Sacred Congregation

for the Clergy

This General Catechetical Directory is published in accord with the directive in the Decree on the Bishops’ Pastoral Office in the Church, n. 44.

Considerable time was spent in the preparation of this document, not only because of the difficulties involved in a work of this sort, but also because of the method which was used in producing it.

Thus, after a special commission was set up consisting of men truly expert in catechesis —they were of various nationalities and had been selected after consultation with certain episcopates— the first thing done was to seek the advice and opinions of the various episcopates.

With that advice and those opinions in mind, a first draft of the Directory was worked up in an outline form showing only the principal features. This was examined at a special plenary session of the Sacred Congregation for the Clergy. After that, a longer draft was prepared, and once again the Conferences of Bishops were queried so that they might express their opinion about it. In accord with the advice and observations given by the bishops in this second consultation, a definitive draft of the Directory was prepared. Even so, before this was published, it was reviewed by a special theological commission and by the Sacred Congregation for the Doctrine of the Faith.

The intent of this Directory is to provide the basic principles of pastoral theology—these principles have been taken from the Magisterium of the Church, and in a special way from the Second Genera! Vatican Council—by which pastoral action in the ministry of the word can be more fittingly directed and governed. This explains why the theoretical aspect is given primary emphasis in this Directory, although, as will be evident, the practical aspect is by no means neglected. Such a course of action was adopted especially for the following reason: the errors which are not infrequently noted in catechetics today can be avoided only if one starts with the correct way of understanding the nature and purposes of catechesis and also the truths which are to be taught by it, with due account being taken of those to whom catechesis is directed and of the conditions in which they live. Moreover, the specific task of applying the principles and declarations contained in this Directory to concrete situations properly belongs to the various episcopates, and they do this by means of national and regional directories, and by means of catechisms and the other aids which are suitable for effectively promoting the work of the ministry of the word.

It is clear that not ail parts of the Directory are of the same importance. Those things which are said about divine revelation, the criteria according to which the Christian message is to be expounded, and the more outstanding elements of that same message, are to be held by ail. On the other hand, those things which are said about the present situation, methodology, and the form of catechesis for people of differing ages, are to be taken rather as suggestions and guides, for a number of them are of necessity taken from the human sciences, theoretical as well as practical, and these are indeed subject to some evolution.

The Directory is chiefly intended for bishops, Conferences of Bishops, and in general ail who under their leadership and direction have responsibility in the catechetical field. The immediate purpose of the Directory is to provide assistance in the production of catechetical directories and catechisms. indeed, it is for this reason, that is, to help in the preparation of these tools, that the following have been done. Some basic features of present-day conditions have been set forth, so as to stimulate studies in the various parts of the Church, studies which should be carried out with careful and diligent effort, with regard to local conditions and local pastoral needs. Some general principles of methodology and catechesis for different age groups have been noted, so as to highlight how necessary it is to learn the art and wisdom of education. Special pains have been taken in the composition of Part Three, where the criteria which should govern the presentation of the truths to be taught through catechesis are set forth and where a summary of essential elements of the Christian faith is also given, so as to make fully clear the goal which catechesis must of necessity have, namely, the presentation of the Christian faith in its entirety.

Since the Directory is intended for countries which differ greatly in their conditions and pastoral needs, it is obvious that only common or average conditions could be considered in it. Therefore, in judging and evaluating the Directory, one will have to give due consideration to this particular feature as well as to the structure. The same thing must be said about the description of pastoral work given in Part Six. It deals with the plan of pastoral action that is to be promoted, and this is described only in general outlines. This will perhaps be inadequate for those areas in which catechesis has already made great strides, while, on the other hand, in those places where catechesis has not yet advanced very far, it will perhaps seem to demand too much.

With the publication of this document the Church gives new evidence of her concern for a ministry which is absolutely necessary for proper fulfilment of her mission in the world. It is prayerfully hoped that this document will be accepted and be carefully studied and weighed, with attention to the pastoral needs of the individual ecclesial communities. It is similarly hoped that this document will be able to stimulate new and more vigorous studies that faithfully respond to the needs of the ministry of the word and to the norms of the Magisterium of the Church.

1 Since the essential mission of the Church is to proclaim and promote the faith in contemporary human society, a society disturbed by very great sociocultural changes, it is appropriate here, with the declarations of the Second Vatican Council in mind, to sketch some features and characteristics of the present situation by pointing out the spiritual repercussions they have and the new obligations the Church has as a result. The discussion here is not meant to be exhaustive, because the subject covers points which are unique and often very much different in the various parts of the Church. National directories will have the task of filling out this outline and applying it to the circumstances of individual countries and regions.

The World

THE MODERN WORLD IN CONTINUAL DEVELOPMENT

2 "Today, the human race is passing through a new stage of its history. Profound and rapid changes are spreading by degrees around the world... . Hence we can already speak of a true social and cultural transformation, one which has repercussions on man’s religious Life as well" (GS, 4).

As examples, two repercussions on the life of faith which more directly affect catechesis can be cited:

a) In times past, the cultural tradition favored the transmission of the faith to a greater extent than it does today; in our times, however, the cultural tradition has undergone considerable change, with the result that less and less can one depend on continued transmission by means of it. Because of this, some renewal in evangelisation is needed for transmitting the same faith to new generations.

b) Ill should be noted that the Christian faith requires explanations and new forms of expression so that it may take root in ail successive cultures. Though the aspirations and basic needs peculiar to human nature and the human condition remain essentially the same, nevertheless, men of our era are posing new questions about the meaning and importance of life.

Believers of our lime are certainly not in ail respects like believers of the past. This is why it becomes necessary to affirm the permanence of the faith and to present the message of salvation in renewed ways.

Today one must also keep in mind the very great diffusion of the instruments of social communication, the influence of which extends beyond national boundaries and makes individual persons citizens as ill were of human society as a whole (cf. 1M, 22).

Such instruments exert very great influence on the lives of Christians, whether because of the things they teach or because of the style of thinking and mode of behaviour they introduce among these same Christians. It s necessary to take account of this fact and to give it all due attention.

PLURALISM TODAY

3 "By this very circumstance, the traditional local communities such as father-centered families, clans, tribes, villages, various groups and associations stemming from social contacts experience more thorough changes every day" (GS, 6).

In Christianity of old, religion was regarded as the chief principle of unity among peoples. Things are otherwise now. The cohesion of peoples which stems from the phenomenon of democratisation promotes harmony among various spiritual families. "Pluralism," as it is called, is no longer viewed as an evil 10 be eliminated, but rather as a fact which must be taken into account; anyone can make his own decisions known without becoming or being regarded as alien to society.

Therefore, those engaged in the ministry of the word should never forget that faith is a free response to the grace of the revealing God. And to an even greater extent than this was done in the past, they should present the good news of Christ in its remarkable character both as the mysterious key to understanding of the whole human condition and as a free gift of God which is to be received by means of heavenly grace upon admission of one’s own insufficiency (cf. GS, 10).

THE DYNAMISM 0F OUR AGE

4 The building up of human society, human progress, and the ongoing execution of human plans stimulate the concern of the men of our era (cf. GS, 4). Faith should by no means keep itself as it were outside that human progress. Joined with that progress there are indeed even now serious aberrations. Accordingly, the Gospel message should pass judgement on this state of affairs and tell men what it means.

The ministry of the word, through an ever-deeper study of the divine and human calling of man, must permit the Gospel to spread its own vital seeds of genuine freedom and progress (cf. AG, 8, 12) and to stimulate a desire for promoting the growth of the human person and for contending against that way of acting and thinking which tends toward fatalism.

What has been said above is meant merely 10 show how today’s ministry of the word ought to direct its activity toward this world: ". . . it is demanded from the Church that she inject the perennial, vital, divine power of the Gospel into the human society of today" (John XXIII, Apost. Const. Humanae salutis, AAS, 1962, p. 6).

THE SITUATION IN REGARD TO RELIGIOUS FEELING

5 That form of civilisation which is called scientific, technical, industrial, and urban not infrequently diverts the attention of men from matters divine and makes their inner concerns with regard 10 religion more difficult. Many feel that God is less present, and less needed, and God seems to them Less able to explain things in both personal and social life. Hence a religious crisis can easily arise (cf. GS, 5, 7).

The Christian faith, as are the other religious confessions, is experiencing a crisis of this sort among its followers. It has an urgent duty, therefore, to manifest its true nature, by virtue of which it transcends every advancement of culture, and 10 show forth its newness in cultures which have been secularised and desacralized.

Its a function of the ministry of the word to uncover, purify, and develop the authentic values which are found in the spiritual heritage of those human cultures wherein a religious sense remains alive and operative and is all-pervasive in human life.

In times past, faulty opinions and errors about the faith and the Christian way of life generally reached a comparatively small number of people, and were to a greater extent than is so today confined within groups of intellectuals. Now, however, human progress and the instruments of social communication are having this effect: faulty opinions are being spread abroad with greater speed and are exerting an ever-wider influence among the faithful, young adults especially, who suffer grave crises and are not infrequently driven to adopt ways of acting and thinking that are hostile to religion. This situation calls for pastoral remedies that are truly adapted to the circumstances.

The Church

The particular characteristics of the spiritual condition of the world are also found in the life of the Church herself.

"TRADITIONAL" FAITH

6 The faith of many Christians is strained to a critical point in those places where religion was seeming to favor the prerogatives of certain social classes to an excessive degree, or where it was depending too much on ancestral customs and on regional unanimity in religious profession.

Great numbers are drifting little by little into religious indifferentism, or are continuing in danger of keeping the faith without the dynamism that is necessary, a faith without effective influence on their actual lives. The question now is not one of merely preserving traditional religlous customs, but rather one of also fostering an appropriate re-evangelisation of men, obtaining their reconversion, and giving them a deeper and more mature education in the faith.

By no means, however, is the above to be interpreted in such a way that it results in neglect of the genuine faith which is preserved within groups in a culture that is traditionally Christian, or in a low estimation of the popular religious sense. Despite the growth of secularisation, a religious sense continues to flourish in the various parts of the Church. No one can fail to note it, for it is expressed in ordinary life by a very large number of people, and for the most part in a sincere and authentic way. In fact, the popular religious sense provides an opportunity or starting point for proclaiming the faith. The question is, as is clear, only one of purifying it and of correctly appraising its valid elements, so that no one will be content with forms of pastoral action which today have become unequal to the task, altogether unsuitable, and perhaps even irrelevant.

RELIGIOUS INDIFFERENTISM AND ATHEISM

7 Many baptised persons have withdrawn so far from their religion that they profess a form of indifferentism or something close to atheism. "Still, many of our contemporaries recognise in no way this intimate and vital link with God, or else they explicitly reject it. Thus atheism must be accounted among the most serious problems of this age, and must be subjected to closer examination" (GS, 19).

The Second Vatican Council gave the matter careful consideration (cf. GS, 19-20) and dealt expressly with remedies to be applied: "The remedy which must be applied to atheism, however, is to be sought in a proper presentation of the Church’s teaching as well as in the integral life of the Church and her members. For it is a function of the Church to make God the Father and his incarnate Son present and in a sense visible by ceaselessly renewing and purifying herself under the guidance of the Holy Spirit. This result is achieved chiefly by the witness of a living and mature faith, namely, one trained to see difficulties clearly and to master them" (GS, 21).

There are also cases in which the Christian faith is found contaminated with a new form of paganism, even though some religious sense and some faith in a Supreme Being persist. A religious disposition can exist far from the influence of the word of God and from the practice of the sacraments, but be nourished by the practice of superstition and magic; moral life can fall back into pre-Christian ethics. Sometimes elements of nature worship, animism, and divination are introduced into the Christian religion, and thus in some places a lapse into syncretism can occur. Moreover, religious sects are being propagated which mingle together the Christian mysteries and elements of fables from antiquity.

In these cases, there is the greatest possible need for the ministry of the word, especially evangelisation and catechesis, to be renewed in accord with the Decree on the Missionary Activity of the Church, nn. 13, 14, 21, 22.

FAITH AND VARIOUS CULTURES

8 There are some members of the faithful who have had an excellent Christian education who are having difficulty with regard to the way of expressing the faith. They think it is bound up too much with ancient and obsolete formulations and too much tied to Western culture. They are, therefore, seeking a new way of expressing the truths of religion, one which conforms to the present human condition, allows the faith to illumine the realities pressing upon men today, and makes it possible for the Gospel to be brought over to other cultures. The Church certainly has a duty to give ail possible consideration to this aspiration of men.

What is declared in the Decree on the Missionary Activity of the Church for recently established churches is also valid for all who labor in the ministry of the word: "From the customs and traditions of their people, from their wisdom and their learning, from their arts and sciences, these churches borrow ail those things which can contribute to the glory of their Creator, the revelation of the Savior’s grade, and the proper arrangement of Christian life" (AG, 22; cf. AG, 21; Paul VI, AIloc., August 6, 1969).

Consequently, "by presenting the Gospel message to men in a renewed way, the ministry of the word should show clearly the unity of the divine plan of salvation. Avoiding confusions and simplistic identifications, the message should always show clearly the deep and intimate harmony that exists between God’s salvific plan, fulfilled in Christ the Lord, and human aspirations, between the history of salvation and human history, between the Church, the People of God, and human communities, between God’s revelatory action and man’s experience, between supernatural gifts and charisms and human values" (Comm. 5-s/comm. 2 General Conference of Bishops of Latin America, 1968).

THE WORK 0F RENEWAL

9 In this new state of affairs, it is possible for one to suppose that the apostolic fervor which the Church is now striving to promote is being impeded. Certainly neither the shepherds nor the faithful should be faulted on zeal, which they in fact have in large measure. The impediments seem rather to result either from a widespread failure to prepare suitably for the new and difficult tasks, or from a kind of thinking, as yet not fully developed, which is at times expressed in theories that hinder rather than help evangelisation.

Having duly considered these things, the Sacred Synod of Vatican it lime and again urged renewal of the ministry of the word in the Church. This renewal seems today to be entering a period of crisis, being led there especially by:

—those who are unable to understand the depth of the proposed renewal, as though the issue here were merely one of eliminating ignorance of the doctrine which must be taught. According 10 the thinking of those people, the remedy would be more frequent catechetical instruction. Once the matter has been considered that way, that remedy is immediately seen to be altogether unequal to the needs. In fact, the catechetical plan is to be thoroughly renewed, and this renewal has to do with a, continuing education in the faith, not only for children but also for adults.

—those who are inclined to reduce the Gospel message to the consequences it has in men’s temporal existence.

The Gospel and its law of love do, of course, demand that Christians, each according to his strength, work together—fulfilling their secular duties and responsibilities—to restore justice and brotherhood among men more and more. That, however, does not in any way satisfy the need to give due witness to Jesus Christ, God’s Son and our Savior, whose mystery, which revealed God’s ineffable love (cf. 1 John 4, 9), must be proclaimed openly and in its entirety to those being evangelised, and must be examined by them.

The teaching of the Pastoral Constitution on the Church in the Modem World and the Declaration on Religious Freedom countenance no "minimalism" in explaining the service of the

faith directed through the ministry of the word. Both these documents show concern for providing a remedy for the state of affairs described above. Renewal in the ministry of the word, especially in catechesis, can in no way be separated from general pastoral renewal.

Steps which are effective and indeed of the greatest importance for good results must be taken: promoting the growth of the customary forms 0f the ministry of the word and stimulating new ones; evangelising and catechising men of lower cultural levels; reaching the educated classes and taking care of their needs; improving The traditional forms of the Christian presence and finding new ways; gathering together all the practical aids of the Church and al the same time avoiding forms which are not in accord with the Gospel.

In carrying out this task, the Church places her hope in ail members of the People of God. Everyone—bishops, priests, men and women religious, lay people—should by ail means fulfil his mission, each according to his responsibilities. And indeed each should fulfil his mission with attention 10 the state of the world which profoundly affects the life of faith.

So that effective help may be given these workers in the service of the Gospel, the catechetical renewal ought to use the help which can be given by the sacred sciences, theology, bible studies, pastoral thought, and the human sciences, and also the instruments by which ideas and opinions are spread, especially the social communications media.

Chapter I

The Ministry of The Word

and Revelation

REVELATION: GOD’S GIFT

10 In the Dogmatic Constitution on Divine Revelation, the General Council looked al revelation as the act by which God communicates himself in a personal way: "In his goodness and wisdom, God chose to reveal himself and 10 make known the hidden purpose of his will . . . so that he may invite and take men into fellowship with himself" (DV, 2). God appears there as one who wishes to communicate himself, carrying out a plan which proceeds from love.

Catechesís, then, ought to take its beginning from this gift of divine love. Faith is the acceptance and coming to fruit of the divine gift in us. This characteristic, by which faith is to be considered as a gift, has a direct bearing on the whole subject-matter of the ministry of the word.

REVELATION: DEEDS AND WORDS

11 So that men may come to a knowledge of his plan, God works in this way, namely, through events in the history of salvation and through the divinely inspired words which accompany these events and clarify them: "This plan of revelation is realised by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them"

(DV, 2).

Revelation, therefore, consists of deeds and words, the ones illuminating, and being illuminated by, the others. The ministry of the word should proclaim these deeds and words in such a way that the loftiest mysteries contained in them are further explained and communicated by it. In this way the ministry of the word not only recalls the revelation of God’s wonders which was made in time and brought to perfection in Christ, but at the same lime, in the light of this revelation, interprets human life in our age, the signs of the limes, and the things of this world, for the plan of God works in these for the salvation of men.

JESUS CHRIST: MEDIATOR AND FULLNESS 0F ALL REVELATION

12 "By this revelation, then, the deepest truth . . . is made clear to us in Christ, who is the Mediator and at the same time the fullness of ail revelation" (DV, 2).

Christ is not only the greatest of prophets, who by his teaching fulfilled those things which had been said and done by God in earlier limes. He himself is the eternal Son of God, made man, and thus the last event to which ail events in the history of salvation look and which fulfils and manifests the final plans of God. "For this reason he . . . perfected revel action by fulfilling it . .

(DV, 4; cf. LG., 9).

The ministry of the word ought to direct attention to this wonderful characteristic peculiar to the economy of revelation. The Son of God inserts himself into the history of men, takes b himself the life and death of a man, and in this history fulfils his plan of the Covenant.

in the same way as does the Evangelist Luke, the ministry of the word ought first to recall the event of Jesus for believers, by manifesting its meaning and by searching more and more into this unique and irreversible fact: "Many have undertaken to compile a narrative of the events which have been fulfilled in our midst.

. I too have carefully traced the whole sequence of events from the beginning, and have decided to set it in writing for you" (Luke 1, 1-3).

Therefore, the ministry of the word should be based on the divinely inspired exposition regarding the redemptive incarnation,

the exposition which has been given us by Jesus himself and by the first disciples and especially the apostles, who were witnesses of the events. "It is common knowledge that among ail [the Scriptures] . . . the Gospels have a special pre-eminence, and rightly so, for they are the principal witness of the life and teaching of the incarnate Word, our Savior" (DV, 18).

Moreover, it is to be recalled that Jesus, the Messiah and Lord, is through his Spirit always present to his Church (cf. John 14, 26; 15, 26; 16, 13; Apoc. 2, 7). Accordingly, the ministry of the word presents Christ not only as its object but also as the one who opens the hearts of hearers to receive and understand the divine proclamation (cf. Acts 16, 14).

MINISTRY 0F THE WORD OR PREACHING 0F THE WORD 0F GOD: ACT 0F LIVING TRADITION

13 "Now what was handed on by the apostles includes everything which contributes to the holiness of life and the increase in faith of the People of God; and so the Church, in her teaching, life, and worship, perpetuates and hands on to ail generations all that she herself is, ail that she believes" (DV, 8).

This tradition is bound up with things that have been said. In scope and depth, however, it is more than these sayings. It is a living tradition, since through it God continues his conversation. "And thus God, who spoke of old, uninterruptedly converses with the Bride of his beloved Son; and the Holy Spirit, through whom the living voice of the Gospel resounds in the Church, and through her, in the world . . ." (DV, 8).

This is why the ministry of the word can be considered as that which gives voice to this living tradition, within the totality of tradition. "This tradition which comes from the apostles develops in the Church with the help of the Holy Spirit. For there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts, through the intimate understanding 0f spiritual things they experience, and through the preaching of those who have received through Episcopal succession the sure gift of truth" (DV, 8).

On the one hand, the divine revelation which constitutes the object of the Catholic faith and which was completed at the time of the apostles, must be clearly distinguished from the grace of the Holy Spirit, without whose inspiration and illumination no one can believe. On the other hand, God, who formerly spoke 10 the human race by revealing himself through divine deeds together with the message of the prophets, of Christ, and of the apostles, even now still secretly directs, through the Holy Spirit, in sacred tradition, by the light and sense of the faith, the Church, his bride, and he speaks with her, so that the People of God, under the leadership of the Magisterium, may attain a fuller understanding of revelation.

The Church’s shepherds not only proclaim and explain directly to the People of God the deposit of faith which has been committed to them, but moreover they make authentic judgements regarding expressions of that deposit and the explanations which the faithful seek and offer. They do this in such a way that "in holding to, practising, and professing the heritage of the faith, there results on the part of the bishops and faithful a remarkable common effort" (DV, 10).

From this it follows that it is necessary for the ministry of the word to set forth the divine revelation such as ibis taught by the Magisterium and such as it expresses itself, under the watchfulness of the Magisterium, in the living awareness and faith of the People of God. In this way the ministry of the word is not a mere repetition of ancient doctrine, but rather it is a faithful reproduction of it, with adaptation to new problems and with a growing understanding of it.

SACRED SCRIPTURE

14 Under special inspiration of the Holy Spirit, divine revelation has also been expressed in writings, that is, in the sacred books of the Old and New Testaments, books which contain and present divinely revealed truth (cf. DV, 11).

The Church, guardian and interpreter of the Sacred Scriptures, learns from them, by constantly meditating on and penetrating more and more into their teaching. Remaining faithful in tradition, the ministry of the word finds its nourishment and its norm in Sacred Scripture (cf. DV, 21, 24, 25). For in the sacred books the Father, who is in heaven, very Iovingly meets with his children and speaks with them (cf. DV, 21).

But if t takes its norm for thinking from Sacred Scripture, the Church, inspired by the Spirit, interprets that same Scripture: "and the sacred writings themselves are more profoundly understood and unceasingly made active in her" (DV, 8).

The ministry of the word, therefore, takes its beginning from Holy Writ and from the preaching of the apostles, as these are understood, explained, and applied in concrete situations by the Church.

FAITH: RESPONSE TO THE WORD 0F GOD

15 By faith man accepts revelation, and through it he consciously becomes a sharer in the gift of God.

The obedience of faith must be offered to the God who reveals. By this, man, with full homage of his mind and will, freely assents to the Gospel of the grace of God (cf. Acts, 20, 24). instructed by faith, man, through the gift of the Spirit, comes to contemplate and savor the God of love, the God who has made known the riches of his glory in Christ (cf. Col. 1, 26). indeed, a living faith is the beginning in us of eternal life in which the mysteries of God (cf. 1 Cor. 2, 10) will at last be seen unveiled. Informed of God’s plan of salvation, faith leads man to full discernment of the divine will towards us in this world, and to Cupertino with his grade. "For faith throws a new light on everything, manifests God’s design for man’s total vocation, and thus directs the mind to solutions which are fully human" (GS, 11).

FUNCTION 0F THE MINISTRY 0F THE WORD

16 To put the whole matter in a few words, the minister of the word should be honestly aware of the mission assigned to him. Ibis b stir up a lively faith which turns the mind to God, impels conformance with his action, leads to a living knowledge of the expressions of tradition, and speaks and manifests the true significance of the world and human existence.

The ministry of the word is the communication of the message of salvation: it brings the Gospel to men. The mystery which has been announced and handed down deeply influences that will 10 have life, that innermost desire for attaining fulfilment, and that expectation of future happiness which God has implanted in the heart of every man and which by his grace he raises to the supernatural order.

The truths to be believed include God’s love. He created ail things for the sake of Christ and restored us 10 life in Christ Jesus. The various aspects of the mystery are to be explained in such a way that the central fact, Jesus, as he is God’s greatest gift to men, holds first place, and that from him the other truths of Catholic teaching derive their order and hierarchy from the educational point of view (cf. nn. 43, 49).

Catechesis in the Pastoral

Mission of the Church

(Nature, Purpose, Efficacy)

MINISTRY 0F THE WORD IN THE CHURCH

17 The ministry of the word takes many forms, including catechesis, according to the different conditions under which it is practised and the ends which it strives to achieve.

There is the form called evangelisation, or missionary preaching. This has as its purpose the arousing of the beginnings of faith (cf. CD, 11, 13; AG, 6, 13, 14), SO that men will adhere to the word of God.

Then there is the catechetical form, "which is intended 10 make men’s faith become living, conscious, and active, through the light of instruction" (CD, 14).

And then there is the liturgical form, within the setting of a liturgical celebration, especially that of the Eucharist (e.g., the homily) (cf. SC,, 33, 52; Inter Oecum. 54).

Finally, there is the theological form, that is, the systematic treatment and the scientific investigation of the truths of faith.

For our purpose it is important b keep these forms distinct, since they are governed by their own laws. Nevertheless, in the concrete reality of the pastoral ministry, they are closely bound together.

Accordingly, ail that has so far been said about the ministry of the word in general is to be applied also 10 catechesis.

CATECHESIS AND EVANGELIZATION

18 Catechesis proper presupposes a global adherence to Christ’s Gospel as presented by the Church. Often, however, it is directed to men who, though they belong 10 the Church, have in fact never given a true personal adherence 10 the message of revelation.

This shows that, according to circumstances, evangelisation can precede or accompany the work of catechesis proper. In every case, however, one must keep in mind that the element of conversion is always present in the dynamism of faith, and for that reason any form of catechesis must also perform the role of evangelisation.

FORMS 0F CATECHESIS

19 Because of varied circumstances and multiple needs, catecheticai activity necessarily takes various forms.

In regions which have been Christian from of old, catechesis often takes the form of religious instruction given to children and adolescents in schools or outside a school atmosphere. Also found in those regions are various catechetical programs for adults. There are also various catechumenate programs for those who are preparing themselves for the reception of baptism, or for those who have been baptised but lack a proper Christian initiation. Very often the actual condition of large numbers of the faithful necessarily demands that some form of evangelisation of the baptised precede catechesis.

In churches that have been established recently, special importance is placed on the work of evangelising in the strict sense. Accordingly, they have the well-known form of the catechumenate for those who are being initiated in the faith SO that they may prepare themselves for receiving baptism (cf. AG, 4).

in a word, catechetical activity can take on forms and structures that are quite varied, that is to say, it can be systematic or occasional, for individuals or for communities, organised or spontaneous, and so on.

20 Shepherds of souls should always keep in mind the obligation they have of safeguarding and promoting the enlightenment of Christian existence through the word of God for people of ail ages and in ail historical circumstances (cf. CD, 14), 50 that it may be possible to have contact with every individual and community in the spiritual state in which each one is.

They should also remember that 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. In obedience 10 the norms of the Second Vatican Council, shepherds of souls should also strive "to re-establish or better adapt the instruction of adult catechumens" (CD, 14; cf. AG, 14).

FUNCTIONS 0F CATECHESIS

21 Within the scope of pastoral activity, catechesis is the term to be used for that form of ecclesial action which leads both communities and individual members of the faithful b maturity of faith.

With the aid of catechesis, communities of Christians acquire for themselves a more profound living knowledge of God and of his plan of salvation, which has its centred in Christ, the incarnate Word of God. They build themselves up by striving to make their faith mature and enlightened, and b share this mature faith with men who desire to possess it.

For every man whose mind is open to the message of the Gospel, catechesis is a particularly apt means for him to understand God’s plan in his own life and to examine the highest meaning of existence and history 50 that the life of individual men and of society may be illumined by the light of the kingdom of God and be conformed to its demands, and the mystery of the Church as the community of those who believe in the Gospel may be able to be recognised.

Ail these things determine the functions proper to catechesis.

CATECHESIS AND THE GRACE 0F FAITH

22 Faith is a gift of God which calls men to conversion. "For this faith to be given, the grace of God and the interior help of the Holy Spirit must precede and assist, moving the heart and turning it to God, opening the eyes of the mind and giving joy and ease 10 everyone in assenting 10 the truth and believing it"

(DV, 5).

The Christian community, listening 10 the word of God religiously, lives in a mature faith, constantly strives for conversion and renewal, and gives diligent ear to what the Spirit says to the Church.

Catechesis performs the function of disposing men to receive the action of the Holy Spirit and to deepen their conversion. it does this through the word, to which are joined the witness of life and prayer.

CATECHESIS AND PERFORMANCE 0F THE DUTIES 0F THE FAITH

23 A person mature in the faith fully accepts the Gospel invitation by which he is impelled to communion with God and with his brothers; he takes on in his life the duties that are connected with this invitation (cf. AG, 12).

Catechesis performs the functions of helping men make this communion with God a reality, and of presenting the Christian message in such a way that it is clear that the highest value of human life is safeguarded by it. Ail this requires that catechesis keep in mind the legitimate aspirations of men, as also the progress and success of the values contained in these aspirations.

Communion with God and adherence to him entail the carrying out of human responsibilities and the duty of solidarity, since ail these things are in keeping with the will of God the Savior (cf. GS, 4).

Catechesis, therefore, must foster and illumine the increase of theological charity in individual members of the faithful as well as in ecclesial communities, and also the manifestations of that same virtue in connection with the duties that pertain 10 individuals and to the community.

CATECHESIS AND KNOWLEDGE 0F THE FAITH

24 A person mature in the faith knows the mystery of salvation revealed in Christ, and the divine signs and works which are witnesses to the fact that this mystery is being carried out in human history. Ibis, therefore, not sufficient for catechesis merely 10 stimulate a religious experience, even if ibis a true one; rather, catechesis should contribute to the gradual grasping of the whole

truth about the divine plan by preparing the faithful for the reading of Sacred Scripture and the learning of tradition.

CATECHESIS AND THE LIFE 0F LITURGICAL AND PRIVATE PRAYER

25 "Every liturgical celebration, because ibis an action of Christ the priest and of his Body the Church, is a sacred action surpassing ail others. No other action of the Church can match its claim 10 efficacy, nor equal the degree of it" (SC, 7). And the more mature a Christian community becomes in faith, the more it lives its worship in spirit and in truth (cf. John 4, 23) in its liturgical celebrations, especially al the Eucharist.

Therefore, catechesis must promote an active, conscious, genuine participation in the liturgy of the Church, not merely by explaining the meaning of the ceremonies, but also by forming the minds of the faithful for prayer, for thanksgiving, for repentance, for praying with confidence, for a community spirit, and for understanding correctly the meaning of the creeds. Ail these things are necessary for a true liturgical life.

"The spiritual life, however, is not confined 10 participation in the liturgy. The Christian is assuredly called to pray with his brethren, but he must also enter into his chamber 10 pray 10 the Father in secret (cf. Matt. 6, 6), indeed, according to the teaching of the Apostle Paul (cf. 1 Thess. 5, 17), he should pray without ceasing" (SC, 12).

Therefore, catechesis must also train the faithful 10 meditate on the word of God and 10 engage in private prayer.

CATECHESIS AND CHRISTIAN LIGHT

ON HUMAN EXISTENCE

26 A person mature in the faith is able to recognise in various circumstances and encounters with his fellowman the invitation 0f God whereby he is called to work toward the fulfilment of the

divine plan of salvation.

Catechesis has the task, then, of emphasising this function by teaching the faithful to give a Christian interpretation to human events, especially to the signs of the limes, so that ail "will

be able to test and interpret ail things in a wholly Christian spirit" (GS, 62).

CATECHESIS AND UNITY 0F CHRISTIANS

27 Communities of the faithful should, according to the circurnstances in which they live, take part in ecumenical dialogue and the other undertakings for the restoring of Christian unity (cf. UR, 5).

Catechesis should, therefore, assist in this cause (cf. UR, 6) by clearly explaining the Church’s doctrine in its entirety (cf. UR, 11) and by fostering a suitable knowledge of other confessions, both in matters where they agree with the Catholic faith, and also in matters where they differ. in doing this, it should avoid words and methods of explaining doctrine that could "lead separated brethren or anyone else into error regarding the true doctrine of the Church" (LG, 67). The order or hierarchy of the truths of Catholic teaching should be kept (cf. UR, 11; AG, 15; Ad Ecclesiam totam, May 14, 1967, AAS, 1967, pp. 574-592). However, the case for Catholic doctrine should be presented with charity as whit as with due firmness.

CATECHESIS AND THE MISSION 0F THE CHURCH IN THE WORLD

28 The Church is in Christ like a sacrament or sign and an instrument of the salvation and of the unity of the whole human race (cf. LG, 1). It will be more noted as such, however, the more mature in faith the individual communities of the faithful become.

Catechesis should help these communities 10 spread the light of the Gospel and 10 establish a fruitful dialogue with men and cultures that are not Christian, preserving here religious freedom correctly understood (cf. DH; AG, 22).

CATECHESIS AND ESCHATOLOGICAL HOPE

29 A person mature in the faith directs his thoughts and desires b the full consummation of the kingdom in eternal life.

Catechesis, therefore, performs the function of directing the hope of men in the first place b the future goods which are in the heavenly Jerusalem. Al the same time, lt calls men to be wiliing to cooperate in the undertakings of their neighbors and of the human race for the improvement of human society (cf. GS, 39, 40-43).

CATECHESIS AND DEVELOPMENT 0F THE LIFE 0F FAITH

30 Among the faithful the one faith is found to be more or less intense according 10 the grace that is given to each one by the Holy Spirit, grace which must constantly be asked for in prayer (cf. Mark, 9, 23), and according 10 the response that each one gives to this grade. Moreover, the life of faith passes through vanous stages, just as does man’s existence while he is attaining maturity and taking on the duties of his life. Consequently, the life of faith admits of various degrees, both in the global acceptance of the total word of God and in the explanation of that word and the application of it to the different duties of human life, according to the maturity of each and the differences of individuals (cf. n. 38). Certainly, the acceptance of this faith and its explanation and application to the life of man are different according 10 whether there is question of the very young, children, adolescents, young adults, or adults. Catechesis has the function of lending aid for the beginning and the progress of this Life of faith throughout the entire course of a man’s existence, ail the way to the full explanation of revealed truth and the application of it 10 man’s life.

RICHNESS 0F CATECHETICAL WORK

31 Catechesis is concerned with the community, but it does not neglect the individual believer. it is inked with the other pastoral functions of the Church, but it does not lose its own specific character. Al one and the same lime it performs the functions of initiation, education, and formation.

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 10 the detriment of the others.

EFFICACY 0F THE WORD 0F GOD IN CATECHESIS

32 This sentence from Sacred Scripture is pertinent also to catechesis: "indeed, God’s word is living and effective" (Heb. 4,

12).

The divine word becomes present in catechesis through the human word. So that it may bear fruit in man and generate inner movements which expel indifference or uncertainty and Lead him to embrace the faith, catechesis ought to express the word of God faithfully and present it suitably. Furthermore, the witness given by the life of both the catchiest and the ecclesial community contributes very much to the efficacy of catechesis (cf. n. 35).

Catechesis, therefore, should convey the word of God, as it is presented by the Church, in the language of the men to whom it is directed (cf. DV, 13; OT, 16). When God revealed himself to the human race, he made the human word the sign of his word, expressing his word in a language that belonged 10 a particular culture (cf. DV, 12). The Church, 10 whom Christ entrusted the deposit of revelation, strives until the consummation of the world to transmit, explain, and interpret this word in a lively manner for the peoples of every culture and for men of every condition.

PEDAGOGY 0F GOD IN REVEALING AND 0F THE CHURCH IN CATECHISING

33 In the history of revelation God used pedagogy in such a way that he announced his plan of salvation in the old Covenant prophetically and by means of figures, and thus prepared the coming of his Son, The author of the New Covenant and the perfecter of the faith (cf. Heb. 12, 2).

Now, however, after the consummation of revelation, The Church has the obligation of sharing the entire mystery of our salivation in Christ with the people to be instructed. Mindful of the pedagogy used by God, she 100 uses a pedagogy, a new one, however, one that corresponds 10 the new demands of his message. The Church sees to it, of course, that this message, when it has been presented without adulteration or mutilation, is accommodated 10 the ability of the people to be taught.

On the one hand, in order 10 take account of the limited ability of some, the Church explains matters rather simply and briefly, using even suitable summary formulas, which may be explained further later. On the other hand, she tries to satisfy the requirements of the more lively and capable minds by using more profound explanations.

PRESERVING FIDELITY TO GOD AND HAVING CONCERN FOR MEN

34 The Church performs this kind of function chiefly by means of catechesis (cf. DV, 24). By drawing the truth from the word of God and faithfully adhering to the secure expression of this word, catechesis strives 10 teach this word of God with complete fidelity. The function of catechesis, however, cannot be restricted to repetition of traditional formulas; in fact, it demands that these formulas be understood, and be faithfully expressed in language adapted to the intelligence of the hearers, using even new methods when necessary. The language will be different for different age levels, social conditions of men, human cultures, and forms of civil life (cf. DV, 8; CD, 14).

THE NECESSITY 0F ECCLESIAL WITNESS

35 Catechesis, finally, demands the witness of faith, both from the catechists and from the ecclesial community, a witness that is joined to an authentic example of Christian life and to a readiness for sacrifice (cf. LG, 12, 17; NA, 2).

Man encounters Christ not only through the sacred ministry, but also through individual members of the faithful and their communities (cf. LG, 35), and these accordingly have a duty b give witness. if such witness is lacking, there arises in the listeners an obstacle b the acceptance of God’s word.

Catechesis must be supported by the witness of the ecciesial community. R speaks more effectively about those things which in fact exist in the community’s external life as well. The catechist is in a certain way the interpreter of the Church among those who are to be instructed. He reads the signs of faith and he teaches others how to read them. The chief of these signs is the Church herself (cf. First Vatican Council, Dogm. Const. Dei Filius, Dz.-Sch. 3014).

Hence it 15 clear how necessary it is that the ecclesial community, according to the mind of the Church and under the guidance of her bishops, remove or correct things that mar the appearance of the Church and constitute an obstacle for men to embrace the faith (cf. GS, 19).

Catechists, therefore, have the duty not only 10 impart catechesis directly, but also 10 offer their help in making the ecciesial community come alive, 50 that it will be able 10 give a witness that is authentically Christian.

Catechetical action, therefore, fits into that general pastoral action in which ail elements of ecclesial life are properly ordered and bound together (cf. GS, 4, 7, 43).

36 Faith, the maturing of which 15 10 be promoted by catechesis (cf. n. 21), can be considered in two ways, either as the total adherence given by man under the influence of grace 10 God revealing himself (the faith by which one believes), or as the content of revelation and of the Christian message (the faith which one believes). These two aspects are by their very nature inseparable, and a normal maturing of the faith assumes progress of both together. The two can, however, be distinguished for reasons of methodology.

The subject of this third part is the content of the faith, and it is treated in the way indicated here. The first chapter points out the norms or criteria which catechesis must observe in the discovery and exposition of its content. The second chapter will deal with that content itself. This second chapter is by no means intended to set forth each and every one of the Christian truths which constitute the object of faith and of catechesis. Nor 15 it desired here b present an enumeration 0f the chief errors of our age, or of the truths of the faith which today are being more sharply denied or neglected. The ordinary or extraordinary Magisterium of the Church provides for this point authoritatively by its public pronouncements.

Much less is there an attempt in that second chapter to show a suitable way for ordering the truths of faith according to an organic plan in a kind of synthesis which would take just account of their objective hierarchy, or of the needs more intensely felt by the men of our age, whether men are considered in the context of their age or in the perspective of their social and cultural formation. This is the task of sacred theology and of the various other kinds of exposition of Christian doctrine.

Rather, it has seemed opportune 10 expound in that chapter —by means of those broad formulations which encompass fuller explanations—some of the more outstanding elements contained in the saving message, elements which certainly are organically interrelated, especially in those particular features which must be brought out more clearly in a new, adapted catechesis which pursues its goal faithfully.

Chapter I

Norms or Criteria

THE CONTENT 0F CATECHESIS IN RELATION TO THE

VARIOUS FORMS 0F ECCLESIAL LIFE, IN RELATION

TO DIFFERING CULTURES, AND IN RELATION TO

DIFFERENT LANGUAGES 0F MEN

37 Revelation is the manifestation of the mystery of God and of his saving action in history. It takes place through a personal communication from God to man. The content of this communication constitutes the message of salvation which is to be preached to all men.

It is, consequently, the supreme and absolutely necessary function of the Church’s prophetic ministry to make the content of this message intelligible 10 men of all times, in order that they may be converted to God through Christ, that they may interpret their whole life in the light of faith, having considered the special conditions of events and limes in which that life develops, and that they may lead a life in keeping with the dignity which the message of salvation has brought them and that faith has revealed to them.

To achieve this end, catechesis, as a most excellent opportunity for the prophetic ministry of the Church, must not only foster a strong and continuous contact with the various forms of life in the ecciesial community, but it must strive 10 promote a greater accord between the possible formulations of the divine message and the various cultures and diverse languages of peoples.

THE GOAL 0F CATECHESIS IS TO PRESENT THE ENTIRE CONTENT

38 The content of the message of salvation is made up of parts that are closely interrelated, even though its revelation was given by God gradually, in limes past through the prophets, last of ail in his Son (cf. Heb. 1, 1). Since the purpose of catechesis, as was said, consists in leading individual Christians and communities to a mature faith, it must take diligent care faithfully to present the entire treasure of the Christian message. This must surely be done according to the example of the divine pedagogy (cf. n. 33), but with the full store of revelation that has been divinely communicated being taken into account, 50 that the People of God may be nourished by it and live from lb.

Catechesis begins, therefore, with a rather simple presentation of the entire structure of the Christian message (using also summary or global formulas), and it presents this in a way appropriate b the various cultural and spiritual conditions of those 10 be taught. By no means, however, can it stop with this first presentation, but it must be interested in presenting the content in an always more detailed and developed manner, 50 that individuals among the faithful and the Christian community may arrive al an always more profound and vital acceptance of the Christian message, and may judge the concrete conditions and practices of Christian life by the light of revelation.

This task of catechesis, not an easy one, must be carried out under the guidance of the Magisterium of the Church, whose duly il is to safeguard the truth of the divine message, and to walch thal the ministry of the word uses appropriate forms of speaking, and prudently considers the help which theological research and the human sciences can give.

THE CONTENT 0F CATECHESIS FORMS A CERTAIN ORGANIC AND LIVING BODY

39 The object of faith embraces a content which of its very nature is complex, namely, God in his own mystery and in his saving intervention in history. Ail these things are known through what God himself has revealed about himself and about his works. Christ has central importance both in the salvific intervention of God and in the manifestation of him 10 men. Catechesis, therefore, has as object God’s mystery and works, namely, the works that God has done, is doing, and will do for us men and for our salvation.

A catechesis that neglects this interrelation and harmony of its content can become entirely useless for achieving its proper end.

CHRISTOCENTRISM 0F CATECHESIS

40 Christ Jesus, the incarnate Word of God, since he is the supreme reason why God intervenes in the world and manifests himself 10 men, is the center of the Gospel message within salvation history.

He is "the image of the invisible God, the firstborn of ail creation. in him everything. . . was created" (Col. 1, 15). For he stands out as the one mighty mediator through whom God draws near to man and man is led 10 God (cf. 1 Tim. 2, 5). In him the Church has its foundation. In him all things are brought together (cf. Eph. 1, 10). For this reason, created things and the conscience of men and the genuine values which are found in other religions and the diverse signs of the limes are ail to be thought of, though not univocally, as paths and steps by which it is possible 10 draw near to God, under the influence of grace and with an ordering 10 the Church of Christ (cf. LG, 16).

Hence catechesis must necessarily be Christocentric.

TRINITARIAN THEOCENTRISM 0F CATECHESIS

41 Just as Christ is the centre of the history of salvation, 50 the mystery of God is the centre from which this history takes its origin and to which it is ordered as to its last end. The crucified and risen Christ leads men 10 the Father by sending the Holy Spirit upon the People of God. For this reason the structure of the whole content of catechesis must be theocentric and Trinitarian: through Christ, 10 the Father, in the Spirit.

Through Christ: The entire economy of salvation receives its meaning from the incarnate Word. It prepared his coming; it manifests and extends his kingdom on earth from the lime of his death and resurrection up 10 his second glorious coming, which will complete the work of God. So it is that the mystery of Christ illumines the whole content of catechesis. The diverse elements

—biblical, evangelical, ecclesial, human, and even cosmic—which catechetical education must take up and expound are ail 10 be referred 10 the incarnate Son of God.

To the Father: The supreme purpose of the incarnation of the Word and of the whole economy of salvation consists in this: that ail men be led 10 the Father. Catechesis, therefore, since it must help to an ever-deeper understanding of this plan of love of the heavenly Father, must take care to show that the supreme meaning of human life is this: 10 acknowledge God and to glorify him by doing his will, as Christ taught us by his words and the example of his life, and thus to come to eternal life.

In the Spirit: The knowledge of the mystery of Christ and the way 10 the Father are realised in the Holy Spirit. Therefore, catechesis, when expounding the content of the Christian message, must always put in clear light this presence of the Holy Spirit, by which men are continually moved to have communion with God and men and to fulfil their duties.

If catechesis lacks these three elements or neglects their close relationship, the Christian message can certainly lose its proper character.

FOR US MEN AND FOR OUR SALVATION

42 The theocentric-trinitarian purpose of the economy of salvation cannot be separated from its objective, which is this: that men, set free from 5m and its consequences, should be made as much like Christ as possible (cf. LG, 39). As the incarnation of the Word, se every revealed truth is for us men and for our salvation. To view the diverse Christian truths in their relation 10 the ultimate end of man is one of the conditions needed for a most fruitful understanding of them (cf. First Vatican Council, Dogm. Const. Dei Filius, Dz.-Sch., 3016).

Catechesis must, then, show clearly the very close connection of the mystery of God and Christ with man’s existence and his ultimate end. This method in no way implies any contempt for the earthly goals which men are divinely called to pursue by individual or common efforts; it does, however, clearly teach that man’s ultimate end is not confined to These temporal goals, but rather surpasses them beyond ail expectation, 10 a degree that only God’s love for men could make possible.

HIERARCHY 0F TRUTHS TO BE OBSERVED IN CATECHESIS

43 in the message of salvation there is a certain hierarchy of truths (cf. UR, 11), which the Church has always recognised when it composed creeds or summaries of the truths of faith. This hierarchy does not mean that some truths pertain 10 faith itself less than others, but rather that some truths are based on others as of a higher priority, and are illumined by them.

On ail levels catechesis should take account of this hierarchy of the truths of faith.

These truths may be grouped under four basic heads: the mystery of God the Father, the Son, and the Holy Spirit, Creator of ail things; the mystery of Christ the incarnate Word, who was born of the Virgin Mary, and who suffered, died, and rose for our salvation; the mystery of the Holy Spirit, who is present in the Church, sanctifying it and guiding it until the glorious coming of Christ, our Savior and Judge; and the mystery of the Church, which is Christ’s Mystical Body, in which the Virgin Mary holds the pre-eminent place.

HISTORICAL CHARACTER 0F THE MYSTERY 0F SALVATION

44 The economy of salvation is being worked out in lime: in time past it began, made progress, and in Christ reached its highest point; in the present time it displays its force and awaits its consummation in the future. Hence in the exposition of the content of catechesis, memory of the past, awareness of the present, and hope of the future life ought 10 be evident by ail means.

Therefore, catechesis recalls the supreme event of the whole history of salvation, the event with which Christians are united by faith, namely, the incarnation, passion, death, and resurrection of Christ.

Moreover, catechesis enables the faithful to recognise how the saving mystery of Christ works today and throughout the ages through the Holy Spirit and the ministry of the Church, and leads them to understand their duties toward God, themselves, and their neighbors.

finally, catechesis rightly disposes hearts to hope in the future life that is the consummation of the whole history of salvation. Towards this goal Christians ought to tend with filial confidence, but not without a holy fear of divine judgement.

Through this hope the Christian community is deeply filled with an inner eschatoIogicai expectation which enables it to think correctly about human and earthly goods by keeping them in proper perspective, while not despising them as worthless.

These three main viewpoints are to be kept in mind continuously and practically in the exposition of the content of catechesis.

SOURCES 0F CATECHESIS

45 The content of catechesis is found in God’s word, written or handed down; ibis more deeply understood and developed by the people exercising their faith under the guidance of the Magisterium, which alone teaches authentically; it is celebrated in the liturgy; it shines forth in the life of the Church, especially in the just and in the saints; and in some way it is known too from Those genuine moral values which, by divine providence, are found in human society.

Catechesis has ail these as its sources. These sources are either principal or subsidiary, and so they are by no means all to be taken as sources in exactly the same sense. In using them, the catechist must first and always look to the unquestionable pre-eminence of revelation, written or handed down, and to the authority of the Magisterium of the Church in matters connected with faith.

Moreover, in regard to any particular part of the content of faith that i5 10 be explained, the calechist should carefully note how the mystery of Christ is the center of that part; how the Church interprets and defines that part, and how she celebrates it and puts it into practice, sharing it in her liturgy and in the practice of the Christian life. Finally, the catechist must consider how, with the aid of the Holy Spirit, the plan of God can be fulfilled in the present era.

GENERAL PRINCIPLES 0F CATECHETICAL METHODOLOGY

46 The norms pointed out above, about the exposition of the content of catechesis, must be applied in the various forms of catechesis, than is to say, in biblical and liturgical catechesis, in

doctrinal summaries, in the interpretation of the conditions of human existence, and so on.

It is not possible, however, b deduce from those norms an order which must be followed in the exposition of the content. 11 is right to begin with God and proceed to Christ, or to do the reverse; similarly, it is permissible to begin with man and proceed b God, or b do the reverse; and so on. In selecting a pedagogical method, one ought 10 take into account the circumstances in which the ecclesial community or the individuals among the faithful to whom the catechesis is directed live. From this there arises the need to use great diligence in looking into and finding ways and methods which better respond to the various circumstances.

The Conferences of Bishops have the task of giving more specific norms in this matter and of applying them by means of catechetical directories, of catechisms for various age levels and cultural conditions, and of the other helps that seem appropriate for the task (cf. below, Part Six)

Chapter II

The More Outstanding Elements of

The Christian Message

THE MYSTERY 0F THE ONE GOD: FATHER, SON, HOLY SPIRIT

47 The history of salvation is identical with the history of the way and the plan by which God, true and one, the Father, the Son, the Holy Spirit, reveals himself to men, and reconciles and unites with himself those turned away from 5m.

The Old Testament, while clearly affirming the unity of God in a polytheistic world, already gives some foreshadowing of the mystery of the Trinity. These are completely explicated, however, in the person, the works, and the words of Jesus Christ. indeed, when he reveals himself as the Son of God, he al the same time reveals the Father and the Holy Spirit. An intimate knowledge of the true God imbues the whole mind of the Divine Teacher, and he shares it with his disciples, calling them 10 become sons of God, through the Gift of his filial Spirit, which he bestows on them (cf. John 1, 12; Rom. 8, 15).

in catechesis, therefore, the meeting with the Triune God occurs first and foremost when the Father, the Son, and the Spirit are acknowledged as the authors of the plan of salvation that has its culmination in the death and resurrection of Jesus (cf. Irenaeus, Proof of the Apostolic Pmeaching, n. 6, Sources chretiénnes, 62, pp. 39 if.). in this way the growing awareness of the faithful responds to the revelation of the mystery transmitted by the Church; for the faithful understand through faith that their life, beginning at baptism, consists in acquiring a more intimate familiarity with the three divine Persons, inasmuch as the faithful are called to share in their divine nature. Finally, Christians, through the gift of the Holy Spirit, can already now contemplate with eyes of faith and cherish with filial love the Most Holy Trinity of Persons, as it is from eternity in God’s intimate life.

GENUINE WORSHIP 0F GOD IN A SECULARISED WORLD

48 "The God and Father of our Lord Jesus Christ" (Eph. 1, 3) is "the living God" (Malt. 16, 16). He is a holy, just, and merciful God; He is God the author of the covenant with men; God who sees, frees, and saves; God who loves as a father, as a spouse. Catechesis joyfully proclaims this God who is the source of our every hope (cf. 1 Pet. 1, 3-4).

catechesis, however, cannot ignore the fact that not a few men of our era strongly sense a remoteness and even absence of God. This fact, which is part of the process of secularisation, surely constitutes a danger for the faith; but it also impels us to have a purer faith and to become more humble in the presence of the mystery of God, as we ought: "Truly you are a hidden God, the God of Israel, the Savior" (isa. 45, 15). With this perspective, it is possible also to understand more easily the true nature of the worship which God demands and which glorifies him, a worship, that is, which includes a resolve to fulfil his will in every field of activity, and faithfully to increase in charity the talents given by the Lord (cf. Malt. 25, 14 if.). In the sacred liturgy the faithful bring the fruits of every kind of act of charity, of justice, of peace, in order 10 make a humble offering of them 10 God, and 10 receive in return the words of life and the graces they need to enable them in the world 10 profess the truth in love (cf. Eph. 4, 15) in communion with Christ, who offers his Body and Blood for men.

KNOWLEDGE 0F GOD AND THE WITNESS 0F CHARITY

49 The greatest way the faithful can help the atheistic world for doming b God is by the witness of a life which agrees with the message of Christ's love and of a living and mature faith that is manifested by works of justice and charity (cf. GS, 21).

However, the right use of human reason may not be neglected; for, as the Church holds and teaches, from created things this reason can come to a knowledge of God as the beginning and the end of ail things (cf. First Vatican Council, Dogm. Const. Dei Filius, Dz.-Sch., 3004-3005, 3026). This knowledge of God not only does no harm to human dignity, but rather gives it a basis and strength.

Though the eternal salvation of men is the objective of the Church, nevertheless faith in the living God cames with it the urgent duly of collaborating in the solution of human questions (cf. 1 John 4, 20-21). In this area the faithful must give witness by their works 10 the value of the Lord’s message.

JESUS CHRIST, SON 0F GOD, THE FIRSTBORN 0F ALL CREATION AND SAVIOR

50 The greatest of God’s works is the incarnation of his Son, Jesus Christ. Being the Firstborn of ail creation, he is before ail and ail things hold together in him (cf. Col. 1, 15-17). All things

have been created in him, through him, and for him (cf. Col. 1, 15 if.).

Having become obedient unto death, he was exalted as Lord of ail things, and was manifested 10 US through his resurrection as God’s Son in power (cf. Rom. 1, 4). Being the Firstborn of the dead, he gives life to ail (cf. 1, Cor. 15, 22): in him we were created new men (cf. Eph. 2, 10); through him ail creatures will be liberated from the slavery of corruption (cf. Rom. 8, 19-21). "There is no salvation in anyone else" (AcIs 4, 12).

CREATION, THE BEGINNING 0F THE

ECONOMY 0F SALVATION

51 The entire world created out of nothing is the world in which salvation and redemption are in fact accomplished through Jesus Christ.

Already in the Old Testament the truth of God’s creative action is not presented as an abstract philosophical principle; rather, it enters the minds of the Israelites, with the help of a notion of the oneness of God, as a message declaring the power and victory of Yahweh, as the basis for showing that the Lord remains always with his people (cf. isa. 40, 27-28; 51, 9-13). The omnipotence of God the Creator is also manifested in a splendid way in Christ’s resurrection, wherein is revealed "the immeasurable scope cf his power" (Eph. 1, 19).

For this reason the truth of creation is not to be presented simply as a truth standing by itself, tom from the rest, but as something which is in fact ordered to the salvation wrought by

Jesus Christ. The creation of visible and invisible things, of the world and of angels, is the beginning of the mystery of salvation :(cf. DV, 3); the creation of man (cf. Pius XII, Encyci. Humani generis, AAS, 1950, p. 575; GS, 12, 14) is to be regarded as the :first gift and the first call that leads to glorification in Christ (cf. ~Rom. 8, 29-30). When a Christian hears the explanation of the doctrine about creation, besides thinking about the first act whereby God "created the heavens and the earth" (Gen. 1, 1), he should turn his mind b ail the salvific undertakings of God. These things are always present in the history of man and of the world; they also shine forth especially in the history of Israel; they lead to the supreme event of Christ’s resurrection; and, finally, they will be brought to completion al the end of the world, when there will be "new heavens and a new earth" (cf. 2 Pet. 3, 13).

JESUS CHRIST, THE CENTER 0F THE ENTIRE

ECONOMY 0F SALVATION

52 A Christian recognises that in Jesus Christ he is linked with ail of history and is in communion with ail men. The history of salvation is being accomplished in the midst of the history of the world. By this history of salvation God fulfils his plan, and thus the People of God, that is, "the whole Christ," is being perfected in lime. The Christian acknowledges with simplicity and sincerity that he has a role in such work, which through the power of Jesus the Savior is aimed al having creation give the greatest possible glory to God (cf. 1 Cor. 15, 28).

JESUS CHRIST, TRUE MAN AND TRUE GOD IN THE

UNITY 0F THE DIVINE PERSON

53 This great mystery, namely, Christ as Head and Lord of the

universe, "has been manifested in the flesh" (1 Tim. 3, 16) 10 men. The man, Jesus Christ, who dwelt among men—the one who as man worked with his hands, thought with a human mind, acted with a human will, Loved with a human heart—he is truly the Word and the Son of God, who through the incarnation in a certain way joined himself with every single man (cf. GS, 22).

Catechesis must proclaim Jesus in his concrete existence and in his message, that is, it must open the way for men 10 the wonderful perfection of his humanity in such a way that they will be

able to acknowledge the mystery of his divinity. Christ Jesus, for a fact, who was united with the Father in a constant and unique practice of prayer, always lived in close communion with men. By his goodness he embraced ail men, the just and the sinners, the poor and the rich, fellow-citizens and foreigners. If he loved some more particularity than others, this predilection was showered on the sick, the poor, the lowly. For the human person he had a reverence and a solicitude such as no one before him had ever manifested.

Catechesis ought daily b defend and strengthen belief in the divinity of Jesus Christ, in order that he may be accepted net merely for his admirable human Life, but that men might recognise him through his words and signs as God’s only-begotten Son (cf. John 1, 18), "God from God, light from light, true God from true God, begotten not made, consubstantial with the Father" (Dz.-Sch. 150). The correct explanation of the mystery of the Incarnation developed in Christian tradition: through a diligent understanding of the faith, the Fathers and the Councils made efforts 10 determine more precisely the concepts, to explain more profoundly the peculiar nature of Christ’s mystery, to investigate the hidden connections that bind him to his heavenly Father and to men. Besides, there was the witness of the Christian life about this truth—a witness that the Church presented throughout the centuries: that God’s communion with men, which is had in Christ, is the source of joy and inexhaustible hope. In Christ there is ail fullness of divinity; through him God’s love for men is shown forth.

St. Ignatius wrote to the Ephesians: "There is only one physician, both in body and in spirit, born and unborn, God become man, true life in death; sprung both from Mary and from God, first incapable of suffering and then capable of it, Jesus Christ our Lord" (Enchiridion patristicum, 39).

JESUS CHRIST, SAVIOR AND REDEEMER 0F THE WORLD

54 The mystery of Christ appears in the history of men and of the world—a history subject to 5m—net only as the mystery of the incarnation but also as the mystery of salvation and redemption.

God so loved sinners that he gave his Son, reconciling the world 10 himself (cf. 2 Cor. 5, 19). Jesus therefore as the Firstborn among many brethren (cf. Rom. 8, 29), holy, innocent, undefiled (cf. Heb. 7, 26), being obedient 10 his Father freely and out of filial love (cf. Phil. 2, 8), on behalf of his brethren, sinners that

(they were, and as their Mediator, accepted the death which is for them the wages of sin (cf. Rom. 6, 23; GS, 18). By this his most holy death he redeemed mankind from the slavery of 5m and of the devil, and he poured out on it the spirit of adoption, thus creating in himself a new humanity.

- THE SACRAMENTS, ACTIONS 0F CHRIST IN THE CHURCH, THE PRIMORDIAL SACRAMENT

55 The mystery of Christ is continued in the Church, which always enjoys his presence and ministers 10 him. This is done in a specific way through the signs that Christ instituted, which signify the gift of grace and produce it, and are properly called sacraments (cf. Council of Trent, Decree on the Sacraments, Dz.-Sch., 1601).

The Church herself, however, is in some way to be considered the primordial sacrament, since she is not only the People of God but also in Christ a kind of "sign and instrument of the intimate union with God, and of the unity of the entire human race" (LG, 1).

Sacraments are the principal and fundamental actions whereby Jesus Christ unceasingly bestows his Spirit on the faithful, thus making them the holy people which offers itself, in him and with him, as an oblation acceptable to the Father. The sacraments are surely 10 be considered inestimable blessings of the Church. To hem, then, beings the power of administering them; and yet they are always to be referred 10 Christ, from whom they receive their efficacy. In reality, it is Christ who baptises. ibis not 50 much a man who celebrates the Eucharist as Christ himself; for he it is who offers himself in the sacrifice of the Mass by the ministry of the priests (cf. Council of Trent, Decree on the Sacrifice of the Mass, Dz.-Sch., 1743). The sacramental action is, in the first place, the action of Christ, and the ministers of the Church are as his instruments.

FULL MEANING 0F THE SACRAMENTS

56 Catechesis will have the duty of presenting the seven sacraments according 10 their full meaning.

First, they must be presented as sacraments of faith. 0f themselves they certainly express the efficacious will of Christ the Savior; but men, on their part, must show a sincere will to respond to God’s love and mercy. Hence, catechesis must concern itself with the acquisition of the proper dispositions, with the stimulation of sincerity and generosity for a worthy reception 0f the sacraments.

Second, the sacraments must be presented, each according to its own nature and end, not only as remedies for 5m and its consequences, but especially as sources of grace in individuals and in communities, 50 that the entire dispensation of grace in the life of the faithful may be related in some way to the sacramental economy.

CATECHESIS ON THE SACRAMENTS

57 Baptism cleanses man from original sin and from ail personal sins, gives him rebirth as a child of God, incorporates him into the Church, sanctifies him with the gifts of the Holy Spirit, and, impressing on his soul an indelible character, initiates him in Christ’s priestly, prophetic, and kingly roles (cf. 1 Pet. 2, 9; 1G, 31).

Confirmation binds the Christian more perfectly 10 the Church and enriches him with a special strength of the Holy Spirit, that he may live in the world as a witness of Christ.

Since the life of Christians, which on earth is a warfare, is liable to temptations and sins, the way of the sacrament of Penance is open for them, so that they may obtain pardon from the merciful God and reconcile themselves with the Church.

Holy Orders in a special way conforms certain members of the People of God 10 Christ the Mediator by conferring on them a sacred power, that they may shepherd the Church, nourish the faithful with the word of God, and make them holy, and, in the first place, that they, representing Christ’s person, may offer the Sacrifice of the Mass and preside al the Eucharistic banquet.

"By the sacred anointing of the sick and the prayer of her priests, the whole Church commends those who are iii 10 the suffering and glorified Lord, that He may lighten their sufferings and save them" (1G, 11; cf. James 5, 14-16).

In catechesis on the sacraments, much importance should be placed on the explanation of the signs. Catechesis should Lead the faithful through the visible signs to ponder God’s invisible mysteries of salvation.

THE EUCHARIST, CENTER 0F THE ENTIRE SACRAMENTAL LIFE

58 The primacy of the Eucharist over ail the other sacraments is unquestionable, as is also its supreme efficacy in building up the Church (cf. LG 11, 17; instruction, Eucharisticum mysterium, nn. 5-15).

For in the Eucharist, when the words of consecration have been pronounced, the profound (net the phenomenal) reality of bread and wine is changed into the body and blood of Christ, and this wonderful change has in the Church come to be called "transubstantiation." Accordingly, under the appearances (that is, the phenomenal reality) of the bread and wine, the humanity of Christ, not only by its power but by itself (that is, substantially), united with his divine Person, lies hidden in an altogether mysterious way (cf. Paul VI, Encyci. Mysterium fidei, AAS, 1965, p. 766).

This sacrifice is not merely a rite commemorating a past sacrifice. For in it Christ by the ministry of the priests perpetuates the sacrifice of the Cross in an unbloody manner through the course of the centuries (cf. SC, 47). in it too he nourishes the faithful with himself, the Bread of Life, in order that, filled with love of God and neighbor, they may become more and more a people acceptable to God.

Having been nourished with the Victim of the sacrifice of the Cross, the faithful should by a genuine and active love remove the prejudices because of which they are al limes accused of a sterile worship that keeps them from being brotherly and from co-operating with other people. By its nature the Eucharistic banquet is meant to help the faithful to unite their hearts with God more each day in frequent prayer, and thence 10 acknowledge and love other men as brothers of Christ and sons of God the Father.

THE SACRAMENT 0F MATRIMONY

59 in our days, with the pre-eminence that the Christian message ascribes 10 consecrated virginity being preserved (cf. 1 Cor. 7, 38; Council of Trent, Canons on the Sacrament of Matrimony, Dz.-Sch. 1810), a special importance must be assigned to religious education on matrimony, which the Creator himself instituted and endowed with various blessings, purposes, and laws (cf. GS, 48).

Supported by the words of faith and by the natural law, under the guidance of the Magisterium of the Church, which is responsible for authoritative interpretation of both the moral and the natural law (cf. PauI VI, Encyci. Humanae vitae, n. 4, AAS, 1968, p. 483), and al the same time taking due account of contemporary advances in the anthropological sciences, catechesis must make matrimony the foundation of family life, with regard to its values and us divine law of unity and indissolubility, and with regard to its duties of love, which by its natural character has been ordered towards the procreation and education of offspring. in regulating procreation, conjugal chastity must be preserved in accord with the teaching of the Church (cf. Encyci. Humanae vitae, n. 14, AAS, 1968, p. 490).

Since Christ elevated matrimony to the dignity of a sacrament for the baptised, the spouses, who are the ministers of the sacrament when they give personal and irrevocable consent, living in Christ’s grace imitate and in a certain way represent the love of Christ himself for his Church (cf. Eph. 5, 25). Christian spouses are strengthened and as it were consecrated by this special sacrament for fulfilling the duties of their state and for upholding its dignity (cf. GS, 48).

Finally, ibis part of the family’s vocation to become a community, one which is also open to the Church and 10 the world.

THE NEW MAN

60 When man accepts the Spirit of Christ, he establishes a way of life that is totally new and gratuitous.

The Holy Spirit, present in the soul of the Christian, makes him a partaker of the divine nature and intimately unites him ho the Father and Christ in a communion of life which net even death can break (cf. John 14, 23). The Holy Spirit heals man of his spiritual weaknesses and infirmities, frees him from the slavery of his passions and of immoderate self-love, by giving him power 10 keep the divine law, strengthens him with hope and fortitude, enlightens him in the pursuit of the good, and infuses in him the frumps of charity, joy, peace, patience, kindness, goodness, longanimity, humility, fidelity, modesty, continence, and chastity (cf. Gal. 5, 22-23). This is why the Holy Spirit is invoked as the guest of the soul.

Justification from 5m and God’s indwelling in the soul are a grade. When we say a sinner is justified by God, is given life by the Holy Spirit, possesses in himself Christ's life, or has grade, we are using expressions which in different words mean one and the same thing, namely, dying 10 sin, becoming partakers of the divinity of the Son borough the Spirit of adoption, and entering into an intimate communion with the most Holy Trinity.

The man belonging b the history of salvation is the man ordered to the grace of filial adoption and to eternal life. Christian anthropology finds its own proper character in the grace of Christ the Savior.

HUMAN AND CHRISTIAN FREEDOM

61 The divine call of man requires him to give a free response in Jesus Christ.

lt. is net possible for man to be unfree. it is also very much part of his dignity and duty, since he has dominion over his actions, 10 keep the moral law in the order of nature and in the order of grade, and thus 10 adhere closely 10 God who revealed himself in Christ. The freedom of fallen man has been so weakened that he would be unable for long 10 observe even the duties of the natural law without the help of God’s grade; but, when he has received grade, his freedom is so elevated and strengthened that the life he lives in the flesh, he is able to live holly in the faith of Jesus Christ (cf. GaI. 2, 20).

The Church has a duty defend and promote a true sense of freedom and its right use against every kind of unjust force. She also protects freedom against those who deny it, who think man’s activity is wholly dependent on psychological determinism and on economic, social, cultural, and such other conditions.

The Church is by no means unaware that freedom, even when assisted by divine grade, is liable to grave psychological difficulties and to the influence of external conditions in which each one lives, with the result that human responsibility is not rarely diminished, and indeed in some cases is barely preserved, and in some cases it is not preserved at ail. The Church likewise takes note of the researches and modem progress in the anthropological sciences concerning the use and limits of human freedom. For this reason she is solicitous both to educate for and to foster genuine freedom, and also to bring about suitable conditions in the psychological, social, economic, political, and religious fields, se that freedom will be able to be truly and justly exercised. Christians, therefore, must work sedulously and sincerely in the temporal sphere, 50 that as far as possible the best conditions may be established for the right exercise of freedom. They have this duty, of course, in common with ail men of good will; yet Christians know they are bound to the same duty because of a more important and more urgent reason. For here it s question net only of promoting a good that belongs b this life en earth, but also of a duty which ultimately serves the acquisition of the inestimable good of grace and of eternal salvation.

SIN 0F MAN

62 Nevertheless, the conditions of history and of life are not to be considered the main impediment to human freedom. When man freely applies himself to the work of salvation, he finds sin the greatest obstacle.

"Although he was made by God in a state of holiness, from the very dawn of history man abused his liberty, al the urging of the Evil One. Man set himself against God and sought to find fulfilment apart from God" (GS, 13). "Through one man sin entered the world, and with sin death, death thus coming to ail men inasmuch as ail sinned" (Rom. 5, 12). "ibis human nature so fallen, stripped of the grace that clothed it, injured in its own natural powers and subjected to the dominion of death, that is transmitted to ail men, and it is in this sense that every man is born in sin" (Paul VI, Profession fidei, n. 16, AAS, 1968, p. 439).

The multitude of sins, then, has become a sorrowful experience for mankind, and it is also the cause of manifold sorrows and ruin. One must net neglect the leaching on the nature and effects of personal sins, whereby man, adding knowingly and deliberately, by his act violates the moral law, and in a serious malted also seriously offends God.

The history of salvation is also the history of liberation from sin. Every intervention of God both in the old and in the New Testament was to give guidance to men in the struggle against the forces of 5m. The role entrusted to Christ in the history of salvation relates to the destruction of sin, and is fulfilled through the mystery of the cross. The profound reflections found in St. Paul (cf. Rom. 5) concerning the reality of sin and Christ’s consequent "work of justice" must be numbered among the principal points of the Christian faith, and it is not right to pass over them in silence in catechesis.

But the salvation brought by Jesus Christ involves much more than redemption from 5m. For it fulfils the plan begun by God that he would communicate himself in Jesus with such fullness that it utterly transcends human understanding. The plan in question does not come to an end because of men’s transgressions, but it confers a grace that is superabundant compared ho the death which 5m brought (cf. Rom. 5, 15-17). This plan, which has proceeded from love, by virtue of which men are called by the Holy Spirit to share in divine life itself, is always in force and belongs 10 all limes. Even though man is a sinner, he always remains in the one order which God willed, namely, in the order in which God mercifully shares himself with us in Jesus Christ, and man can, therefore, under the impulse of grade, attain salvation through repentance.

MORAL LIFE 0F CHRISTIANS

63 Christ commissioned his apostles 10 teach the observance of everything that he had commanded (cf. MatI. 28, 20). Catechesis, therefore, must include not only those things which are to be believed, but also those things which are to be done.

The moral life of Christians, which is a way of adding that is worthy of a man and an adopted son of God, is a response to the duty of living and growing, under the guidance of the Holy Spirit, in the new life communicated through Jesus Christ.

The moral life of Christians is guided by the grace and gifts of the Holy Spirit. "The love of God has been poured out in our hearts through the Holy Spirit who has been given to us" (Rom. 5, 5).

The docility with which the Holy Spirit must be obeyed entails a faithful observance of the commandments of God, the laws of the Church, and just civil laws.

Christian freedom still needs to be ruled and directed in the concrete circumstances of human life. Accordingly, the conscience of the faithful, even when informed by the virtue of prudence, must be subject to the Magislerium of the Church, whose duty ibis to explain the whole moral law authoritatively, in order that it may rightly and correctly express the objective moral order.

Further, the conscience itself of Christians must be taught that there are norms which are absolute, that is, which bind in every case and on ail people. That is why the saints confessed Christ through the practice of heroic virtues; indeed, the martyrs suffered even torture and death rather than deny Christ.

THE PERFECTION 0F CHARITY

64 The action of the Spirit of Christ is made clear when the peculiar characteristic of Christian moral teaching s brought to light; ail precepts and counsels of this moral teaching are summarised in faith working through charity (cf. Gal. 5, 6), and this is as it were its soul.

Man is called to adhere freely to the will of God in ail things; this is "the obedience of faith by which man entrusts his whole self freely to God" (DV, 5). However, since God is love, and his plan calls for communicating his love in Jesus Christ and for uniting men in mutual love, it follows that adhering freely and perfectly to God and to his will is the same as following a way of life in which love reigns in the keeping of the commandments; in other words, it is identical with embracing and putting into practice the precept of charity as a new precept.

Man, therefore, is called to embrace, in faith, a life of charity toward God and other men; in this lies his greatest responsibility and his exalted moral dignity. The holiness of a man, whatever his vocation or state of life may be, is nothing other than the perfection of charity (of LG, 39-42)

THE CHURCH, PEOPLE 0F GOD AND

SAVING INSTITUTION

65 The Church, instituted by Christ, had its origin in his death and resurrection. She is the new People of God, prepared for in the course of the history of Israel; a people to which Christ gives life and growth through the outpouring of the Spirit, and which he perpetually renews and directs by his hierarchical and charismatic gifts; "a people made one with the unity of the Father and the Son and the Hoiy Spirit" (LG, 4).

The Church, therefore, inasmuch as she is the People of God, the society of the faithful, and the communion of men in Christ, is the work of God’s saving love in Christ.

And the principles which give birth to Christians, form them, and establish them as a community (namely, the deposit of faith, the sacraments, and the apostolic ministries) are found in the Catholic Church. To her they have been entrusted, and from them spring the ecciesial activities. in other words, in the Church there are ail the means necessary for assembling herself and guiding herself to maturity as the communion of men in Christ. This work is the fruit not only of the action of a transcendent God, and of the invisible working of Christ and of his Spirit, but also of the institutions, offices, and saving actions of the Church. The Church, therefore, besides being a society 0f the faithful, is also mother of the faithful because of her ministeriai and salutary work.

The Church is the holy People of God which shares in the prophetic office of Christ (cf. LG, 12). Assembled by the word of God, it accepts it and gives witness b it throughout the world. She is a priestly people: "Christ the Lord, High Priest baked from among men, ‘made a kingdom and priests to God his Father’ (Apoc. 1, 6) out of this new people. The baptised, by regeneration and the anointing of the Holy Spirit, are consecrated into a spiritual house and a holy priesthood. Thus through ail those works befitting Christian men they can offer spiritual sacrifices and proclaim the power of him who has called them out of darkness into his marvellous light" (LG, 10). The Church, however, is essentially a hierarchical society; it 15 a people guided by its Shepherds, who are in union with the Supreme Pontiff, the Vicar of Christ, and who are under his direction (cf. LG, 22). To them the faithful look with filial love and obedient homage. The Church is a people on pilgrimage toward fullness of the mystery of Christ.

The Holy Spirit’s presence in the Church, on the one hand, safeguards in hem, in an indefectible manner, the objective conditions required for her sanctifying meeting with Christ; on the other hand, the Holy Spirit’s presence brings it about that the Church strives for continual purification and renewal in hem members, and for the sake of hem members, and in her changeable structures.

THE CHURCH AS COMMUNION

66 The Church is a communion. She herself acquired a fuller awareness of that truth in the Second Vatican Council.

The Church is a people assembled by God and united by close spiritual bonds. Her structure needs a diversity of gifts and offices; and yet the distinctions within hem, though they can be not only of degree but also of essence, as is the case between the ministerial priesthood and the common priesthood of the people, by no means takes away the basic and essential equality of persons. "The chosen People of God is one: ‘one Lord, one faith, one baptism’ (Eph. 4, 5). As members, they share a common dignity from their rebirth in Christ. They have the same filial grace and the same vocation 10 perfection. They possess in common one salvation, one hope, and one undivided charity... . And if by the will of Christ some are made teachers, dispensers of mysteries, and shepherds on behalf of others, yet ail share a true equality with regard to the dignity and the activity common to ail the faithful for the building up of the Body of Christ" (LG, 32).

in the Church, Therefore, every vocation is worthy of honour and is a call to the fullness of love, that is, to holiness; every person is endowed with his own supernatural excellence, and must be given respect. Ail gifts and charisms, even though some are objectively more excellent than others (cf. 1 Cor. 12, 31; 7, -38), work together for the good of ail members by means of the :provident multiplicity of forms, which the apostolic office must discover and co-ordinate (cf. LG, 12). This holds also for ail particular churches individually; for in each one, though it be small and poor or living in dispersion, "Christ is present, and by his power the one, holy, catholic, and apostolic Church is gathered together" (1G, 26).

The Catholic faithful ought to be solicitous for the separated Christians who do not live in full communion with the Catholic Church, by praying for them, communicating with them about Church matters, and taking the first steps toward them. First of al, however, each one according to his condition, should weigh sincerely and attentively he things in the Catholic family itself which ought to be renewed and achieved, in order that its life might bear a more faithful and clear witness to the doctrine and institutions handed down by Christ through the apostles (cf. UR, 4, 5).

THE CHURCH AS SAVING INSTITUTION

67 The Church is not only a communion among brothers, whose head is Christ, but she manifests herself also as an institution to whom the universal saving mission has been entrusted. The People of God, established by Christ "as a communion of life, of charity, and of truth, is also used by him as an instrument for the redemption of ail, and is sent forth into the whole world as the light of the world and the salt of the earth" (LG, 9).

For this reason the Church is shown by the Second Vatican Council as a reality that embraces ail history, accepts ail its different cultures and directs them be God; and by virtue of the action of Christ’s Spirit is constituted "the universal sacrament of salvation." Likewise, she is shown as the Church that is engaged in dialogue with the world. Taking note of the signs of the limes, she discovers what men are considering important and on what things she is in agreement with them. Moreover, she takes pains to be understood and recognised by the world, striving to divest herself of those external forms which seem less Gospel-like, and in which traces of eras already ended appear all too clearly.

The Church, of course, is not of this world, she is "inspired by no earthly ambition" (GS, 3) and she will be perfect only in heaven, on which she has her eyes fixed and toward which she is journeying. And yet she is connected with the world and its history. However, "the deep solicitude of the Church, the Spouse of Christ, for the needs of men, for their joys and hopes, their grief's and efforts, is nothing other than her great desire to be present 10 them, in order to illuminate them with the light of Christ and to gather them ail in him, their only Savior. This solicitude can never mean that the Church conform herself to the things of this world, or that she lessen the ardor of hem expectation of hem Lord and of the eternal Kingdom" (Paul VI, Prof essio fidei, n. 27, AAS, 1968, p. 444).

MARY, MOTHER 0F GOD, MOTHER AND MODEL 0F THE CHURCH

68 Mary is united in an ineffable manner with the Lord, being his Ever-Virgin Mother, who "occupies in the Holy Church the place which is highest after Christ and yet very close to us"

(1G, 54).

The gift of Christ's Spirit is manifested in hem in an altogether singular manner, because Many is "full of grade" (Luke 1, 28), and is "a model of the Church" (LG, 63). in hem, who was preserved from ail stain of original 5m, who was freely and fully faithful 10 the Lord, and who was assumed body and soul into heavenly glory, the Holy Spirit has fully manifested his gift. For she was compiebely conformed "to hem Son, the Lord of lords, and the Conqueror of 5m and death" (LG, 59). Because she is the Mother of God and "mother to us in the order of grade" (1G, 61), the type of the virginity and motherhood of the total Church (cf. 1G, 63-65), and the sign of a secure hope and solace for the pilgrim People of God (cf. LG, 69), Many "in a certain way unites and mirrors within herself the central truths of the faith," and she "summons the believers ho hem Son and 10 his sacrifice, and to love for the Father" (LG, 65). Therefore, the Church who honors the faithful and the saints who are already with the Lord and are interceding for us (1G, 49, 50), venerates in a most special way Christ’s Mother, who is also her mother.

FINAL COMMUNION WITH GOD

69 In Christ Jesus and through his mystery, the faithful already in this earthly life hopefully await "our Lord Jesus Christ, who will give a new form to this lowly body of ours and remake it according 10 the pattern of his glorified body" (Phil. 3, 21; cf. 1 Cor. 15). The very last realities, however, will become manifest and perfect when and only when Christ comes with power, as Judge of the living and the dead, to bring history to its end and ho hand over his people to the Father, SO that "God may be ail in ail" (1 Cor. 15, 24-28). Until "the Lord corms in his majesty, and al the angels with him, and until death is destroyed and ail things are subject b him, some of his disciples are pilgrims on earth, some have finished this life and are bei