USCCB - Catechesis in the Catholic Church

Catechism of the Catholic Church

Catechism Update
Fall 1999

Report on Task Force Studying Feasibility of National Adult Catechism
As indicated in the last issue of Catechism Update, a inter-Committee task force has been established to assist the Catechism Committee with certain aspects of the feasibility study. Specifically, the task force is involved in the preliminary work concerning the possibility of a national adult catechism. The first meeting of this task force took place in Tucson, immediately prior to the beginning of the June gathering. During that meeting, members of the task force expressed the desire that the Catechism Committee take the time to once again clarify the exact role of this task force in relation to a national adult catechism.

The six bishops on the task force, representing the Committees on Education, Catechesis, Doctrine, Evangelization and Catechism, have been appointed to help the Catechism Committee with certain components of the feasibility study of a national adult catechism. They are not commissioned to actually oversee the development of such a book, but to draft a preliminary outline. Whether or not such a text will come to exist remains to be decided by the full body of bishops.

Sometime within the next year, the Catechism Committee intends to survey the bishops of this country. The purpose of the survey will be to establish the degree of interest and support among the bishops for a national adult catechism. Members of the Catechism Committee believe it would be helpful to include as part of the survey an outline of what such a text could address. The task force is charged with developing a theoretical outline for use in the proposed survey.

As part of the survey, bishops interested in a national adult catechism will be invited to review the outline and offer suggestions on structure, approach and content. Upon completion of the survey, the results will be communicated to the Administrative Committee along with recommendations from the Catechism Committee. Should there one day be a definite decision to proceed with the development of a national adult catechism, the suggestions and insights gathered as a result of the survey would be forwarded to whomever would ultimately be charged with overseeing the development of an actual text.

Ecclesia in America and the Catechism of the Catholic Church
In March, 1999, the Administrative Committee approved an action item presented by the Conference President concerning the implementation of Ecclesia in America. One of the purposes of the action item was to encourage committees to incorporate the message of this Apostolic Exhortation into their future planning. As you know, the Catechism Committee has previously offered correlations between papal documents and the Catechism. The members of this Committee hope that a presentation highlighting how the teachings contained in the Catechism support the message of Ecclesia in America might be of use to the bishops. This correlation is not intended to be exhaustive. The selections from both documents were chosen to be representative of the message and teaching contained in each. This first segment of the correlation focuses on Parts I and II, "Encounter with the Living Jesus Christ" and "Encountering Jesus Christ in America Today."

Ecclesia in America

The Gospels relate many meetings between Jesus and the men and women of his day. A common feature of all these narratives is the transforming power present and manifest in these encounters with Jesus, inasmuch as they "initiate an authentic process of conversion, communion and solidarity." Among the most significant is the meeting with the Samaritan Woman. . . . The Lord awakened in the Samaritan woman a question, almost a prayer, for something far greater than she was capable of understanding at the time. . . . The Samaritan woman feels compelled to proclaim to the other townspeople that she has found the Messiah. (#8)
Catechism of the Catholic Church

"If you knew the gift of God!" The wonder of prayer is revealed beside the well where we come seeking water: There, Christ comes to meet every human being. It is he who first seeks us and asks us for a drink. Jesus thirsts; his asking arises from the depths of God's desire for us. . . . (¶2560)

"Some of the encounters with Jesus mentioned in the Gospels are clearly personal. . . . At other times the encounters are communal in nature. This is especially true of the encounters with the apostles, which are of fundamental importance for the constitution of the church. . . . They are called to be heralds of the good news and to carry out a special mission of building up the church by the grace of the sacraments. To this end, they receive the necessary power. Jesus confers upon them the authority to forgive sins, invoking the same authority which the Father has given him in heaven and on earth. (#9) Jesus is the Father's Emissary. From the beginning of his ministry, he "called to him those whom he desired. . . . And he appointed twelve, whom also he named apostles, to be with him, and to be sent out to preach." From then on they would also be his "emissaries" (Greek apostoloi). In them, Christ continues his own mission: "As the Father has sent me, even so I send you. The apostles' ministry is the continuation of his mission. . . . ( 858)
In imparting to his apostles his own power to forgive sins the Lord also gives them the authority to reconcile sinners with the Church. This ecclesial dimension of their task is expressed most notably in Christ's solemn words to Simon Peter: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." (¶1444)

The Church is the place where men and women, by encountering Jesus, can come to know the love of the Father, for whoever has seen Jesus has seen the Father. After his ascension into heaven, Jesus acts though the powerful agency of the Holy Spirit, the Paraclete, who transforms believers by giving them new life. . . . God's grace also enables Christians to work for the transformation of the world, in order to bring about a new civilization . . . . (#10) The mission of Christ and the Holy Spirit is brought to completion in the Church, which is the Body of Christ and the Temple of the Holy Spirit. This joint mission henceforth brings Christ's faithful to share in his communion with the Father. . . prepares men and goes out to them. . . in order to draw them to Christ. The Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection. He makes present the mystery of Christ, supremely in the Eucharist, in order to reconcile them, to bring them into communion with God, that they may "bear much fruit." (¶737)

. . . It is Christ who, as head of the Body, pours out the Spirit among his members to nourish, heal and organize them in their mutual functions, to give them life, send them to bear witness, and associate them to his self-offering to the Father and to his intercession for the whole world. Through the Church's sacraments, Christ communicates his Holy and sanctifying Spirit to the members of his Body. (¶739)

I once wrote that "the mother of Christ presents herself as the spokeswoman of her Son's will, pointing out those things which must be done so that the salvific power of the Messiah may be manifested." . . . Mary is the sure path to our meeting with Christ. . . . . It is my heartfelt hope that she whose intercession was responsible for the strengthening of the faith of the first disciples will by her maternal intercession guide the church in America, obtaining the outpouring of the Holy Spirit, as she once did for the early church, so that the new evangelization may yield a splendid flowering of Christian life. (#11) What the Catholic faith believes about Mary is based on what it believes about Christ, and what it teaches about Mary illumines in turn its faith in Christ. (¶487)

Mary gave her consent in faith at the Annunciation and maintained it without hesitation at the foot of the Cross. Ever since, her motherhood has extended to the brothers and sisters of her Son. . . Jesus, the only mediator, is the way of our prayer; Mary, his mother and ours, is wholly transparent to him: she "shows the way", and is herself "the Sign" of the way. . . . (¶2674)

Lest the search for Christ present in his church become something merely abstract, we need to indicate the specific times and places in which in the church it is possible to encounter him. . . . They [synod fathers] pointed above all to "sacred scripture read in the light of tradition, the fathers and the Magisterium, and more deeply understood through mediation and prayer." (#12) "And such is the force and power of the Word of God that it can serve the Church as her support and vigor and the children of the Church as the strength for their faith, food for the soul, and a pure and lasting font of spiritual life." (¶131)

The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn ‘the surpassing knowledge of Jesus Christ,' by frequent reading of the divine Scriptures. ‘Ignorance of the Scriptures is ignorance of Christ.'" (¶133)
A second place of encounter with Jesus is the sacred liturgy. . . we have a very rich account of the manifold presence of Christ in the liturgy. . . in the celebrant. . . in the sacraments. . . his word. . . in the community ... especially under the Eucharistic species. (#12) "To accomplish so great a work" - the dispensation or communication of his work of salvation - "Christ is always present in his Church, especially in her liturgical celebrations. He is present in the Sacrifice of the Mass not only in the person of the minister, ‘the same now offering, through the ministry of the priests, who formerly offered himself on the cross,' but especially in the Eucharistic species. By his power he is present in the sacraments so that when anybody baptizes, it is really Christ himself who baptizes. He is present in his word since it is he himself who speaks when the holy Scriptures are read in the Church. Lastly, he is present when the Church prays and sings, for he has promised ‘where two or three are gathered together in my name there am I in the midst of them.'"(¶1088)
The Gospel text concerning the final judgment, which states that we will be judged on our love toward the needy, in whom the Lord Jesus is mysteriously present, indicates that we must not neglect a third place of encounter with Christ: "the persons, especially the poor, with whom Christ identifies himself." (#12) Jesus makes these words his own: "The poor you always have with you, but you do not always have me." In so doing. . . (he)invites us to recognize his own presence in the poor who are his brethren. When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: "When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbors, because in them we serve Jesus." (¶2449)
The presence of other Christian communities, to a greater or lesser degree in the different parts of America, means that the ecumenical commitment to seek unity among all those who believe in Christ is . . . urgent. (#13) Christ always gives his Church the gift of unity, but the Church must always pray and work to maintain, reinforce, and perfect the unity that Christ wills for her. This is why Jesus himself prayed. . . . "That they may all be one. As you, Father, are in me and I am in you. . . . The desire to recover the unity of all Christians is a gift of Christ and a call of the Holy Spirit. (¶820)
The synod fathers stressed the urgency of discovering the true spiritual values present in popular religiosity, so that enriched by genuine Catholic doctrine, it might lead to a sincere conversion and a practical exercise of charity. If properly guided, popular piety also leads the faithful to a deeper sense of their membership of the church, increasing the fervor of their attachment and thus offering an effective response to the challenges of today's secularization. (#16) Pastoral discernment is needed to sustain and support popular piety and, if necessary, to purify and correct the religious sense which underlies these devotions so that the faithful may advance in knowledge of the mystery of Christ. Their exercise is subject to the care and judgment of the bishops and to the general norms of the Church. "At its core the piety of the people is a storehouse of values that offers answers of Christian wisdom to the great questions of life. The Catholic wisdom of the people is capable of fashioning a vital synthesis. . . . For the people this wisdom is also a principle of discernment and an evangelical instinct through which they spontaneously sense when the Gospel is served in the Church and when it is emptied of its content and stifled by other interests." (¶1676)
Immigration is an almost constant feature of America's history from the beginning of evangelization to our own day. As part of this complex phenomenon, we see that in recent times different parts of America have welcomed many members of the Eastern Catholic churches. . . . This made it pastorally necessary to establish an Eastern Catholic hierarchy for these Catholic immigrants and their descendants. . . . We cannot but rejoice that the Eastern churches have in recent times taken root in America alongside the Latin churches. (#17) Within the unity of the People of God, a multiplicity of peoples and cultures is gathered together. Among the Church's members, there are different gifts, offices, conditions, and ways of life. "Holding a rightful place in the communion of the Church there are also particular Churches that retain their own traditions ." . . . And so the Apostle (Paul) has to exhort Christians to "maintain the unity of the Spirit and the bond of peace." (¶814)
The universal church needs a synergy between the particular churches of East and West so that she may breath with her two lungs, in the hope of one day doing so in perfect communion between the Catholic Church and the separated Eastern churches. (#17) "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter." Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church." With the Orthodox churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist." (¶838)
One of the reasons for the church's influence on the Christian formation of Americans is her vast presence in the field of education. . . . Another important area in which the church is present in every part of America is social and charitable work....For this service of the poor to be both evangelical and evangelizing, it must faithfully reflect the attitude of Jesus, who came "to proclaim good news to the poor." (#18) Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. The education of the conscience guarantees freedom and engenders peace of heart. (¶1784)

Those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation though numerous works of charity which remain indispensable always and everywhere. (¶2448)
"The grave problems which threaten the dignity of the human person, the family, marriage, education, the economy and working conditions, the quality of life itself, raise the question of rule of law." The synod fathers rightly stressed that "the fundamental rights of the human person are inscribed in human nature itself, they are willed by God and therefore call for universal observance and acceptance. No human authority can infringe upon them by appealing to majority opinion or political consensus, on the pretext of respect for pluralism and democracy." (#19) The dignity of the human person is rooted in his creation in the image and likeness of God; it is fulfilled in his vocation to divine beatitude. . . . (¶1700)

Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church's role to remind men of good will of these rights and to distinguish them from unwarranted or false claims. (¶1930 )
A feature of the contemporary world is the tendency toward globalization, a phenomenon which, although not exclusively American, is more obvious and has greater repercussions in America. . . . The ethical implications can be positive or negative. . . . However, if globalization is ruled merely by the laws of the market applied to suit the powerful, the consequences cannot but be negative. These are, for example, the absolutizing of the economy, unemployment, the reduction and deterioration of public services, the destruction of the environment and natural resources, the growing distance between rich and poor, unfair competition which puts the poor nations in a situation of ever increasing inferiority. While acknowledging the positive values which come with globalization, the church considers with concern the negative aspects which follow in its wake. (#20) The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man. 2426 Various causes of a religious, political, economic, and financial nature today give "the social question a worldwide dimension." There must be solidarity among nations which are already politically interdependent. It is even more essential when it is a question of dismantling the "perverse mechanisms" that impede the development of the less advanced countries. In place of abusive if not usurious financial systems, iniquitous commercial relations among nation, and the arms race, these must be substituted a common effort to mobilize resources toward objectives of moral, cultural, and economic development, "redefining the priorities and hierarchies of values." (¶2438)
There are different reasons for it [urbanization], but chief among them are poverty and underdevelopment in rural areas, where utilities, transportation, and educational and health services are often inadequate. . . . The phenomenon of urbanization therefore presents great challenges for the church's pastoral action, which must address cultural rootlessness, the loss of family traditions and of people's particular religious traditions. (#21) Concern for the health of its citizens requires that society help in the attainment of living-conditions that allow them to grow and reach maturity: food and clothing, housing, health care, basic education, employment, and social assistance. (¶2288)

"Economic activity, especially the activity of a market economy, cannot be conducted in an institutional, juridical, or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public services. Hence the principal task of the state is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly. . . . Another task of the state is that of overseeing and directing the exercise of human rights in the economic sector. However, primary responsibility in this area belongs not to the state but to individuals and to various groups and associations which make up society." (¶2431)
"The debt [external] is often the result of corruption and poor administration." . . . At the same time, it would be unjust to impose the burden resulting from these irresponsible decisions upon those who did not make them. The gravity of the situation is all the more evident when we consider that "even the payment of interest alone represents a burden for the economy of poor nations, which deprives the authorities of the money necessary for social development, education, health and the establishment of a fund to create jobs." (#22) On the international level, inequality of resources and economic capability is such that it creates a real "gap" between nations. On the one side there are those nations possessing and developing the means of growth and, on the other, those accumulating debts. (¶2437)

It is also necessary to reform international economic and financial institutions so that they will better promote equitable relationships with less advanced countries. The efforts of poor countries working for growth and liberation must be supported. This doctrine must be applied especially in the area of agricultural labor. Peasants, especially in the Third World, form the overwhelming majority of the poor. (¶2440)
Corruption is often among the causes of crushing public debt and is therefore a serious problem which needs to be considered carefully. It creates a situation which "encourages impunity and the illicit accumulation of money, lack of trust in political institutions, especially the administration of justice and public investments, which are not always transparent, equal for all and effective." (#23) In economic matters, respect for human dignity requires the practice of the virtue of temperance, so as to moderate attachment to this world's goods; the practice of the virtue of justice, to preserve our neighbor's rights and render him what is his due; and the practice of solidarity, in accordance with the golden rule and in keeping with the generosity of the Lord, who "though he was rich, yet for your sake. . . became poor so that by his poverty, you might become rich." (¶2407)
The drug trade and drug use represent a grave threat to the social fabric of American nations. . . . It leads to the degradation of the person created in the image of God. (#24) The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense. Clandestine production of and trafficking in drugs are scandalous practices. They constitute direct co-operation in evil, since they encourage people to practices gravely contrary to the moral law. (¶2291)
To men and women, the crown of the entire process of creation, the Creator entrusts the care of the earth. This brings concrete obligations in the area of ecology for every person. . . . Alongside legislative and governmental bodies, all people of good will must work to ensure the effective protection of the environment, understood as a gift from God. (#25) The seventh commandment enjoins respect for the integrity of creation. Animals, like plants and inanimate beings, are by nature destined for the common good of past, present, and future humanity. Use of the mineral, vegetable, and animal resources of the universe cannot be divorced from respect for moral imperatives. Man's dominion over inanimate and other living beings granted by the Creator is not absolute; it is limited by concern for the quality of life of his neighbor, including generations to come; it requires a religious respect for the integrity of creation. (¶2415)

Questions Increase Regarding Conformity Review Listing
Both Catechism Committee members and staff in the Office for the Catechism have received numerous inquiries regarding the listing of catechetical materials found to be in conformity with the Catechism. Calls continue to come in from diocesan staff, parish directors of religious education and concerned parents. It also seems that diocesan libraries are receiving inquires as well.

It is the practice to explain the difference between the conformity review process and diocesan approval of texts for use in a specific diocese. The Summer, 1998 issue of Catechism Update addressed this topic, and,when appropriate, staff has forwarded copies of that article in an attempt to continue education on the matter. Callers with questions pertaining to specific texts or series are encouraged to contact their diocesan catechetical office as well as the publisher.

In light of these inquiries, it might prove helpful to offer some clarifications regarding this listing.

Careful attention should be given to the copyright date. It may be the case that an edition currently in use has not been reviewed as to conformity with the Catechism, but a later edition (not yet made available) has.

Also, some publishers produce several editions of a series or text. For example, some series have separate editions for school and parish, while others are intended for use in both. For the purposes of the listing in Catechism Update, a single series that is used in both settings includes a "School/Parish" marking next to its title; those that have separate editions are labeled as such ("School" or "Parish" or "School & Parish). The "School & Parish" delineation means that both the school and the parish edition have been found to be in conformity.

If a text or series is not listed, this does not necessarily mean that it has completed the review but failed to meet the standards for conformity. It may be that the text or series is in the process of review or that the publisher has chosen not to submit the material for review. Review for conformity to the Catechism remains a voluntary process.