy. The sacrament of the anointing of the sick should not be forgotten, as
catechists will often have to help the sick and dying to accept their sufferings
in a spirit of faith.
For training in the specific field of catechesis, it would
be well to consult the General Catechetical Directory, particularly the section
on "elements of methodology".
25. Missionary zeal. The missionary dimension is an
essential part of a catechist's identity and work, and so should be given a
prominent place in the formation program. Catechists should be taught,
theoretically and practically, how to devote themselves as lay Christians to the
missionary apostolate, which includes the following elements:
- Being actively present in society, offering true
Christian witness, entering into sincere dialogue with others, and cooperating
in charity to resolve common problems.
- Proclaiming boldly (cf. Acts 4:13; 28:31)
the truth about God and his Son Jesus Christ, whom He sent into the world for
the salvation of all (cf. 2Tim 1:9-10), so that those of other religions
whose hearts are opened by the Holy Spirit (cf. Acts 16:14) may be able
to believe and be freely converted.
- Meeting followers of other religions in a spirit
of openness and dialogue.
- Introducing catechumens to the mystery of
salvation, the practice of evangelical norms, and the religious, liturgical and
community life of the People of God.
- Building community and helping candidates prepare
for the reception of baptism and the other sacraments of Christian initiation,
as they become members of the Church of Christ, which is prophetic, priestly and
royal.
- With dependence on the Pastors and in collaboration with
the faithful, fulfilling those practices, which according the pastoral
design are destined to the maturing of the particular Church. These services are
connected with various necessities of each Church and mark the catechist of the
mission territories. As a result the formative activity must help the catechist
to improve his own missionary sensibility, enabling him to discover and be
involved in all the favorable situations at the first proclamation.
We have already quoted words of Pope John Paul II concerning
catechists who are well trained in a missionary spirit and who themselves become
missionary animators in their community, work for the evangelization of
non-Christians, and are willing to do so outside of their own region or nation
when sent by their Pastors. Pastors will make the most of these zealous apostles
and encourage them in their missionary work.
26. Attitude to the Church. The fact that the Church is
missionary by nature and is sent to evangelize the whole world means that
apostolic activity is not something individual or isolated, but is always
carried out in communion with the local and universal Church.
This remark was made by Pope Paul VI concerning
evangelizers, but it also can be applied fully to catechists, whose role is
eminently ecclesial. They are sent by their Pastors and act in virtue of a
mandate given them by the Church. Their activity is part of the Church's
activity and shares in its grace.
The following points should be stressed when training
catechists in this area:
- An attitude of apostolic obedience to one's
Pastors, in a spirit of faith, just as Jesus "emptied himself, taking
the form of a servant... and became obedient unto death" (Phil
2:7-8; cf. Heb 5:8; Rm 5:19). Obedience should be accompanied by
a sense of responsibility, as catechists in their ministry are called upon to
respond to the grace of the Holy Spirit.
In view of this, the canonical mandate or mission
which is conferred in certain Churches is something to be encouraged, as it
brings out the link between the catechist's mission and that of Christ and his
Church. It should take place during a liturgical or liturgically inspired
ceremony, at which the Bishop or his delegate will confer the mandate,
accompanied by some suitable sign, such as the presentation of a crucifix or a
bible. There could be different grades of solemnity for full-time and part-time
catechists.
- An ability to work with others at all levels is
essential. Catechists should work in harmony with the local priests and
religious, and especially with other members of the laity involved in the
apostolate. They should fit into the overall pastoral plan and should meet from
time to time with the others to discuss matters of common interest and review
the work. The Bishops should promote this type of work in common.
Catechists will be prepared to suffer for the Church,
accepting the difficulties of work in common and the imperfections of others,
and imitating Christ, who "loved the Church and gave himself up for her"
(Eph 5:25).
Training in this community spirit will be part of the
catechists' training course from the beginning, with practical exercises carried
out in groups.
27. Agents of Formation. One of the problems of paramount
importance in the field of formation of catechists is that of having suitable
and sufficient formators. When we speak about the agents of formation, we should
keep in mind all persons involved in formation.
The catechists should be convinced that: the most important
formator is Christ himself, who forms them through the Holy Spirit
(cf. Jn 16:12-15). To hear God's voice requires a spirit of faith and an
attitude of prayer and recollection. The education of apostles, in fact, is
primarily a supernatural activity.
The catechists themselves can also be considered
formators, in that they are responsible for their own interior growth through
their response to God. They should be aware of this and should strive to listen
always to the Divine Master so as to grow in wisdom and love.
Catechists work in communion with, at the service of and
with the help of the ecclesial community. The community as a whole,
therefore, is called to cooperate in the formation of its catechists, providing
them with an atmosphere of acceptance and encouragement, welcoming them for what
they are and offering them help. In the community, the Bishop and parish
priests hold a special place as formators. They will take an interest in the
candidates, who in turn will be happy to learn from them.
Formators in the strict sense, i.e. those designated by the
Church to train the catechists, have a most important role entrusted to them.
They may be directors and staff of catechetical centres or may be charged with
providing initial or ongoing formation outside of these centres. They should be
chosen with care, and should be good Christians, loyal to the Church, with
proper intellectual qualifications and personal experience in the catechetical
field. It would be good if they could work as a team, made up of priests,
religious and lay men and women, chosen especially from among experienced
catechists. Candidates should be able to trust their formators and respect them
as guides offered by the Church to help them in their growth.
28. Initial formation. The initial or basic training period
that precedes the beginning of a catechist's ministry is not the same in every
Church, on account of the varying local conditions, but, whether the training is
given in a catechetical centre or in other ways, it should meet certain
requirements. The following criteria should be borne in mind:
- Knowledge of the candidates: they should be known
personally and in their cultural milieu, not only so as to avoid making mistaken
choices, but also for the formation to be personalized and adapted to the needs
of each one.
- Attention to the actual conditions of the local
Church and society. The training given should be not only theoretical but
practical and rooted in the real life situations of the people.
- A step-by-step approach. The program should be
methodical and gradual, respecting each candidate's progress and growth. One
should not pretend to have a perfect catechist from the beginning, but should
assist him to grow without interruption and incompleteness.
- Orderly and complete method: taking into
consideration the situations of mission and of the pedagogy, the training should
be based on experience; should aim at developing the whole
personality; should promote a continuous dialogue between the
candidate and God, the formators and the community; should be liberating,
freeing the catechist from conscious or unconscious obstacles to God's action;
and should promote unity and harmony.
- The candidates should be helped to draw up a life
program, with goals to be aimed at and means to achieve them, but in a
realistic spirit. The goals should include identity and lifestyle, and also the
qualities needed for the apostolate.
- There should be continual personal dialogue
between the candidates and formators, who should be looked upon not merely as
teachers but as friends and guides. As mentioned above, spiritual direction
is very important, as it touches the depths of a person's soul and helps open it
to God's grace.
- The Christian community in which the catechists
live and work will also contribute to their formation, for no true apostolic
education can take place outside of it. They will be constantly discovering how
God's plan for salvation is being worked out in the community.
These guidelines should be taken into account where there
are proper structures for initial formation, but even where these have not been
established they can serve as a stimulus for both Pastors and candidates. The
training should not be improvised or left to the initiative of the candidates
themselves.
29. Ongoing formation. The fact that persons should never
stop growing interiorly, the dynamic nature of the sacraments of Baptism and
Confirmation, the process of continual conversion and growth in apostolic love,
changes in culture, the evolution of society and constant updating of teaching
methods, all mean that catechists should keep themselves in a process of ongoing
formation during the whole course of their service. It should include human,
spiritual, doctrinal and apostolic formation, and they should be helped in this
and not merely left to their own devices.
In the early period of their apostolate, ongoing
formation will be largely the reinforcement of the basic training and its
application in practice. Later it will entail updating on various
points, so as to keep in touch with developments in theology and changing
circumstances. In this endeavor one can ensure the quality of catechists,
avoiding the risk of wearing down. In certain cases of special
difficulty, such as discouragement or a change of work, it will entail a process
of renewal and revitalization.
Ongoing formation is not the responsibility of the pastoral
centres only, but should be attended to in each local community, especially as
needs differ from person to person and place to place.
Besides, one should guarantee the use of the means of the
ongoing formation. Obstacles to ongoing formation may come from lack of funds,
of books and other teaching aids, of qualified personnel, of transport for
distances that can often be considerable, etc. But, as with initial formation,
every effort should be made to overcome such obstacles, as it is important that
each catechist should be helped towards continual progress and growth. The
catechetical centres are certainly the most suitable agencies for promoting
ongoing formation. They should follow up their former students, especially soon
after they graduate, through circulars and individual letters, teaching aids,
visits from formators, refresher courses or meetings at the centres, etc.
Where there are no centres, the diocesan authorities will
try to ensure ongoing formation by means of short courses or renewal days
directed by qualified personnel. Likewise individual parishes, or groups of
parishes cooperating with each other, should organize such courses.
For proper ongoing formation, haphazard individual
initiatives are not enough. There should be an organized program, covering the
various aspects of catechists' work, the development of their personalities and,
above all, their spiritual growth.
In spite of going from time to time to catechetical centres
or other meeting places, catechists will necessarily accomplish most of their
ongoing formation in their local communities and will derive support from them.
But wider horizons should also be opened, with opportunities for catechists to
meet those of other local Churches.
Finally, ongoing formation will depend to a large extent on
the catechists themselves. They should be aware of the need for constant renewal
and updating, and should seek out the means for this in reading, prayer and
contacts with others.
30. Means and Structures of Formation. Where possible,
catechists should be trained in their own special centres or schools.
Church documents from Ad Gentes to Redemptoris Missio stress the
importance of making efforts "to establish and support schools for
catechists, which are to be approved by the Episcopal Conferences and confer
diplomas officially recognized by them".
The centres are very different entitities: some of them
being large residential centres with a team of formators and well organized
training programs, while others are smaller centres for restricted groups or
short courses. Most centres are diocesan or interdiocesan, some of them national
or international.
There are common elements to these centres, such as
a formative program, which makes the centre a place of growth in faith, a
possibility of residence, school teaching combined with pastoral experiences
and, above all, the presence of the team of formators. There are also some proper
elements which distinguishes one centre from the other; among them, for
example, the minimum qualification and other conditions for entry, the length of
the course, the methods employed, with a view to local conditions, and the
categories of students: men or women or both; young people or adults; married or
unmarried people or couples. Some centres will include training for the wife or
husband of the candidate and issuing of diplomas.
It is important to promote contacts between catechetical
centres, especially at a national level, under the guidance of the Episcopal
Conference. Formators from the different centres should meet from time to time
to exchange ideas and teaching methods and learn from the experiences of others.
Centres should aim not merely at training their students but
at being places of research and reflection on themes connected with the
apostolate, such as: catechesis itself, inculturation, interreligious dialogue,
pastoral methods, etc.
Besides the centres or schools, there should also be courses
and encounters of diverse duration and composition, organized by the
dioceses and parishes, particularly those in which the Bishop and the parish
priests participate. These are very significant means of training and, in
certain zones and situations, they become the only way of formation. These
courses do not counteract the programs of the centres, but help them keep on the
impact or, as very often happens, compensate for deficiency.
Each diocese should make sure that it provides the books,
audiovisual material and other teaching aids necessary for catechetical
training, and it would be good if there could be a pooling of ideas, information
and teaching aids between centres, dioceses and neighboring countries.
The CEP insists on the fact that it is not sufficient to
propose high objectives in formation, but one should identify and use
efficacious means. Therefore, besides confirming the absolute priority of
formators, who must be well prepared and sustained, the CEP asks that a
strengthening of centres should be at work everywhere. Here too, a healthy
realism is essential in order to avoid a theoretical discourse. The objective is
to do things in such a way that all the dioceses have the possibility to train a
certain number of their catechists, at least, the cadres in a centre.
Besides this, fostering the initiatives on the post, particularly the guided and
programmed meetings, because they are indispensable for the first training of
those were not able to frequent a centre, and for the permanent formation of
all.
PART III
THE RESPONSIBILITIES TOWARDS CATECHIST
VI. REMUNERATION OF CATECHISTS
31. The financial question in general. The question of
proper remuneration for catechists is generally agreed to be one of the most
difficult to solve. The problem, obviously, does not arise for religion teachers
in schools where their salaries are paid by the State. But when catechists are
paid by the Church, especially when they have a family to support, their salary
must be adequate and must take full account of the cost of living. If the salary
is not high enough, there will be several negative consequences: on the choice
of candidates, because capable persons will prefer better paid jobs; on
commitment, because it might be necessary to take on other work to make up the
deficit; on formation, because some might not be able to attend the training
courses; on perseverance and on relations with the Pastors. Also, in many
cultures a job is respected only if it is a well-paid one, so if catechists are
not well paid they risk being looked down upon.
32. Practical solutions. Remuneration for catechists must be
considered a matter of justice and not of benevolence. Both full-time and
part-time catechists must be paid according to precise norms, drawn up at
diocesan and parish levels, taking account of the local Church's financial
situation, that of the catechist and his or her family, and the general economic
conditions of the country. Special consideration has to be given to old, invalid
and sick catechists.
The CEP, for its part, will continue, in so far as it can,
to raise and distribute subsidies for catechists, but each diocese should try to
arrive at a more stable solution of the problem.
Dioceses and parishes, therefore, should set aside a
reasonable proportion of their budgets for catechists, and in particular for
their formation. The faithful too should contribute to their
support, especially when it is a question of the village leader. The quality of
persons, in particular those involved in direct apostolate, takes precedence
over structures, and so funds earmarked for catechists should not be diverted to
other purposes.
Money put into catechetical centres will be well spent, as
these will certainly contribute to the "active and effective catechesis"
of the community and therefore to its spiritual growth.
The good will of voluntary catechists, who have another job
but are willing to devote part of their free time to catechetical work, is
certainly to be encouraged, and indeed many such generous workers are to be
found in the more developed Churches. The faithful should be taught, in fact, to
look upon the vocation of a catechist as a mission rather than a job. Further it
may be necessary to rethink the organization and distribution of catechists. The
problem of remuneration, therefore, is one that has to be solved basically by
the local Church. Subsidies from abroad can help, but it is up to the local
Church to find a place in its budget for this important apostolic work and to
educate the faithful to contribute to its support.
VII. RESPONSIBILITY OF THE PEOPLE OF GOD
33. Responsibility of the community. The CEP would like to
make a public declaration of gratitude to the Bishops, priests and communities
of faithful for the care and support they have given to catechists. Their
attitude is a guarantee for the future of evangelization and the growth of the
young Churches. For catechists are, indeed, front-line apostles without whom "Churches
that are flourishing today would not have been built up". They are
essential to the Christian community and are rooted in it through their Baptism,
Confirmation and special vocation. They should be given respect and
responsibility in their work and should be able to achieve personal growth
through it.
It is important to note that in his encyclical letter Redemptoris
Missio, Pope John Paul II, says: "Among the laity who become
evangelizers, catechists have a place of honour... Even with the extension of
the services rendered by lay people both within and outside the Church, there is
always need for the ministry of catechists, a ministry with its own
characteristics". And in his apostolic exhortation Catechesi
Tradendae the same Pontiff remarked that "the term 'catechists'
belongs above all to the catechists in mission lands". Catechists are
among those who have received Christ's command to "go and teach all
nations" (Mt 28:19) and, according to Vatican II, they are "legitimately
active in the ministry of the word".
They should have a place of honour, therefore, in their
communities and should be well represented in pastoral councils and other
organizations of the parish and diocese. They are growing in number throughout
the Church, and the future of Christian communities will depend on them to a
considerable extent. In the secularized atmosphere of the modern world, as lay
people they will have a particular role to play in bringing the light of the
gospel to bear on various situations. In any discussion on the theology of the
laity, catechists will necessarily occupy a special place.
All these considerations converge on the urgency to
strengthen the catechists with an adequate vocational promotion in number as
well as, and above all, in quality, which calls for a careful and global
formation program.
34. Responsibility of the Bishops in particular. The
Bishops, as "the ones primarily responsible for catechesis",
are also those primarily responsible for catechists. Recent documents of the
Magisterium and the new Code of Canon Law stress this responsibility, based on
the Bishops' role as successors of the Apostles, both collegially and as pastors
of local Churches.
The CEP urges individual bishops and the Episcopal
Conferences to continue and even increase their attention and care for
catechists, making sure that there are definite criteria for selection,
developing programs and structures for formation, seeing to questions of
remuneration, etc. They should take an interest in their catechists and, as far
as possible, have a personal relationship with each of them. Where this is not
possible, an episcopal vicar should be named for them.
From its own experience, the CEP suggests the following
points for special attention:
- Making the faithful, and especially priests, aware of
the importance and role of catechists.
- Drawing up or renewing catechetical directories on
a national or diocesan level, so as to apply and adapt to local conditions the
guidelines of the General Catechetical Directory, the Apostolic
Exhortation Catechesi Tradendae and the present Guide for Catechists.
- Guaranteeing a minimum of teaching aids and equipment
for the formation of catechists, so that they will be properly trained for their
task; also, if possible, founding or improving catechetical centres.
- Encouraging the preparation and selection of cadres
i.e. catechists who have been well trained in a centre and who have had a
certain amount of experience, to work closely with the Bishop and priests, to
help in the training and guidance of volunteer catechists, and to take leading
roles in the application of the catechetical program.
- Providing, with the help of the community, a budget
for the training, activities and maintenance of catechists.
Above all, Bishops will express their responsibility for
catechists through paternal love, attention to their needs and personal
acquaintance with them.
35. Responsibility of the priests. Priests, and parish
priests in particular, as teachers of the faith and immediate collaborators of
the Bishop, have a special responsibility for catechists. As pastors, who should
recognize, promote and coordinate the various charisms in the community, they
should have a particular interest in that of catechists, who share with them the
task of instructing people in the faith. They should look on them as
cooperators, responsible for the ministry entrusted to them, and not as
subordinates carrying out instructions. They should encourage them to be
creative and show initiative. They should also educate the community to respect
their catechists, help them in their work and contribute to their support,
especially if they have a family.
Future priests should be taught in the seminary to value and
respect catechists as apostles and fellow-workers in the Lord's vineyard.
36. Responsibility of the formators. The training of
catechists is usually entrusted to qualified persons, either in special centres
or in the parishes. These formators have an important role and make a valuable
contribution to the Church. They should be aware, therefore, of the
responsibility that is theirs.
When a person accepts the mandate to train the catechists,
he should consider the concrete expression of the care of Pastors and should
seriously follow their directives. In the same way, he should live the ecclesial
dimension of this mandate, realizing it in a communitarian spirit and following
the programs therein.
As was mentioned above, formators should be chosen for their
spiritual, moral and pedagogical qualities. They should be exemplary Christians,
able to educate others by the witness of their own lives. They should be close
to their students and should communicate their own fervour and enthusiasm to
them.
Every diocese will do its best to have a team of formators,
made up possibly of priests, brothers, sisters and lay people, who could be sent
to parishes to help in the selection and training of catechists.
CONCLUSION
37. A hope for the mission of the third millennium. The
directives contained in this Guide are proposed as a general model, to
serve as an ideal and be adapted where necessary.
The catechists are held in great esteem for their
participation in missionary activities and for their characteristics which are
rarely found in the ecclesial communities outside the mission.
Their number continues to grow and in recent years has been
between 250,000 and 350,000. For many missionaries they have been absolutely
indispensable, serving as their close assistants and at times interpreters. They
have often been able to keep the faith of a community alive during trying
periods, and their families have given priestly and religious vocations. We
cannot but have the greatest respect for these "fraternal animators of
young communities", and feel that we should place the highest ideals
before them, while recognizing that, because of objective difficulties or
personal limitations, ideals are not always attained.
By way of conclusion, we may quote the words of Pope John
Paul II to the catechists of Angola during his visit to that country: "So
many times it has fallen to you to strengthen and build up the young Christian
communities, and even to found new ones through the first proclamation of the
gospel. If missionaries could not be there for this first proclamation or had to
leave before it could be followed up, it was you, the catechists, who instructed
the catechumens, prepared people for the sacraments, taught the faith and were
leaders of the Christian community (...). Give thanks to the Lord for
the gift of your vocation, through which Christ has called you from among other
men and women to be instruments of his salvation. Respond with generosity to
your vocation and your names will be written in heaven (cf. Lk 10:20)".
The CEP hopes that, with God's help and that of the Virgin
Mary, this Guide will give new impulse to the promotion of catechists,
so that their generous contribution will continue to bear fruit for the Church's
mission in the third millennium.
The supreme Pontiff John Paul II, during the course of the
Audience granted to the undersigned cardinal Prefect on the 16th June 1993,
approved the present Guide for Catechists and gave consent to its publication.
Rome, from the Office of the Congregation for the
Evangelization of Peoples,3rd December 1993, Feast of Saint Francis Xavier.
Jozef Card. Tomko, Prefect
Giuseppe Uhac, Arch. tit. of Tharros, Secretary