USCCB - Catechesis in the Catholic Church

Catechism of the Catholic Church

Catechism Update
Winter 1998

Catechism Committee Reports on Feasibility Study
As you know, the publication of Catechism Update provides the Catechism Committee an opportunity to apprise fellow bishops of our ongoing work relative to the objectives assigned to us by the Administrative Committee. In past issues, we have highlighted developments in the study of the feasibility of a national catechism/catechetical series. The charge to conduct such a study was given to the Catechism Committee on March 16, 1995. At the conclusion of this study, I was to make a recommendation to the Administrative Committee on behalf of the Catechism Committee regarding the advisability of undertaking the development of a national catechism or catechctical series.

By late summer, our work had progressed to a point that offering a preliminary report was both appropriate and possible. Therefore, on September 16, 1998, Bernard Cardinal Law, speaking on my behalf, apprised the Adi-ninistrative Committee of the directions the Catechism Committee wished to take regarding the feasibility study. Our recommendations were based on a number of factors. Since it would involve the creation of a new instrumentality to oversee the proJect and a significant financial outlay, the development of a national catechism or catechetical series would require the resolve and commitment of the entire Conference of Bishops. Furthermore, such a move could alienate publishers of catechetical materials who have asked that the bishops not undertake such a production. The Committee had also received information from a task force it appointed indicating that it is possible to distribute the fundamental content of the Catechism over an eight year period of elementary catechesis.

\Vith these factors in mind, the Catechism Committee offered the following recommendations to the Adininistrative Committee.

a definitive decision regarding the development of a national catechism or catechetical series should be delayed for the time being.

the Catechism Committee should continue working with publishers through the review of catechetical materials voluntarily submitted for study as to their conformity with the contents of the Catechism of the Catholic Church. This working relationship with publishers is proving to be an effective way of strengthening texts currently in use and helping publishers develop new and better texts.

the Committee should expand the doctrinal elements of a scope and sequence instrument to include grades 9 to 12. The Committee expects that the instrument detailing doctrinal elements for elementary grades, and the projected instrument for high school grades, will also assist the publishers in the development of stronger catechetical materials.
The members of the Administrative Committee appeared to concur with these recommendations. Hence, the Catechism Committee will continue reviewing catechetical materials as submitted and work on expanding the doctrinal instrument. We will report to the Administrative Committee at a later date on the usefulness and effectiveness of our work in these two endeavors. At that time, we expect to be in a better position to make a more definitive recommendation to the Conference of Bishops about a national catechism or catechetical series.

From the Chairman

Cardinal Law Resigns
In August, 1998, Bernard Cardinal Law resigned his membership on the Catechism Committee. He did so because of other commitments demanding his attention. As chairman of the Committee, I acknowledged the Cardinal's resignation with much regret. Cardinal Law has contributed significantly to the work of this Committee and the Committee which preceded it, the Ad Hoc Committee on the Implementation of the Catechism of the Catholic Church.

As the individual who initially called for a universal Catechism for our times, the Cardinal has been involved with the Catechism from its very conception. Because of his knowledge and expertise on the subject of the Catechism, Cardinal Law has made invaluable contributions to the work of the Committee, the Conference and the Church. He will be greatly missed by the Catechism Committee.

From the Chairman

Committee Meets with Publishers
On September 21, 1998, the Catechism Committee held its annual meeting with publishers of catechetical materials. Both the Committee and publishers have commented that the meeting was a productive and positive one. This year the meeting was structured a bit differently from previous gatherings. At the request of several publishers, a separate hearing for publishers interested in materials prepared for high school students followed an open meeting with all catechetical publishers. More than thirty-four people represent ing seventeen publishing companies attended the general meeting, and twenty-three people participated in the hearing with publishers of secondary materials.

The beginning of the meeting consisted of updating the group on the Committee's work. The progress report made to the Administrative Committee on the study of the feasibility of a national catechism/catechetical series held a prominent place in the conversation, and the Catechism Committee shared with the publishers the recommendations they had suggested to the Administrative Committee. The recommendation to begin consideration of an instrument to address the doctrinal content of secondary catechesis seemed to be well received by all publishers. Also, many publishers expressed eagerness that the doctrinal instrument for elementary grades previously developed as part of the feasibility study be released for their use. The Committee is currently discussing this request.

Bishop Wuerl made a presentation on the difference between ecclesiastical approval of texts and a declaration of conformity to the Catechism. Bishop Hughes followed with an explanation of the difference between diocesan approval of texts for use in a diocese and a declaration of conformity by the Catechism Committee. These distinctions had been addressed in past Catechism Update issues, but many publishers seemed to appreciate a further explanation. Some noted that unfortunately many diocesan offices with whom they interact do not seem to grasp the inherent differences involved in reviews for ecclesiastical approval, diocesan approval for use and a declaration of conformity with the Catechism. The Committee assured them that it would continue its attempts to educate bishops and their diocesan staffs on these issues.

During the hearing with publishers of secondary materials, the publishers raised concerns and issues for the Committee's information as well as consideration. Perhaps the most pressing issue voiced by publishers was the current situation in many diocese of Catholic high schools and parish programs differing to a large degree. The Committee agreed with the publishers and assured all present that they are committed to addressing the content area of catechesis in both situations. The publishers' insights have helped the Committee to recognize that the development of a doctrinal instrument for secondary grades will require sensitivity and awareness on their part as they struggle to address the multiplicity of situations that exist throughout the country.

The members of the Catechism Committee remain grateful to catechetical publishers for the work they do, and for their willingness to work with the bishops as we try to address one of our primary concerns - the education and formation of our young people in the Catholic Faith.

Dies Domini and the Catechism
In the September, 1998 issue of Catechism Update, the Catechism Committee began a correlation between Dies Domini and the Catechism of the Catholic Church. This issue continues the correlation, focusing on the second and third chapters, "Dies Christi" and "Dies Ecclesiae." The paragraphs selected from the Catechism have been chosen for their specific relevance to the particular issues treated in Dies Domini. This correlation is not intended to be exhaustive. It is our hope that this will be of benefit to our fellow bishops and their staffs.

Dies Domini Catechism of the Catholic Church

In the light of this constant and universal tradition [of celebrating Sunday], it is clear that, although the Lord's Day is rooted in the very work of creation and even more in the mystery of the biblical "rest" of God, it is nonetheless to the Resurrection of Christ that we must look in order to understand fully the Lord's Day. This is what the Christian Sunday does, leading the faithful each week to ponder and live the event of Easter, true source of the world's salvation (#19). "The wonderful works of God among the people of the Old Testament were but a prelude to the work of Christ the Lord in redeeming mankind and giving perfect glory to God. He accomplished this work principally by the Paschal mystery of his blessed Passion, Resurrection from the dead, and glorious Ascension, whereby 'dying he destroyed our death, rising he restored our life.' . . . For this reason, the Church celebrates in the liturgy above all the Paschal mystery by which Christ accomplished the work of our salvation (1067).

Jesus rose from the dead "on the first day of the week." Because it is the "first day," the day of Christ's Resurrection recalls the first creation. . . . For Christians it has become the first of all days, the first of all feasts, the Lord's Day. (2174).

Sunday is not only the first day, it is also "the eighth day," set within the sevenfold succession of days in a unique and transcendent position which evokes not only the beginning of time but also its end in "the age to come." . . . . In celebrating Sunday, both the "first" and the "eighth" day, the Christian is led toward the goal of eternal life (#26) The day of Christ's Resurrection is both the first day of the week, the memorial of the first day of creation, and the 'eighth day,' on which Christ after his "rest" oil the great sabbath inaugurates the 'day that the Lord has made,' the 'day that knows no evening! The Lord's Supper is its center, for there the whole community of the faithful encounters the risen Lord who invites them to his banquet. (1166).

Given these different dimensions which set it apart, Sunday appears as the supreme day of faith. It is the day when, by the power of the Holy Spirit who is the church's living "memory," the first appearance of the risen Lord becomes an event renewed in the "today" of each of Christ's disciples. . . . Yes, Sunday is the day of faith. This is stressed by the fact that the Sunday eucharistic liturgy, like the liturgy of other solemnities, includes the profession of faith (#29). The Spirit and the Church cooperate to manifest Christ and his work of salvation in the liturgy. Primarily in the Eucharist, and by analogy in the other sacraments, the liturgy is the memorial of the mystery of salvation. The Holy Spirit is the Church's living memory (1099).

As the day of Resurrection, Sunday is not only the remembrance of a past event: it is a celebration of the living presence of the Risen Lord in the midst of his own people. For this presence to be properly proclaimed and lived, it is not enough that the disciples of Christ pray individually ... in the secrecy of their hearts. Those who have received the grace of baptism are not saved as individuals alone, but as members of the mystical body, having become part of the people of God. It is important, therefore, that they come together to express fully the very identity of the church, the ecclesta, the assembly called together by the risen Lord who offered his life "to reunite the scattered children of God"(#31). Christian liturgy not only recalls the events that saved us but actualizes them, makes them present. The Paschal mystery of Christ is celebrated, not repeated. It is the celebrations that are repeated, and in each celebration there is an outpouring of the Holy Spirit that makes the unique mystery present. (1104)

Participation in the communal celebration of the Sunday Eucharist is a testimony of belonging and of being faithful to Christ and to his Church. The faithful give witness by this to their communion in faith and charity. Together they testify to God's holiness and their hope of salvation. They strenghten one another under the guidance of the Holy Spirit. (2182).

This ecclesial dimension intrinsic to the Eucharist is realized in every Eucharistic celebration. But it is expressed most especially on the day when the whole community comes together to commemorate the Lord's Resurrection. Significantly, the Catechism of the Catholic Church teaches that "the Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's Life" (#32). The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life. "Sunday is the day on which the Paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church" (2177).

For Christian families, the Sunday assembly is one of the most outstanding expressions of their identity and their "ministry" as "domestic churches," when parents share with their children at the one table of the word and of the Bread of Life. We do well to recall in this regard that it is first of all the parents who must teach their children to participate in Sunday Mass; they are assisted in this by catechists, who are to see to it that initiation into the Mass is made a part of the formation imparted to the children entrusted to their care, explaining the important reasons behind the obligatory nature of the precept (#36). It is here that the father of the family, the mother, children, and all members of the family exercise the priesthood of the baptized in a privileged way "by the reception of the sacraments, prayer and thanksgiving, the witness of a holy life, and self-denial and active charity." Thus the home is the first school of Christian life and "a school for human enrichment." Here one learns endurance and the joy of work, fraternal love, generous even repeated forgiveness, and above all divine worship in prayer and the offering of one's life ( 1657).

As the church journeys through time, the reference to Christ's resurrection and the weekly recurrence of this solemn memorial help to remind us of the pilgrim and eschatological character of the people of God. Sunday after Sunday the church moves toward the final "Lord's Day," that Sunday which knows no end. The expectation of Christ's conu'ng is inscribed in the very mystery of the church and is evidenced in every eucharistic celebration. But with its specific remembrance of the glory of the risen Christ, the Lord's Day recalls with greater intensity the future glory of his "return" (#37). Finally, the church has an eschatological significance. To enter into the house of God, we must cross a threshold, which symbolizes passing from the world wounded by sin to the world of the new Life to which all men are called. The visible church is a symbol of the Father's house toward which the People of God is journeying and where the Fathcr "will wipe every tear from their eyes." Also for this reason, the Church is the house of all God's children, open and welcoming (1186).

Even if in the earliest times it was not judged necessary to be prescriptive, the church has not ceased to confirm this obligation of conscience, which rises from the inner need felt so strongly by the Christians of the first centuries. It was only later, faced with the halfheartedness or negligence of some, that the church had to make explicit the duty to attend Sunday Mass: More often than not this was done in the form of exhortation, but at times the church had to resort to specific canonical precepts. . . . The present code reiterates this, saying that 'on Sundays and other Holy Days of obligation, the faithful are bound to attend Mass.' This legislation has normally been understood as entailing a grave obligation: This is the teaching of the Catechism of the Catholic Church, and it is easy to understand why if we keep in mind how vital Sunday is for the Christian life (#47). The precept of the Church specifies the law of the Lord more precisely: "On Sundays and other holy days of obligation the faithful are bound to participate in the Mass." "The precept of participating in the Mass is satisfied by assistance at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day" (2180).

The Sunday Eucharist is the foundation and confirmation of all Christian practice. For this reason the faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor. Those who deliberately fail in this obligation commit a grave sin (2181).

Sharing in the Eucharist is the heart of Sunday, but the duty to keep Sunday holy cannot be reduced to this. In fact, the Lord's Day is lived well if it is marked from beginning to end by grateful and active remembrance of God's saving work. This commits each of Christ's disciples to shape the other moments of the day - those outside the liturgical context: family life, social relationships, moments of relaxation - in such a way that the peace and joy of the risen Lord will emerge in the ordinary events of life (#52). Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life (2186).

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