« FROM INITIAL PROCLAMATION TO THE CATECHUMENATE»

Sr. Patricia Finn, FMA

Topic: The journey of Christian Initiation from Pre-Evangelization to the Catechumenate in order to ‘recover the ardour of the beginnings of Evangelization of the African continent’.

Introduction

When one thinks of Africa, one is immediately confronted by its vastness, diversities, complexities as well as its mysteriousness. The Catholic Church in Africa is wrapped up in these factors which need to be unpacked before anyone can understand the reality of the Church on the African Continent.

1. CULTURAL AND GEOGRAPHICAL DIVERSITIES

When we speak of Africa, we have to remember that North Africa is completely different from Sub-Saharan Africa. Moreover, each of the regions: Eastern, Western, Central, and Southern differ significantly from each other. Linguistically, Africa is even more complex. Leaving all the dialects aside, we may count about 2,000 different languages and therefore one can imagine the enormous problem of communication facing 62 African nation states today. As one travels from one country to another, the way of life may differ considerably in the livelihood of people, their culture and even their staple food.

It is also important to recall that Evangelization entered the continent of Africa much earlier that the colonial interests. As we read in the Acts of the Apostles 8:26-40, it was the Apostle Philip who baptized the first Ethiopian Christian.

Therefore, the Evangelizing Mission of the Church in Africa and the means of carrying it out, may very well differ from place to place. However, the reality is the same. The questions that we pose are the same: How must the Church carry out her Evangelizing Mission? And How can African Christians become ever more faithful witness to our Lord Jesus Christ?

2. THE BAPTISMAL CATECHUMENATE AS THE INSPIRATION FOR ALL CATECHESIS

When referring to catechesis and the model of the Baptismal Catechumenate it is essential that we understand what we are speaking about so as to put into perspective the process by which the Rite of Christian Initiation of Adults, changed the way in which we do catechesis.

2.1 Constitution on the Liturgy: In this document Vatican II was asking that “the catechumenate for adults, comprising several distinct steps, be restored and to be taken into use at the discretion of the local ordinary. This means that the time of the catechumenate, which is intended as a period of suitable instruction, may be sanctified by sacred rites to be celebrated at successive intervals of time (#64).

2.2 Decree on the Church’s Missionary Activity (#14): “Those who, through the Church, have accepted from God a belief in Christ are admitted to the catechumenate by liturgical rites. The catechumenate is not a mere expounding of doctrines and precepts, but a training period in the whole Christian life, and an apprenticeship, during which disciples are joined to Christ their Teacher. Therefore, catechumens should be properly instructed in the mystery of salvation and in the practice of Gospel morality, and by sacred rites which are to be held at successive intervals, they should be introduced into the life of faith, of liturgy, and of love, which is led by the People of God […] Finally, the juridical status of catechumens should be clearly defined in the new code of Canon law. For since they are joined to the Church, they are already of the household of Christ, and not seldom they are already leading a life of faith, hope, and charity.

2.3 The Rite of Christian Initiation of Adults: In its Decree of 1972 the Congregation for Divine Worship had this to say: “The Second Vatican Council prescribed the revision of the rite of baptism of adults and decreed that the catechumenate for adults, divided into several steps, should be restored. By this means the time of the catechumenate, which is intended as a period of well-suited instruction, would be sanctified by liturgical rites to be celebrated at successive intervals of time. The Council likewise decreed that both the solemn and simple rites of adult baptism should be revised, with proper attention to the restored catechumenate. (Congregation for Divine Worship 6 January 1972).

2.4The Revised General Directory for Catechesis states: “Given that the mission ad gentes is the paradigm of all the Church’s missionary activity, the baptismal catechumenate, which is joined to it, is the model of its catechizing activity. It is therefore helpful to underline those elements of the catechumenate which must inspire contemporary catechesis and its significance”.

The Directory points out that there is a fundamental difference between pre-baptismal catechesis and post-baptismal catechesis and in the light of this substantial difference, some elements of the baptismal catechumenate are to be considered as the source of inspiration for post-baptismal catechesis (GDC 1997 #90).

The Directory then proceeds to expand on which elements of pre-baptismal catechesis are to be considered the norm for post-baptismal catechesis.

• The Pastoral care of Christian Initiation is vital for every particular Church

• The baptismal catechumenate is the responsibility of the entire Christian community

• The baptismal catechumenate is completely permeated by the Paschal Mystery

• The baptismal catechumenate is also an initial place of inculturation

• The concept of the baptismal catechumenate as a process of formation and as a true school of the faith offers post-baptismal catechesis dynamic and particular characteristics:

• Comprehensiveness and integrity of formation

• Its gradual character expressed in definite stages

• Its connection with meaningful rites

• The use of symbols, biblical and liturgical signs

• Its constant references to the Christian community

The Directory concludes this Chapter with a paragraph which states that, if taken seriously, this vision of catechesis will change the way in which we catechise children and young people:

“Post-baptismal catechesis, without slavishly imitating the structure of the baptismal catechumenate, and recognising in those to be catechized the reality of their Baptism, does well, however, to draw inspiration from ‘this preparatory school for the Christian life’, and to allow itself to be enriched by those principal elements which characterize the catechumenate” (GDC 91).

3. CATECHESIS IN THE PROCESS OF EVANGELIZATION

3.1 Initial Proclamation of Christ

The General Directory for Catechesis¹ (#61) says: “Primary proclamation is addressed to non-believers and those living in religious indifference. Its functions are to proclaim the Gospel and to call to conversion”. It is not only directed towards those who do not yet know Christ but also towards the baptised who have abandoned the practice of their Christian faith; to those who live in indifference; to those who only practice the Christian faith occasionally and at certain times during the Liturgical Year. Those who practice their faith out of habit.

Basically, primary proclamation, evangelization and new evangelization seek to achieve the same aim: to bring people to an encounter with Jesus. The Church desires that the first stage in the catechetical process be dedicated to ensuring conversion to Christ (CT 19; GDC 61). It is true to say that initial proclamation is the beginning of the process of a life-long journey of Faith and conversion. Without initial conversion and initial personal faith catechesis risks becoming sterile.

In Redemptoris Missio Pope John Paul II insists that initial proclamation “is the permanent priority of mission” which has a central and irreplaceable role to play in the Church’s missionary activity (n. 44).

3.2 The Period of pre-Catechumenate

This is the starting point, the time of initial conversion. It is a time to check out what the Church is about as well as a time to discern whether the Catholic Church is able to offer meaning and direction for life. In the Journey of Christian Initiation, this period lasts for as long as it may take the person to come to accept and believe in Jesus Christ and to want to live faith in him as a member of our Church.

What is the advantage of the pre-catechumenate? It is a period for evangelization – an appeal to the heart, the beginning of the person’s affective conversion. It is a time to respond to the initial questions with which people come to the Church, and removing initial stumbling-blocks of misconceptions that can be easily resolved. It is a time for them to reflect on their own journey that God is leading them on, and also to hear the stories and testimonies of others. It is good to be flexible and respond to the needs of the pre-catechumens. The more systematic content comes in the Catechumenate.

This is what the RCIA has to say about the period of the pre-catechumenate: “The whole period of the pre-catechumenate is set aside for this evangelization, so that the genuine will to follow Christ and seek baptism may mature” (#36).

Before the Rite of Acceptance is celebrated “sufficient and necessary time, as required in each case, should be set aside to evaluate and, if necessary, to purify the candidates motives and dispositions(RCIA # 43).

Reflect: As catechists, what do we do to ensure that children and young people have been evangelized before we bring them to catechesis?

Groups Requiring New Evangelization	Identifying Characteristics
“non-practicing Christians”	Those who have been baptized but lead lives divorced from Christianity
“simple people”	Those who express their deep faith in popular devotions but know little of its fundamental principles
“highly educated” but poorly catechized Christians	Those whose religious formation never advanced beyond that which they received in childhood
Reticent Christians	Those who, for one reason or another, are reticent in public “to give explicit and courageous witness in their lives to the faith of Jesus Christ”.

3.3 The Period of the Catechumenate

At Number 75 of the Ordo it states clearly that “the catechumenate is an extended period during which the candidates are given suitable pastoral formation and guidance, aimed at training them in the Christian life. In this way, the dispositions manifested at their acceptance into the catechumenate are brought to maturity. This is achieved in four ways:

3.3.1 A suitable catechesis is provided, planned to be gradual and complete in its coverage, accommodated to the liturgical year and solidly supported by celebrations of the word […]

3.3.2 […] The catechumens and candidates are helped and supported by sponsors, godparents and the entire Christian community. The catechumens learn to turn more readily to God in prayer, to bear witness to the faith, in all things to keep their hopes set on Christ, to follow supernatural inspirations in their deeds and to practice love of neighbour, even at the cost of self-renunciation. Thus formed, the newly converted set out on a spiritual journey […]

3.3.3 The Church, like a mother, helps the catechumens on their journey by means of suitable liturgical rites, which purify the catechumens little by little and strengthen them with God’s blessing […]

3.3.4 Since the Church’s life is apostolic, catechumens should also learn how to work actively with others to spread the Gospel and build up the Church by the witness of their lives and by professing their faith”.

4. FUNDAMENTAL RELATIONSHIP BETWEEN EVANGELIZATION AND CATECHESIS

All Christians are responsible for catechesis. This is particularly true because of the responsibility of every Baptised person to be part of the Evangelizing Mission of the Church. This principle is re-echoed when the Catechism of the Catholic Church states that “it is vital that parish leaders collaborate with one another in catechetical activities at all levels, and collaborate with parents and families in their work with children and youth, for parents are the first educators of their children” (CCC 2223).

Of all the ministries and services that the Church performs “its mission of evangelization, [and] catechesis occupies a position of importance” (GDC 219).

Catechesis is a service “performed jointly by priests, deacons, religious and laity, in communion with the Bishop” (GDC 219). For this to become a reality there needs to be a stronger conviction among Catholics that catechesis is not something that is the responsibility of a select few. The entire Christian Community is called to be involved in this process.

The words of Jesus continue to give meaning to the Christian life: “I chose you; and I commissioned you to go out and to bear fruit, fruit that will last” (Jn 15:16). One of the stumbling blocks towards implementing a catechumenal approach to catechesis is that often the task and responsibility of catechesis falls to a small group of willing and dedicated people.

Evangelization has been given many definitions, but the most simple yet comprehensive is the definition given by Pope Paul VI: “Evangelization is bringing the Good News to the whole community and, through its influence, transforming humanity from within and making it new” (EN 18).

Pope John Paul II understood catechesis “as a very remarkable moment in the evangelization process” (CT 18). Evangelization and catechesis are interrelated, yet they cannot be identified with each other. Although the content of catechesis carries the same message as evangelization, which is the Good News of Salvation, the ‘moment’ of catechesis is the period in which conversion to Jesus Christ is formalized and provides the basis for adherence to Christ (CT 26).

Whether catechesis is understood as part of the introductory process of arousing faith in unbelievers, which, hopefully, will lead to incorporation into the Church, or whether it is understood as part of the process which helps the faith of children, young people and adults mature, it always takes place within the context of evangelization (GDC 49). Those who have been evangelized and catechized, in their turn, are called to become evangelizers.

Catechesis is thus the necessary link between missionary activity which calls to faith and pastoral activity which continually nourishes the Christian Community. […] Catechesis is fundamental for building up the personality of the individual disciple” (GDC 81).

Element	Objective	Structures	Characteristics
Pre-catechumenate / Evangelization	Conversion and initial faith	“Ad gentes”, a “pre-catechesis”;new evangelisation; “kerygmatic catechesis”	Proclaims the Gospel; calls to conversion; prepares individuals for the catechumenate; begins the catechetical process
Catechumenate	Preparation for Sacraments of Christian Initiation	The baptismal catechumenate, which links proclamation to pastoral activity within the community	Offers comprehensive and systematic formation in he faith; provides instruction as well as apprenticeship in Christian living; centers on basic doctrines and essential gospel values
Mystagogia / Ongoing formation in the Faith	Growth in faith / continual conversion	Integration of the initiated into the life of the community; fostering love of God, love of neighbour, and a commitment to evangelisation	Study of Scripture (especially lectio divina); “a Christian reading of events”; Catholic social teaching; liturgical catechesis; occasional catechesis centered on particular circumstances/events; initiatives that reinforce commitment, open new perspectives, and encourage perseverance (e.g. days of recollection, retreats)

4.1 The Word of God as the Source of Catechesis

The GDC dedicates a whole chapter to the norms and criteria for presenting the Gospel message in catechesis. This means that “at the heart of catechesis, we find, in essence, a person, the Person of Jesus of Nazareth” (#98).

In his post-synodal apostolic exhortation Verbum Domini Pope Benedict XVI refers to the biblical dimension of catechesis which he considers to be “an important aspect of the Church’s pastoral work which, if used wisely, can help in rediscovering the centrality of God’s word in catechesis […]” (VD 74).

4.2 The Mission in the Church after Vatican II

The witness to the values of the Kingdom on the part of the Baptized and Christian Communities is the first proclamation of the Risen Jesus or the kerygma. (AG 20; EN 28, 49, 80; RM 32, 48-49; 72). It is different from catechesis. The evangelizer is a person possessed by the passion for Jesus Christ. A passion that flows from a heart that is convinced that Jesus is Lord and Saviour.

The beneficiaries of first evangelization are the non-Christians and non-believers: peoples, groups, socio-cultural contexts where Christ and his Gospel are unknown and where there is lack of sufficiently mature Christian communities about to incarnate the faith in their own environment and to announce it to other groups and to promote the values of the Kingdom. (Cf. AG4,5,6; RM 33-34).

The mission ad gentes commits us to promote the human development by educating the consciences.

All the particular Churches are called to the mission ad gentes, which is the primary missionary activity of the Church, without which the very missionary dimension would be deprived of its fundamental significance and of its exemplary fulfillment. (RM 34, 37; 52-58).

In the Council’s document on Liturgical Renewal (SC) and in Ad Gentes, the document on the missionary nature of the church, a vision of evangelization, catechumenal formation and liturgical celebration was elaborated as the privileged way to revitalize the church’s initiatory efforts.

This renewal has been given flesh in magisterial documents of the past 25-30 years which have gradually elaborated the Council’s vision. Documents on Liturgical Reform, Roman Congregations, Papal Encyclicals, Episcopal Synods, and lesser documents from various departments of the Holy See and individual Episcopal Conferences around the world have sought to implement the Council’s mandates in ways faithful to the Spirit-led vision of Vatican II.

As Salesian Educators, our task is one of Christian Initiation rather than Religious Education. Christian Initiation is the agenda set before us.

4.3 Christian Initiation

To be initiated in the Church presupposes there is a community which holds within itself a mystery, or a special knowledge. The Order of Christian Initiation of Adults assumes that the Church is such a community.

Any kind of Christian Initiation has to do with a process of being absorbed into and bonded to a group. Those being initiated take on a new identity. In any context, initiation has as its goal to make and form individuals and communities who are committed to the history, symbols, values and celebration of the group. Any community committed to Christian Initiation expects conversion to its way of life as a basic criterion for membership.

4.4 Suitable Catechesis

At Number 75, the Order of Christian Initiation of Adults² states clearly that the period of the Catechumenate is a time for “pastoral formation and guidance, aimed at training [the catechumens] in the Christian life” (RCIA 75).

The four parts of this major section in the Ordo touch on the essence of how suitable catechesis is to be carried out.

4.4.1 Catechesis during the period of the Catechumenate “is gradual and complete in its coverage, accommodated to the liturgical year, and solidly supported by celebrations of the word. This catechesis leads the catechumens not only to an appropriate acquaintance with dogmas and precepts but also to a profound sense of the mystery of salvation in which they are to participate” (75.1). The point is that all catechesis is an experience of the mystery of God and results in a growing desire of those being catechized for a deeper participation in that mysterious experience.

4.4.2 The second part of number 75 of the Ordo gives us insight into how the initiation process is carried forward: “As they become familiar with the Christian way of life and are helped by the example and support of sponsors, godparents, and the entire Christian community, the catechumens learn to turn more readily to God in prayer, to bear witness to the faith, in all things to keep their hopes set on Christ, to follow supernatural inspiration in their deeds, and to practice love of neighbor, even at the cost of self-renunciation. Thus formed, the newly converted set out on a spiritual journey” (75.2).

Children and young people are initiated more effectively by following a community’s way of life than by learning about a variety of religious truths.

4.4.3 The third part of section 75 of the Ordo describes the importance of ritual experience in the process of initiation: showing by example how to live a life of apostolic witness. The initiation called for here is a process of forming deeply in love for the work of the Gospel. Caring for the marginalized, political action for justice, readiness to share publicly the reasons for one’s faith, a sense of empowerment for mission rooted in baptism – these are the characteristics of the “way of life” into which our young people should be initiated.

We see in number 75 of the Ordo a powerful summary of the vision of Christian Initiation which should bring about a “paradigm shift” of how Christian initiation of adults, young people and children, at the levels of pre-baptismal catechumenate and post-baptismal catechumenate should take place.

A community that truly understands the meaning of Christian Initiation has conversion as its agenda, community as its context, and discipleship as its goal.

5. CATECHESIS UNDERSTOOD AS A LIFE-LONG JOURNEY OF CONVERSION AND FAITH TOWARDS COMMUNION AND INTIMACY WITH JESUS CHRIST (GDC 80)

Pope Paul VI stressed the need for authentic catechesis to be “organic and systematic because of the tendency in various quarters to minimize its importance” (CT 21).

Initiatory catechesis is more than passing on knowledge of the faith. It initiates and follows the style of the adult baptismal catechumenate that incorporates “into the community, which lives, celebrates and bears witness to the faith” (GDC 68).

Pope Benedict XVI stressed in his first encyclical letter Deus Caritas Est that “Being a Christian is not the result of an ethical choice or a lofty idea, but the encounter with … a person [Jesus Christ] which gives life a new horizon and a definitive direction”.

Properly renewed catechesis is centered on the person of Jesus Christ. Therefore, all catechetical efforts must be oriented toward communion with Jesus Christ. If the Christian faith is about an encounter with the person of Jesus, then teaching of the faith must move beyond commandments and rules into something that introduces more directly into knowledge of Jesus, the person. Catechetical renewal in the church must focus on a transformed relationship with Jesus within a believing, sacramental faith community.

The GDC (#80) stresses that “the definitive aim of catechesis is to put people not only in touch, but also in communion and intimacy with Jesus Christ”.

This personal relationship with Jesus is not a vague association, but rather, a developed and mature Christian faith which requires basic knowledge and understanding of the Scriptures. “Catechetical work always entails approaching Scripture in faith and in the Church’s Tradition” (VD 74).

When Pope Benedict XVI refers to catechesis as “permeated by the mindset of the Gospel through assiduous contact with the texts themselves”, (VD 74), he is referring to the fact that the Word of God must inspire every dimension of the life of the Church.

The disciple of Christ needs to be constantly nourished by the Word of God in order to grow in the Christian life and deeper faith. “Faith comes from what is heard, and what is heard comes from the Word of Christ (Rom 10:17).

5.1 Post Baptismal Catechesis is modeled on the Baptismal Catechumenate: An ongoing journey of conversion and faith

Fifty years ago, Vatican II put before the Church the vision of Catechesis understood as an ongoing journey of faith; a process of initiation into the life and mission of Christ. The ‘newness of this vision is based on the restoration of an ancient practice of initiating unbaptized adults into the church (RCIA pp xiv-xviii).

The RCIA involves more than instruction in knowledge of the faith. It embraces a long process, or journey of faith, marked out by specific rites of passage, celebrations of the Word, anointing and laying on of hands.

This preparation culminates in the reception of the Sacraments of Christian Initiation and insertion into a faith-filled Christian Community who are aware of and committed to their Evangelizing Mission in the Church. All forms of Catechesis are therefore to be understood as an apprenticeship in the faith (GDC 67).

The restoration of the Baptismal Catechumenate requires adaptation to the differences of culture, age, spiritual maturity, social and ecclesial conditions among those for whom it is intended (GDC 170).

5.2How to model all post-baptismal catechesis on the Baptismal Catechumenate

Post Baptismal Catechesis for children and adolescents that is modeled on the baptismal catechumenate is a comprehensive and systematic formation in the faith that normally begins with a period of evangelization or re-evangelization.

5.2.1All catechesis is gradual and complete in its coverage, accommodated to the liturgical year and solidly supported by celebrations of the Word.

5.2.2It encourages accompaniment of individuals by sponsors, godparents and the entire Christian community. It is a process that takes place within the Christian Community.

5.2.3It promotes the celebration of appropriate liturgical celebrations throughout the various stages and phases of catechesis. It takes time and cannot be rushed.

5.2.4It recommends that suitable opportunities be provided for active apostolic involvement suited to age, culture and circumstances (RCIA 75).

5.2.5It includes more than instruction; it is an apprenticeship in the faith that promotes an authentic following of Christ, focused on His person. It also helps the disciple of Christ to accept the responsibilities assumed at baptism and to profess the faith from the ‘heart’ (CT 29).

5.2.6It presents a type of catechesis that is permeated by a climate of prayer.

5.2.7It inserts those preparing for Christian Initiation into a faith community that lives, celebrates and bears witness to the faith.

5.2.8It prepares for and is open to the mission of the Church (GDC 67-68).

5.2.9The Sacrament of Confirmation completes the initiation process by making people full members of the Church as they personally commit themselves to continuing the mission of Jesus.

5.2.10After the reception of the Sacraments of Christian Initiation there is a period Mystagogy or deepening of the faith, which aims at helping the person to be inserted into the Community as an active member of Christ’s body.

6. THE ESSENTIAL ELEMENTS OR TASKS OF CATECHESIS

Catechesis is always inspired by the way in which Jesus formed his disciples: He taught them about the Kingdom; He impressed on them evangelical attitudes; He taught them to pray; He prepared and sent them out on mission.

There are essential elements or tasks in the process of catechesis. The GDC calls these elements the “fundamental tasks” (GDC 85) of catechesis and states that “when catechesis omits one of these elements, the Christian faith does not attain full development” (GDC 87).

The fundamental tasks of catechesis are expressed as follows:

6.1 Promoting knowledge of the faith

Catechesis must lead those being catechized not only to a gradual knowledge and understanding of the faith but also equip them to be capable of articulating their faith

6.2 Liturgical formation

All the faithful need to be brought to a full, conscious and active participation in the liturgy. Part of catechesis is therefore the task of promoting a knowledge of and understanding of the meaning of the liturgy and the sacraments.

6.3 Moral formation

Catechesis transmits the attitudes of Jesus himself and encourages those being catechized to embark on a journey of interior transformation. The Sermon on the Mount is an indispensable point of reference for the moral formation which is so important in the lives of our young people today.

6.4 Prayer formation

If the aim of all catechesis is intimacy and communion with Jesus, then those being catechized have to be formed in the different aspects of Christian prayer: adoration, praise, thanksgiving, filial confidence, supplication and awe. All these sentiments are summed up in the Lord’s Prayer which is the model of all Christian prayer. Catechesis needs to be permeated by a climate of prayer.

6.5 Initiation into community life

Catechesis prepares those being catechized to live in community and to participate actively in the life and mission of the Church. Part of this initiation into community life is encouraging fraternal attitudes towards members of other Christian churches and ecclesial communities.

6.6Missionary initiation

Catechesis seeks to equip the disciples of Jesus to be present as Christians in society through their professional, cultural and social lives. Catechesis instils the same evangelical attitudes which Jesus taught his disciples: seek out the lost, proclaim and heal, be poor in spirit.
Catechesis also has to educate towards meaningful communication with men and women of other religions and be capable of acknowledging the many seeds of the Word that God has sown in these religions (GDC 81-87).

Each of these elements must be present in the life of a mature, committed Christian. They must also be in relationship with each other on a permanent basis. Their interaction is the heart of the growth formula for a Christian (GDC 31; 87).

If one or more of these elements is entirely missing from the life of a Christian, it means that a fundamental formation/conversion experience has not been followed. (GDC 22; 53-57).
While many people associate catechesis with ministry to children or with pre-sacramental preparation programs, the GDC clarifies the fact that Catechesis is a life-long process or journey of conversion and faith for all believers (GDC 51-57).