Liturgical Catechesis (RCIA) TRS 643MC

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  • Class: Liturgical Catechesis (RCIA) TRS 643MC
  • Professor: Margaret Schreiber, OP, D.Min, STD
  • Taken: Summer Semester 2015

Class materials on CUA Blackboard

Syllabus

THE CATHOLIC UNIVERSITY OF AMERICA SCHOOL OF THEOLOGY AND RELIGIOUS STUDIES TRS 643 MC Liturgical Catechesis (RCIA) Summer 2015 3 Credit Hours MCat Online (Blended) course

Professor: Sr. Margaret Schreiber, OP, D.Min, STD Office: Caldwell 416 Phone: (202) 319-6503 Email: schreiber@cua.edu

COURSE DESCRIPTION This blended online course examines the RCIA to develop a meaning of liturgical catechesis as preparation for sacramental rites and Mystagogy as catechesis that draws the sacramental participant into a deeper understanding of the mystery celebrated.

INSTRUCTIONAL METHODS: The method of teaching in this class includes lectures, written assignments, participation through blogs or discussion board, submission of journal assignments, etc. There will be a one-week residence on campus.

COURSE READINGS:

• Journal articles/book chapters for class are posted in Blackboard. • CUA library database is a good source for downloading articles for research. If, after completing the Orientation assignment on using the library database, please contact the Theology librarian, Dustin Booher (booher@cua.edu ) for help.


LIBRARIES The CUA Libraries' wide range of resources and services, including databases, online journals, and FAQs are on the main web site. For assistance on papers and assignments, consult the research guides or schedule an appointment with a librarian in the Theology Library (third floor McMullen).

COURSE GOALS: 1. To understand the meaning of liturgical and mystagogical catechesis 2. To develop or deepen pastoral skills in developing a liturgical catechesis in preparation for the Easter Vigil and mystagogical catechesis following it.

STUDENT LEARNING GOALS: 1. Students will develop a working definition of liturgical catechesis (Module One) 2. Students will have a general understanding of the Apostolic Tradition and its impact on the development of the RCIA (Module Two) 3. Students will learn from Augustine the Role of the Catechist and apply their learning to their own experience and understanding of themselves as catechists (Module Two) 4. Students will understanding the RCIA as the model of all catechesis: a process of various stages (Module Three) 5. Students will have clarity about the purpose of the precatechumenate and catechumenate (Module Three) 6. Students will understand the spiritual purpose and focus of the Period of Purification and Enlightenment as a time of retreat and final preparation for initiation (Module Four) 7. Students will learn the importance of Holy Week with the catechumens and the faithful (Module Five) 8. Students will recognize the importance of Holy Saturday morning and afternoon as a final spiritual preparation for Initiation (Module Five) 9. Students will deepen their understanding of Easter as both a time of initiation and a time for the faithful to renew their baptismal promises (Module Six) 10. Students will engage with the symbols of the Easter Vigil in preparation for Mystagogical catechesis (Module Six) 11. Students will discover the importance of Mystagogy (Module Seven) 12. Students will understanding that mystagogical catechesis is an ongoing process of unpacking the mystery celebrated in the liturgical rites (Module Seven) 13. Students will discover the need for ongoing catechesis (Module Eight) 14. Students will realize that the context of Christian life is mystagogy (Module Eight)

COURSE REQUIREMENTS


1. Participation in online discussions (20% of final grade), blogs (10% of final grade), journals (10% of final grade).

2. Weekly readings (for Major Paper and Weekly Modules) and written assignments (20%)

3. Major Paper (18-20 pages) on Easter Vigil Symbol (40% of final grade):

Students will complete a Major Paper on one of the Easter Vigil symbols (Light, Water, or Oil) and make connections with the ritual gestures, texts, and scripture and then develop a liturgical catechesis in preparation for the Easter Vigil and a mystagogical catechesis following the celebration of the Vigil. Students will submit sections of the paper throughout the course. The last week of the course students are expected to put together the sections developed during the course and write an introduction and conclusion and then edit the paper so that the various parts fit together into a Major Paper of liturgical and mystagogical catechesis. Due: End of course

EXPECTATIONS AND POLICIES Academic honesty: Academic honesty is expected of all CUA students. Faculty are required to initiate the imposition of sanctions when they find violations of academic honesty, such as plagiarism, improper use of a student’s own work, cheating, and fabrication. The following sanctions are presented in the University procedures related to Student Academic Dishonesty (from http://policies.cua.edu/academicundergrad/integrityprocedures.cfm): “The presumed sanction for undergraduate students for academic dishonesty will be failure for the course. There may be circumstances, however, where, perhaps because of an undergraduate student’s past record, a more serious sanction, such as suspension or expulsion, would be appropriate. In the context of graduate studies, the expectations for academic honesty are greater, and therefore the presumed sanction for dishonesty is likely to be more severe, e.g., expulsion. ...In the more unusual case, mitigating circumstances may exist that would warrant a lesser sanction than the presumed sanction.” Please review the complete texts of the University policy and procedures regarding Student Academic Dishonesty, including requirements for appeals, at http://policies.cua.edu/academicundergrad/integrity.cfm and http://policies.cua.edu/academicundergrad/integrity.cfm. Accommodations for students with disabilities: Any student who feels s/he may need an accommodation based on the impact of a disability should contact the instructor privately to discuss specific needs. Please contact Disability Support Services (at 202 319-5211, room 207 Pryzbyla Center) to coordinate reasonable accommodations for students with documented disabilities. To read about the services and policies, please visit the website: http://disabilitysupport.cua.edu.


GRADING SCALE Where applicable, a point system will be used to determine the grades. All grades are computed according to the following scale:

A 95-100 A- 92-94 B+ 89-91 B 84-88 B- 81-83 C+ 78-80 C 74-77 C- 71-73 D 65-70 F 64-0


The CUA grading system is available at: http://policies.cua.edu/academicundergrad//gradesfull.cmf#II. Reports of course grades are available at the end of each term on http://cardinalstation.cua.edu.

COURSE OUTLINE AND READING ASSIGNMENTS

Whenever there is conflicting information in the syllabus and in Blackboard Modules – FOLLOW BLACKBOARD!

TIME DEADLINES POSTED IN BLACKBOARD ARE EASTERN TIME ZONE!


There are two Orientation Modules in Blackboard. The General Orientation is in each course and gives important information about the university and School of Theology and Religious Studies. Returning students may not find this as helpful as new students but it is a great resource when questions about the library, financial aid, technology services, etc. arise! Take a look! The second is a Course Orientation and is specific to this course (TRS 643MC). It is required! Please complete it before the course begins on June 1, 2015.

ORIENTATIONS May 24 – June 1 This week, please complete the General and Course Orientations module in Blackboard!


WEEKS AND MODULES Each week you need to click into the Major Paper and Readings for the Major Paper links. In addition you must click into the Weekly Modules. The course is set up to accomplish two goals simultaneously: the course content and the development of the major paper. Each week you have assignments regarding the paper and assignments related to the course content identified as a Module. Headings with “Week” refer to your Major Paper; headings with “Module” refer to the course content for that particular section of the course. Please let me know if you have any questions about this process.

MODULE 1: June 1 – June 7

Liturgical Catechesis: Defining and Describing It

MODULE 2: June 8 – June 14

The Ancient Catechumenate (Apostolic Tradition) and St. Augustine

  • Readings for Module:
  • Required Posts:
  • Blog
  • Assignment – Role of Catechist
  • Plan ahead: Major Paper Assignment posted in Assignment link – due Tuesday, June 16 at 11:59 p.m.

MODULE 3: June 15 – June 21

RCIA: PreCatechumenate and Catechumenate


Readings for Module:

  • Tufano, Victoria, ed. Celebrating the Rites of Adult Initiation: Pastoral Reflections. Chicago: Liturgy Training Publications, 1992.
  • Please read the three chapters in Tufano's text posted in Course Documents:
    • Moudry, James. “Unfolding the Mystery of Christ: The Liturgy of the Word,” pp. 15-27.
    • Foley, Edward, “Minor Exorcisms,” pp. 29-39.
    • Main, Margaret, “Blessings of the Catechumens,” pp. 41-48.

Readings for Major Paper: Posted in Blackboard

  • If your symbol is Light, read the gesture article on "Lighting"
  • If your symbol is Water, read the gesture article on "Baptismal Bathing"
  • If your symbol is Oil, read the gesture article on "Anointing"

Required Posts:

  • Discussion Board
  • Assignment for Major Paper section on Symbol due: This Tuesday, June 16 at 11:59 p.m.

MODULE 4: June 22 – June 28

RCIA: Period of Purification and Enlightenment Readings for Module: Tufano, Victoria, ed. Celebrating the Rites of Adult Initiation: Pastoral Reflections. Chicago: Liturgy Training Publications, 1992. Posted in Course Documents: • Francis, Mark. “To Worship God in Spirit and in Truth: First Scrutiny,” 63-72. • Joncas, Michael. “I Once Was Blind and Now I See: Second Scrutiny,” 83-92. • Ferrone, Rita. “Lazarus, Come Out! Third Scrutiny,” 105-114. • Lacugna, Catherine. “Presentation of the Creed,” 73-82. • ----“Presentation of the Lord’s Prayer,” 93-104.

Readings for Major Paper: Ritual Text link is in Blackboard. • Read the Ritual texts for the Easter Vigil. Find the texts that directly relate to your symbol. What is the connection? Do the prayer texts and rubrics (directions in red), symbol, and gesture complement each other or are there some disconnects? What is the meaning of the symbol and gestures that comes from the texts. • Look up the scripture readings for the Vigil. Which scripture passages make a good connection to the symbol and gestures? How do the scripture readings complement the symbol and gesture?

Required Posts: • Blog • Assignment: Major Paper section on Gestures: due Friday June 26 at 11:59 p.m.

MODULE 5: June 29 – July 5

RESIDENCY (June 29- July 2)

RCIA: Holy Week and Triduum

Readings for Module: Posted in Course Documents • McGuire, Anne. “Holy Week and the Paschal Mystery.” Liturgical Ministry 13 (Summer 2004): 119-127. • Kelly, Donna. “Holy Thursday: Triduum Inaugural.” Liturgical Ministry 13 (Summer 2004): 134-141. Required Post: • Assignment: Major Paper on Ritual Texts. Due Sunday, July 5, 2015 at 11:59 p.m.

MODULE 6: July 6 – July 12

Christian Initiation: The Easter Vigil Readings: Posted in Course Documents • Donnelly, Doris. “Easter Vigil: Keep Watch.” Liturgical Ministry 13 (Summer 2004): 150-151. • Witczak, Michael. “Baptismal Imagery: The Meeting of Two Worlds.” Liturgy Ministry 8 (Winter 1999): 22-30. • Watch the Easter Vigil on YouTube. Pay particular attention to the beginning rites and then the blessing of water and baptismal rites and scripture readings. Feel free to skip the Exultet, General Intercessions, Preparation of the Gifts, Eucharistic Prayer, and closing rites. What critique can you make of the various parts of baptism: baptismal bathing, the use of chrism, presentation of the candle? Did the symbols, words and gestures flow with the words of the texts? What critique can you make regarding the participants/ godparents? How were the rites for the candidates for Confirmation (those not baptized) handled? What would you do differently and what would you incorporate / like to incorporate into your parish experience. Major Paper: - Plan a Liturgical Catechesis on the Easter Vigil Symbol in preparation for the Easter Vigil. For details see: Week Six and Seven under Major Paper Link. A plan for this liturgical catechesis is due Fri., July 17 at 1:59 p.m. Required Posts: • Blog


MODULE 7 July 13 – July 19

Mystagogy: A Seven-Week Welcome! Readings: Posted in Course Documents: • Dooley, Catherine. “From the Visible to the Invisible: Mystagogy in the Catechism of the Catholic Church.” The Living Light 31 (1995): 29-35. • ______________. “ Mystagogy: a Model for Sacramental Catechesis,” in Candles Are Burning: 59-69. Eds. Gray, Heaton, Sullivan. Collegeville: Liturgical Press, 1995. • Dooley, Catherine. “From the Visible to the Invisible: Mystagogy in the Catechism of the Catholic Church.” The Living Light 31 (1995): 29-35. • ______________. “ Mystagogy: a Model for Sacramental Catechesis,” in Candles Are Burning: 59-69. Eds. Gray, Heaton, Sullivan. Collegeville: Liturgical Press, 1995. Required Post: • Journal Entry: • Assignment: Major Paper section on liturgical catechesis due: Friday, July 17 at 11:59 p.m. • See Questions in Module 7 or in the Major Paper and Major Reading link for developing a plan for a liturgical Catechesis on the Easter Vigil Symbol

MODULE 8 July 20 – July 26

Liturgical Catechesis: A Journey that Never Ends Required Post: • Discussion Board • Assignment: Plan the mystagogical catechesis for the symbol. (See Blackboard for details) • Final version of the Major Paper due Sunday, June 26 at 11:59 p.m. Post in the Assignment Link.

Notes

Module 1

  • Sacrosantum Concilium (SC 10) states that "the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows". If the Church declares that the liturgy is the summit toward which the activity of the Church is directed, then catechesis as an activity of the church must be directed toward the liturgy. At the same time, the liturgy is the font from which the power flows it is the liturgy that empowers us to catechize. Catechesis is liturgical because the liturgy is central to it. Catechesis moves us toward the liturgy and the liturgy empowers us to nourish us and to catechize us.
  • We Catechize broadly by how we live and formally by teaching them the faith, the truths and content of the faith.
  • CCC p 1073 quotes SC 10 states that the "liturgy is the privileged place for catechizing the People of God".
  • Both liturgy and catechesis intend to transform
  • Finally, they should see to it that this instruction is based on Sacred Scripture, tradition, the liturgy, magisterium, and life of the Church. CD (14)
  • forming one in the faith is as important as informing them

From Symbol to Sacrament

  • Augustine presented first definition of sacrament as a "visible form of invisible grace"
  • Referring to the moral character of the minister Augustine said "The minister only deals with the "visible" form of the sacrament: God alone is responsible for the "invisible grace."
  • Ajgustine's formula defines a symbol, not just the particular symbolic actions that we call by the name of sacraments.
  • Efficacious - which rituals carry with them the guarantee of God's grace?
  • The seven rituals which the schoolmen agreed on as "sacraments" were in fact the rituals that wer common to all of the churches and transcended local differences.
  • Seven is a number which symbolizes wholeness.
  • The New Testament should not be used to "proof text" the institution of the sacraments.
  • Sacramentals remain visible forms of invisible grace but can not be said to carry the guarantee of grace.
  • Certain rites of the church should be seen as privileged expressions of the covenant between the lord and his church.
  • The protestant reformers agreed that the term "sacrament" should be restricted to those rituals which Christ commanded to be observed, and to which he gave a promise of grace. All agreed that baptism and the eucharist fulfilled this criterion.
  • in 20th century, theologians the rituals and sacraments were understood, namely as expressions of the church and the life of Christ.

Module 2

  • From The Role of the Catechist: Turner - Augustine’s Catechizing Beginners On the Catechising of the Uninstructed
    • What did it take to be a good catechist in fifth-century Africa?
    • De Catechizandis Rudibus (Catechizing Beginners), one of the first treatises on Christian catechesis
    • Augustine's work fall under four categories: the catechist, the beginner, the catechesis, and the liturgy.
    • Augustine recognizes the challenges : Preparing lessons is tedious (no. 16). Repeating the same information to people who cannot quite get it requires patience (no. 17). Accepting the listless response of some students is humbling (no. 18). Inspiring languid students to pay attention means being creative (no. 19). The call of other responsibilities is distracting (no. 20). Suffering personal offense (no. 21) or grief (no. 22) inhibits one's ability to focus on the material at hand
    • He urges the catechist to learn as much about individuals as possible
    • Augustine urges the catechist to evaluate the materials that have led to the beginner's conversion of heart
    • Deogratias asks for help in two areas: doctrine and method (no. 1). A catechist needs to have the facts right, but a catechist also needs skill in communicating them.
    • The foundational content of Augustine's catechesis is the Scriptures
    • Augustine favored summaries, comprehensive statements. Through a summary, the beginner grasps the central points from the full story and distinguishes them more readily from less essential parts.
    • Augustine was not interested simply in communicating information. He wanted people to change their behaviors as well
    • Spiritual preparation in the weeks before Baptism included exorcisms and scrutinies. Those about to be baptized received a summary of their catechetical formation in the presentation of the Creed. He then gave them the words of the Lord's Prayer as their final preparation for the day of Baptism.

From Symbol to Sacrament

From Tad Guzie The book of Sacramental basics

  • Augustine (+430), does little more than state the connection between symbol and the reality signified. A sacrament, he says, is a “visible form of invisible grace.”
  • he seven rituals which the schoolmen agreed on as “sacraments” were in fact rituals that were common to all of the churches and transcended local differences.
  • In general, the Protestant reformers agreed that the term “sacrament” should be restricted to those rituals which Christ commanded to be observed, and to which he gave a promise of grace. All agreed that baptism and the eucharist fulfilled this criterion.
  • In the sixteenth century neither Catholics nor Protestants possessed the theology that is so familiar to us now, namely that the church itself is the core sacrament, as Christ is himself the sacrament of God.
  • Christ and his people are the first visible form of invisible grace.”
  • But the fact is that the sacraments me symbols: this is where the theology of the sacraments began, and it is where our own age has had to return.
  • Symbols do what abstract thought cannot do. Symbols bring us into touch with realities which are at once familiar and mysterious. We use symbols to bring into our heads and hearts realities which are intimate to us, but which always lie beyond the power of our heads to pigeon-hole and absorb into abstract ideas. Augustine spoke of visible forms of invisible grace. The same idea can be put in a more contemporary way: Symbols are tangible, and when we touch them we touch a mystery that is at once familiar and elusive.
  • The now familiar theology is that the church itself is the core sacrament, as Christ is himself the sacrament of God.
  • Today the idea of being church has become the starting point for all sound sacramental theology.
  • sacraments are symbols: this is where the theology of the sacraments began, and it is where our own age has had to return.
  • Symbols are tangible, and when we touch them we touch a mystery that is at once familiar and elusive.
  • For some couples wedding rings might be a reminder of an ideal love, a love that never came to be, or a romantic love that has faded. For a couple who possess their present love, the rings are a carrier of something real and present. Worn and felt and noticed at various moments of the day, the rings are symbols of the familiar mystery which the wife and husband are living. Don’t such things as rings touch into a familiar mystery?
  • We use symbols like stones and wedding rings, totems and flags and emblems, precisely because they work where logic or a sermon does not. Symbols, not discourses or discussions, do the most effective job of bringing into our awareness the realities
  • But when symbols are only reminders, they are no longer symbols. A real symbol always brings us into touch not just with a memory but with a living present, and indeed a present which contains a hope for the future and which helps to carry us into the future.
  • The profoundness of a symbol lies in its being just what it is. Giving or receiving a gift, sharing a meal, laying hands on a friend in love or blessing are profound things.
  • All true symbols shape our reality. When a symbol is brought forward or enacted, reality is altered for us. All true symbols are efficacious. In the very act of signifying a reality, they both make and change our reality. How then are the sacraments different from other symbols? Only in the reality which they signify, not in their being symbols.
  • Christians have priorities among the great and gratuitous mysteries of life. This means that some symbols will be more precious than others, more central to the venture of living as Christians. This is precisely why seven sacraments came to be distinguished from the other
  • appreciation for the riches of the sacraments seems to develop only as people, young and old, are brought back into touch with the other rich symbols that surround them and efficaciously touch their lives.

Bibliography

  • CONSTITUTION ON THE SACRED LITURGY SACROSANCTUM CONCILIUM
  • DECREE CONCERNING THE PASTORAL OFFICE OF BISHOPS IN THE CHURCH CHRISTUS DOMINUS
  • CATECHISM OF THE CATHOLIC CHURCH
  • Alexander, Neil. “Embracing the Elusive: Capturing Mystery and Liturgical History,” Liturgical Ministry 8 (Summer 1999): 113-122.
  • Brancatelli, Robert. “Religiosidad Popular as a Form of Liturgical Catechesis.” Worship 77 (2003): 210-224.
  • Chauvet, Louis-Marie. The Sacraments: The Word of God at the Mercy of the Body. Trans. Madeleine Beaumont. Collegeville: The Liturgical Press, 2001.
  • Clarahan, Mary Ann. “Liturgical Catechesis for the Rite of Anointing”. Living Light 31(Summer 1995): 58-69.
    • “Mystagogy and Mystery.” Worship 83/6 (November 2009): 502-23.
  • Collins, Mary. “Festivals of Reconciliation.” In The Echo Within: Emerging Issues in Religious Education, eds. C. Dooley-M. Collins, 71-86. Allen, TX: Thomas More, 1997.
  • Dallen, James. The Dilemma of Priestless Sundays. Chicago: Liturgy Training Publications, 1994.
  • Dooley, Catherine. “Celebrating the Word of Forgiveness! Using the 4th Form of the Rite of Penance.” Liturgical Catechesis 6 n.2 (2003): 9-11.
    • “Baptismal Catechumenate: Model for All Catechesis.” Louvain Studies 23 (1998): 114-123.
    • “The General Directory for Catechesis and the Catechism: Focus on Evangelizing.” Origins 28 n.3 (4 June 1998): 34-39.
    • “Evangelization and Catechesis: Partners in a New Millennium.” In The Echo Within: 145-159. Eds. C. Dooley–M. Collins. Allan, TX: Thomas More, 1997.
    • “From the Visible to the Invisible: Mystagogy in the Catechism of the Catholic Church.” The Living Light 31 (1995): 29-35.
    • “Lex orandi, lex credendi: Implications for Catechesis,” in Catechetical Scholars III: Perspectives on Evangelization and Catechesis, 79-85. Edited by Diana Dudoit Raiche. Washington D.C.: National Catholic Educational Association, 2005.
    • “ Mystagogy: a Model for Sacramental Catechesis,” in Candles Are Burning: 59-69. Eds. Gray, Heaton, Sullivan. Collegeville: Liturgical Press, 1995.
    • “Liturgical Catechesis: Mystagogy, Marriage or Misnomer”. Worship 66 (1992): 386-92.
    • “The Use and Misuse of Lectionary Catechesis for Children.” Living Light 27 (Spring 1991): 218-224.
    • “The Sign of the Cross.” In Liturgy (Central Symbols) 7 (1987): 61-65.
  • Driscoll, Michael. “Symbol, Mystery, and Catechesis: Toward a Mystagogical Approach.” Liturgical Ministry 7 (1998): 67-75.
  • Gallagher, Michael Paul. Clashing Symbols: An Introduction to Faith and Culture. Revised edition. London: Darton, Longman & Todd, 2003.
  • Hibbard, John. “Sunday Worship in the Absence of Eucharist,” in Traditions and Transitions, 92-109. Eds. Eleanor Bernstein and Martin Connell. Chicago: Liturgy Training Publications, 1998.
  • Jackson, Pamela. “Ambrose of Milan as Mystagogue.” Augustinian Studies 20 (1989): 93-107.
  • Jackson, Pamela. “Cyril of Jerusalem’s Use of Scripture in Catechesis.” Theological Studies 52 (1991): 431-450.
  • Mazza, Enrico. Mystagogy: A Theology of Liturgy in the Patristic Age. Trans. Matthew O’Connell. New York: Pueblo, 1989.
  • Mitchell, Nathan. Liturgy and the Social Sciences. Collegeville: Liturgical Press, 1999. (This is a good resource for a review of 20th century approaches to ritual studies).
  • Nocent, Adrien. “Liturgical Catechesis of the Christian Year.” Worship 51 (1977): 496-504.
  • O’Brien, Scott. “O Marvelous Exchange: A Consideration for Eucharistic Catechesis.” Liturgical Ministry 10 (2001): 23-30.
  • Ostdiek, Gilbert. “Catechesis, Liturgical.” in NDSW, 163-72.
    • “Liturgy as Catechesis for Life.” The Living Light 37 (Summer 2001): 45-54.
  • Power, David. “The Word in the Liturgy: Incarnating the Gospel in Cultures,” 47-61in Sacraments: Revelation of the Humanity of God. Eds. Philippe Bordeyne and Bruce Morrill. Collegeville: The Liturgical Press, 2008.
    • Sacrament: The Language of God’s Giving, Crossroads, New York 1999.
  • Satterlee, Craig. Ambrose of Milan’s Method of Mystagogical Preaching. Collegeville: Liturgical Press, 2002.
  • Searle, Mark with intro. by Margaret Mary Kelleher. “Introduction to Images and Worship,” in Vision: the Scholarly Contributions of Mark Searle to Liturgical Renewal: 123-136. Koester, Anne and Barbara Searle, eds. Collegeville: the Liturgical Press, 2004.
  • Turner, Paul. “The Role of the Catechist: Augustine’s Catechizing Beginners,” Living Light 39 (Fall 2002) 17-23.
  • CHURCH DOCUMENTS
    • The National Directory for Catechesis. Washington, DC: United States Conference of Catholic Bishops, 2005
    • General Directory for Catechesis. Washington, DC: United States Conference of Catholic Bishops, 1997.
    • Liturgy Documents: A Parish Resource. Fourth edition. Chicago: Liturgy Training Publications, 2004.

Catechism of the Catholic Church. Washington, DC: United States Conference of Catholic Bishops, 1994.

  • DICTIONARIES
    • Komonchak, Joseph, Mary Collins, and Dermot A. Lane, eds. The New Dictionary of Theology. Collegeville: The Liturgical Press, 1987.
    • Fink, Peter, ed. The New Dictionary of Sacramental Worship. Collegeville: The Liturgical Press, 1990
    • Dwyer, Judith, ed. The New Dictionary of Social Thought. Collegeville: The Liturgical Press, 1994.
    • Downey, Michael, ed. The New Dictionary of Catholic Spirituality. Collegeville: The Liturgical Press, 1993.

Terms

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