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January,
1993 My
dear friends: They did not speak in a spirit of anger or criticism. Rather, they were profoundly grateful for all who assist in the teaching mission of the Church, often with great personal sacrifice. I share their gratitude, as I am sure, do you. After some months of prayer, reflection and consultation, I issued this pastoral letter on catechetics in service of the renewal which they sought. Although its publication is occasioned by the new Catechism of the Catholic Church recently issued by Pope John Paul II, this pastoral addresses other catechetical matters as well. Jesus Christ Himself is the goal of Catechesis. As the Holy Father reminds us, "The definitive aim of Catechesis is to put people not only in touch but in communion, in intimacy, with Jesus Christ..." (Catechesi Tradendae 5). To do this requires sharing the truth of the gospel, whole and entire, as it has found expression in the Church to which the Lord entrusted it. It is not enough to give limited "doses" of church teaching. Nor does it suffice simply to expose young people to some vague expressions. They must learn, even with memorization, the core truths of our faith which stem from sacred scripture, liturgy, moral teaching and the Church's basic piety. As one young man who was returning to the practice of the faith after a period away said to me, ''I had heard something which I could not unhear.'' That should be our goal. Living out the faith with simplicity and joy even when it involves struggle or pain is one sign of the authentic disciple. All of us - priests, parents and catechists as well - should respectfully lead young people to meet Jesus Christ in the teaching of the Church, encouraging their acceptance by the example of our own acceptance. The letter contains a series of expectations for various people in parishes and in the diocese designed to improve their service to parents as they strive to meet their responsibility to share the faith with their children. Our whole diocesan family will in some way be caught up in this challenge. May Mary, the "Mother and model of catechists" (Catechesi Tradendae 73), continue to watch over us and guide our efforts at drawing us closer to her Divine son and inviting our young people also to draw closer to Him. With
kindest personal regards, I am TO
REACH FULL KNOWLEDGE OF THE TRUTH Introduction It is not by chance that I have chosen the Feast of the Conversion of St. Paul to share with you this pastoral letter. His conversion points out basic elements of catechesis. First, the goal of catechesis - personal faith in Jesus Christ and communion with God - is a gift of grace. Second, it is nourished and developed in the Church's ministry of the word and sacraments. Third, it has a missionary dimension: what was freely received is given to others gladly and courageously. My prayer is that all those who collaborate with me in the great ministry of catechesis will see that our sharing in the Church's proclamation of the Gospel helps the Lord continue His saving mission in each age. In my last pastoral letter, I spoke to you about the Holy Eucharist in the Life of the Church. Together we undertook a journey of faith seeking genuine spiritual renewal. A year of catechetical and spiritual preparation culminated in the celebration of a Diocesan Eucharistic Congress on the Solemnity of Corpus Christi, June, 1992. Last spring, the Diocesan Pastoral Council (D.P.C.) met to discuss the topic of religious education, or catechesis. The D.P.C. was composed of approximately seventy-five members representing every age group, vocation, and geographic area in the Diocese. Most of the members were parents and grandparents, while some were professional educators, priests and women religious. In addition to its membership, the D.P.C. consulted widely, surveying all the priests in the Diocese and all Diocesan staff involved in education. These groups advised me of the need for a renewal of catechesis in the Diocese of Peoria. While grateful for all that we have accomplished, they were convinced that much remains to be done. 2. I consider this call for renewal in the Peoria Diocese one of the many graces given during our year of celebrating the Mystery of the Holy Eucharist, "the sign and the cause of the unity of the Mystical Body of Christ."1 Happily, this desire for renewal coincides with a tremendous period of catechetical renewal in the Universal Church. Beginning with the documents of the Second Vatican Council (which Pope Paul VI considered the great catechism of modern times) and continuing through the General Catechetical Directory, the National Catechetical Directory ("Sharing the Light of Faith") and Pope John Paul II's post-synodal Apostolic Exhoration Catechesi Tradendae, "Catechesis in our Time," the Church has been dedicated to strengthening, invigorating, and reforming the way in which she proclaims the Mystery of Christ to the world. This commitment led to the suggestion at the 1985 Extraordinary Synod of Bishops for a new universal catechism that would serve as a compendium of "all Catholic doctrine regarding both faith and morals." 2 After much work and worldwide consultation, the Catechism of the Catholic Church was approved and ordered published by the Holy Father in December, 1992. We look forward to the official English translation. The publication of this catechism will provide the Diocese of Peoria a rich opportunity for a thorough renewal of our catechetical efforts. 3. This pastoral letter is addressed to all parents, pastors, administrators, catechists, teachers, and others who labor in the field of religious education.3 Throughout our Diocese, many catechists are involved in the educational process so that others " believing... might have life in His name."4 To these catechists who are faithful, generous, conscientious, and persevering, I offer my heartfelt thanks. My hope is to begin a great period of catechetical renewal in the Diocese of Peoria. This letter is just a beginning. The important task of handing on the faith in all its fullness is one that is shared by every Catholic. Only through our united, dedicated efforts- in cooperation with God's grace- will genuine renewal take place. As in all areas of the faith, catechetical renewal must begin with personal spiritual renewal grounded in the interior lives of individuals. Therefore, at the beginning of this pastoral, on behalf of our efforts, I ask for the intercession of St. Elizabeth Ann Seton, patroness of teachers and the first American recognized by Holy Mother Church as a saint: Mother Seton you were blessed with gifts of grace as wife and mother, educator and foundress, so that you might spend your life in service to your people. Through your example and prayers may we learn to express our love for God in love for others. By your prayers, help us to educate our youth in the life of Christ, and help us throughout our own lives as we seek to deepen our understanding of Christ's saving truths. We ask this through your intercession and through the merits of our Lord Jesus Christ. Amen. I.
Jesus Christ: The Definitive Aim of Catechesis 5. In addition to this relational aspect, a Christ-centered catechesis must also hand on to the students all that Jesus said and did. For to come to know and trust a person is also to come to know and trust what that person says and does. Jesus Christ, in his words and actions, reveals to humankind the hidden purpose of God's will.6 As the Second Vatican Council stated, "Christ the final Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling.7 Moreover, as one receives the content of revelation, one accepts and places faith in the revealer. Hence, to have faith in Christ means to have faith in Him as the Truth Incarnate (Jn. l4:6) and to have faith in what He reveals. 6. The goal of our catechetical efforts is to enable people to share more deeply in Trinitarian unity of the Father, Son, and Holy Spirit. This is the Mystery revealed by Christ. The One God is a Trinity of Persons who freely created rational beings to extend the Divine Family and to share in the Divine Life. Thus, the goal of all visible creation is interpersonal communion between God and humanity and between individual persons through immersion in the Mystery of Christ. But for there to be effective interpersonal communion, people must know and understand that they are called to it. Through Evangelization, people encounter the love of God addressed to them in Jesus Christ the Redeemer. Catechesis then deepens and strengthens people's understanding of this Mystery.8 Only if people recognize the great dignity to which they are called in Christ will they work toward building up the Body of Christ. In short, because all humanity is called to divine-human communion - one family with One Father - it is imperative that we proclaim this calling to our brothers and sisters. 7. This communion is found and maintained in the Church.9 It is to the Church, "a people brought into unity from the unity of the Father, the Son and the Holy Spirit,"10 that Christ entrusted the transmission of His Revelation. As the Second Vatican Council taught, Christ the Lord, in whom the entire Revelation of the most high God is summed up (cf. 2 Cor. 1 :20; 3:16-4,6) commanded the apostles to preach the Gospel, which had been promised beforehand by the prophets. and which he fulfilled in his own person and promulgated with his own lips.... In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors.11 Thus the whole of Revelation is to be found complete and entire in the Church, safeguarded by the teaching office of the bishops, in union with the Holy Father (the Magisterium), and by the faithful who have assented to the Gospel (the sensus fidelium). 12 8. Catechesis is about handing on, in all its fullness, what we have first received.13 It is a continuation of the teaching mission of Jesus Christ. Thus, catechesis is an education of children, young people, and adults in the faith, which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.14 Thus, catechesis is the organic, systematic presentation of the whole faith to the entire Christian community. II.
The Current Situation in Catechesis Today, much remains the same. In addition to our inspiring heritage, we have benefitted from the great renewal brought about by the Second Vatican Council. This Council blessed us with rich and varied documents; only now are we attempting to fully implement their teaching. In the years since the Council, however, many in our Diocese have responded to the calls for renewal in such areas of the Church as liturgy, scripture studies, spirituality, and social services. Many programs of continuing education have been undertaken: the Summer Catechetical Institute; the Lay Ministry Leadership Program; and various programs of professional development, including catechetical certification, required study days for Diocesan staff and priests, and many regional and local programs. In the area of catechesis, we have seen a great increase in adult education and lay involvement. Many generous people of goodwill have contributed and continue to contribute countless hours to the great task of catechesis on parochial, school, and Diocesan levels. Various lay movements centered on the spiritual life have flourished in the Diocese, and consultative bodies are now functioning on every level. These developments have laid a solid foundation on which to build. The very openness to new ideas demonstrates a willingness to re-evaluate and to try yet again to find more effective ways to share our faith. 10. And start again we shall, because our priests and people have indicated that our Diocese is in need of further renewal in religious education. The surveys taken in conjunction with the efforts of the Diocesan Pastoral Council reveal that less than one in ten of the D.P.C. members and priests of the Diocese believe that our students are able to articulate and defend the Catholic faith. A similarly small percentage believes that our current teaching methods regularly lead the students to a deeper and more mature commitment to and relationship with Jesus Christ and His Church. This lack of confidence in our current catechetical programs parallels a general decline in objective results in any educational endeavor, secular or religious. A national study of 957 eleventh- and twelfth-grade students in Parish Religious Educational Programs undertaken by the National Catholic Education Association showed that in the four areas examined- Christian Doctrine, Christian Life, Sacred Scripture, and Religious Terms-these high school juniors and seniors scored 59%, 65%, 61%, and 59%." While one should readily admit that there are limits to what can be ascertained about religious faith by assessment and that, historically, our Diocese usually ranks well above the national average on these types of assessments - the minimal knowledge exhibited by our youth cannot be ignored. In a 1992 speech to Italian catechists, the Holy Father himself observed that among Christians in the First World "there sometimes can be seen doubts or even errors, but more frequently a widespread ignorance regarding the integral and genuine faith of Peter and the church."16 11. There is evidence, despite our most conscientious efforts, that a cry of alarm is in order. Our people are not praying as well as they should. Mass attendance is down; indeed, many have drifted away from the Church; Catholics divorce at the same rate as the rest of society. Nationwide, vocations to the religious life have been down. Many young people and ethnic minorities have left the Church for fundamentalist groups. Study after study shows that Catholics' moral beliefs are no different from those of the rest of society. Many Catholics support abortion, euthanasia, illicit sexual acts, and in vitro fertilization. Catholics' opinions concerning poverty and social justice vary little from their non-Catholic counterparts. Revitalized religious education alone will not solve all these problems; it is merely a necessary first step. Well-catechized Catholics may still knowingly do wrong, but if they do they will at least know the fuller life to which they are called. III.
Catechetical Challenges and Difficulties 13. One area of difficulty is that some want to emphasize the "personal" or "affective" aspect of faith to the detriment of the "dogmatic" or "cognitive" aspect. This is a false dichotomy, for faith properly understood is both "cognitive" and "affective." The obedience of the faith, as the Second Vatican Council taught, "must be given to God who reveals, an obedience by which man entrusts his whole self freely to God, offering 'the full submission of intellect and will to God who reveals' (DS 3008/1789), and freely assenting to the truth revealed by Him." 17 Notice that the Council quite clearly states that one personally submits to God and thus believes what He has revealed "by deeds and words having an inner unity."18 Thus a good catechist knows that by faith we believe in God and we believe what God tells us about Himself. 14. Another common error is the belief in "ongoing Revelation" and the subsequent emphasis on "personal experience." Although a good teacher should always be aware of the lived experience of his or her students, people should not mistake their experiences as Revelation. One's whole being, heart, mind and emotions, are transposed in the life of grace. But catechists should not measure success or failure in their classrooms by the subjective "religious experiences" often rooted in emotions that may or may not occur. For Catholics, Divine Revelation is the object of faith and was completed with the death of the last apostle. As the Second Vatican Council stated, "no new public revelation is to be expected before the glorious manifestation of our Lord, Jesus Christ (cf. 1 Tim. 6:14 and Tit. 2:13)."19 Thus, Revelation in its entirety has been given. While a historical fact, it is a present reality kept alive in the Church through Her proclamation of the Word of God by Her Magisterium. As stated above, the proper response to this Revelation is the assent of faith. This faith is to be shared. Hence, the purpose of catechesis is "to make men's faith become living, conscious, and active through instruction." 20 The instruction must address this Divine Revelation, the Word of God, to the minds and hearts of students so that their faith may grow. We all grow in faith as we conform our minds and hearts to what has been revealed by Jesus Christ in and through His Church. This growth is manifest in our lives of piety and in our apostolic activity in the world. 15. Sadly, dissent and disobedience continue to be a problem in catechesis in every area of the Church. Public dissent and public disobedience - dissent from magisterial teaching in the areas of faith and morals and disobedience of the norms, laws, and regulations of the Church- undermine the effectiveness of any and all teaching authority in the Church. It is completely unacceptable for public persons in the church to dissent openly from magisterial teaching - especially in a catechetical context. Due to my responsibilities as chief catechist and as the moderator of the entire ministry of the Word in the Diocese of Peoria,21 I wish to remind all people who share in this ministry - be they priests, deacons, sisters, catechists, principals, teachers, directors of religious education, etc. - that public dissent is inappropriate. For example, the only appropriate discussion in a catechetical setting about the question of women and ordained priesthood is a discussion by the catechist and students about why the teaching of the Church is correct.22 Young people should be encouraged to bring their questions. Catechists, in turn, should respectfully lead them into the Church's teaching, encouraging its acceptance by the example of their own acceptance. The same holds true for other controversial areas of the Church's teaching as well. In addition, advocacy of positions contrary to the Church's position in matters of discipline and good order is inappropriate in a catechetical context. For example, violating the Church's clear norms requiring first confession before first communion encourages children and their parents to ignore the disciplines of the Church. Furthermore, though less problematic than public dissent, the private withholding of assent from received teaching also poses difficulties.23 This withholding of assent, which privately may be legitimate in rare instances, may be damaging to students. In such situations, instead of enthusiastically presenting the teachings of the Church, whole and entire - those with catechetical responsibility are tempted to avoid, downplay, or ignore the contentious teaching(s), thereby leaving the students with an incomplete presentation of the faith. However, the faithful have the right to hear all the Good News. 24 Beyond this, the teacher's own communion with the Church may be damaged by this withheld assent. It is difficult to "feel with the Church" (sentire cum ecclesia) when one is at odds with Her in one or more areas. One might ask what catechists who find themselves in conflict with Church teaching or discipline should do. Viewed properly, this moment offers an opportunity to grow in faith and to improve as a teacher. The necessary first step is humbly and prayerfully to seek clarification. Perhaps greater study of the area of difficulty will lead to resolution. Discovering the source of one's own difficulties can make it possible to help others avoid them. Certainly, using one's position of leadership to jeopardize the faith of others cannot be a helpful solution to anyone. If after prayerful study the catechist still finds him or herself unable to give assent to the Church's teachings, he or she may, in honesty and for the good of the Church's catechetical mission, need to temporarily or permanently leave the catechical role. Just as it would be inappropiate for someone who is trying to live the faith to be teaching the faith, so too those who are unable to embrace fully the Church's teaching office should not act as teachers in the Church. In an American context, this understanding of the responsibilities of religious educators may seem somehow "intolerant." As a point of fact, for some people any concept of religious orthodoxy seems intolerant and a violation of legitimate religious freedom. Nothing could be further from the truth, however. For Catholics, freedom is inseparable from the truth. This was revealed to us by Jesus Himself when He said, I no longer speak of you as slaves, for a slave does not know what his master is about. Instead, I call you friends, Since I have made known to you all that I heard from my Father.(Jn 15:15) Cardinal
Ratzinger, commenting on this verse in a talk at the John Paul II
Institute said: Thus, only in conformity with the Truth that sets us free - namely, Jesus Christ and Him crucified, Who is "the way, the truth and the life" (Jn 14:6) - do we find fulfillment, freedom, and joy. 16. Some religious educators have confused the role of theologian and catechist. This has lead to some children being taught speculative theories as if they were the faith, while simultaneously being taught little of its genuine content. While always respecting the legitimate role of theological inquiry and welcoming legitimate pluriformity, we must recognize that catechetical settings are not the appropriate forum for theological speculation. Enlightened discernment is needed here as the Holy Father said in Catechesi Tradendae: "Catechists, for their part must have the wisdom to pick from the field of theological research those points that can provide light for their own reflection and their teaching, drawing, like the theologians, from the true sources, in the light of the magisterium.26 17. Other religious educators have confused the order of the spiritual life with the order doctrine. These teachers wish to emphasize the "mysteriousness" of God. For them, dogmas and doctrines seem to contradict the incomprehensibility of the Divine. These people believe that dogmas are poor approximations of reality that only attempt to explain away the mystery. To cling to them or to insist on them can harm people or at least give people a false sense of certainty. In this view, the best one can do is to stand silent, with a seeking heart and open hands, before an unknowable God. These teachers are certainly to be commended for their devotion to the spiritual life, but they are wrong about the nature of doctrine. Catholics are not just people who share eternal questions but a people who share common answers, answers we know to be true. These answers do not explain away the mystery; they define the boundaries of mystery. St. Therese could exclaim that "grace is everywhere " because she understood the Church's teaching on grace. Blessed Elizabeth of the Trinity could explore the great mystery of the Trinity and her filial adoption because of what had been revealed concerning the inner life of the Triune God. 18. Other catechists have underestimated the capability of the Catholic people. Displaying a false sense of compassion they have avoided challenging people with all of the Gospel message. In effect these teachers say that God's Word is too challenging, that one cannot expect people to live according to it. They say that their people will never be strong enough or good enough to be transformed by Christ's grace into His new creations. Instead of offering compassion, these catechists add to the difficulty of living totally fulfilled, Christ-like lives by standing over the Word of God as if in judgment.27 19. Much of our catechesis has lacked the proper emphasis on an authentic spiritual life. It is tragic that many good Catholics do not have a substantial prayer life because no one ever taught them to pray. It helps little to teach children that the Lord is really, truly, and substantially present in the Eucharist if they do not have a personal relationship with the Lord who is present. This relationship, based on the grace of baptism and their knowledge of Him, is fostered by a genuine life of piety. Catechists should desire that those they teach fall in love with the Lord. Like any love relationship, our relationship with the Lord requires time spent with Him. Catechists, therefore, need to teach their students to speak to God cor ad cor loquitur- "heart speaking to heart." Obviously, this must be done at the level appropriate to each student, but we must not underestimate the spiritual life of children. The child should be shown by example and by instruction how frequenting the sacraments, especially Penance and the Eucharist, can aid in their spiritual formation. This done, acts of piety-such as Bible study, the Rosary, and the use of sacraments-can be introduced as ways to "extend" the sacraments into the student's daily lives. Hence, students will learn early that "saying one's prayers" is not so much a matter of duty as an act of love. In turn, this will lead to a deeper reception of the grace offered in the sacraments. IV.
Toward a Renewal of Catechesis 21. In addition to our personal discipleship, the first and best service that we as individuals and as a Church can render is a clear, concise proclamation of the authentic content of Revelation that has come down to us from the apostles. We may not always be able to persuade those who have erred in their understanding of religious education, but we will have presented them with the truth. We must remember that truth, because it is graced and because it is the truth, has its own power to convince. As the Congregation for the Doctrine of the Faith stated, "The truth possesses in itself a unifying force. It frees men from isolation and the opposition in which they have been trapped by ignorance of the truth. And as it opens the way to God, it, at the same time unites them to each other."28 Indeed, the truth does have its own power to convince. Nevertheless, we live in a world in which hostile ideologies rail against the Church. Materialism and hedonism in many forms dominate much of our popular culture. Intellectually, the world-views of Freud, Marx and Nietzsche-whom Paul Ricoeur has referred to as "the masters of suspicion" 29 - seek to usurp the Church's teaching authority in answering the fundamental questions of human life. Religious sects and cults aggressively proselytize the Catholic faithful, especially the young and the impressionable. Given this pastoral reality, the responsibility to provide our youth with a basic understanding of sound apologetics is vital. This need is especially pressing for our high-school youth and young adults. 22.
There is much room for confident hope. The future of catechesis
in our Diocese is largely in our hands. As the Holy Father reminds
us, "the person who becomes a disciple of Christ has the right
to receive 'the word of faith' not in mutilated, falsified or diminished
form, but whole and entire, in all its rigor and vigor."30
To this end we owe in justice and charity to all the people of this
Diocese, especially to the young, a thorough renewal of catechesis.
To this end, we can rely upon the grace of the Holy Spirit: 23. Only a genuine contact with saving truths can bring conversion, faith, and eternal life. The difficulty is how we are to bring people, especially our children, to this encounter. Although we must explore all that is fruitful in modern psychology and sociology, we must not seek to substitute these sciences for the Gospel message of Jesus. 32 While the methodology employed to transmit the Church's teaching will vary with the social condition or the maturity level of the student, the message itself does not change. For example, an art activity about the nature of God does not serve the message if the students are led to believe that He is whatever they think or want him to be. Similarly, a class discussion does not serve the message if it allows the students to believe that morality is a matter of consensus or personal choice. This question of method does not lend itself to a single answer; nonetheless, some definite criteria for proper method can be established. First, our methodology is just that - method, or procedure. We must never let the method obscure or confuse the message. We must never let our methods become the message. Second, our children must begin on their own level of understanding, but their capacity to know and love God should not be underestimated. After all, Jesus made a child-like faith and trust the criterion for entrance into His heavenly kingdom. Children do not need to understand advance mathematics to study arithmetic; nor do they need to learn advanced linguistic theory to study reading and grammar. They can be introduced to concepts and ideas that they will grow into, ideas they will make their own over time. Third, although our children should not be made into automatons or parrots, memorization of basic doctrine, prayers, and practices is needed. Memorization should go hand in hand with understanding, but catechists should also leave room for genuine growth in the child's power of synthesis. 33 For example, the simple response in the old catechism that "God made me to know, love, and serve Him in this life and to be happy with Him forever in the next'' is excellent material for fruitful meditation throughout one's life. Memorization of this sort allows the child to have a permanent space in mind and heart set aside for and dedicated to the things of God and of the Church. They are permanently there wherever the child goes. He or she can come back to them again and again, looking at them and pondering them from different aspects and in different life settings. They are there to give comfort and solace in times of trouble, to call for conversion, and to raise questions. This is true because at least to some degree, however small, these truths have taken root within the children, gently but persistently opening their minds and hearts to the world that lies beyond everyday perceptions. In this way, young people are kept in touch with the transcendent, which is all but eliminated from a secular understanding of the world. Recently
this was brought to my attention when discussing the faith with
a young man who had returned to the Church after many years away.
When I asked him what in particular had drawn him back, he replied,
"Because I heard something that I could not unhear.'' he went
on to explain that when he came to his senses at last, he was drawn
back to Christ and His Church through the power and grace of the
Gospel message he had learned in his youth. Indeed, once truly heard,
the Gospel cannot be unheard. 24. Families must be committed to
catechetical reform as well. As a matter of fact, the commitment
of parents is essential to true renewal: One does not exaggerate to say that without a commitment to reform by parents, any hoped-for renewal is sure to be a failure. I wish to reaffirm my commitment to do whatever the Diocese can to support parents in their vocation as the primary educators of their children. We will attempt to provide quality schools and C.C.D. programs to aid you. We will attempt to support you if you decide to home school. We will attempt to provide adult education and resources to supplement your own understanding of the faith. On your part, parents, we ask for your commitment to catechetical renewal for yourselves and for your families, doing everything you can to hand on the faith to the next generation. Though you are the primary educators of your children, most of what you teach them about the faith will come through your behavior, not through your words. We ask you, therefore, to live your faith with your children. Let them see the Lord's forgiveness in your unconditional love for them. Let them see Christ's love for the Church in your love for one another as husband and wife. Pray with your children, openly and often. Make reading the scriptures and studying catechisms a natural part of your children's life. Frequent the sacraments with them. More than any school or C.C.D. program, your manifest love will prepare your children to love and serve the Lord as faithful members of His Church. 25.
The Church's institutions must be dedicated to catechetical renewal
as well, beginning with the parish. For most Catholics, the parish
is still the major point of reference and contact with the Church.35
Pastors are therefore specifically charged by Canon Law to ensure
that their flock is well catechized: Pastors should take advantage of every catechetical opportunity, especially the homily, to proclaim the Good News to the parish.37 Parish catechists should be dedicated, loyal, prayerful, and well-trained. Almost without exception in our consultations, people asked for a continuing and increased evidence of priestly commitment in catechetical efforts in the parish. 26.
Catholic schools, whether parish or regional, greatly aid the Church's
catechetical responsibilities. While never losing sight of their
ultimate goal of bringing people to salvation in Jesus Christ, they
should educate the whole person working to an integral faith expressed
in a unified life: Our Catholic schools are by far our best resource to aid parents in their efforts to educate their children in light of the vision we have outlined above. Countless men and women spanning many generations have sacrificed and continue to sacrifice to provide the material means necessary to sustain our schools. In our solidarity with them and with future generations of Catholic boys and girls, we need to make every effort to continue to provide quality Catholic education in our schools. Where they are available, parents should very seriously consider sending their children to Catholic schools, deciding not to do so for only the most serious reasons. 27. The Diocesan staff- especially those in the offices of Religious Education, Catholic Schools, and Family Life- has as one of its primary functions to support parents, parishes, and schools in their catechetical responsibilities. Diocesan offices can never replace the home and the parish as the primary locations of catechesis; however, as a general aid, they can evaluate materials and programs, provide in-services, summer institutes, workshops, etc. Most important, they can train and support catechists to meet the challenges of their ministry. These offices are valuable resources readily available to everyone in the Diocese. 28.
The vision of Catholic education that I wish to see implemented
in our Diocese was given by the Holy Father in New Orleans in 1987
to Catholic educators: This vision can be realized by cooperating with the will of God through prayer, sacrifice, and hard work. It is a challenge that we, if we are to be faithful to Christ's call "to teach them everything that I have commanded" (Mt 28:20), must attempt to meet. Meanwhile, we can derive encouragement from the fact that the one who calls us into this renewal will provide us with every means necessary to fulfill it. V.
The Catechism of the Catholic Church 31. We in the Diocese of Peoria look forward to promoting this catechism. Since this text is mainly addressed to Bishops and to compilers of catechisms, it will need to be adapted to the various ages and capabilities of our young people. This adaptation must be done with great care to ensure fidelity to the truth expressed in the Catechism. Of course, because it is a magisterial document, we should receive the Catechism with a religious assent of mind and will-"religiosum obsequium."44 In addition, much of the teaching in the Catechism will demand the assent of faith, "assensus fidei." The Catechism of the Catholic Church should be seen as the standard reference and norm of the faith in the Diocese of Peoria. This document will provide us with a sure foundation on which to build. VI.
Realizing This Vision a) Vicars, Pastors, and Associate Pastors - to review the new catechism as part of their commitment to continuing education, and to integrate the teaching of the new catechism into all parish catechetical programs. Our people are asking that priests make every effort to stay personally involved in the great tasks of catechesis. I ask them to do so. Also, I direct pastors to ensure that each parish and mission have a copy of the Catechism of the Catholic Church readily available for consultation. Each administrator, catechist, and teacher should be provided with a copy. Pastors should aid those parents who desire one to obtain a copy of the new catechism. Furthermore, parish liturgies should be planned with catechesis in mind. Vicars are asked to ensure that each parish in their vicariate develop individually or in conjunction with other parishes an adult education program based on the new catechism. b) Catechists - to review the Catechism thoroughly to ensure conformity to its content in their teaching. In addition, all catechists in the Diocese should work toward continuing certification or updating of certification. c) Youth Ministers - to integrate catechetical material and teaching into their programs and activities. d) RCIA Coordinators - to review the Catechism and make it an integral part of their programs of initiation. e) School Administrators - to review the religious and educational formation of their students to ensure that students graduating from their schools have gained the appropriate level of knowledge and understanding of their faith. In particular, an effort should be made to ensure that all course work (history, art, music, literature, etc.) reflects and teaches an understanding of the world that builds on our Catholic heritage and faith. f )High School and Newman Chaplains - to ensure, as the Bishop's representative in the high school or university, that the religious formation of the students conforms with the vision laid out in this letter. In particular, an effort should be made to offer apologetical material and classes to the students. Plan your liturgical celebrations such that their beauty and dignity aid your catechetical efforts. 33.
To aid these local efforts I offer the following mandates: b) The Office of Religious Education - to develop an accredited Diocesan Catechetical Institute to train, certify, and update certification for catechists in the Diocese. Further, all standard catechetical materials and series used in the Diocese should be reviewed to ensure that they reflect the teaching of the Catechism. Special attention should be given to guarantee that catechetical materials are comprehensive in their presentation of the faith. The Religious Education Office should also work with parishes to develop summer catechetical programs for parents, children, and teachers. c) The Office of Family Life - to develop an adult education program based on the new catechism to aid parents in their role as primary educators of their children. In addition, the Office of Family Life should help each parish develop a family perspective in religious education. This perspective will ensure parental involvement in the planning, implementation, and evaluation of religious education in the parish. d) The Office of Communications - to develop a strategy to utilize effectively the means of social communication in our overall catechetical efforts, assisting Diocesan staff in presentation and creation of materials. e) The Office of Divine Worship - to assist parish staffs in developing liturgical celebrations that lead the faithful to active participation. One of the most opportune times of family catechesis is sacramental celebration. We must not lose sight of these opportunities. f) The Continuing Education of Clergy Board - to develop an outline of catechetical themes based on the new catechism, paralleling the lectionary cycle, to aid priests and deacons in homily preparation. g) The Vicar for Deacons - to develop as part of the continuing education of deacons and as part of the formation of new deacon candidates a systematic presentation of the new catechism. In addition to these directed efforts on the local and Diocesan levels, all Catholic groups and individuals - whether specifically mentioned above or not- should help one another in the Diocese "To reach the full knowledge of truth"(1 Tim. 2:4). 34. All of this activity will not bear fruit, however, unless it is completely rooted in the Lord. I ask everyone involved in the great task of catechesis - parents, teachers, clergy, administrators - to turn to the Lord in prayer and petition. We all must engage in our own authentic struggle to love the Lord with all our heart, mind, and soul, and our neighbor as ourselves. I especially want to ask families to become involved. Parents should not be anxious about their roles in educating their children. If you feel inadequately catechized yourselves, it is never too late to begin. Ask your pastor or your Director of Religious Education to help develop programs to aid you and other parents. The task of educating children in the faith is a complex one. The Church is here to help you in your vocation. Please hold us to that responsibility. VII.
Conclusion 36. Our love of the Lord Jesus Christ must extend by definition to the Church that He founded. Authentic renewal can only come through loyalty and love for the Church. The Church is the Mystical Body of Christ extended through space and time. As we listen to the voice of the Church in Her authentic Magisterium we hear the voice of Christ and the Holy Spirit speaking to the modern world. As we conform ourselves to Her saving message, we are transformed into new creations in Christ.47 As John Paul II stated when he spoke to educators in New Orleans in 1987, "In regard to the content of religion courses, the essential criterion is fidelity to the teaching of the Church." 37. Our love of the Church should also extend to Mary, at one and the same time member and Mother of the Church. It is to Her, the Immaculate Conception, Patroness of our Nation and our Diocese, that we turn as we begin this great catechetical renewal in our Diocese. She who pondered the mysteries of God and His Son, who also was at the same time truly Her Son, is an appropriate model. She is indeed a "living catechism " and "the mother and model of catechists." 48 We ask Mary, Seat of Wisdom - who loved Her Son with a mother's love, and who with St. Joseph taught Him as He grew in age, grace, and wisdom- to intercede on our behalf. May
God bless us in our work in and for His Church. Notes
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