History and Theory of Catechetics II TRS 751C

• Class: TRS 751C: History and Theory of Catechetics II
• Professor: Rev. Dr. Emanuel P. Magro
• Taken: Fall 2015
• Description: Discussion of the contributions of the Second Vatican Council and of post-conciliar documents to catechetics and religious education. Readings in selected works of contemporary writers in the fields of catechetics and religious education. Exploration of contemporary issues in catechesis and religious education.

Class materials on CUA Blackboard

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Syllabus

COURSE GOALS The main objectives of this course are to

• identify the major figures and movements in catechetics since the Second Vatican Council; and
• examine some key issues in contemporary catechesis and religious education.

COURSE LEARNING OUTCOMES

By the end of this course, the students will be able to:

• define the main contributions of the Second Vatican Council and of post-conciliar documents to catechetics and religious education;
• expound the theories of some current writers in catechetics and religious education;
• explain the major trends in current catechesis; and
• outline the impact of some cultural and ecclesial issues on contemporary catechetics and religious education.

INSTRUCTIONAL METHODS Lecture, class discussion, and students’ presentation.

Required Text:

• Groome, Thomas H. Christian Religious Education: Sharing Our Story and Vision. San Francisco, CA: Joseey Bass, 1980. ISBN 0787947857
• Huebsch, Bill. Whole Community Catechesis in Plain English. New London, CT: Twenty-Third Publication, 2002. ISBN 9781585951840;
• Moran, Gabriel. Religious Education Development: Images for the Future. Minneapolis, MN: Winston Press, 1983. ISBN 0866836926
• Marthaler, Berard. The Nature, Tasks and Scope of the Catechetical Ministry A Digest of Recent Church Documents. Washington, D.C.: National Catholic Education Association, 2008. ISBN 1558334319
• Westerhoff, John H. Will Our Children Have Faith? 3rd Rev. Ed. New York: Morehouse, 2012. ISBN 9780819228000; ebook: ISBN 9780819228017;

ADDITIONAL READING LIST (on reserve at Mullin Library or on Blackboard)

• Bennett, Jana Marguerite. “What Faith Formation Means in the Age of ‘Nones.’” Liturgy 30, no. 3 (2015): 48-56.
• Coleridge, Mark. “To Awaken the Spirit: Proposing a Vatican II Faith to a Secular Faith.” In The Great Grace: Receiving Vatican II Today, edited by Nigel Zimmermann, 109-120. New York: Bloomsbury, 2015.
• Colleen M. Griffith, Colleen M. “Practice as Embodied Knowing: Epistemological and Theological Considerations.” In Invitation to Practical Theology: Catholic Voices and Visions, edited by Claire E. Wolfteich, 52-69. New York: Paulist, 2014.
• Delfra, Louis A. “Narrative Theology in the High School Classroom: Teaching Theology through Literature.” Catholic Education: A Journal of Inquiry and Practice 8, no. 3 (March 2005): 346-374.
• Erdozain, Luis. “The Evolution of Catechetics.” In Sourcebook for Modern Catechetics, edited by Michael Warren, 86-109. Winona, MN: Saint Mary’s Press, 1983.
• Espinoza, Benjamin D. and Beverly Johnson-Miller. “Catechesis, Developmental Theory, and a Fresh Vision for Christian Education.” Christian Education Journal Series 3 11 (2014): 8-23
• Francis. Evangelii gaudium.
• Francis. Laudato si. http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa- francesco_20150524_enciclica-laudato-si.html
• Groome, Thomas. “The ‘Mind of the Church’ in the General Directory for Catechesis: Where We Are Now; Reaching Beyond.” Theoforum 41, no. 1 (2010): 11-29.
• Heft, James L. Catholic High Schools: Facing the New Realities. Oxford: Oxford University Press, 2011.
• Hunt, Thomas C. “Catholic Schools: Yesterday, Today, and Tomorrow.” Journal of Research on Christian Education 14, no. 2 (Fall 2005): 161-175.
• Kaster, Jeffrey and Craig Gould. “Lost and Found: Catechesis on the Care of Creation.” New Theology Review (Online) 26, no. 2 (Mar 2014): 88-95.
• Kenneson, Philip D. “What’s in a Name? A Brief Introduction to the ‘Spiritual but Not Religious.’” Liturgy 30, no. 3 (2015): 3-13.
• Kock, A. (Jos) de. “Promising Approaches to Catechesis in Church Communities: Towards a Research Framework.” International Journal of Practical Theology 16, no. 2 (2012): 176-196.
• Kohut, Pavel Vojtěch. “The Offer of Catholic Spirituality,” European Journal of Theology 21:2 (2012): 156-165.
• Magro, Emanuel. “The Role of Imagination in Religious and Spiritual Education.” in New Perspectives on Religious and Spiritual Education, edited by Theo van der Zee and Terence J. Lovat, 165-177. Műnster: Waxmann, 2012.
• Malone, Peter. “Dei Verbum, Communication and Media.” In God’s Word and the Church’s Council: Vatican II and Divine Revelation, edited by Mark O’Brien and Christopher Monaghan, 163-178. Adelaide, Australia: ATF Theology, 2014.
• Marthaler, Berard. Catechetics in Context: Notes and Commentary on The General Catechetical Directory Issued by The Sacred Congregation For the Clergy. Huntington, IN: Our Sunday Visitor, 1973.
• -------. “Socialization as a Model for Catechetics.” In Foundations of Religious Education, edited by P. O’Hare, 64-92. New York: Paulist Press, 1978.
• -------. “Handing on the Symbols of Faith.” Chicago Studies 19 (Spring 1980): 21- 33.
• Moran, Gabriel. “Revelation, Dialogue and the Christian Community.” Theoforum 41, no. 1 (2010): 31-51.
• Mul, Jos de. Cyberspacyberspacce Odyssey: Towards a Virtual Ontology and Anthropology. Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2010. E-book.
• “National Standards and Benchmarks for Effective Catholic Elementary and Secondary Schools.” Momentum 43 (February-March 2012): 14-23. http://www.catholicschoolstandards.org/files/Catholic_School_Standards_03-12.pdf
• Nolan, Lucinda A. “Scaling the Heights of Heaven: Sister M. Rosalia Walsh and the Use of Story in the Adaptive Way.” Religious Education 102, no. 3 (Summer 2007): 314-327.
• Ouellet, Marc. “Communio: The Key to Vatican II’s Ecclesiology.” In The Great Grace: Receiving Vatican II Today, edited by Nigel Zimmermann, 19-35. New York: Bloomsbury, 2015.
• Owens, John F. “Dei Verbum and the Philosophy of Hans-Georg Gadamer.” In God’s Word and the Church’s Council: Vatican II and Divine Revelation, edited by Mark O’Brien and Christopher Monaghan, 179-191. Adelaide, Australia: ATF Theology, 2014.
• Ozar, Lorraine A. “A Shared Vision to Act on.” Momentum 43 (February-March 2012): 10-13. http://www.catholicschoolstandards.org/files/Catholic_School_Standards_03-12.pdf
• Second Vatican Council. Documents of the Second Vatican Council. http://www.vatican.va/archive/hist_councils/ii_vatican_council/index.htm
• White, Joseph D. “Involving Families in Catechesis.” The Priest 69, no. 3 (March 2013): 49- 51.
• Jared Wicks. “Tridentine Motivations of Pope John XXIII Before and During Vatican II.” Theological Studies 75, no. 4 (2014): 847-862.

Course Requirements:

Determination of Grade The following criteria will determine the grade for this course:

• Class participation – 10%
• Bi-weekly reflection papers – 25%
• One research paper – 35%
• One presentation – 5%
• Oral exam – 25%

Grading System

• Grade - Numeric Range - Meaning - Equivalent
• A - 94 – 100 - Excellent - 4.00
• A- 90 – 93.9 - 3.70
• B+ - 87 – 89.9 3.30
• B 84 – 86.9 Satisfactory 3.00
• B- 80 – 83.9 2.70
• C 77 – 79-9 Passing but Marginal 2.00 -
• F76.9 and below Failure

University Grades The University grading system is available at http://policies.cua.edu/academicgrad/gradesfull.cfm#iii for graduate students.

Description of Course Requirements

Class Participation

Students are to participate in class discussions and share their attentive reading of the assigned texts, their reflections and insights on them. They are to engage one another in discussion while respecting the perspectives of others. In their contributions, students are to base their input on solid theological and/or catechetical grounds. Such participation in class demands that the students will read and engage with the assigned texts prior to their attendance.

Students are to be punctual expressing thus respect to both their instructor and their classmates. In cases of tardiness and habitual occurrence 1 to 5 percentage points may be deducted from the student’s final grade. It is the responsibility of the student to monitor his/her own behavior.

Class participation demands the physical presence of the students. Missing classes will diminish the class as a whole and set the students back in preparing their assignments. To be excused from class students are to discuss the issue with the instructor prior to the date in question. Each unexcused absence, besides the first one, will incur a loss of 2 percentage points from the student’s final grade.

Bi-Weekly Reflection Papers Through the set of reflection papers students are to engage critically with the weekly assigned readings establishing relationships, identifying implications and/or issues, and highlighting what they have learnt.

It is imperative that the students express themselves clearly in good English grammar following standard punctuation and spelling. They are to organize their reflection papers in a logical and well-organized manner referring appropriately and correctly to the sources that they use in their argumentations.

The length of each paper is between 750 and 800 words and is to be neatly typed using a 12-point regular font style, double-spaced with one-inch margins. When referring to and/or quoting any works that are not their own, students are to follow the latest edition of the Chicago Manual of Style (http://www.chicagomanualofstyle.org/home.html). Students are to print the number of words at the end of the reflection paper. A rubric for the reflection papers is at the end of the syllabus.

For the dates when the bi-weekly reflection papers are due, see the tentative syllabus. Students are to hand in each reflection paper in a hard copy format at the end of class. For every day that the students hand in the assignment late, they lose a letter grade from the mark of that paper. The first reflection paper is due on Wednesday, September 16, 2015.

One Research Paper

For the paper students are to choose a contemporary issue in catechetics and explore its role in and effects on catechesis and/or religious education. Such a topic could be language, culture, socialization, virtual reality, social media, imagination, ecumenism, religious dialogue, community building, developmental psychology, the role of parents, family catechesis, hermeneutics, storytelling, spirituality, and the environment.

Students are to ask for the approval of their choice by the instructor not later than October 14, 2015. Besides giving the topic they want to research, students are to hand in a short bibliography containing at least 6 sources besides the material assigned and covered in class. At least one of these sources is a book.

The format of the paper includes:

• I. the reason(s) for choosing this particular issue;
• II. a description of its particular characteristics and aspects;
• III. its role in and its effects on catechesis/religious education; and
• IV. the students’ assessment of the strengths and weaknesses of the issue in catechetics.

The length of the paper is between 4,500 and 5,000 words. It is to be neatly typed using a 12-point regular font style, double-spaced with one-inch margins. When referring to and/or quoting any works that are not their own, students are to follow the latest edition of the Chicago Manual of Style (http://www.chicagomanualofstyle.org/home.html). A rubric for the research paper is at the end of the syllabus.

The paper is due on Wednesday, December 2, 2015.

Presentation

On the last day of classes, Wednesday, December 9, 2015, students are to make a 10-minute presentation of their research paper highlighting how their topic is relevant to the material covered in the course.

Oral Exam

The oral exam takes the form of a conversation between the instructor and the student. It focuses on what the student has learned, the level of integration that the student has achieved in sythesizing the various materials on different topics and aspects of catechetics, and how the student sees all this affecting his/her future role as a leader and minister of catechesis.

EXPECTATIONS AND POLICIES

Electronics Policy Cell phone use in class is not allowed. Students may use a laptop/notebook for taking notes. Other uses of these and other electronic devices are not permitted in class. If these devices become a distraction, students may be asked not to use them and be prohibited from bringing them to class.

Course Schedule

TENTATIVE COURSE SCHEDULE

• Wednesday, September 2 – Introduction
  • Luis Erdozain, “The Evolution of Catechetics,” Sourcebook for Modern Catechetics, vol. 1, pp. 86-109.
• Wednesday, September 9 – Vatican II and its Contributions to Catechetics
  • Jared Wicks, “Tridentine Motivations of Pope John XXIII Before and During Vatican II,” Theological Studies 75, no. 4 (2014): 847-862.
  • Mathaler, Berard, “Introduction,” Catechetics in Context, pp. xvi-xxx.
  • Documents of Vatican II: SC 35 and 64, CD 14, 17, 30, 35 and 44, GE 4, AG 13-15, and AA 28-32.
• Wednesday, September 16 – Post-Conciliar Times: A Productive Period for Catechetics
  • Marthaler, Berard. The Nature, Tasks and Scope of the Catechetical Ministry A Digest of Recent Church Documents., pp. 19-33, 41-79, 83-84, 86-90, 94-95, 99-103, 105-114, 123-210.
  • Pope Francis, Evangelii gaudium, par. 160-175.
  • 1st Reflection Paper
• Wednesday, September 23 – Mass with Pope Francis
• Wednesday, September 30 – Gabriel Moran and Thomas Groome
  • Gabriel Moran, Religious Education Development, pp. 183-207.
  • Gabriel Moran, “Revelation, Dialogue and the Christian Community,” Theoforum 41, no. 1 (2010): 31-51.
  • Thomas H. Groome, Christian Religious Education, pp. 184-232.
• Wednesday, October 7 – Socialization: Westerhoff and Marthaler
  • John H. Westerhoff III, Will Our Children Have Faith? 3rd Rev. ed. New York: Morehouse, 2012.
  • Berard Marthaler, “Socialization as a Model for Catechetics,” in P. O’Hare, ed., Foundations of Religious Education, New York: Paulist Press, 1978, pp. 64-92.
  • --------, “Handing on the Symbols of Faith,” Chicago Studies 19 (Spring 1980): 21-33. 2nd Reflection Paper
• Wednesday, October 14 – Catechesis and Religious Education in Catholic Schools
  • The Second Vatican Council. Declaration on Education (Gravissimum educationis)
  • Ozar, Lorraine A., “A Shared Vision to Act on” Momentum 43 (February-March 2012): 10-13.
  • “National Standards and Benchmarks for Effective Catholic Elementary and Secondary Schools” Momentum 43 (February-March 2012): 14-23.
• James L. Heft, “Historical Developments,” Catholic High Schools: Facing the New Realities (Oxford: Oxford University Press, 2011), pp. 15-36.
  • Thomas C. Hunt, “Catholic Schools: Yesterday, Today, and Tomorrow,” Journal of Research on Christian Education 14, no. 2 (Fall 2005): 161-175.
  • Topic and bibliographic due
• Wednesday, October 21 – Catechesis for the Whole Community and Family Catechesis
  • Bill Huebsch, Whole Community Catechesis in Plain English.
  • A. (Jos) de Kock, “Promising Approaches to Catechesis in Church Communities: Towards a Research Framework,” International Journal of Practical Theology 16, no. 2 (2012): 176-196.
  • Marc Ouellet, “Communio: The Key to Vatican II’s Ecclesiology,” The Great Grace, pp. 19-35.
  • Joseph D. White, “Involving Families in Catechesis,” The Priest 69, no. 3 (March 2013): 49-51.
  • 3rd Reflection Paper
• Wednesday, October 28 – Homo catecheticus – Christian Anthropology and Catechetics
  • Benjamin D. Espinoza and Beverly Johnson-Miller. “Catechesis, Developmental Theory, and a Fresh Vision for Christian Education” Christian Education Journal Series 3 11 (2014): 8-23.
  • Colleen M. Griffith, “Practice as Embodied Knowing: Epistemological and Theological Considerations” in Invitation to Practical Theology, pp. 52-69.
  • Mark Coleridge, “To Awaken the Spirit: Proposing a Vatican II Faith to a Secular Faith,” in The Great Grace, pp. 109-120.
  • Emanuel Magro, “The Role of Imagination in Religious and Spiritual Education,” in New Perspectives on Religious and Spiritual Education, pp. 165-177.
• Wednesday, November 4 – Language, Hermeneutics, and Narrative in Catechesis
  • John F Owens, “Dei Verbum and the Philosophy of Hans-Georg Gadamer,” in God’s Word and the Church’s Council, pp. 179-191.
  • Lucinda A. Nolan, “Scaling the Heights of Heaven: Sister M. Rosalia Walsh and the Use of Story in the Adaptive Way,” Religious Education 102, no. 3 (Summer 2007): 314-327.
  • Louis A. Delfra, “Narrative Theology in the High School Classroom: Teaching Theology through Literature,” Catholic Education: A Journal of Inquiry and Practice 8, no. 3 (March 2005): 346-374.
  • 4th Reflection Paper
• Wednesday, November 11 – Globalization, Social Media and Mass Communication
  • Peter Malone, “Dei Verbum, Communication and Media,” in God’s Word and the Church’s Council, pp. 163-178.
  • Jos de Mul, “Virtual Polytheism: Religion in the Age of Digital Re-Enchantment” and “From Homo Erectus to Homo Zapiens” (pp. 207-241) in Cyberspace Odyssey, pp. 207-241. E-book.
• Wednesday, November 18 – Ecumenism, Inter-Faith Dialogue, and the Environment in Catechetics
  • Berard Marthaler, Nature, Tasks and Scope, pp. 227-240.
  • Jeffrey Kaster and Craig Gould, “Lost and Found: Catechesis on the Care of Creation,” New Theology Review (Online) 26, no. 2 (Mar 2014): 88-95; and
  • Pope Francis, Laudato si, “Ecological Education and Spirituality” (Chpt 6), par. 202-245.
  • 5th Reflection Paper
• Wednesday, November 25 – Thanksgiving Recess
• Wednesday, December 2 – Forming the faith of the “Nones”
  • Philip D. Kenneson, “What’s in a Name? A Brief Introduction to the ‘Spiritual but Not Religious’” Liturgy 30, no. 3 (2015): 3-13.
  • Jana Marguerite Bennett, “What Faith Formation Means in the Age of ‘Nones,’” Liturgy 30, no. 3 (2015): 48-56.
  • Pavel Vojtěch Kohut, “The Offer of Catholic Spirituality,” EJT 21:2 (2012): 156-165.
  • Paper due
• Wednesday, December 9 – The Future of Catechetics
  • Thomas Groome, “The ‘Mind of the Church’ in the General Directory for Catechesis: Where We Are Now; Reaching Beyond,” Theoforum 41, no. 1 (2010): 11-29.
  • Presentation of papers
• Wednesday, December 16 – Oral Exam

Rubric for Reflection Papers Exceeds Standards 5 points Meets Standards 3 points Below Standards 1 points Format 750-800 words in length, neatly typed, double-spaced, one-inch margins, 12-point regular font. 750-800 words in length, neatly typed, double-spaced, one-inch margins, 12-point regular font. Shorter than 750 words or exceeds 800 words; formatting rules ignored. Grammar and Spelling No errors. Some minor errors. Major errors. Submission On time. On time. Late. Reflection Shows strong reasoned reflection and insight. Shows reasoned reflection and insight. Lacks reflection and insight. Synthesis Very well integration of the author’s own reflection with the material, incorporating and referring to the material. Good integration of the author’s own reflection with the material, referring appropriately to the material. Poor integration of the author’s own reflection with the material, relying mostly on referring to and/or quoting the material. Structure Very well organized presentation of arguments; excellent logical flow. Organized presentation of arguments; good logical flow. Disorganized presentation of arguments; lack of logical coherence. References References and/or quotations are accurate, to the point, and appropriate. No errors in citing and/or referring to the material. References and/or quotations are accurate, to the point and appropriate. Some errors in citing and/or referring to the material. References and quotations are inaccurate and mostly too long and out of point. Many errors in citing and/or referring to the material. Completeness Addresses all these elements. Addresses all these elements. Addresses some of these elements.

Rubric for the Research Paper Exceeds Standards 35 points Meets Standards 28 points Below Standards 20 points Format 4,500-5,000 words in length, neatly typed, double-spaced, one-inch margins, 12-point regular font. 4,500-5,000 words in length, neatly typed, double-spaced, one-inch margins, 12-point regular font. Shorter than 4,500 or exceeds 5,000 words; formatting rules ignored. Grammar and Spelling No errors. Some minor errors. Major errors. Submission On time. On time. Late. Reason(s) for choosing the topic Distinct articulation of and strong reason(s) for choosing the selected issue. Clear articulation of and strong reason(s) for choosing the selected issue. Lacks clarity in describing and in stating the reason (s) for choosing the selected issue. Description Excellent description of the topic highlighting its particular characteristics and aspects. Good description of the topic and its particular characteristics and aspects. Poor description of the topic and its particular characteristics and aspects. Role and Effects Well defined identification and excellent explanation of the issue’s role in and effects on catechetics. Good identification and good explanation of the issue’s role in and effects on catechetics. Poor identification and poor explanation of the issue’s role in and effects on catechetics. Student’s own opinion Well-articulated assessment. Good articulated assessment. Poor assessment or no assessment. Structure Very well organized presentation of arguments; excellent logical flow. Organized presentation of arguments; good logical flow. Disorganized presentation of arguments; lack of logical coherence. References References and/or quotations are accurate, to the point, and appropriate. No errors in citing and/or referring to the material. Use of more than 6 reference works. References and/or quotations are accurate, to the point and appropriate. Some errors in citing and/or referring to the material. Use of 6 reference works. References and/or quotations are inaccurate and mostly too long and out of point. Many errors in citing and/or referring to the material. Use of less than 6 reference works. Completeness Addresses all these elements Addresses all these elements Addresses some of these elements

Notes

Week 1

Questions:

• 1) Outline each of the three phases that Erdozain discusses. What are the strengths and weaknesses of each phase?
  • The Kerygmatic Phase
  • The Anthropological Phase
  • The Political phase
• 2) In light of this article, what are the current trends in catechetics?

• 3) Which topics/issues do you think one needs to tackle in current and future catechetics?
  • a blending of previous approaches to find the proper balance to address content, method, and

Erdozain, Luis. “The Evolution of Catechetics.”

• 1959 - 68 concern was "the same concern - the presentation of the Christian message in Today's world".
• The current preoccupation at the time was active participation in the liturgy
• "The work of this meeting has been gathered into one volume, Renouvellement de la Catechese (Renewal in Catechetics),"
• Kerygmatic renewal is what has most influenced catechetics in our century.
• Origins of Kerygmatic movement renew - The ancient School of Ttibingen, b) the Munich method,

and c) the failure brought about by the excess of methodology.

• The School of TUbingen held sway for a century due to its pragmatic pastorate befitting this enlightened century, these men made the case for one which is centered on Revelation, in the service of "the

one and only Word of God, uttered through the Person of Christ ....

• The Munich method. In 1912, the Congress of Vienna adopted the new, and now famous, process termed "Methode de Munich."In its three component parts, Presentation, Exposition, and Application
• These innovations in method were approved by the Catechetical Congress of Munich (1928), which may be regarded as the climax of a constant endeavor in the field of pedagogy
• The failure of methodology - recognizes that it is not teaching which is at fault: But what is lacking among the faithful is a sense of unity, seeing it all as a whole, an understanding
• new turning point. There was a climax reached at this point, a shift of perspective-emphasis was now to be transferred from method to content
• Trends in kerygmatic catechetics. a) The basic concept, the message
• what constitutes the true kernel of the Christian message, the kerygrna. This is why the movement is termed kerygmatic
• One begins by placing catechetics within the mission of the Church.
• The principle is then established by which the catechetical renewal is not to be brought about by a methodological adaptation but by an examination of the essence of the Faith
• There is the realization that Christianity . is not a system of truths, or a code of rules, but above all a message, the Good
• Christ's death and resurrection
• This, then, in general, is the basic standpoint and the message that the kerygmatic movement promoted at the Eichstatt congress. The method The catechetical renewal remains not only faithful to content but also mindful of the manner by which God chose to be revealed. It perceives the four languages or ways in which catechetics can bring its influence to bear, as follows:
  • Since the history of salvation is recounted in the Bible, catechetics must use a biblical language.
  • Since the salvation portrayed in the Bible finds its active outlet in the liturgy, catechetics must use liturgical language.
  • Since this redeeming work of God is seen day after day in the life of the Church and of each of its members, the "testimony" must shine through catechetics as an existential language.
  • Since this history of salvation, narrated in the Bible, celebrated in the liturgy, and experienced in everyday life, takes progressively a concrete form in the shape of the Church, catechetics must use as well the doctrinal language.
• It comes into contact with other movements which had been developing over a long period: the liturgical movement, the biblical movement, the apostolic movements. It is clear that the kerygmatic renewal owes much to all these movements. Kerygmatic renewal has been helpful in reorganizing them, completing them, and harmonizing them around the figure of Christ.
• The Anthropological Phase - The word anthropology is very much in fashion these days. Originating in the scientific world, it carries overtones far beyond the limits of catechetic.
• There is not talk of providing for stages of preparing "the ground" of using language with which the people are familiar.
• One word was in ascendancy pre-evangelization ... a new stage had begun one of distinctly anthropological tendencies.
• France had begun a Christianization.
• The foundations of pre-evangelization - It is an admonition to remain faithful: (a) to the very manner in which the Master and the first apostles presented the message (b) to the Church's tradition as evidenced in the history of catechetics, and (c) the very nature of the Christian message.
• Incarnation
• Two completely different attitudes of mind. The kerygmatic attitude refers back constantly to the Bible and the liturgy. Very much tied to a rich theological inheritance, it is there that it finds its coherence and is most at home. The anthropological attitude, in contrast, opts for the psychological approach; renouncing the already acquired treasures, it seeks its ends choosing insecurity and hardship.
• There is no opposition at all, rather a progression
• One of the richest acquisitions of present day catechetics is precisely the discovery of this vital, organic unity between subject and object:
• Word of God, word of humanity. God and Humankind. Theology and anthropology merge into catechetical actio.. this unity is the very process of catechesis.
• Anthropocentric catechesis is difficult to put into practice
• The Political Phase
• Individualistic anthropology leaning too much on the present... individualistic subjectivity cheapens subjectivity which cheapens objective reality
• danger of losing the whole meaning of the Revelation by suppressing the transcendental and the gratuitous.
• The kerygmatic renewal profited by this injection of personalism
• Since then, a whole wave of events has broken over the Church: an approach to the world, a recognition of religious pluralism, a reparisal of its social structure, an attack on superstition, secular undercurrents requiring as a result a secularized catechesis
• 1968 conference ideas three points a) a description f the realities of the situation, humanity in its setting b) a theological option, the unity of God's plan c) application to catechetics, a change of perspective in content and method.
• the primacy of action based upon the will to act and become involved.
  • a) Humanity in its setting. the first job is to identify oneself completely with the human state and to take on humanities's anguish and hopes
  • b) The history of salvation and the history of humanity seen as one. It was necessary to build a bridge to join the so called "sacred" world to the "profane" world.
• Conclusion -

Week 2

Questions

• What were the objectives of the council set by John XXIII?
  • aggiornamento that is bringing up to date
  • focus should be on pastoral rather than doctrinal correctness.
• In what ways can one say that the council intended to be pastoral?
  • expansively on issues outside the Church, about human aspirations that would find their echo in the council: issues of the family, work, peace within nations, education, culture, social duties, and the freedom that corresponds to human dignity.
• What are the council's contributions to catechetics?
  • SC
    • 35. The liturgy and particularly the homily has a role in "instruction"
    • 64. Genesis of the RCIA e.g. several distinct steps and "sanctified by rites"
  • CD
    • 14. Bishops should direct catechetical instruction to children, adolescents and adults. That catechists are properly trained, adapt better ways of instruction
    • 17. Lay apostolate including catechesis is encouraged
    • 30. Role of pastors
    • 35. Responsibility of the apostolate to the Bishop. Religious have a responsibility to the community but still to the diocese, cooperation between religious communities
    • Order for the creation of the Catechetical Directory considering the fundamental principles of instruction of the Christian people.
  • GS 4. The church must keep up with rapid changes in the world, income inequality
  • AD
    • 13. Conversion must take place during the period of the Catechumenate. The church strictly forbids forcing anyone to embrace the faith,
    • 15. Lays out the rules for missionary activity including the activities of Catechetics
  • AA
    • 28. Formation of the Apostolate.
    • 32 Aids for the formation of the lay apostolate including centers or institutes, "centers of Documentation and study,
• From the assigned conciliar texts, can one create a vision that the council might have had on catechesis?
  • The references to catechesis were throughout most of the documents. This, I believe means that catechesis in integral to every aspect of the faith.

Jared Wicks, “Tridentine Motivations of Pope John XXIII Before and During Vatican II,”

• Roncalli said "Have you not heard the word aggiornamento repeated many times? Here is our church, always young and ready to follow different changes in the circumstances of life with the intention of adapting, correcting, improving, and arousing enthusiasm. In summary, this is e nature of the synod, this is its purpose.
• Bergamo from the era marked by try the renewal of its its religious life after the Council of Trent.
• which Roncalli served in the Italian army as a military hospital chaplain. The Council of Trent offered the spectacle of a vigorous renewal of Catholic life . . . [in] a period of mysterious and fruitful rejuvenation and, what seemed still more marvelous, of efforts by the most remarkable individuals of the Church to implement the new legislation.
• This accoount of the post-Tridentine era in Roncalli's native Lombardy stresses the Church's potential to become ever again rejuvenated.
• After his election as Pope John XXIII, he undertook to promote such a rejuvenation, similar to what followed Trent, by making it a central objective of the Second Vatican Council
• The writings of Angelo Roncalbalh attest to the spiritual impact on him of the ideals and labors of three individuals of the post-Tridentine era—one a historian (Cesare Baronio) and two episcopalsm. Baronio r implemented of Trent's reforms (Carlo Borromeo and Gregorio Barbarigo).
• Catholics have to meet this challenge, as Baronio did in his time, with well- grounded historical scholarship, already promoted by Pope Leo XIII, and they must show no fear of the results of historical studies.
• Angegelo R Roncalli was elected pope on Octobeer 28, 1958, and was pleased to schedule his coronation mass on November 4, the day of the liturgical memorial of St. Charles.
• Thus Roncalli wrote in August 1958. Six months later, as Pope John XXIII, he will announce that he intends to convene a synod of the diocese of Rome and an ecumenical council of the whole church.
• The objectives of both were present for mcalli already in the Borromean acta: recapturing ecclesial youthfulness, correcting substandard practice, giving the impetus of evangelical truth toward superior values, helping souls with guidance and encouragement for living well.
• At Christmas 1961, John formally convened Vatican II to meet in 1962
• 1)
  • He notes the existence of crises in society, in which “distrustful souls see only darkness burdening the face of the earth,” but he reaffirms his trust in Christ “who has not abandoned the world that he redeemed.”
  • The coming council will promote the sanctification of church members and articulate revealed truth. It will turn to the problems and worries of the world, concerned to heighten in people a proper sense of their human dignity, to reaffirm the moral order and Catholic social doctrine.
• 2)
  • He states the common expectation that the council will concern itself with the Church’s vitality within by presenting the light of its doctrine and the sanctifying power of grace.
  • John then spoke expansively on issues outside the Church, about human aspirations that would find their echo in the council: issues of the family, work, peace within nations, education, culture, social duties, and the freedom that corresponds to human dignity.
• 3) One objective of the assembly, he said, is to enhance Catholic teaching with a view to the penetration of souls. Truth can be reformulated. The council should undertake this, and in doing so, it should act as a agisterium that is especially pastoral in nature
• Because Trent’s reform decrees had a broad impact on the local churches that he knew well, Angelo Roncalli saw Trent as a model for the Catholic Church even in the mid-20th century * Roncalli saw Trent as a model for the Catholic Church even in the mid-20th century. To realize this, he had to contest a notion of the Church’s teaching office focused wholly on doctrinal correctness and the exclusion of error. The pastoral dimension of the teaching’s formative influence had to be present all through the process of doctrinal formulation.
• the council also became a doctrinal council of ecclesiology, expressing in fresh ways the Church’s self-definition and its relation to different “others.”

Mathaler, Berard, “Introduction,” Catechetics in Context, pp. xvi-xxx.

• Bishop Lacointe formally recommended a directory. He correctly anticipated that others wo uld urge the resumption of a project left unfinished at the end of the first Vatican Council, namely, the redaction of a universal catechism for children
• The Preparatory Commission for the Eastern Churches drafted a series of schemas, one of which was " The Catechism and Catechetical Education." It argued that the growing diversity in the world today makes it ever more necessary to insure uniform teaching and learning about Christian doctrine. The commission urged a kind of "compendium" which it described as a single catechism for the universal Church.
• I) to draw up plans for a new catechism containing the principle elements of the sacred liturgy, church history as well as social doctrine
• In the course of its work the commission adopted the position that a single catechism for the universal Church was not feasible (non expedire) because conditio ns differ greatly from country to country and individual to individual. On the other hand, it opposed a proliferation of catechisms which would permit each diocese to have its own. Instead it proposed a common directory for the universal Church. The directory would establish "rules a nd general norms, which would have to be observed in compiling individual catechisms." It would be concerned with the goals of catechesis, the principal tenets of doctrine, and the wording of formulas.
• The subcommission decided in the summer of 1962 to incorporate everything on catechetics in a new schema that was being drafted, De cura animarum ("The Care of Souls") * Chapter five reduced the general considerations on catechesis to eight articles (53-60), the last of which prescribed a directory " which would treat the fundamental principles of catechesis and formation of the Christian people, the organization of catechetical education and the production of appropriate texts"
• a) The principal mysteries of faith , namely: I) the unity and trinity of God; 2) the incarnation, passion, death and resurrection of our Lord Jesus C hrist. Likewise to the creation and origin and also the end of man; revelation; the church; sanctifying grace; the seven Sacraments; Mary, the Virgin Mother of God.
• b) The decalogue and the precepts of the Church ; the seven corporal works of mercy and the seven spiritual works of mercy; the theological and cardinal virtues; the seven gifts of the Holy Spirit; the seven capital sins.
• Another note specifies the prayers to be committed to memory: The Sign of the Cross. The Our Father, that is, the Lord's Prayer. The Hail Mary, that is, the Angelic Salutation. The Creed, that is, the Symbolum of the Apostles. Salve Regina. Confiteor. T he Angelus. Acts of faith, hope, charity and sorrow or contrition.
• After the council it fell to the Sacred Congregation for the Clergy to implement the mandate of the decree on the pastoral office of bishops in the church
• After the synod, in January, 1968, Cardinal Villot sent the presidents of the Episcopal Conferences a list of twelve questions
• The Congregation for the Doctrine of the Faith approved the final text of the Directory on February 24, 1971
• The 1969 version of Part Three had four chapters: 1) "Subject Matter of Catechesis and Its Christocentric Nature." 2) "Essential Elements of the Christian Message for a Full Introduction into the Mystery of Faith." 3) "Anthropological Implications in Catechesis." 4) "The Sources of Catechesis
• the GCD does not attempt "to show a suitable way for order-ing the truths of faith according to an organic plan in a kind of synthesis which could take just account of their objective hierarchy .. " (36). This is the task of theology and not catechesis as such
• Eichstiitt (1960), a landmark in the history of modern catechetics, gave the kerygmatic approach a new impetus.
• the main features stressed in the Foreword to the Directory itself:
  • I) It grew out of the decrees of Vatican II on the pastoral office of the bishops and is "chiefly intended for bishops, Conferences of Bishops, and in general all who under their leadership and direction have responsibility in the catechetical field ."
  • 2) As it now stands the Directory is in large part the product of consultation and collaboration with Episcopal Conferences around the world.
  • 3) The intent of the directory is "to provide the basic principles of pastoral theology" and not pedagogical theory. Its stress on pastoral action puts the GCD very much in the mainstream of the modern catechetical movement.
  • 4) From the very beginning the chief concern of many involved with the project was the "contents" of catechesis, including doctrinal and prayer formulas.
  • 5) It is a directory presenting guidelines for the production of national and regional directories and indirectly for catechisms and other catechetical materials.
• Catechetical formulas are one thing; a catechism, that is, content, and a catechism text for students are two others

Documents of Vatican II for Catechetics II

Week 3

Questions

• What were/are some of the Church’s (universal and local) main concerns, difficulties, and challenges regarding catechesis/catechetics?
• What are some of the principles that one may draw from these documents to do catechesis in the 21st century? Give reasons for your choice of principles.

Readings

• Francis. Evangelii gaudium.
  • IV. Evangelization and the deeper understanding of the kerygma
    • 160. The Lord’s missionary mandate includes a call to growth in faith: “Teach them to observe all that I have commanded you” (Mt 28:20). Hence it is clear that that the first proclamation also calls for ongoing formation and maturation. Evangelization aims at a process of growth which entails taking seriously each person and God’s plan for his or her life. All of us need to grow in Christ. Evangelization should stimulate a desire for this growth, so that each of us can say wholeheartedly: “It is no longer I who live, but Christ who lives in me” (Gal 2:20).
    • 161. It would not be right to see this call to growth exclusively or primarily in terms of doctrinal formation. It has to do with “observing” all that the Lord has shown us as the way of responding to his love. Along with the virtues, this means above all the new commandment, the first and the greatest of the commandments, and the one that best identifies us as Christ’s disciples: “This is my commandment, that you love one another as I have loved you” (Jn 15:12). Clearly, whenever the New Testament authors want to present the heart of the Christian moral message, they present the essential requirement of love for one’s neighbour: “The one who loves his neighbour has fulfilled the whole law… therefore love of neighbour is the fulfilling of the law” (Rom 13:8, 10). These are the words of Saint Paul, for whom the commandment of love not only sums up the law but constitutes its very heart and purpose: “For the whole law is fulfilled in one word, ‘you shall love your neighbour as yourself’” (Gal 5:14). To his communities Paul presents the Christian life as a journey of growth in love: “May the Lord make you increase and abound in love for one another and for all” (1 Th 3:12). Saint James likewise exhorts Christians to fulfil “the royal law according to the Scripture: You shall love your neighbour as yourself” (2:8), in order not to fall short of any commandment.
    • 162. On the other hand this process of response and growth is always preceded by God’s gift, since the Lord first says: “Baptize them in the name…” (Mt 28:19). The Father’s free gift which makes us his sons and daughters, and the priority of the gift of his grace (cf. Eph 2:8-9; 1 Cor 4:7), enable that constant sanctification which pleases God and gives him glory. In this way, we allow ourselves to be transformed in Christ through a life lived “according to the Spirit” (Rom 8:5).
  • Kerygmatic and mystagogical catechesis
    • 163. Education and catechesis are at the service of this growth. We already possess a number of magisterial documents and aids on catechesis issued by the Holy See and by various episcopates. I think in particular of the Apostolic Exhortation Catechesi Tradendae (1979), the General Catechetical Directory (1997) and other documents whose contents need not be repeated here. I would like to offer a few brief considerations which I believe to be of particular significance.
    • 164. In catechesis too, we have rediscovered the fundamental role of the first announcement or kerygma, which needs to be the centre of all evangelizing activity and all efforts at Church renewal. The kerygma is trinitarian. The fire of the Spirit is given in the form of tongues and leads us to believe in Jesus Christ who, by his death and resurrection, reveals and communicates to us the Father’s infinite mercy. On the lips of the catechist the first proclamation must ring out over and over: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you.” This first proclamation is called “first” not because it exists at the beginning and can then be forgotten or replaced by other more important things. It is first in a qualitative sense because it is the principal proclamation, the one which we must hear again and again in different ways, the one which we must announce one way or another throughout the process of catechesis, at every level and moment.[126] For this reason too, “the priest – like every other member of the Church – ought to grow in awareness that he himself is continually in need of being evangelized”.[127]
    • 165. We must not think that in catechesis the kerygma gives way to a supposedly more “solid” formation. Nothing is more solid, profound, secure, meaningful and wisdom-filled than that initial proclamation. All Christian formation consists of entering more deeply into the kerygma, which is reflected in and constantly illumines, the work of catechesis, thereby enabling us to understand more fully the significance of every subject which the latter treats. It is the message capable of responding to the desire for the infinite which abides in every human heart. The centrality of the kerygma calls for stressing those elements which are most needed today: it has to express God’s saving love which precedes any moral and religious obligation on our part; it should not impose the truth but appeal to freedom; it should be marked by joy, encouragement, liveliness and a harmonious balance which will not reduce preaching to a few doctrines which are at times more philosophical than evangelical. All this demands on the part of the evangelizer certain attitudes which foster openness to the message: approachability, readiness for dialogue, patience, a warmth and welcome which is non-judgmental.
    • 166. Another aspect of catechesis which has developed in recent decades is mystagogic initiation.[128] This basically has to do with two things: a progressive experience of formation involving the entire community and a renewed appreciation of the liturgical signs of Christian initiation. Many manuals and programmes have not yet taken sufficiently into account the need for a mystagogical renewal, one which would assume very different forms based on each educational community’s discernment. Catechesis is a proclamation of the word and is always centred on that word, yet it also demands a suitable environment and an attractive presentation, the use of eloquent symbols, insertion into a broader growth process and the integration of every dimension of the person within a communal journey of hearing and response.
    • 167. Every form of catechesis would do well to attend to the “way of beauty” (via pulchritudinis).[129] Proclaiming Christ means showing that to believe in and to follow him is not only something right and true, but also something beautiful, capable of filling life with new splendour and profound joy, even in the midst of difficulties. Every expression of true beauty can thus be acknowledged as a path leading to an encounter with the Lord Jesus. This has nothing to do with fostering an aesthetic relativism[130] which would downplay the inseparable bond between truth, goodness and beauty, but rather a renewed esteem for beauty as a means of touching the human heart and enabling the truth and goodness of the Risen Christ to radiate within it. If, as Saint Augustine says, we love only that which is beautiful,[131] the incarnate Son, as the revelation of infinite beauty, is supremely lovable and draws us to himself with bonds of love. So a formation in the via pulchritudinis ought to be part of our effort to pass on the faith. Each particular Church should encourage the use of the arts in evangelization, building on the treasures of the past but also drawing upon the wide variety of contemporary expressions so as to transmit the faith in a new “language of parables”.[132] We must be bold enough to discover new signs and new symbols, new flesh to embody and communicate the word, and different forms of beauty which are valued in different cultural settings, including those unconventional modes of beauty which may mean little to the evangelizers, yet prove particularly attractive for others.
    • 168. As for the moral component of catechesis, which promotes growth in fidelity to the Gospel way of life, it is helpful to stress again and again the attractiveness and the ideal of a life of wisdom, self-fulfilment and enrichment. In the light of that positive message, our rejection of the evils which endanger that life can be better understood. Rather than experts in dire predictions, dour judges bent on rooting out every threat and deviation, we should appear as joyful messengers of challenging proposals, guardians of the goodness and beauty which shine forth in a life of fidelity to the Gospel.
  • Personal accompaniment in processes of growth
    • 169. In a culture paradoxically suffering from anonymity and at the same time obsessed with the details of other people’s lives, shamelessly given over to morbid curiosity, the Church must look more closely and sympathetically at others whenever necessary. In our world, ordained ministers and other pastoral workers can make present the fragrance of Christ’s closeness and his personal gaze. The Church will have to initiate everyone – priests, religious and laity – into this “art of accompaniment” which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5). The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our compassionate gaze which also heals, liberates and encourages growth in the Christian life.
    • 170. Although it sounds obvious, spiritual accompaniment must lead others ever closer to God, in whom we attain true freedom. Some people think they are free if they can avoid God; they fail to see that they remain existentially orphaned, helpless, homeless. They cease being pilgrims and become drifters, flitting around themselves and never getting anywhere. To accompany them would be counterproductive if it became a sort of therapy supporting their self-absorption and ceased to be a pilgrimage with Christ to the Father.
    • 171. Today more than ever we need men and women who, on the basis of their experience of accompanying others, are familiar with processes which call for prudence, understanding, patience and docility to the Spirit, so that they can protect the sheep from wolves who would scatter the flock. We need to practice the art of listening, which is more than simply hearing. Listening, in communication, is an openness of heart which makes possible that closeness without which genuine spiritual encounter cannot occur. Listening helps us to find the right gesture and word which shows that we are more than simply bystanders. Only through such respectful and compassionate listening can we enter on the paths of true growth and awaken a yearning for the Christian ideal: the desire to respond fully to God’s love and to bring to fruition what he has sown in our lives. But this always demands the patience of one who knows full well what Saint Thomas Aquinas tells us: that anyone can have grace and charity, and yet falter in the exercise of the virtues because of persistent “contrary inclinations”.[133] In other words, the organic unity of the virtues always and necessarily exists in habitu, even though forms of conditioning can hinder the operations of those virtuous habits. Hence the need for “a pedagogy which will introduce people step by step to the full appropriation of the mystery”.[134] Reaching a level of maturity where individuals can make truly free and responsible decisions calls for much time and patience. As Blessed Peter Faber used to say: “Time is God’s messenger”.
    • 172. One who accompanies others has to realize that each person’s situation before God and their life in grace are mysteries which no one can fully know from without. The Gospel tells us to correct others and to help them to grow on the basis of a recognition of the objective evil of their actions (cf. Mt 18:15), but without making judgments about their responsibility and culpability (cf. Mt 7:1; Lk 6:37). Someone good at such accompaniment does not give in to frustrations or fears. He or she invites others to let themselves be healed, to take up their mat, embrace the cross, leave all behind and go forth ever anew to proclaim the Gospel. Our personal experience of being accompanied and assisted, and of openness to those who accompany us, will teach us to be patient and compassionate with others, and to find the right way to gain their trust, their openness and their readiness to grow.
    • 173. Genuine spiritual accompaniment always begins and flourishes in the context of service to the mission of evangelization. Paul’s relationship with Timothy and Titus provides an example of this accompaniment and formation which takes place in the midst of apostolic activity. Entrusting them with the mission of remaining in each city to “put in order what remains to be done” (Tit 1:5; cf. 1 Tim 1:3-5), Paul also gives them rules for their personal lives and their pastoral activity. This is clearly distinct from every kind of intrusive accompaniment or isolated self-realization. Missionary disciples accompany missionary disciples.
  • Centered on the word of God
    • 174. Not only the homily has to be nourished by the word of God. All evangelization is based on that word, listened to, meditated upon, lived, celebrated and witnessed to. The sacred Scriptures are the very source of evangelization. Consequently, we need to be constantly trained in hearing the word. The Church does not evangelize unless she constantly lets herself be evangelized. It is indispensable that the word of God “be ever more fully at the heart of every ecclesial activity”.[135] God’s word, listened to and celebrated, above all in the Eucharist, nourishes and inwardly strengthens Christians, enabling them to offer an authentic witness to the Gospel in daily life. We have long since moved beyond that old contraposition between word and sacrament. The preaching of the word, living and effective, prepares for the reception of the sacrament, and in the sacrament that word attains its maximum efficacy.
    • 175. The study of the sacred Scriptures must be a door opened to every believer.[136] It is essential that the revealed word radically enrich our catechesis and all our efforts to pass on the faith.[137] Evangelization demands familiarity with God’s word, which calls for dioceses, parishes and Catholic associations to provide for a serious, ongoing study of the Bible, while encouraging its prayerful individual and communal reading.[138] We do not blindly seek God, or wait for him to speak to us first, for “God has already spoken, and there is nothing further that we need to know, which has not been revealed to us”.[139] Let us receive the sublime treasure of the revealed word.
• * Marthaler, Berard. The Nature, Tasks and Scope of the Catechetical Ministry A Digest of Recent Church Documents.

Week 4

Questions

• N.B. The first hour or so of the lecture will focus on Moran; the second on Groome.
• Moran
  • Outline the three stages and the six moments of religious education.
  • What is his notion of revelation on which he builds his theory?
  • What are some of the strengths and weaknesses of this model?
• Groome
  • Describe the key elements and the five movements of Shared Praxis.
    • Components - Present Action, critical reflection, dialogue, the story, the vision that arises from the story.
    • Five recognizable pedagogical movements -
      1. The participants are invited to name their own activity concerning the topic for attention (present action).
      2. They are invited to reflect on why they do what they do, and what the likely or intended consequences of their actions are (critical reflection).
      3. The educator makes present to the group the Christian community Story concerning the topic at hand and the faith response it invites (Story and its Vision).
      4. The participants are invited to appropriate the Story to their lives in a dialectic with their own stories (dialectic between Story and stories
      5. There is an opportunity to choose a a personal faith response for the future (dialectic between Vision and visions).

• • What are some of the advantages and disadvantages of this approach to catechesis/religious education?

Notes

• Groome, Thomas H. Christian Religious Education: Sharing Our Story and Vision. pp. 184-232.

Video about Groome's Shared Praxis approach He uses the Emmaus story as the basis of his approach

Terms

• blasphemy