Old Testament

Gen: Genesis

Ex: Exodus

Lev: Leviticus

Num: Numbers

Deut: Deuteronomy

Josh: Joshua

Judg: Judges

Ruth: Ruth

1 Sam: 1 Samuel

2 Sam: 2 Samuel

1 Kings: 1 Kings

2 Kings: 2 Kings

1 Chron: 1 Chronicles

2 Chron: 2 Chronicles

Ezra: Ezra

Neh: Nehemiah

Tob: Tobit

Jud: Judith

Estherd: Esther

Job: Job

Ps: Psalms

Prov: Proverbs

Eccles: Ecclesiastes

Song: Song of Solomon

Wis: Wisdom

Sir: Sirach (Ecclesiasticus)

Is: Isaiah

Jer: Jeremiah

Lam: Lamentations

Bar: Baruch

Ezek: Ezekiel

Dan: Daniel

Hos: Hosea

Joel: Joel

Amos: Amos

Obad: Obadiah

Jon: Jonah

Mic: Micah

Nahum: Nahum

Hab: Habakkuk

Zeph: Zephaniah

Hag: Haggai

Zech: Zechariah

Mal: Malachi

1 Mac: 1 Maccabees

2 Mac: 2 Maccabees

New Testament

Mt: Matthew

Mk: Mark

Lk: Luke

Jn: John

Acts: Acts of the Apostles

Rom: Romans

1 Cor: 1 Corinthians

2 Cor: 2 Corinthians

Gal: Galatians

Eph: Ephesians

Phil: Philippians

Col: Colossians

1 Thess: 1 Thessalonians

2 Thess: 2 Thessalonians

1 Tim: 1 Timothy

2 Tim: 2 Timothy

Tit: Titus

Philem: Philemon

Heb: Hebrews

Jas: James

1 Pet: 1 Peter

2 Pet: 2 Peter

1 Jn: 1 John

2 Jn: 2 John

3 Jn: 3 John

Jude: Jude

Rev: Revelation (Apocalypse)

AA: Second Vatican Council, Decree on the Apostolate of the Laity, Apostolicam Actuositatem (18 November, 1965)

AG: Second Vatican Council, Decree on missionary activity in the Church Ad Gentes (7 December 1965)

CA: John Paul II, Encyclical Letter Centesimus Annus (1 May 1991): AAS 83 (1991) pp. 793-867

CD: Second Vatican Council, Decree on the pastoral office of Bishops in the Church Christus Dominus (28 October 1965)

CCC: Catechism of the Catholic Church (11 October 1992)

CCL: Corpus Christianorum, Latin series (Turnholt 1953 ff.)

CIC: Codex Iuris Canonici (25 January 1983)

ChL: John Paul II, Post-synodal Apostolic Exhortation, Christifedeles Laici (30 December 1988): AAS 81 (1989) pp. 393-521

COINCATI: International Council for Catechesis, Adult Catechesis in the Christian Community, Libreria Editrice Vaticana, 1990

CSEL: Corpus Scriptorum Ecclesiasticorum Latinorum (Wn 1866 ff.)

CT: John Paul II, Apostolic Exhortation Catechesi Tradendae (16 October 1979): AAS 71 (1979), pp. 1277-1340.

DCG (1971): Sacred Congregation for the Clergy, General Catechetical Directory, Ad normam decreti (11 April 1971): AAS 64 (1972). pp. 97-176

DH: Second Vatican Council, Declaration on Religious Liberty, Dignitatis Humanae (7 December 1965)

DM: John Paul II, Encyclical Letter, Dives in Misericordia (30 November 1980): AAS 72 (1980) pp. 1177-1232

DV: Second Vatican Council, Dogmatic Constitution on Divine Revelation Dei Verbum (18 November 1965)

DS: H. Denzinger-A Schönmetzer, Enchiridion Symbolorum Definitionum et Declarationum de Rebus Fidei et Morum, Editio XXXV, Rome 1973

EA: John Paul II, Post-synodal Apostolic Exhortation Ecclesia in Africa (14 September 1995): AAS 88 (1996) pp. 5-82

EN: Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975): AAS 58 (1976) pp. 5-76

EV: John Paul II, Ecyclical Letter, Evangelium Vitae (25 March 1995): AAS 87 (1995) pp. 401-522

FC: John Paul II, Post-synodal Apostolic Exhortation Familaris Consortio (22 November 1981): AAS 73 (1981) pp. 81-191

FD: John Paul II, Apostolic Constitution Fidei Depositum (11 October 1992) AAS 86 (1994) pp. 113-118

GCM: Congregation for the Evagelization of Peoples, Guide for Catechists. Document of vocational, formative and promotional orientation of Catechists in the territories depedent on the Congregation for the Evangelization of Peoples (3 December, 1993), Vatican City 1993

GE: Second Vatican Council, Declaration on Education, Gravissimum Educationis (28 October 1965)

GS: Second Vatican Council, Pastoral Constitution The Church in the Modern World. Gaudium et Spes (7 December 1965)

LC: Cogregation for the Doctrine of the Faith, Instruction Libertatis Conscientia (22 March 1986): AAS 79 (1987) pp. 554-599

LE: John Paul II, Encyclical letter Laborem Exercens (14 September 1981), AAS 73 (1981), pp. 577-647

LG: Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium (21 November 1944)

MM: John XXIII, Encyclical Letter, Mater et Magistra (15 May 1961): AAS 53 (1961) pp. 401-464

MPD: Synod of Bishops, Message to the People of God, Cum iam ad exitum on catechesis in our times (28 October 1977) Typis Polyglottis Vaticanis 1977

NA: Second Vatican Council, Decree on the relationship of the Church with non-Christian Religions, Nostra Aetate (28 October 1965)

PB: John Paul II, Apostolic Costitution Pastor Bonus (28 June 1988) AAS 80 (1988), pp. 841-930

PG: Patrologiae Cursus completus, Series Graeca ed Jacques P. Migne, Paris 1857 ff.

PL: Patrologiae Cursus completus, Seiries Latina, ed. Jacques P. Migne, Paris 1844 ff.

PO: Second Vatican Council, Decree on Priestly Life and Ministry Presbyterorum Ordinis (7 December 1965)

PP: Paul VI, Encyclical Letter Populorum Progressio (26 March 1967) AAS 59 (1967), pp. 257-299.

RH: John Paul II, Encyclical Letter Redemptor Hominis (4 March 1979): AAS 71 (1979), pp. 257-324

RCIA: Ordo Initiationis Christianae Adultorum, Rite of Christian Initiationis of Adults (R.C.I.A.) Editio Typica, Typis Polyglottis Vaticanis 1972

RM: John Paul II, Encyclical Letter Redemptoris Missio (7 December 1990): AAS 83 (1991), pp. 249-340

SC: Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (4 December 1963)

SYNOD 1985: Synod of Bishops (extraordinary meeting of 1985) Final Report Ecclesia sub verbo Dei mysteria Christi celebrans pro salute mundi (7 December 1985), Vatican City 1985

SCh: Sources Chrétiennes, Collectio, Paris 1946 ff.

SRS: John Paul II, Ecyclical letter Sollicitudo Rei Socialis (30 December 1987) AAS 80 (1988), pp. 513-586

TMA: John Paul II, Apostolic Exhortation, Tertio Millennio Adveniente (10 November 1994): AAS 87 (1995) pp. 5-41

UR: Second Vatican Council, Decree on Ecumenism Unitatis Redintegratio (21 November 1964)

UUS: John Paul II, Ecyclical Lettter Ut Unum Sint (25 May 1995): AAS 87 (1995) pp. 921-982.

VS: John Paul II, Encyclical Letter Veritatis Splendor (6 August 1993): AAS 85 (1993). pp. 1133-1228.

1. The Second Vatican Council prescribed that a "Directory for the catechetical instruction of the Christian people"(1) be drawn up. The Congregation for the Clergy, in execution of this conciliar mandate, availed itself of a special commission of experts, and consulted the various Episcopal Conferences, throughout the world, which made numerous suggestions and observations on the subject. The text prepared was revised by an ad hoc theological Commission and by the Congregation for the Doctrine of the Faith. The General Catechetical Directory was definitively approved by Pope Paul VI on 18 March 1971 and promulgated on 11 April 1971.

2. The thirty-year period between the conclusion of the Second Vatican Council and the threshold of the third millennium is without doubt most providential for the orientation and promotion of catechesis. It has been a time in which the evangelizing vigour of the original ecclesial community has in some ways re-emerged. It has also seen a renewal of interest in the teaching of the Fathers and has made possible a return to the catechumenate. Since 1971, the General Catechetical Directory has oriented the particular Churches in their renewal of catechesis and has acted as a point of reference for content and pedagogy, as well as for methodology.

The course of catechesis during this same period has been characterized everywhere by generous dedication, worthy initiatives and by positive results for the education and growth in the faith of children, young people and adults. At the same time, however, there have been crises, doctrinal inadequacies, influences from the evolution of global culture and ecclesial questions derived from outside the field of catechesis which have often impoverished its quality.

3. The Magisterium of the Church, throughout these years, has never ceased to exercise its pastoral solicitude for catechesis. Numerous Bishops and Episcopal Conferences in all parts of the world have devoted considerable attention to catechesis by means of catechisms and pastoral guidelines, by promoting the formation of their priests and by encouraging catechetical research. Efforts such as these have proved fruitful and have contributed much to catechetical praxis in the particular Churches. The Rite of Christian Initiation of Adults, published by the Congregation for Divine Worship on 6 January 1972, has proved especially useful for catechetical renewal.

Mention must also be made in a particular way of the ministry of Pope Paul VI, who shepherded the Church in the immediate post-conciliar period. In his regard, Pope John Paul II has said: "... through his gestures, his preaching, his authoritative interpretation of the Second Vatican Council — considered by him to have been the great catechism of modern times — and through the whole of his life, my venerable predecessor Paul VI served the Church's catechesis in a particularly exemplary fashion".(2)

4. The reflections of the General Assembly of the Synod of Bishops of October 1974 on the theme of Evangelization in the Contemporary World constitute a decisive milestone for catechesis. The propositions subsequently drawn up by the Synod were presented to Pope Paul VI, who promulgated the post-synodal Apostolic Exhortation Evangelii Nuntiandi of 8 December 1975. This document enunciates, amongst other things, a particularly important principle, namely, that of catechesis as a work of evangelization in the context of the mission of the Church. Henceforth catechesis would be considered as one of the enduring concerns of the Church's missionary mandate for our times.

The final General Assembly of the Synod of Bishops, convoked by Pope Paul VI in October 1977, proposed catechesis to its participants as the theme for analysis and reflection. This Synod saw "in catechetical renewal a precious gift of the Holy Spirit to the contemporary Church".(3)

5. Taking up this catechetical heritage in 1978, Pope John Paul II set out his first orientations for catechesis in the Apostolic Exhortation Catechesi Tradendae of 16 October 1979. This Exhortation forms a cohesive unity with Evangelii Nuntiandi and fully locates catechesis within the context of evangelization.

Throughout his entire pontificate, Pope John Paul II has continually proposed a constant magisterium of the highest catechetical value. From amongst his discourses, his letters, his written teaching, particular emphasis must be given to the twelve Encyclicals, from Redemptor Hominis to Ut Unum Sint. These Encyclicals constitute in themselves a synthetic corpus of coherent doctrine with regard to the renewal of ecclesial life desired by the Second Vatican Council.

Of particular catechetical value, amongst these documents of the Petrine ministry of Pope John Paul II, the following are of special importance: Redemptor Hominis (4 March 1979), Dives in Misericordia (30 November 1980), Dominum et Vivificantem (18 May 1986) and Redemptoris Missio (7 December 1990), in which last, the permanent validity of the Church's missionary mandate is re-affirmed.

6. On the other hand the General Assemblies of the Synod of Bishops, both ordinary and extraordinary, have been particularly important for catechesis. In this respect mention must be made of the Synods of 1980 and 1987 which dealt with the mission of the family and the vocation of the laity. Following the work of these Synods, Pope John Paul II promulgated the respective Apostolic Exhortations Familiaris Consortio (22 November 1981) and Christifideles Laici (30 December 1987). The Extraordinary Synod of Bishops of 1985 was also of decisive importance for the catechesis of our times and for the future. On that occasion, following a review of the previous twenty years of the application of the Second Vatican Council the Synodal Fathers proposed to the Holy Father a universal catechism for the Catholic Church. The proposal was most favourably received and made his own by Pope John Paul II. After a long and complex process of elaboration the Catechism of the Catholic Church was presented to the bishops and the Particular Churches by the Apostolic Constitution Fidei Depositum of the 11 October 1992.

7. The publication of the Catechism together with the aforementioned interventions of the Magisterium necessitated a revision of the General Catechetical Directory so as to adapt this valuable theologico-pastoral instrument to new situations and needs. It is in service of the entire Church that the Holy See now seeks to collate this heritage and to organize it systematically in order to make it available for catechetical purposes.

The work of revising the General Catechetical Directory undertaken by the Congregation for the Clergy, was conducted by a group of Bishops and experts in theology and catechesis. In the revision of the General Directory, its original inspiration and content were respected. Episcopal Conferences and several experts were consulted as were the principal catechetical institutes and centres.

In its present form the General Directory for Catechesis seeks to arrive at a balance between two principal requirements:

– on the one hand the contextualization of catechesis in evangelization as envisaged by Evangelii Nuntiandi;

– on the other the appropriation of the content of the faith as presented in the Catechism of the Catholic Church.

8. The General Directory for Catechesis, while retaining the basic structure of that of 1971, is divided as follows:

– The Introduction takes its starting point from faith and trust in the power of the Gospel seed, and proposes guidelines for interpreting and understanding human and ecclesial conditions. These are intended to assist mission.

– Part One(4) has three chapters and roots catechesis above all in the conciliar Constitution Dei Verbum, placing it in the context of evangelization as seen in Evangelii Nuntiandi and Catechesi Tradendae, and proposes, moreover, to clarify the nature of catechesis;

– Part Two(5) contains two chapters, the first of which, under the title Norms and Criteria for presenting the Gospel message in Catechesis, puts forward afresh the entire content of the corresponding chapter of the previous text from a new and enriched perspective; the second chapter, which is completely new, serves to present the Catechism of the Catholic Church as a reference point for the transmission of the faith in catechesis and for the preparation of catechisms at local level; this chapter also outlines those fundamental principles to be employed in the redaction of catechisms in particular and local Churches;

– Part Three(6) has also been revised to formulate the main elements of a pedagogy of the faith inspired by divine pedagogy; while this question is primarily a theological one, it also involves the human sciences;

– Part Four(7) is entitled Those to be catechized; in five short chapters attention is given to the diverse situations and contexts of those to whom catechesis is directed, to matters arising from socio-religious situations, and in particular, to the question of inculturation;

– Part Five(8) focuses on the centrality of the particular Church and on its primordial duty to promote, organize, oversee and co-ordinate all catechetical activities; of particular significance is the description of the roles proper to the various agents involved in catechesis (who, of course, are always dependent on the Pastors of the particular Churches) and of the requirements necessary for their respective formation;

– The Conclusion advocates an intensification of catechetical activity in our times, and concludes with an appeal to faith in the action of the Holy Spirit and in the efficacy of the word of God sown in love.

9. The object of this Directory is clearly the same as that pursued by the 1971 Directory. It attempts to provide those fundamental theologico-pastoral principles drawn from the Church's Magisterium, particularly those inspired by the Second Vatican Council, which are capable of better orienting and coordinating the pastoral activity of the ministry of the word and, concretely, catechesis.(9) The basic intention of the Directory was (and remains) that of offering reflections and principles, rather than immediate applications or practical directives. This method has been adopted principally for the reason that defects and errors in catechetical material can be avoided only if the nature and end of catechesis, as well as the truths and values which must be transmitted, are correctly understood from the outset.(10)

The concrete application of these principles and pronouncements by means of guidelines, national, regional or diocesan directories, catechisms and other ways deemed suitable for the effective promotion of catechesis is something which pertains to the specific competence of the various Episcopates.

10. It is evident that not all parts of the Directory have the same importance. Those dealing with Divine Revelation, the nature of catechesis, the criteria governing the proclamation of the Gospel message are universally valid. Those, however, referring to present circumstances, to methodology and to the manner of adapting catechesis to diverse age groups and cultural contexts are to be understood rather as indications or guidelines.(11)

11. The Directory is addressed principally to the Bishops, Episcopal Conferences and, in a general way, in accordance with their competence, to those who have responsibility for catechesis. Clearly it will be of use in forming those preparing for ordination to the Priesthood, in the continuing formation of priests and in the formation of catechists.

The immediate end of the Directory is to assist in the composition of catechetical directories and catechisms. Numerous notes and references have been included in this Directory, at the suggestion of many Bishops, which may be useful in drawing up such catechetical aids.

12. Since the Directory is intended for the use of particular Churches, whose pastoral needs vary greatly, it is obvious that only common or intermediate concerns could be taken into account. This is true also of the sections dealing with the organization of catechesis at different levels. Due note should be made of this observation while using the Directory. As has been already noted in the 1971 Directory, what may appear insufficient in areas where catechesis and catechetical resources have reached a high standard, may perhaps seem excessive in areas where catechesis has not yet undergone such development.

13. It is hoped that the publication of this document, testimony of the Apostolic See's solicitude for catechetical ministry, will be received and carefully studied in the context of the pastoral needs of each particular Church. It is to be hoped that it will promote future study and deepen research so as to respond to the needs of catechesis and the norms and directives of the Church's Magisterium.

Finally, brethren, pray for us, that the word of the Lord may speed on, and triumph as it did among you (2 Thess 3:1).

From the Vatican, 15 August 1997

Solemnity of the Assumption of the Blessed Virgin Mary

+ Crescenzio Sepe
Titular Archbishop of Grado
Secretary

"Behold! A sower went out to sow. As he sowed some seed fell along the path, and the birds came and devoured it. Other seed fell on rocky ground, where it had not much soil, and immediately it sprang up, since it had no depth of soil; and when the sun rose it was scorched, and since it had no root it withered away. Other seed fell among thorns which grew up and choked it, and it yielded no grain. And other seeds fell into good soil and brought forth grain, growing up and increasing, and yielding thirty fold, sixty fold, and a hundred fold" (Mk 4:3-8).

14. The purpose of this Introduction is to foster in pastors and catechists a greater consciousness of the necessity to keep in mind the field in which the seed is sown, and to do so with the perspective of faith and mercy. The interpretation of the contemporary world presented here is obviously dependant on contingent historical circumstances.

"Behold! A sower going out to sow" (Mk 4,3)

15. The parable of the sower going out to sow is the source of inspiration for evangelization. The seed is the word of God (Lk 8:11). The sower is Jesus Christ. Two thousand years ago he proclaimed the Gospel in Palestine and sent the disciples to sow the Gospel in the world. Today, Jesus Christ, present in the Church through his Spirit, continues to scatter the word of the Father ever more widely in the field of the world. The conditions of the soil into which it falls vary greatly. The Gospel "falls by the wayside" (Lk 4,4) when it is not really heard; it falls on "stony soil" without taking root; it falls "amongst the thorns" (Lk 4:2) where it is quickly choked by the cares and troubles that weigh upon the hearts of men. Nonetheless, some seed falls "on good soil" (Mk 4:8) that is among men and women who are open to a personal relationship with God and who are in solidarity with their neighbour. This seed brings forth fruit in great abundance. Jesus, in the parable of the sower, proclaims the Good News that the Kingdom of God is near, notwithstanding the problems in the soil, the tensions, conflicts and difficulties of the world. The Gospel seed makes fertile the history of mankind and promises a rich harvest. Jesus also cautions, however, that the word of God grows only in a well disposed heart.

Looking at the world from the standpoint of faith

16. The Church continues to sow the Gospel in God's field. Christians, in the most diverse social situations, perceive the world with the same eyes with which Jesus contemplated the society of his time. The disciple of Jesus Christ deeply shares the "joys and hopes, the sadness and the anxieties of the men today".(12) He gazes upon human history and participates in it, not only from the standpoint of reason but also from that of faith. In the light of faith the world appears at once "created and sustained by the love of the Creator, which has been freed from the slavery of sin by Christ, who was crucified and rose".(13) The Christian knows that every human event—indeed all reality—is marked by the creative activity of God which communicates goodness to all beings; the power of sin which limits and numbs man; and the dynamism which bursts forth from the Resurrection of Christ, the seed renewing believers is the hope of a definitive "fulfilment".(14) A world-view not incorporating these three elements cannot be authentically Christian. Hence the importance of a catechesis capable of initiating catechumens and those to be catechized into a "theological reading of modern problems".(15)

The field that is the world

17. The Church, Mother of mankind, above all, sees with profound sorrow "an innumerable multitude of men and women, children, adults and old people and unique human beings, who suffer misery".(16)

By means of catechesis, in which due emphasis is given to her social teaching, the Church (17) desires to stir Christian hearts "to the cause of justice" (18) and to a "preferential option or love for the poor",(19) so that her presence may really be light that shines and salt that cures.

Human rights

18. The Church, in her analysis of the soil of the world, is acutely conscious of everything that injures the dignity of the human person. She is aware that all human rights (20) spring from this dignity, the constant object of Christian concern and commitment. For this reason, she looks beyond mere "social and economic indices" (21) to embrace also cultural and religious factors. What interests the Church is above all the integral development of the human person and of all peoples.(22) She notes with joy that "a beneficial trend is advancing and permeating peoples of the earth, making them ever more aware of the dignity of the individual".(23) Her vigorous insistence on respect for human rights and her decisive rejection of all their violations are clear expressions of that consciousness. The right to life, work, education, the foundation of a family, participation in public life, and to religious liberty are, today, demanded more than ever.

19. In many places, however, human rights are clearly violated,(24) in apparent contradiction of the dignity proper to the human person. Such violations feed other forms of poverty beyond the material level: they contribute to a cultural and religious impoverishment which equally concerns the Church. The negation or restriction of human rights impoverishes the human person and entire peoples at least as much as, if not more than, material privation itself.(25) The evangelizing activity of the Church in this field of human rights has, as its undeniable objective, the task of revealing the inviolable dignity of every human person. In a certain sense, "it is the central and unifying task of service which the Church, and the lay faithful in her, are called to render to the human family".(26) Catechesis must prepare them for this task.

Culture and cultures

20. The sower knows that the seed falls on specific soils and that it must absorb all the elements that enable it to bear fruit.(27) He also knows that some of these elements can prejudice the germination of the seed and indeed the very harvest itself.

The Constitution Gaudium et Spes underlines the importance of science and technology for the birth and development of modern culture. The scientific mentality, which derives from them, profoundly modifies "culture and ways of thinking",(28) with consequent human and religious repercussions. Modern man is deeply influenced by this scientific and experimental method.

Nevertheless, there is today a growing realization that such a mentality is incapable of explaining everything. Scientists themselves acknowledge that the rigour of experimental method must be complemented by some other method of knowing, if a profound understanding of the human being is ever to be attained. Linguistic theory, for example, shows that symbolic thought affords an approach to the mystery of the human person which would otherwise remain inaccessible. A rationalism which does not dichotomize man but which integrates his affective dimension, unifies him and gives fuller meaning to his life, is thus indispensable.

21. Together with this "more universal form of culture",(29) there is a growing desire to esteem anew autochthonous cultures. The question posed by the Second Vatican Council is still valid: "What is to be done to prevent increased exchange between cultures (which ought to lead to genuine and fruitful dialogue between groups and nations) from disturbing the life of communities, overthrowing traditional wisdom and endangering the character proper to each people".(30)

– In many places there is an acute awareness that traditional cultures are being assailed by powerful external forces and by alien imitations of imported life-styles, with the result that the identity and values proper to peoples are thus being gradually eroded.

– Similarly acknowledged is the widespread influence of the communications media, which out of economic or ideological interest, often imposes a vision of life which does not respect the cultural distinctiveness of the peoples whom they address.

Thus, with inculturation, evangelization encounters one of its greatest challenges. In the light of the Gospel, the Church must appropriate all the positive values of culture and of cultures (31) and reject those elements which impede development of the true potential of persons and peoples.

Religious and moral factors

22. Amongst the elements which make up the cultural heritage of a people, religious and moral factors are of particular interest to the sower. There is in contemporary culture a persistent spread of religious indifference: "Many however of our contemporaries ...either do not at all perceive, or else explicitly reject, this intimate and vital bond of man to God".(32)

Atheism, understood as a negation of God, "must therefore be regarded as one of the most serious problems of our time".(33) While it can take various forms, it often appears today under the guise of secularism, which consists in an excessively autonomous view of man and of the world "according to which it is entirely self-explanatory without any reference to God".(34) In the specifically religious sphere there are signs of "a return to the sacred",(35) of a new thirst for transcendent reality and for the divine. The contemporary world acknowledges in a more comprehensive and vital way "the renewed interest in religious research".(36) Certainly this phenomenon "is not without ambiguity".(37) The widespread growth of sects and new religious movements and the revival of "fundamentalism" (38) are factors of serious concern for the Church and require careful analysis

23. The moral situation of today is on a par with its religious situation. There is an evident obscuring of the ontological truth of the human person—as though the denial of God meant an interior breakdown of the aspirations of the human being.(39) In many places this contributes to the rise of an "ethical relativism which would remove any sure moral reference point from political and social life".(40) Evangelization encounters a privileged field of activity in the religious and moral sphere. Indeed the primordial mission of the Church is to proclaim God and to be his witness before the world. This involves making known the true face of God and his loving plan of salvation for man, as it has been revealed in Jesus Christ. To prepare such witnesses, it is necessary for the Church to develop a profoundly religious catechesis, nourished on the Gospel, which will deepen man's encounter with God and forge a bond of permanent communion with Him.

The Church in the world

The faith of Christians

24. The disciples of Jesus are scattered in the world as leaven but, as in every age, they are not immune from the influences of human situations. It is therefore necessary to enquire into the current situation of the faith of Christians. Catechetical renewal, developed in the Church over the last decades, continues to bear very welcome fruit.(41) The catechesis of children, of young people and of adults has given rise to a type of Christian who is conscious of his faith and who acts consistently with it in his life. In such Christians this catechesis has encouraged:

– a new and vital experience of God as merciful Father;

– a more profound rediscovery of Jesus Christ, not only in his divinity but also in his humanity;

– a sense of co-responsibility on the part of all for the mission of the Church in the world;

– and a raising of consciousness with regard to the social obligations of the faith.

25. Nonetheless, in considering today's religious situation, the Church is also obliged to take into account the extent to which Christians "have been shaped by the climate of secularism and ethical relativism?" (42) A prime category requiring examination is that of the "many people who have been baptized but lead lives entirely divorced from Christianity".(43) This in fact constitutes a mass of "non-practising Christians" (44) even though in many hearts religious feeling has not been completely lost. Re-awakening these to the faith is a real challenge for the Church. Then there are "the simple people" (45) who express themselves, at times with sincere religious feeling and deep rooted "popular devotion".(46) They possess a certain faith, "but know little even of its fundamental principles".(47) There are, moreover, numerous other Christians, often highly educated, whose religious formation amounts solely to that which they received in childhood. These also need to re-examine and develop their faith "from a different standpoint".(48)

26. There is also a certain number of baptized Christians who, desiring to promote dialogue with various cultures and other religious confessions, or on account of a certain reticence on their part to live in contemporary society as believers, fail to give explicit and courageous witness in their lives to the faith of Jesus Christ. These concrete situations of the Christian faith call urgently on the sower to develop a new evangelization,(49) especially in those Churches of long-standing Christian tradition where secularism has made greater inroads. In this new context of evangelization, missionary proclamation and catechesis, especially of the young and of adults, is an evident priority.

The internal life of the ecclesial community

27. It is important to consider also the very life of the ecclesial community which is its innermost quality. Firstly, it is necessary to see how the Second Vatican Council has been accepted in the Church, and how it has borne fruit. The great conciliar documents have not remained a dead letter: their effects are widely acknowledged. The four constitutions (Sacrosanctum Concilium, Lumen Gentium, Dei Verbum and Gaudium et Spes) have indeed enriched the Church. In fact:

– liturgical life is more profoundly understood as the source and summit of ecclesial life;

– the people of God has acquired a keener awareness of the "common priesthood" (50) founded on Baptism, and is rediscovering evermore the universal call to holiness and a livelier sense of mutual service in charity;

– the ecclesial community has acquired a livelier sense of the word of God. Sacred Scripture, for example, is read, savoured and meditated upon more intensely;

– the mission of the Church in the world is perceived in a new way: on the basis of interior renewal, the Second Vatican Council has opened Catholics to the demands of evangelization as necessarily linked to dialogue with the world, to human development, to different cultures and religions as well as to the urgent quest for Christian unity.

28. It must be recognized, however, that in the midst of this richness there also occur "difficulties about the acceptance of the Council".(51) Despite so comprehensive and profound an ecclesiology, the sense of belonging to the Church has weakened and "a certain disaffection towards the Church is frequently noted".(52) Thus the Church is often regarded in a one-dimensional way as a mere institution and deprived of her mystery. In some instances tendentious positions have been adopted and set in opposition to the interpretation and application of the renewal sought in the Church by the Second Vatican Council. Such ideologies and conduct have led to divisions which damage that witness of communion indispensable to evangelization. The evangelizing activity of the Church, catechesis included, must tend all the more decisively toward solid ecclesial cohesion. To this end it is urgent that an authentic ecclesiology of communion,(53) be promoted and deepened in order to arouse in Christians a deep ecclesial spirituality.

The situation of catechesis: its vitality and difficulties

29. The vitality of catechesis in recent years has been amply demonstrated by many positive aspects. Amongst others the following must be highlighted:

– the great number of priests, religious and laity who devote themselves with enthusiasm to catechesis, one of the most important ecclesial activities.

– the missionary character of contemporary catechesis and its ability to secure adherence to the faith on the part of catechumens and those to be catechized in a world in which religious sense is obscured must also be underlined: in this dynamic there is an acute awareness that catechesis must have a catechumenal style, as of integral formation rather than mere information; it must act in reality as a means of arousing true conversion; (54)

– consonant with what has been said, concerning the expanding role of adult catechesis (55) the catechetical programmes of many particular Churches assume extraordinary importance. This option appears to be a priority in the pastoral planning of many dioceses, and also plays a central role in many ecclesial groups and movements;

– promoted no doubt by recent directions of the Magisterium, catechetical thought, has gained much in our times in terms of quality and profundity. In this sense many local Churches already have at their disposal suitable and opportune pastoral programmes.

30. It is necessary, however, to examine with particular attention some problems so as to identify their solutions:

– the first concerns the conception of catechesis as a school of faith, an initiation and apprenticeship in the entire Christian life of which catechists do not yet have a full understanding.

– with regard to the fundamental direction of catechesis, catechetical activity is still usually impregnated with the idea of ?Revelation': however, the conciliar concept of 'Tradition' is much less influential as an inspiration for catechesis: in much catechesis, indeed, reference to Sacred Scripture is virtually exclusive and unaccompanied by sufficient reference to the Church's long experience and reflection,(56) acquired in the course of her two-thousand-year history. The ecclesial nature of catechesis, in this case, appears less clearly; the inter-relation of Sacred Scripture, Tradition and the Magisterium, each according to "its proper mode" (57) does not yet harmoniously enrich a catechetical transmission of the faith;

– Concerning the object of catechesis, which always seeks to promote communion with Jesus Christ, it is necessary to arrive at a more balanced presentation of the entire truth of the mystery of Christ. Often, emphasis is given only to his humanity without any explicit reference to his divinity; at other times, less frequently today, emphasis is so exclusively placed on his divinity that the reality of the mystery of the Incarnate Word is no longer evident; (58)

– Various problems exist with regard to the content of catechesis: there are certain doctrinal lacunae concerning the truth about God and man; about sin and grace and about eschatology; there is a need for a more solid moral formation; presentations of the history of the Church are inadequate; and too little importance is given to her social teaching; in some regions there has been a proliferation of catechisms and texts, the products of particular initiatives whose selective tendencies and emphases are so differing as to damage that convergence necessary for the unity of the faith; (59)

– "Catechesis is intrinsically bound to every liturgical and sacramental action" (60) Frequently however, the practice of catechetics testifies to a weak and fragmetary link with the liturgy: limited attention to liturgical symbols and rites, scant use of the liturgical fonts, catechetical courses whith little or no connection with the liturgical year; the marginalization of liturgical celebrations in catechetical programs;

– Concerning pedagogy, after a period in which excessive insistence on the value of method and techniques was promoted by some, sufficient attention is still not given to the demands and to the originality of that pedagogy which is proper to the faith. It remains easy to fall into a 'content-method' dualism, with resultant reductionism to one or other extreme; with regard to the pedagogical dimension the requisite theological discernment has not always been exercised; (61)

– Regarding differences between cultures in the service of the faith, it is difficult to know how to transmit the Gospel within the cultural horizons of the peoples to whom it is proclaimed, in such a way that it can be really perceived as Good News for the lives of people and of society; (62)

– Formation for the apostolate and for mission is one of the fundamental tasks of catechesis. Neverthless while there is a new sensitivity to the formation of the laity for Christian witness, for inter religious dialogue, and for their secular obligations, education for missionary activity "ad gentes" still seems weak and inadequate. Frequently, ordinary catechesis gives only marginal and inconsistent attention to the missions.

The sowing of the Gospel

31. Having tested the ground, the sower sends out his workers to proclaim the Gospel through all the world and to that end shares with them the power of his Spirit. At the same time he shows them how to read the signs of the times and asks of them that special preparation which is necessary to carry out the sowing.

How to read the signs of the times

32. The voice of the Spirit, which Jesus, on behalf of the Father, has communicated to his disciples "resounds in the very events of history".(63) Behind the changing data of present situations and in the deep motives of evangelization, it is necessary to discover "what may be genuine signs of the presence or the purpose of God".(64)

Such analysis, however, must always be done in the light of faith. Availing herself of the human sciences,(65) which are always necessary, the Church seeks to discover the meaning of the present situation within the perspective of the history of salvation. Her judgements on reality are always a diagnosis of the need for mission.

Some challenges for catechesis

33. In order to express its vitality and to be efficacious, catechesis today needs to undertake the following challenges and directions:

– Above all it needs to present itself as a valid service to evangelization of the Church with an accent on missionary character;

– It should address itself to those who have been and continue to be its privileged recipients: children, adolescents, young people and adults;

– Based on the example of catechesis in the patristic era, it needs to form the personality of the believer and therefore be a true and proper school of Christian pedagogy;

– It needs to announce the essential mysteries of Christianity, promoting the trinitarian experience of life in Christ as the center of the life of faith;

– It needs to consider as its primary task the preparation and formation of catechists in the deep riches of the faith.

Catechesis in the Church's mission of evangelization

"Go into all the world; and preach the Gospel to the whole creation" (Mk 16:15).
"Go, therefore make disciples of all nations; baptizing them in the name of the Father, and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt 28:19-20).
"You are witnesses of these things" (Lk 24:48); "But you shall receive power when the Holy Spirit has come upon you, and you shall be my witnesses... to the end of the earth" (Acts 1:8).

The missionary mandate of Jesus

34. Jesus Christ, after his Resurrection together with the Father sent the Holy Spirit in order that he might accomplish from within the work of salvation and that he might animate his disciples to continue the mission to the whole world.

He was the first and supreme evangelizer. He proclaimed the Kingdom of God,(66) as the urgent and definitive intervention of God in history, and defined this proclamation "the Gospel", that is, the Good News. To this Gospel, Jesus devoted his entire earthly life: he made known the joy of belonging to the Kingdom,(67) its demands, its magna carta,(68) the mysteries which it embraces,(69) the life of fraternal charity of those who enter it (70) and its future fulfilment.(71)

The meaning and purpose of Part One

35. This first part intends to define the proper character of catechesis. Its first chapter, with regard to theology, recalls briefly the concept of Revelation as set forth in the conciliar constitution Dei Verbum. It determines in a specific manner the way in which the ministry of the word is to be conceived. The concepts word of God, Gospel, Kingdom of God, and Tradition, in this dogmatic constitution, are fundamental to the meaning of catechesis. Together with these, the concept of evangelization is an indispensable point of reference for catechesis. The same dynamic is presented with new and profound precision in the Apostolic Exhortation Evangelii Nuntiandi.

The second chapter situates catechesis within the context of evangelization and relates it to other forms of the ministry of the word of God. Thanks to this rapport one more easily discovers the proper character of catechesis.

The third chapter presents a more direct analysis of catechesis in itself: its ecclesial nature, its binding objective of communion with Jesus Christ, its tasks and the catechumenal idea by which it is inspired.

The term catechesis has undergone a semantic evolution during the twenty centuries of the Church's history. In this Directory the concept of catechesis takes its inspiration from the post-conciliar Magisterial documents, principally from Evangelii Nuntiandi, Catechesi Tradendae and Redemptoris Missio.

The concept of catechesis which one has, profoundly conditions the selection and organization of its contents (cognitive, experiential, behavioural), identifies those to whom it is addressed and defines the pedagogy to be employed in accomplishing its objectives.

"Blessed be the God and Father of Our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places... for he has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth" (Eph 1:3-10).

The revelation of God's providential plan

36. "God who creates and conserves all things by his Word, offers to men a constant evidence of himself in created things".(72) Man, who by his nature and his vocation is capable of knowing God, when he listens to this message of creation is able to arrive at the certainty of the existence of God, as the cause and end of all things and as the one who is able to reveal himself to man.

The Constitution Dei Verbum of the Second Vatican Council describes Revelation as that act by which God manifests himself personally to man. God truly reveals himself as one who desires to communicate himself, making the human person a participant in his divine nature.(73) In this way God accomplishes his plan of love.

"It pleased God, in his goodness and wisdom, to reveal himself and to make known the mystery of his will [to men]...in order to invite and receive them into communion with himself".(74)

37. The "providential plan" (75) of the Father, fully revealed in Jesus Christ, is realized by the power of the Holy Spirit. This implies:

– the Revelation of God, of his "innermost truth",(76) of his "secret",(77) of the true vocation and dignity of the human person; (78)

– the offer of salvation to all men, as a gift of God's grace and mercy,(79) which implies freedom from evil, sin and death; (80)

– the definitive call to gather into the family of God all of his scattered children, thus realizing a fraternal union amongst men.(81)

Revelation: deeds and words

38. God, in his greatness, uses a pedagogy (82) to reveal himself to the human person: he uses human events and words to communicate his plan; he does so progressively and in stages,(83) so as to draw even closer to man. God, in fact, operates in such a manner that man comes to knowledge of his salvific plan by means of the events of salvation history and the inspired words which accompany and explain them.

"This economy of Revelation is realized by deeds and words, which are intrinsically bound up with each other. As a result,

– the works performed by God in the history of Salvation show forth and bear out the doctrine and realities signified by the words,

– the words, for their part, proclaim the works, and bring to light the mystery they contain".(84)

39. Evangelization too which transmits Revelation to the world, is also brought about in words and deeds. It is at once testimony and proclamation, word and sacrament, teaching and task. Catechesis, for its part, transmits the words and deeds of Revelation; it is obliged to proclaim and narrate them and, at the same time, to make clear the profound mysteries they contain. Moreover, since Revelation is a source of light for the human person, catechesis not only recalls the marvels worked by God in the past, but also, in the light of the same Revelation, it interprets the signs of the times and the present life of man, since it is in these that the plan of God for the salvation of the world is realized.(85)

Jesus Christ: mediator and fullness of Revelation

40. God revealed himself progressively to man, through the prophets and through salvific events, until he brought to completion his self-revelation by sending his own Son: (86)

"[Jesus Christ] completed and perfected Revelation, he did this by way of his presence and self manifestation—by words and works, signs and miracles, but above all by his death and glorious resurrection from the dead, and finally by sending the Spirit of truth".(87)

Jesus Christ is not merely the greatest of the prophets but is the eternal Son of God, made man. He is, therefore, the final event towards which all the events of salvation history converge.(88) He is indeed "the Father's one, perfect and unsurpassable Word".(89)

41. The ministry of the word must always give prominence to this wonderful characteristic, proper to the economy of Revelation: the Son of God enters human history, assumes human life and death, and brings about the new and definitive covenant between God and man. It is the task of catechesis to show who Jesus Christ is, his life and ministry, and to present the Christian faith as the following of his person.(90) Consequently, it must base itself constantly on the Gospels, which "are the heart of all the Scriptures 'because they are our principal source for the life and teaching of the Incarnate Word, our Saviour'".(91)

The fact that Jesus Christ is the fullness of Revelation is the foundation for the "Christocentricity" (92) of catechesis: the mystery of Christ, in the revealed message, is not another element alongside others, it is rather the centre from which all other elements are structured and illuminated.

The transmission of Revelation by the Church, the work of the Holy Spirit

42. The Revelation of God, culminating in Jesus Christ, is destined for all mankind: "He (God) desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2,4) (93) In virtue of his universal salvific will, God has ordained that Revelation should be transmitted to all peoples and to all generations and should remain always in its entirety.

43. To fulfil this divine plan, Jesus Christ founded the Church, built on the Apostles. He gave them the Holy Spirit from the Father and sent them to preach the Gospel to the whole world. The Apostles, by words, deeds and writings, faithfully discharged this task.(94)

This Apostolic Tradition is perpetuated in the Church by means of the Church herself. The entire Church, pastors and faithful, is responsible for its conservation and transmission. The Gospel is conserved whole and entire in the Church: the disciples of Jesus Christ contemplate it and meditate upon it unceasingly; they live it out in their everyday lives; they proclaim it in their missionary activity. As the Church lives the Gospel she is continually made fruitful by the Holy Spirit. The Spirit causes her to grow constantly in her understanding of the Gospel, prompts her and sustains the task of proclaiming the Gospel in every corner of the world.(95)

44. The integral conservation of Revelation, the word of God contained in Tradition and Scripture, as well as its continuous transmission, are guaranteed in their authenticity. The Magisterium of the Church, sustained by the Holy Spirit and endowed with "the sure charism of truth",(96) exercises the function of "authentically interpreting the word of God".(97)

45. The Church, "universal sacrament of salvation", born of the Holy Spirit, transmits Revelation through evangelization; she announces the Good News of the salvific plan of the Father and in the sacraments, communicates his Diving gifts.

To God who reveals himself is due this obedience of faith by which man adhers to the "Gospel of the grace of God". (Acts 20,24) with full assent of the intellect and of the will. Guided by faith, by means of the gift of the Spirit, man succeeds in attaining to contemplate and to delight in the God of love, who in Christ has revealed the riches of his glory.(98)

Evangelization (99)

46. The Church "exists in order to evangelize" (100) that is "the carrying forth of the Good News to every sector of the human race so that by its strength it may enter into the hearts of men and renew the human race". (101)

The missionary mandate of Jesus to evangelize has various aspects, all of which, however, are closely connected with each other: "proclaim", (Mk 16,15) "make disciples and teach", (102) "be my witnesses", (103) "baptize", (104) "do this in memory of me", (Lk 22,19) "love one another" (Jn 15,12) Proclamation, witness, teaching, sacraments, love of neighbour: all of these aspects are the means by which the one Gospel is transmitted and they constitute the essential elements of evangelization itself.

Indeed they are so important that, at times, there is a tendency to identify them with the action of evangelization. However, "no such definition can be accepted for that complex, rich and dynamic reality which is called evangelization". (105) There is the risk of impoverishing it or even of distorting it. Evangelization, on the contrary, must develop its "totality" (106) and completely incorporate its intrinsic bipolarity: witness andproclamation, (107) word and sacrament, (108) interior change and social transformation. (109) Those who evangelize have a "global vision" (110) of evangelization and identify with the overall mission of the Church. (111)

The process of evangelization

47. The Church, while ever containing in herself the fullness of the means of salvation, always operates "by slow stages". (112) The conciliar decree Ad Gentes clarifies well the dynamic of the process of evangelization: Christian witness, dialogue and presence in charity (11-12), the proclamation of the Gospel and the call to conversion (13), the catechumenate and Christian Initiation (14), the formation of the Christian communities through and by means of the sacraments and their ministers (1518). (113) This is the dynamic for establishing and building up the Church.

48. Accordingly, in conformity with this, evangelization must be viewed as the process by which the Church, moved by the Spirit, proclaims and spreads the Gospel throughout the entire world. Evangelization:

– is urged by charity, impregnating and transforming the whole temporal order, appropriating and renewing all cultures; (114)

– bears witness (115) amongst peoples of the new way of being and living which characterizes Christians;

– proclaims explicitly the Gospel, through "first proclamation", (116) calling to conversion. (117)

– initiates into the faith and the Christian life, by means of "catechesis" (118) and the "sacraments of Christian initiation", (119) those who convert to Jesus Christ or those who take up again the path of following him, incorporating both into the Christian community; (120)

– constantly nourishes the gift of communion (121) amongst the faithful by means of continuous education in the faith (homilies and other forms of catechesis), the sacraments and the practice of charity;

– continuously arouses mission, (122) sending all the disciples of Christ to proclaim the Gospel, by word and deed throughout the whole world.

49. The process of evangelization, (123) consequently, is structured in stages or "essential moments": (124) missionary activity directed toward non-believers and those who live in religious indifference; initial catechetical activity for those who choose the Gospel and for those who need to complete or modify their initiation; pastoral activity directed toward the Christian faithful of mature faith in the bosom of the Christian community. (125) These moments, however, are not unique: they may be repeated, if necessary, as they give evangelical nourishment in proportion to the spiritual growth of each person or of the entire community.

The ministry of the word in evangelization

50. The ministry of the word (126) is a fundamental element of evangelization. The presence of Christianity amongst different human groups and its living witness must be explained and justified by the explicit proclamation of Jesus Christ the Lord. "There is no true evangelization if the name, the teaching, the life, the promises, the Kingdom and the mystery of Jesus of Nazareth, the Son of God, are not proclaimed". (127) Those who are already disciples of Jesus Christ also require to be constantly nourished by the word of God so that they may grow in their Christian life. (128)

The ministry of the word, within the context of evangelization, transmits Revelation, through the Church, by using human words. These, however, always refer to works: to those which God has done and continues to do, especially in the liturgy; to the witness of Christians; to the transforming action which these Christians achieve, together with so many men of good will, throughout the world. This human word of the Church is the means used by the Holy Spirit to continue dialogue with humanity. He is, in fact, the principle agent of the ministry of the word, the one through whom "the living voice of the Gospel rings out in the Church—and through her in the world". (129)

The ministry of the word is exercised in "different forms". (130) The Church, since apostolic times, (131) in her desire to offer the word of God in the most appropriate manner, has realized this ministry in the most varied of ways. (132) All of these, however, perform the essential and fundamental functions of the ministry of the word itself.

Functions and forms of the ministry of the word

51. The following are the principal functions of the ministry of the word:

– Called together and called to faith

This function is the most immediate expression of the missionary mandate of Jesus. It is realized through "the primary proclamation", directed to non-believers; those who have chosen unbelief, those Christians who live on the margins of Christianlife, those who follow other religions. (133) The religious awakening of the children of Christian families, is also an eminent form of this function.

– Initiation

Those who are moved by grace to decide to follow Jesus are "introduced into the life of faith, of the liturgy and of the charity of the People of God". (134) The Church achieves this function fundamentally by catechesis, in close relation with the sacraments of initiation, whether these are about to be received or have already been received. Important forms include: the catechesis of non-baptized adults in the catechumenate, the catechesis of baptized adults who wish to return to the faith, or of those who need to complete their initiation; the catechesis of children and of the young, which of itself has the character of initiation. Christian education in families and religious instruction in schools also have an initiatory function.

– Continuous education in the faith

In many regions this is also called "permanent catechesis". (135)

It is intended for those Christians who have been initiated in the basic elements of the Christian faith, but who need constantly to nourish and deepen their faith throughout their lives. This function is accomplished through a great variety of forms: "systematic and occasional, individual and community, organized and spontaneous". (136)

– The liturgical function

The ministry of the word also has a liturgical function since, when realized within the context of a sacred action, it is an integral part of that action. (137) It takes different forms but amongst them the most important is the homily. Other forms in the liturgical context include celebrations of the word and instruction received during the administration of the sacraments. On the other hand, mention must also be made of the immediate preparation for reception of the different sacraments, the celebration of sacramentals and above all of the participation of the faithful in the Eucharist, as a primary means of education in the faith.

– The theological function

This seeks to develop understanding of the faith and is to be situated in the dynamic of "fides quaerens intellectum", that is, of belief which seeks to understand. (138) Theology, in order to fulfil this function, needs to confront philosophical forms of thought, various forms of humanism and the human sciences, and dialogue with them. It is articulated whenever: "the systematic treatment and the scientific investigation of the truths of the Faith" (139) are promoted.

52. The important forms of the ministry of the Word are: the first annoucement or missionary preaching, pre and post baptismal catechesis, the liturgical forms and the theological forms. Then, it often happens, for pastoral reasons, that important forms of the ministry of the word must assume more than one function. Catechesis, for example, together with its initiatory forms, has frequently to discharge tasks of mission. The same homily, depending on circumstances, can take on both the functions of convocation and of integral initiation.

Conversion and faith

53. In proclaiming the Good News of Revelation to the world, evangelization invites men and women to conversion and faith. (140) The call of Jesus, "Repent and believe in the Gospel", (Mk 1,15) continues to resound today by means of the Church's work of evangelization. The Christian faith is, above all, conversion to Jesus Christ, (141) full and sincere adherence to his person and the decision to walk in his footsteps. (142) Faith is a personal encounter with Jesus Christ making, of oneself a disciple of him. This demands a permanent commitment to think like him, to judge like him and to live as he lived. (143) In this way the believer unites himself to the community of disciples and appropriates the faith of the Church. (144)

54. This "Yes" to Jesus Christ, who is the fullness of the revelation of the Father is twofold: a trustful abandonment to God and a loving assent to all that he has revealed to us. This is possible only by means of the action of the Holy Spirit. (145)

"By faith man freely commits his entire self completely to God, making the full submission of his intellect and will to God who reveals, and willingly assenting to the Revelation given by him". (146)

"To believe has thus a double reference: to the person and to the truth; to the truth, by trust in the person who bears witness to it". (147)

55. Faith involves a change of life, a "metanoia", (148) that is a profound transformation of mind and heart; it causes the believer to live that conversion. (149) This transformation of life manifests itself at all levels of the Christian's existence: in his interior life of adoration and acceptance of the divine will, in his action, participation in the mission of the Church, in his married and family life; in his professional life; in fulfilling economic and social responsibilities.

Faith and conversion arise from the "heart", that is, they arise from the depth of the human person and they involve all that he is. By meeting Jesus Christ and by adhering to him the human being sees all of his deepest aspirations completely fulfilled. He finds what he had always been seeking and he finds it superabundantly. (150) Faith responds to that "waiting", (151) often unconscious and always limited in its knowledge of the truth about God, about man himself and about the destiny that awaits him. It is like pure water (152) which refreshes the journey of man, wandering in search of his home. Faith is a gift from God. It can only be born in the intimacy of Man's heart as a fruit of that "grace [which] moves and assists him", (153) and as a completely freeresponse to the promptings of the Holy Spirit who moves the heart and turns it toward God, and who "makes it easy for all to accept and believe the truth". (154) The Blessed Virgin Mary lived these dimensions of faith in the most perfect way. The Church "venerates in Mary the purest realization of faith". (155)

The process of continuing conversion

56. Faith is a gift destined to grow in the hearts of believers. (156) Adhering to Jesus Christ, in fact, sets in motion a process of continuing conversion, which lasts for the whole of life. (157) He who comes to faith is like a new born child, (158) who, little by little, will grow and change into an adult, tending towards the state of the "perfect man", (159) and to maturity in the fullness of Christ. From a theological viewpoint, several important moments can be identified in the process of faith and conversion:

a) Interest in the Gospel. The first moment is one in which, in the heart of the non believer or of the indifferent or of those who practise other religions, there is born, as a result of its first proclamation, an interest in the Gospel, yet without any firm decision. This first movement of the human spirit towards faith, which is already a fruit of grace, is identified by different terms: "propensity for the faith", (160) "evangelic preparation", (161) inclination to believe, "religious quest". (162) The Church calls those who show such concern "sympathizers". (163)

b) Conversion. This first moment of interest in the Gospel requires a period of searching (164) to be transformed into a firm option. The option for faith must be a considered and mature one. Such searching, guided by the Holy Spirit and the proclamation of the Kerygma, prepares the way for conversion which is certainly "initial", (165) but brings with it adherence to Christ and the will to walk in his footsteps. This "fundamental option" is the basis for the whole Christian life of the Lord's disciple. (166)

c) Profession of faith. Abandonment of self to Jesus Christ arouses in believers a desire to know him more profoundly and to identify with him. Catechesis initiates them in knowledge of faith and apprenticeship in the Christian life, thereby promoting a spiritual journey which brings about a "progressive change in outlook and morals". (167) This is achieved in sacrifices and in challenges, as well as in the joys which God gives in abundance. The disciple of Jesus Christ is then ready to make an explicit, living and fruitful profession of faith. (168)

d) Journeying towards perfection. The basic maturity which gives rise to the profession of faith is not the final point in the process of continuing conversion. The profession of baptismal faith is but the foundation of a spiritual building which is destined to grow. The baptized, moved always by the Spirit, nourished by the sacraments, by prayer and by the practise of charity, and assisted by multiple forms of ongoing education in the faith, seeks to realize the desire of Christ: "Be perfect as your heavenly Father is perfect". (169) This is the call to the fullness of perfection which is addressed to all the baptized.

57. The ministry of the word is at the service of this process of full conversion. The first proclamation of the Gospel is characterized by the call to faith; catechesis by giving a foundation to conversion and providing Christian life with a basic structure; while ongoing education in the faith, in which the place of the homily must be underlined, is characterized by being the necessary nourishment of which every baptized adult has need in order to live. (170)

Socio-religious situations and evangelization

58. The evangelization of the world finds itself placed in a very diversified and changing religious panorama, in which it is possible to distinguish three basic situations (171) requiring particular and precise responses.

a) The situation of those "peoples, groups and socio-cultural contexts in which Christ and his Gospel are not known, or which lack Christian communities sufficiently mature to be able to incarnate the faith in their own environment and proclaim it to other groups". (172) This situation requires a "mission ad gentes", (173) where missionary activity is concentrated preferably toward young people and adults. Its particular characteristic consists in the fact that it is directed to non-Christians and invites them to conversion. In this context catechesis is usually developed within the baptismal catechumenate.

b) There are, moreover, situations in which, in a definite socio-cultural context, "there are Christian communities with adequate and solid ecclesial structures. They are fervent in their faith and in Christian living. They bear witness to the Gospel in their surroundings and have a sense of commitment to the Universal mission". (174) These communities demand an intense "pastoral action of the Church" since they are made up of people and families of profound Christian outlook. In such contexts it is vital that catechesis for children, adolescents and young people develop various processes of well articulated Christian initiation which permit these to arrive at adulthood with mature faith which makes evangelizers of those who have been evagelized. Also in these situations adults are also in need of different types of Christian formation.

c) In many countries of established Christian tradition and sometimes in younger Churches there exists "an intermediate situation", (175) where "entire groups of the baptized have lost a living sense of the faith, or even no longer consider themselves members of the Church and live a life far removed from Christ and his Gospel". (176) Such situations require "a new evangelization". The peculiar nature of this situation is found in the fact that missionary activity is directed towards the baptized of all ages, who live in a religious context in which Christian points of reference are perceived purely exteriorly. Here primary proclamation and basic catechesis are priorities.

The mutual connection between the activities of evangelization which correspond to these socio-religious situations.

59. These socio-religious situations obviously differ from each other and it is wrong to regard them as equal. Such diversity, which has always existed in the Church's mission, acquires in today's changing world a new significance. Indeed, increasingly different situations oftentimes co-exist in the same territory. In many of the great cities, for example, a situation requiring "missio ad gentes" can co-exist along with one which requires "new evangelization". Together with these there can be present in a dynamic way Christian missionary communities sustained by "comprehensive pastoral activity". Very often today, local Churches are obliged to address the entire panorama of these religious situations. "The boundaries between pastoral care of the faithful, new evangelization and specific missionary activity are not clearly definable, and it is unthinkable to create barriers between them or to put them into water-tight compartments". (177) In fact, "each of them influences, stimulates and assists the others". (178)

In order, therefore, to arrive at a mutual enrichment between the various activities of evangelization which can co-exist, it is useful to remember that:

– Mission ad gentes, regardless of the zone or context in which it is realized, is the missionary responsibility most specifically entrusted to the Church by Jesus and thus the exemplary model for all her missionary activity. New evangelization cannot supplant or be substituted for 'the mission ad gentes,' which continues to be the paradigm and primary task of missionary activity. (179)

– "The model for all catechesis is the baptismal catechumenate when, by specific formation, an adult converted to belief is brought to explicit profession of baptismal faith during the Paschal Vigil". (180) This catechumenal formation should inspire the other forms of catechesis in both their objectives and in their dynamism.

– "Catechesis for adults, since it deals with persons who are capable of an adherence that is fully responsible, must be considered the chief form of catechesis. All the other forms, which are indeed always necessary, are in some way oriented to it". (181) This implies that the catechesis of other age groups should have it for a point of reference and should be expressed in conjunction with it, in a coherent catechetical programme suitable to meet the pastoral needs of dioceses.

In this way catechesis, situated in the context of the Church's mission of evangelization and seen as an essential moment of that mission, receives from evangelization a missionary dynamic which deeply enriches it and defines its own identity. The ministry of catechesis appears, then, as a fundamental ecclesial service for the realization of the missionary mandate of Jesus.

"Things what we have heard and known, that our fathers have told us. We will not hide them from their chidren, but tell to the coming generation, the glorious deeds of the Lord, and his might, and the wonders he has wrought" (Ps 78:3-4).
"He (Apollos) had been instructed in the Way of the Lord and being fervent in spirit he spoke and taught accurately in the things concerning Jesus" (Acts 18:25).

60. In this chapter the relationship of catechesis with the other elements of evagelization, of which it is itself an integral part, is demonstrated. Thus, firstly, the relationship of catechesis with the primary proclamation, which is realized in mission, is described. There follows an examination of the close connection between catechesis and the sacraments of Christian initiation. Then is perceived the fundamental role of catechesis in the ordinary life of the Church and its role as continuing teacher in the faith. Special consideration is given to the relationship between catechesis and the teaching of religion in schools, since both activities are profoundly inter-connected, and, together with education in the Christian home, are basic to the formation of children and young people.

Primary or first proclamation and catechesis

61. 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. Catechesis, "distinct from the primary proclamation of the Gospel", (182) promotes and matures initial conversion, educates the convert in the faith and incorporates him into the Christian community. The relationship between these two forms of the ministry of the word is, therefore, a relationship of complementary distinction. Primary proclamation, which every Christian is called to perform, is part of that "Go" (183) which Jesus imposes on his disciples: it implies, therefore, a going-out, a haste, a message. Catechesis, however, starts with the condition indicated by Jesus himself: "whosoever believes", (184) whosoever converts, whosoever decides. Both activities are essential and mutually complementary: go and welcome, proclaim and educate, call and incorporate.

62. Nevertheless in pastoral practice it is not always easy to define the boundaries of these activities. Frequently, many who present themselves for catechesis truly require genuine conversion. Because of this the Church usually desires that the first stage in the catechetical process be dedicated to ensuring conversion. (185) In the "missio ad gentes", this task is normally accomplished during the 'pre-catechumenate'. (186) In the context of "new evangelization" it is effected by means of a "kerygmatic catechesis", sometimes called "pre-catechesis", (187) because it is based on the precatechumenate and is proposed by the Gospel and directed towards a solid option of faith. Only by starting with conversion, and therefore by making allowance for the interior disposition of "whoever believes", can catechesis, strictly speaking, fulfil its proper task of education in the faith. (188)

The fact that catechesis, at least initially, assumes a missionary objective, does not dispense a particular Church from promoting an institutionalized programme of primary proclamation to execute more directly Jesus's missionary command. Catechetical renewal should be based thus on prior missionary evangelization.

Catechesis at the service of christian initiation

Catechesis, an essential "moment" in the process of evangelization

63. The Apostolic Exhortation Catechesi Tradendae places catechesis firmly within the Church's mission and notes that evangelization is a rich, complex and dynamic reality which comprises essential but different "moments". "Catechesis", it adds, "is one of these moments—a very remarkable one—in the whole process of evangelization". (189) This is to say that there are activities which "prepare" (190) for catechesis and activities which "derive" from it (191) The "moment" of catechesis is that which corresponds to the period in which conversion to Jesus Christ is formalized, and provides a basis for first adhering to him. Converts, by means of "a period of formation, an apprenticeship in the whole Christian life", (192) are initiated into the mystery of salvation and an evangelical style of life. This means "initiating the hearers into the fullness of Christian life". (193)

64. In discharging in different ways the initiatory function of the ministry of the word, catechesis lays the foundation for the building of the faith. (194) Other functions of the same ministry will continue to build, at different levels, on that foundation.

Initiatory catechesis is thus the necessary link between missionary activity which calls to faith and pastoral activity which continually nourishes the Christian community. This is not, therefore, an optional activity, but basic and fundamental for building up the personality of the individual disciple, as it is for the whole Christian community. Without it, missionary activity lacks continuity and is sterile, while pastoral activity lacks roots and becomes superficial and confused: any misfortune could cause the collapse of the entire building. (195)

In truth, "the inner growth [of the Church] and her correspondence with God's plan depend essentially on catechesis". (196) In this sense catechesis must always be considered a priority in evangelization.

Catechesis, at the service of Christian initiation

65. Faith, by means of which man responds to the proclamation of the Gospel, requires Baptism. The close connection between the two realities is rooted in the will of Christ himself, who commanded his apostles to make disciples of all nations and to baptize them. "The mission to baptize, and so the sacramental mission, is implied in the mission to evangelize". (197)

Those who have converted to Jesus Christ and who have been educated in the faith by means of catechesis, by receiving the sacraments of Christian initiation (Baptism, Confirmation and Eucharist) "are delivered from the powers of darkness through the sacraments of Christian initiation and having died, been buried, and risen with Christ, they receive the Spirit of adoption as children and celebrate with the whole people of God the memorial of the Lord's death and resurrection". (198)

66. Catechesis, is thus, a fundamental element of Christian initiation and is closely connected with the sacraments of initiation, especially with Baptism, "the sacrament of faith". (199) The link uniting catechesis and Baptism is true profession of faith, which is at once an element inherent in this sacrament and the goal of catechesis. The aim of catechetical activity consists in precisely this: to encourage a living, explicit and fruitful profession of faith. (200) The Church, in order to achieve this, transmits to catechumens and those to be catechized, her living experience of the Gospel, her faith, so that they may appropriate and profess it. Hence, "authentic catechesis is always an orderly and systematic initiation into the revelation that God has given of himself to humanity in Christ Jesus, a revelation stored in the depths of the Church's memory and in Sacred Scripture, and constantly communicated from one generation to the next by a living active traditio". (201)

Fundamental characteristics of initiatory catechesis

67. Catechesis acquires certain characteristics in virtue of being an "essential moment" in the process of evangelization, in the service of Christian initiation. (202) It is:

– a comprehensive and systematic formation in the faith. The Synod of 1977 underscored the need for a "comprehensive and structured" (203) catechesis, since catechesis is principally distinguished from other forms of presenting the word of God by its comprehensive and vital deepening of the mystery of Christ;

– this comprehensive formation includes more than instruction: it is an apprenticeship of the entire Christian life, it is a "complete Christian initiation", (204) which promotes an authentic following of Christ, focused on his Person; it implies education in knowledge of the faith and in the life of faith, in such a manner that the entire person, at his deepest levels, feels enriched by the word of God; it helps the disciple of Christ to transform the old man in order to assume his baptismal responsibilities and to profess the faith from the "heart"; (205)

– a basic and essential formation, (206) centred on what constitutes the nucleus of Christian experience, the most fundamental certainties of the faith and the most essential evangelical values; it lays the foundation of the spiritual edifice of the Christian, nurtures the roots of his faith life and enables him to receive more solid nourishment in the ordinary life of the Christian community.

68. In summary, initiatory catechesis, being comprehensive and systematic, cannot be reduced to the circumstantial or the occasional. (207) As it is formation for the Christian life it comprises but surpasses mere instruction. (208) Being essential, it looks to what is "common" for the Christian, without entering into disputed questions nor transforming itself into a form of theological investigation. Finally, being initiatory, it incorporates into the community, which lives, celebrates and bears witness to the faith. It fulfils, at once, initiatory, educational and instructional functions. (209) This inherent richness in the Catechumenate of non-baptized adults should serve to inspire other forms of catechesis.

Catechesis at the service of ongoing formation in the faith

Continuing education in faith within the Christian community

69. Continuing or on-going education in the faith follows upon basic education and presupposes it. Both fulfil two distinct but complementary functions of the ministry of the word while serving the process of continuing conversion. Initiatory catechesis lays the basis for the Christian life of the followers of Jesus. The process of continuing conversion goes beyond what is provided by basic catechesis. In order to encourage this process, it is necessary to have a Christian community which welcomes the initiated, sustains them and forms them in the faith: "Catechesis runs the risk of becoming barren if no community of faith and Christian life welcomes the catechumen at a certain stage of his catechesis". (210) The accompaniment which a community gives to the initiated is eventually transformed into their being totally integrated by the same community.

70. In the Christian community the disciples of Jesus Christ are nourished at a twofold table; "that of the word of God and that of the Body of Christ". (211) The Gospel and the Eucharist are the constant food for the journey to the Father's House. The action of the Holy Spirit operates so that the gift of "communion" and the task of "mission" are deepened and lived in an increasingly intense way.

Continuing formation in the faith is directed not only to the individual Christian, to accompany them in their journey towards holiness, but also to the Christian community as such so that it may mature also in its interior life of love of God and of the brethren as well as in its openness to the world as a missionary community. The desire of Jesus and his prayer to the Father are an unceasing appeal: "May they all be one; even as thou, Father, art in me, and I in thee, that they may also be in us, so that the world may believe that thou hast sent me". (212) Approaching this ideal, little by little, demands of the community a great fidelity to the action of the Holy Spirit, the constant nourishment of the Body and Blood of Christ and continuing education in the faith, listening all the time to the word.

At this table of the word of God, the homily occupies a privileged position, since it "takes up again the journey of faith put forward by catechesis and brings it to its natural fulfilment, at the same time it encourages the Lord's disciples to begin anew each day their spiritual journey in truth, adoration and thanksgiving". (213)

Various forms of continuing catechesis

71. For continuing education in the faith, the ministry of the word uses many forms of catechesis. Among these the following may be highlighted:

– The study and exploration of Sacred Scripture, read not only in the Church but with the Church and her living faith, which helps to discover divine truth, which it contains, in such a way as to arouse a response of faith. (214) The "lectio divina" is an eminent form of this vital study of Scripture.

– A Christian reading of events, which is required of the missionary vocation of the Christian community. In this respect the study of the social teaching of the Church is indispensable, since "its main aim is to interpret these realities, determining their conformity with or divergence from the lines of the Gospel teaching". (215)

– Liturgical catechesis, prepares for the sacraments by promoting a deeper understanding and experience of the liturgy. This explains the contents of the prayers, the meaning of the signs and gestures, educates to active paricipation, contemplation and silence. It must be regarded as an "eminent kind of catechesis". (216)

– Occasional catechesis which seeks to interpret determined circumstances of personal, family, ecclesial or social life and to help live them in the prospect offaith.(217)

– Initiatives of spiritual formation which seek to reinforce conviction, open new prospectives and encourage perseverance in prayer and in the duties of following Christ.

– A systematic deepening of the Christian message by means of theological instruction, so as truly to educate in the faith, encourage growth in understanding of it and to equip the Christian for giving the reason for his hope in the present world. (218) In a certain sense, it is appropriate to call such instruction "perfective catechesis".

72. It is fundamentally important that initiatory catechesis for adults, whether baptized or not, initiatory catechesis for children and young people and continuing catechesis are closely linked with the catechetical endeavour of the Christian community, so that the particular Church may grow harmoniously and that its evangelizing activity may spring from authentic sources. "It is important also that the catechesis of children and young people, permanent catechesis and the catechesis of adults should not be separate watertight compartments... it is important that their perfect complementarity be fostered". (219)

Catechesis and religious instruction in schools

The proper character of religious instruction in schools

73. Within the ministry of the word, the character proper to religious instruction in schools and its relationship with the catechesis of children and of young people merit special consideration.

The relationship between religious instruction in schools and catechesis is one of distinction and complementarity: "there is an absolute necessity to distinguish clearly between religious instruction and catechesis". (220)

What confers on religious instruction in schools its proper evangelizing character is the fact that it is called to penetrate a particular area of culture and to relate with other areas of knowledge. As an original form of the ministry of the word, it makes present the Gospel in a personal process of cultural, systematic and critical assimilation. (221)

In the cultural universe, which is assimilated by students and which is defined by knowledge and values offered by other scholastic disciplines, religious instruction in schools sows the dynamic seed of the Gospel and seeks to "keep in touch with the other elements of the student's knowledge and education; thus the Gospel will impregnate the mentality of the students in the field of their learning, and the harmonization of their culture will be achieved in the light of faith". (222)

It is necessary, therefore, that religious instruction in schools appear as a scholastic discipline with the same systematic demands and the same rigour as other disciplines. It must present the Christian message and the Christian event with the same seriousness and the same depth with which other disciplines present their knowledge. It should not be an accessory alongside of these disciplines, but rather it should engage in a necessary inter-disciplinary dialogue. This dialogue should take place above all at that level at which every discipline forms the personality of students. In this way the presentation of the Christian message influences the way in which the origins of the world, the sense of history, the basis of ethical values, the function of religion in culture, the destiny of man and his relationship with nature, are understood. Through inter-disciplinary dialogue religious instruction in schools underpins, activates, develops and completes the educational activity of the school. (223)

The school context and those to whom religious instruction in schools is directed

74. Religious instruction in schools is developed in diverse scholastic contexts, while always maintaining its proper character, to acquire different emphases. These depend on legal and organizational circumstances, educational theories, personal outlook of individual teachers and students as well as the relationship between religious instruction in the schools and family or parish catechesis.

It is not possible to reduce the various forms of religious instruction in schools, which have developed as a result of accords between individual states and Episcopal Conferences. It is, however, necessary that efforts be made so that religious instruction in schools respond to its objectives and its own characteristics. (224)

Students "have the right to learn with truth and certainty the religion to which they belong. This right to know Christ, and the salvific message proclaimed by Him cannot be neglected. The confessional character of religious instruction in schools, in its various focuses, given by the Church in different countries is an indispensible guarantee offered to families and students who choose such education". (225)

When given in the context of the Catholic school, religious instruction is part of and completed by other forms of the ministry of the word (catechesis, homilies, liturgical celebration, etc.). It is indispinsible to their pedagogical function and the basis for their existence. (226)

In the context of state schools or non-confessional schools where the civil authorities or other circumstances impose the teaching of religion common to both Catholics and non Catholics (227) it will have a more ecumenical character and have a more inter-religious awareness.

In other circumstances religious instruction will have an extensively cultural character and teach a knowledge of religions including the Catholic religion. In this case too and expecially if presented by teachers with a sincere respect for the Christian religion, religious instruction maintains a true dimension of "evangelic preparation".(228)

75. The life and faith of students who receive religious instruction in school are characterized by continuous change. Religious instruction should be cognizant of that fact if it is to accomplish its own ends. In the case of students who are believers, religious instruction assists them to understand better the Christian message, by relating it to the great existential concerns common to all religions and to every human being, to the various visions of life particularly evident in culture and to those major moral questions which confront humanity today.

Those students who are searching, or who have religious doubts, can also find in religious instruction the possibility of discovering what exactly faith in Jesus Christ is, what response the Church makes to their questions, and gives them the opportunity to examine their own choice more deeply.

In the case of students who are non-believers, religious instruction assumes the character of a missionary proclamation of the Gospel and is ordered to a decision of faith, which catechesis, in its turn, will nurture and mature.

Education in the Christian family, catechesis and religious instruction at the service of education in the faith

76. Christian education in the family, catechesis and religious instruction in schools are, each in its own way, closely interrelated with the service of Christian education of children, adolescents, and young people. In practice, however, different factors must be taken into consideration in order to proceed realistically and with pastoral prudence in the application of general guidelines.

It is for each diocese or pastoral region to discern the diverse circumstances which arise with regard to the existence or not of Christian initiation of children in the context of the family, and with regard to the formative duties which are traditionally exercised by the parish, the school etc. Consequently the particular Church and the Episcopal Conference shall establish proper guidelines for various situations and foster distinct but complementary activities.

"And every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Phil 2:11).

77. Having outlined the place of catechesis in the Church's mission of evangelization, its relationship with the various elements of evangelization, and with other forms of the ministry of the word, this chapter examines catechesis particularly in relation to:

– the ecclesial nature of catechesis, that is to say, the agent of catechesis, the Church animated by the Holy Spirit;

– the fundamental object of catechesis;

– the tasks whereby this objective is achieved and which constitute its more immediate objectives;

– the gradual nature of the catechetical process and its catechumenal inspiration.

Moreover, in this chapter, the proper character of catechesis—already described in the preceding chapter—is examined through the analysis of its relationship with other ecclesial activities.

Catechesis: activity of an ecclesial nature

78. Catechesis is an essentially ecclesial act. (229) The true subject of catechesis is the Church which, continuing the mission of Jesus the Master and, therefore animated by the Holy Spirit, is sent to be the teacher of the faith. The Church imitates the Mother of the Lord in treasuring the Gospel in her heart. (230) She proclaims it, celebrates it, lives it, and she transmits it in catechesis to all those who have decided to follow Jesus Christ. This transmission of the Gospel is a living act of ecclesial tradition: (231)

– The Church transmits the faith which she herself lives: her understanding of the mystery of God and his salvific plan, her vision of man's highest vocation, the style of evangelic life which communicates the joy of the Kingdom, the hope which pervades her and the love which she has for mankind and all God's creatures.

– The Church transmits the faith in an active way; she sows it in the hearts of catechumens and those to be catechized so as to nourish their profoundest experience of life. (232) The profession of faith received by the Church (traditio), which germinates and grows during the catechetical process, is given back (redditio), enriched by the values of different cultures. (233) The catechumenate is thus transformed into a centre of deepening catholicity and a ferment of ecclesial renewal.

79. In transmitting faith and new life, the Church acts as a mother for mankind who begets children conceived by the power of the Spirit and born of God. (234) Precisely "because she is a mother, she is also the educator of our faith"; (235) she is at the same time mother and teacher. Through catechesis she feeds her children with her own faith and incorporates them as members into the ecclesial family. As a good mother she gives them the Gospel in all its authenticity and purity as apposite food, culturally enriched and a response to the deepest aspirations of the human heart.

The object of catechesis: communion with Jesus Christ

80. "The definitive aim of catechesis is to put people not only in touch, but also in communion and intimacy, with Jesus Christ". (236) All evangelizing activity is understood as promoting communion with Jesus Christ. Starting with the "initial" (237) conversion of a person to the Lord, moved by the Holy Spirit through the primary proclamation of the Gospel, catechesis seeks to solidify and mature this first adherence. It proposes to help those who have just converted "to know better this Jesus to whom he has entrusted himself: to know his 'mystery', the kingdom of God proclaimed by him, the requirements and comments contained in his Gospel message, and the paths that he has laid down for anyone who wishes to follow him". (238) Baptism, the sacrament by which "we are configured to Christ", (239) sustains this work of catechesis with the help of its grace.

81. Communion with Jesus Christ, by its own dynamic, leads the disciple to unite himself with everything with which Jesus Christ himself was profoundly united: with God his Father, who sent him into the world, and with the Holy Spirit, who impelled his mission; with the Church, his body, for which he gave himself up, with mankind and with his brothers whose lot he wished to share.

The object of catechesis is expressed in profession of faith in the one God: Father, Son and Holy Spirit

82. Catechesis is that particular form of the ministry of the word which matures initial conversion to make it into a living, explicit and fruitful confession of faith: "Catechesis has its origin in the confession of faith and leads to confession of faith." (240)

The profession of faith inherent in Baptism (241) is eminently Trinitarian. The Church baptizes "in the name of the Father and of the Son and of the Holy Spirit" (Mt 28,19) (242) the triune God to whom the Christian entrusts his life. Initiatory catechesis—both before and after the reception of Baptism—prepares for this decisive undertaking. Continuing catechesis helps to mature this profession of faith, to proclaim it in the Eucharist and to renew the commitments which it entails. It is important that catechesis should unite well the confession of christological faith, "Jesus is Lord", with the trinitarian confession, "I believe in the Father, the Son and the Holy Spirit", in such a way that there are not two modes of expressing the Christian faith. He who is converted to Jesus Christ and recognizes him as Lord through the primary proclamation of the Gospel begins a process which, aided by catechesis, necessarily leads to explicit confession of the Trinity.

In the confession of faith in the one God, the Christian rejects all service of any human absolute; "power, pleasure, race, ancestors, state, wealth...", (243) and is thus liberated from the enslavement of any idol. It is the proclamation of his will to serve God and man without any ties. In proclaiming faith in the Trinity, which is a communion of Persons, the disciple of Jesus Christ shows at once that the love of God and neighbour is the principle which informs his being and his action.

83. The confession of faith is complete only in reference to the Church. All the baptized individually proclaim the Credo, for no action can be more personal than this. However, they recite it in the Church and through the Church, because they do so as members of the Church. 'Credo' and 'Credimus' necessarily imply each other. (244) In fusing his confession of faith with that of the Church, the Christian is incorporated into her mission: to be the "universal sacrament of salvation" for the life of the world. He who makes the profession of faith takes on responsibilities that not infrequently provoke persecution. In Christian history the martyrs are proclaimers and witnesses par excellence. (245)

The tasks of catechesis accomplish its objective

84. The object of catechesis is realized by diverse, interrelated tasks. (246) To carry them out, catechesis is certainly inspired by the manner in which Jesus formed his disciples. He made known to them the different dimensions of the Kingdom of God: "to you it has been given to know the secrets of the Kingdom of heaven" (Mt 13,11). (247) He taught them to pray ("When you pray, say Father... Lk 11,2). (248) He impressed upon them evangelic attitudes ("learn from me for I am gentle and lowly in heart" Mt 11,29) He prepared them for mission ("He sent them on ahead of him two by two..." Lk 10,1) (249)

The duties of catechesis correspond to education of the different dimensions of faith, for catechesis is integral Christian formation, "open to all the other factors of Christian life". (250) In virtue of its own internal dynamic, the faith demands to be known, celebrated, lived and translated into prayer. Catechesis must cultivate each of these dimensions. The faith, however, is lived out by the Christian community and proclaimed in mission: it is a shared and proclaimed faith. These dimensions must also be encouraged by catechesis. The Second Vatican Council expresses these duties as follows: "...catechetical instruction, which illumines and strengthens the faith develops a life in harmony with the Spirit of Christ, stimulates a conscious and fervent participation in the liturgical mystery and encourages men to take an active part in the apostolate". (251)

Fundamental tasks of catechesis: helping to know, to celebrate and to contemplate the mystery of Christ

85. The fundamental tasks of catechesis are:

– Promoting knowledge of the faith

Who has encountered Christ desires to know him as much as possible, as well as to know the plan of the Father which he revealed. Knowledge of the faith (fides quae) is required by adherence to the faith (fides qua). (252) Even in the human order the love which one person has for another causes that person to wish to know the other all the more. Catechesis, must, therefore, lead to "the gradual grasping of the whole truth about the divine plan", (253) by introducing the disciples of Jesus to a knowledge of Tradition and of Scripture, which is "thesublime science of Christ". (254) By deepening knowledge of the faith, catechesis nourishes not only the life of faith but equips it to explain itself to the world. The meaning of the Creed, which is a compendium of Scripture and of the faith of the Church, is the realization of this task.

– Liturgical education

Christ is always present in his Church, especially in "liturgical celebrations". (255) Communion with Jesus Christ leads to the celebration of his salvific presence in the sacraments, especially in the Eucharist. The Church ardently desires that all the Christian faithful be brought to that full, conscious and active participation which is required by the very nature of the liturgy (256) and the dignity of the baptismal priesthood. For this reason, catechesis, along with promoting a knowledge of the meaning of the liturgy and the sacraments, must also educate the disciples of Jesus Christ "for prayer, for thanksgiving, for repentance, for praying with confidence, for community spirit, for understanding correctly the meaning of the creeds...", (257) as all of this is necessary for a true liturgical life

– Moral formation

Conversion to Jesus Christ implies walking in his footsteps. Catechesis must, therefore, transmit to the disciples the attitudes of the Master himself. The disciples thus undertake a journey of interior transformation, in which, by participating in the paschal mystery of the Lord, "they pass from the old man to the new man who has been made perfect in Christ". (258) The Sermon on the Mount, in which Jesus takes up the Decalogue, and impresses upon it the spirit of the beatitudes, (259) is an indispensable point of reference for the moral formation which is most necessary today. Evangelization which "involves the proclamation and presentation of morality", (260) displays all the force of its appeal where it offers not only the proclaimed word but the lived word too. This moral testimony, which is prepared for by catechesis, must always demonstrate the social consequences of the demands of the Gospel. (261)

– Teaching to pray

Communion with Jesus Christ leads the disciples to assume the attitude of prayer and contemplation which the Master himself had. To learn to pray with Jesus is to pray with the same sentiments with which he turned to the Father: adoration, praise, thanksgiving, filial confidence, supplication and awe for his glory. All of these sentiments are reflected in the Our Father, the prayer which Jesus taught his disciples and which is the model of all Christian prayer. The "handing on of the Our Father" (262) is a summary of the entire Gospel (263) and is therefore a true act of catechesis. When catechesis is permeated by a climate of prayer, the assimilation of the entire Christian life reaches its summit. This climate is especially necessary when the catechumen and those to be catechized are confronted with the more demanding aspects of the Gospel and when they feel weak or when they discover the mysterious action of God in their lives.

Other fundamental tasks of catechesis: initiation and education in community life and to mission

86. Catechesis prepares the Christian to live in community and to participate actively in the life and mission of the Church. The Second Vatican Council indicates the necessity for pastors "to form genuine Christian communities" (264) and for catechumens "[to] learn to co-operate actively in building up the Church and its work of evangelization". (265)

– Education for Community Life

a) Christian community life is not realized spontaneously. It is necessary to educate it carefully. In this apprenticeship, the teaching of Christ on community life, recounted in the Gospel of St Matthew, calls for attitudes which it is for catechesis to inculcate: the spirit of simplicity and humility ("unless you turn and become like little children..." Mt 18,3); solicitude for the least among the brethren ("but whoever causes one of these little ones who believe in me to sin..." Mt 18,6); particular care for those who are alienated ("Go and search of the one that went astray..." Mt 18,12); fraternal correction ("Go and tell him his fault..." Mt 18,15); common prayer ("if two of you agree on earth to ask about anything..." Mt 18,19); mutual forgiveness ("but seventy times seven..." Mt 18,22). Fraternal love embraces all these attitudes ("love one another; even as I have loved you..." Jn 13,34).

b) In developing this community sense, catechesis takes special note of the ecumenical dimension and encourages fraternal attitudes toward members of other Christian churches and ecclesial communities. Thus catechesis in pursuing this objective should give a clear exposition of all the Church's doctrine and avoid formulations or expressions that might give rise to error. It also implies "a suitable knowledge of other confessions", (266) with which there are shared elements of faith: "the written word of God, the life of grace, faith, hope and charity, and the other interior gifts of the Holy Spirit". (267) Catechesis will possess an ecumenical dimension in the measure in which it arouses and nourishes "a true desire for unity", (268) not easy irenicism, but perfect unity, when the Lord himself wills it and by those means by which he wishes that it should be brought about.

– Missionary initiation

a) Catechesis is also open to the missionary dimension. (269) This seeks to equip the disciples of Jesus to be present as Christians in society through their professional, cultural and social lives. It also prepares them to lend their cooperation to the different ecclesial services, according to their proper vocation. This task of evangelization originates, for the lay faithful, in the sacraments of Christian initiation and in the secular character of their vocation. (270) It is also important that every means should be used to encourage vocations to the Priesthood, and to the different forms of consecration to God in religious and apostolic life and to awaken special missionary vocations. The evangelical attitudes which Jesus taught his disciples when he sent them on mission are precisely those which catechesis must nourish: to seek out the lost sheep, proclaim and heal at the same time, to be poor, without money or knapsack; to know how to accept rejection and persecution; to place one's trust in the Father and in the support of the Holy Spirit; to expect no other reward than the joy of working for the Kingdom. (271)

b) In educating for this missionary sense, catechesis is also necessary for interreligious dialogue, if it renders the faithful capable of meaningful communication with men and women of other religions. (272) Catechesis shows that the link between the Church and non-Christian religions is, in the first place, the common origin and end of the human race, as well as the "many seeds of the word which God has sown in these religions". Catechesis too helps to reconcile and, at the same time, to distinguish between "the proclamation of Christ" and "inter-religious dialogue". These two elements, while closely connected, must not be confused or identified. (273) Indeed, "dialogue does not dispencse form evangelization".(274)

Observations on the totality of these tasks

87. The tasks of catechesis, consequently, constitute a totality, rich and varied in aspect. On this point it is opportune to make some observations.

– "All of these tasks are necessary. As the vitality of the human body depends on the proper function of all of its organs, so also the maturation of the Christian life requires that it be cultivated in all its dimensions: knowledge of the faith, liturgical life, moral formation, prayer, belonging to community, missionary spirit. When catechesis omits one of these elements, the Christian faith does not attain full development.

– Each task realizes, in its own way, the object of catechesis. Moral formation, for example, is essentially christological and trinitarian. It is deeply ecclesial, while also open to social concerns. The same is true of liturgical formation. While essentially religious and ecclesial, it also strongly demands commitment to the evangelization of the world.

– These tasks are interdependent and develop together. Each great catechetical theme—catechesis of God the Father, for example—has a cognitive dimension as well as moral implications. It is interiorized in prayer and appropriated in witness. One task echoes the other: knowledge of the faith prepares for mission; the sacramental life gives strength for moral transformation.

– To fulfil its tasks, catechesis avails of two principal means: transmission of the Gospel message and experience of the Christian life. (275) Liturgical formation, for example, must explain what the Christian liturgy is, and what the sacraments are. It must also however, offer an experience of the different kinds of celebration and it must make symbols, gestures, etc. known and loved. Moral formation not only transmits the content of Christian morality, but also cultivates active evangelical attitudes and Christian values.

– The different dimensions of faith are objects of formation, as much of being given as received. Knowledge of the faith, liturgical life, the following of Christ are all a gift of the Spirit which are received in prayer, and similarly a duty of spiritual and moral study and witness. Neither aspect may be neglected. (276)

– Every dimension of the faith, like the faith itself as a whole, must be rooted in human experience and not remain a mere adjunct to the human person. Knowledge of the faith is significant. It gives light to the whole of existence and dialogues with culture. In the liturgy, all personal life becomes a spiritual oblation. The morality of the Gospel assumes and elevates human values. Prayer is open to all personal and social problems. (277)

As the 1971 Directory indicates, "it is very important that catechesis retain the richness of these various aspects in such a way that one aspect is not separated from the rest to the detriment of the others". (278)

The baptismal catechumenate: structure and progression

88. Faith, moved by divine grace and cultivated by the action of the Church, undergoes a process of maturation. Catechesis, which is at the service of this growth, is also a gradual activity. "Good catechesis is always done in steps". (279) In the baptismal catechumenate, formation is articulated in four stages:

– the pre-catechumenate, (280) characterized as the locus of first evangelization leading to conversion and where the kerygma of the primary proclamation is explained;

– the catechumenate, (281) properly speaking, the context of integral catechesis beginning with "the handing on of the Gospels"; (282)

– a time of purification and illumination (283) which affords a more intense preparation for the sacraments of initiation and in which the "the handing on of the Creed" (284) and "the handing on of the Lord's Prayer" take place; (285)

– a time of mystagogy, (286) characterized by the experience of the sacraments and entry into the community.

89. These stages, which reflect the wisdom of the great catechumenal tradition, also inspire the gradual nature of catechesis. (287) In the patristic period properly, catechumenal formation was realized through biblical catechesis, based on recounting the history of salvation; immediate preparation for Baptism by doctrinal catechesis, explaining the Creed and the Our Father which had just been handed on, together with their moral implications; and through the phase following the sacraments of initiation, a period of mystagogical catechesis which help the newly baptized to interiorize these sacraments and incorporate themselves into the community. This patristic concept continues to illuminate the present catechumenate and initiatory catechesis itself. This latter, in so far as it accompanies the process of conversion, is essentially gradual and, in so far as it is at the service of one who has decided to follow Christ, it is eminently christocentric.

The baptismal catechumenate: inspiration for catechesis in the Church

90. Given that the missio 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. (288) It is therefore helpful to underline those elements of the catechumenate which must inspire contemporary catechesis and its significance.

By way of premise, however, it must be said that there is a fundamental difference between catechumens those being catechized, (289) between the pre-baptismal catechesis and the post-baptismal catechesis, which is respectively imparted to them. The latter derives from the sacraments of initiation which were received as infants, "who have been already introduced into the Church and have been made sons of God by means of Baptism. The basis of their conversion is the Baptism which they have already received and whose power they must develop". (290)

91. In view of this substantial difference, some elements of the baptismal catechumenate are now considered, as the source of inspiration for post-baptismal catechesis.

– the baptismal catechumenate constantly reminds the whole Church of the fundamental importance of the function of initiation and the basic factors which constitute it: catechesis and the sacraments of Baptism, Confirmation and Eucharist. The pastoral care of Christian initiation is vital for every particular Church.

– The baptismal catechumenate is the responsibility of the entire Christian community. Indeed "this Christian initiation which takes place during the catechumenate should not be left entirely to the priests and catechists, but should be the care of the entire Christian community, especially the sponsors". (291) The institution of the catechumenate thus increases awareness of the spiritual maternity of the Church, which she exercises in every form of education in the faith. (292)

– The baptismal catechumenate is also completely permeated by the mystery of Christ's Passover. For this reason, "all initiation must reveal clearly its paschal nature. (293) The Easter Vigil, focal point of the Christian liturgy, and its spirituality of Baptism inspire all catechesis.

– The baptismal catechumenate is also an initial locus of inculturation. Following the example of the Incarnation of the Son of God, made man in a concrete historical moment, the Church receives catechumens integrally, together with their cultural ties. All catechetical activity participates in this function of incorporating into the catholicity of the Church, authentic "seeds of the word", scattered through nations and individuals. (294)

– Finally, 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, symbols, biblical and liturgical signs; its constant references to the Christian community.

Post-baptismal catechesis, without slavishly imitating the structure of the baptismal catechumenate, and recognizing in those to be catechized the reality of their Baptism, does well, however, to draw inspiration from "this preparatory school for the Christian life", (295) and to allow itself to be enriched by those principal elements which characterize the catechumenate.

The Gospel Message

"And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou has sent" (Jn 17:3).
"Jesus came into Galilee, preaching the Gospel of God, and saying, 'The time is fulfilled, and the kingdom of God is at hand; repent and believe in the Gospel'" (Mk 1:14-15).
"Now I would remind you, brethren, in what terms I preached to you the Gospel, which you received, in which you stand, by which you are saved, if you hold it fast—unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day to life in accordance with the Scriptures" (1 Cor 15:1-4).

The meaning and purpose of Part Two

92. The Christian faith, through which a person says "Yes" to Jesus Christ, may be analysed thus:

– as an adherence, which is given under the influence of grace, to God who reveals himself; in this case the faith consists in believing the word of God and committing oneself to it (fides qua);

– as the content of Revelation and of the Gospel message; in this sense, faith is expressed in its endeavour to understand better the mystery of the word (fides quae).

Both aspects, by their very nature, cannot be separated. Maturation and growth in the faith require their comprehensive and coherent development. For methodological purposes, however, they can be regarded separately. (296)

93. Part Two, considers the content of the Gospel message (fides quae).

– The first chapter, sets out the norms and criteria which catechesis must follow so as to find, formulate and present