General catechetical directory.


GENERAL

CATECHETICAL

DIRECTORY

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SACRED CONGREGATION

FOR THE CLERGY



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Sacred Congregation

for the Clergy

GENERAL CATECHETICAL

DIRECTORY

This is the only English translation of the

Directorium Catechisticum Generale approved by the

Sacred Congregation of the Clergy.

1971

Publications Office

UNITED STATES EATHOLIE EQNEERENEE

1312 Massachusetts Avenue, N.W.

Washington, D.E. ED0D5



Copyright 1971, United States Catholic Conference ©
All rights reserved.



CONTENTS
page

Foreword 1

Abbreviations 4

PART ONE

THE REALITY OF THE PROBLEM

Nature and Purpose of This Part 5

The World

The Modern World in Continual Development 5
Pluralism Today 6

The Dynamism of Our Age 7
The Situation in Regard to Religious Feeling 7

The Church

'Traditional" Faith 8

Religious Indifferentism and Atheism 9

Faith and Various Cultures 10

The Work of Renewal 11

PART TWO

THE MINISTRY OF THE WORD

Chapter I

The Ministry of the Word and Revelation

Revelation: God's Gift 13

Revelation: Deeds and Words 13
Jesus Christ: Mediator and Fullness of All Revelation 14

Ministry of the Word or Preaching of the Word of God:
Act of Living Tradition 15



page

Sacred Scripture 16

Faith: Response to the Word of God 17
Function of the Ministry of the Word 17

Chapter II

Catechesis in the Pastoral Mission of the Church

(Nature, Purpose, Efficacy)

Ministry of the Word in the Church 19
Catechesis and Evangelization 19

Forms of Catechesis 20

Functions of Catechesis 21

Catechesis and the Grace of Faith 21

Catechesis and Performance of the Duties of the Faith 22

Catechesis and Knowledge of the Faith 22

Catechesis and the Life of Liturgical and Private Prayer 23

Catechesis and Christian Light on Human Existence 23
Catechesis and Unity of Christians 24

Catechesis and the Mission of the Church in the World .... 24

Catechesis and Eschatological Hope 24
Catechesis and Development of the Life of Faith 25

Richness of Catechetical Work 25
Efficacy of the Word of God in Catechesis 25
Pedagogy of God in Revealing and of the Church in

Catechizing 26

Preserving Fidelity to God and Having Concern for Men ... 27
The Necessity of Ecclesial Witness 27

PART THREE

THE CHRISTIAN MESSAGE

Significance and Purpose of this Part 29

Chapter I

Norms or Criteria

The Content of Catechesis in relation to the Various Forms

of Ecclesial Life, in relation to Different Cultures, and in

relation to Different Languages of Men 31



page

The Goal of Catechesis is to Present the Entire Content .... 31

The Content of Catechesis forms a certain Organic and

Living Body 32

Christocentrism of Catechesis 33

Trinitarian Theocentrism of Catechesis 33

For Us Men and For Our Salvation 34
Hierarchy of Truths to be Observed in Catechesis 34

Historical Character of the Mystery of Salvation 35

Sources of Catechesis 36

General Principles of Catechetical Methodology 36

Chapter II

The More Outstanding
Elements of the Christian Message

The Mystery of the One God: Father, Son, Holy Spirit 38
Genuine Worship of God in a Secularized World 39
Knowledge of God and the Witness of Charity 39
Jesus Christ, Son of God, the Firstborn of All

Creation and Savior 40

Creation, the Beginning of the Economy of Salvation 40

Jesus Christ, the Center of the Entire Economy of Salvation 41

Jesus Christ, True Man and True God in the Unity of
the Divine Person 41

Jesus Christ, Savior and Redeemer of the World 42

The Sacraments, Actions of Christ in the Church, the

Primordial Sacrament 43

Full Meaning of the Sacraments 44
Catechesis on the Sacraments 44

The Eucharist, Center of the Entire Sacramental Life 45
The Sacrament of Matrimony 46
The New Man 46
Human and Christian Freedom 47
Sin of Man 48
Moral Life of Christians 49

The Perfection of Charity 50
The Church, People of God and Saving Institution 51
The Church as Communion 52
The Church as Saving Institution 53
Mary, Mother of God, Mother and Model for the Church ... 54
Final Communion with God 55



page

PART FOUR

ELEMENTS OF METHODOLOGY

Nature and Purpose of this Part 56

Function of the Catechist 56

Inductive and Deductive Methods 57

Formulations 57

Experience 58

Stimulating the Activity or Creativity of those Catechized ... 59

Groups 60

PART FIVE

CATECHESIS ACCORDING TO AGE LEVELS

Nature and Purpose of this Part 62

Infancy and Its Importance 63

Childhood and its Importance 64

Children who do not attend School 65
Children who grow up in Families affected by

Religious Indifference 65

Adolescence and Early Adulthood, and their Importance . . 66

Pre-adolescence, Adolescence, and Early Adulthood,

and their Importance 66

Searching into the Meaning of Life 67
Focusing Attention on Genuine Values 68
Personal Autonomy 68
Groups of Adolescents 68

Intellectual Demands 69
Action 69

Adolescents who do not Attend School 70
Children and Adolescents not adjusted to the Conditions

of Life 70

Adulthood 71

Dynamic Notes of Adulthood—Fellowship
and Loneliness 71

Full Development of the Personality 72

Old Age 73
Special Forms of Catechesis for Adults 73

The Special Functions of Catechesis for Adults 74



page

PART SIX

PASTORAL ACTION IN THE MINISTRY OF THE WORD

Pastoral Action 76

Chapter I

Analysis of the Situation

Purpose 78

Object 78

Methods 78

Effects 79

Chapter II

Program of Action

Program of Action 80

Goals to be Attained 80

Means to be Used 81
Norms 81
Distribution and Promotion of Responsibilities 81

Chapter III

Catechetical Formation

Catechetical Formation 83

Higher Institutes and Catechetical Schools 83

Continuing Formation 84

Objective of Catechetical Formation 84

Theological-Doctrinal, Anthropological, and

Methodological Formation 84

Learning the Art of Catechesis 85

Spiritual Life of Catechists 86

Formation of Catechists 86

Chapter IV

Catechetical Aids

Aids 88

Catechetical Directories 88

Programs 88



page

Catechisms 88

Textbooks 89

Manuals for Catechists 90

Audiovisual Aids 90

Mass Media 91

Programmed Instruction 91

Chapter V

Organization for Catechesis

Organization for Catechesis 92

Diocesan Structures 92

Regional Structures 93

National Structures 93

Chapter VI

Coordination of Pastoral Catechetics with all Pastoral Work

Catechesis and Pastoral Action 94

Catechumenate for Adults 94

Chapter VII

Necessity of Promoting Scientific Study

Scientific Study 95

Chapter VIM

International Cooperation and

Relations with the Apostolic See

International Cooperation 96

Holy See 97

Sacred Congregation for the Clergy 97



page

ADDENDUM

THE FIRST RECEPTION OF THE SACRAMENTS OF
PENANCE AND THE EUCHARIST

1. The Age of Discretion 98
2. Formation and Growth of the Moral Conscience of

Children 98

3. Importance of Explaining the Sacrament of Penance

to Children 99

4. Certain New Experiments 100
5. The Common Practice in Force Must be Highly Esteemed 100



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FOREWORD

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 docu-

ment, 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
General Vatican Council—by which pastoral action in the min-
istry of the word can be more fittingly directed and governed.
This explains why the theoretical aspect is given primary em-
phasis 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

1



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 con-

tained 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 all 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 all. 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 all who under their leadership and
direction have responsibility in the catechetical field. The imme-

diate 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 pres-
ent-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 condi-

tions 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 gov-

ern 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.

2



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 pas-

toral 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 neces-

sary for proper fulfillment 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 vigor-
ous studies that faithfully respond to the needs of the ministry of

the word and to the norms of the Magisterium of the Church.

3



ABBREVIATIONS

(Documents of Vatican Council II)

AA = Decree on the Apostolate of the Laity
(Apostolicam actuositatem)

AG = Decree on the Missionary Activity of the Church
(Ad gentes)

CD = Decree on the Bishops' Pastoral Office in the Church
(Christus Dominus)

DH == Declaration on Religious Freedom
(Dignitatis humanae)

DV = Dogmatic Constitution on Divine Revelation
(Dei Verbum)

GE = Declaration on Christian Education
(Gravissimum educationis)

GS “ Pastoral Constitution on the Church in the Modern World
(Gaudium et spes)

IM = Decree on the Instruments of Social Communication
(Inter mirifica)

LG = Dogmatic Constitution on the Church
(Lumen gentium)

NA = Declaration on the Relationship of the Church
to Non-Christian Religions (Nostra aetate)

OT = Decree on Priestly Formation (Optatam totius)
PC = Decree on the Appropriate Renewal of the Religious Life

(Perfectae caritatis)

PO = Decree on the Ministry and Life of Priests
(Presbyterorum ordinis)

SC = Constitution on the Sacred Liturgy
(Sacrosanctum Concilium)

UR = Decree on Ecumenism (Unitatis redintegratio)

4



PART ONE

THE REALITY OF THE PROBLEM
NATURE AND PURPOSE OF THIS PART

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 transmis-

sion 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 con-
tinued transmission by means of it. Because of this, some renewal
in evangelization is needed for transmitting the same faith to new
generations.

3



b) It should be noted that the Christian faith requires ex-

planations and new forms of expression so that it may take root
in all successive cultures. Though the aspirations and basic needs
peculiar to human nature and the human condition remain essen-
tially the same, nevertheless, men of our era are posing new
questions about the meaning and importance of life.

Believers of our time are certainly not in all 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 salva-

tion 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 per-

sons citizens as it were of human society as a whole (cf. IM, 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 behavior they introduce
among these same Christians. It is 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 experi-

ence more thorough changes every day" (GS, 6).

In Christianity of old, religion was regarded as the chief prin-

ciple of unity among peoples. Things are otherwise now. The
cohesion of peoples which stems from the phenomenon of
democratization promotes harmony among various spiritual
families. "Pluralism," as it is called, is no longer viewed as an evil

to be eliminated, but rather as a fact which must be taken into

account; anyone can make his own decisions known without be-
coming 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 re-

vealing 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

6



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 OF 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 judgment 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 to 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 civilization 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

to 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 to show
forth its newness in cultures which have been secularized and

desacralized.

7



It is a function of the ministry of the word to uncover, purify,
and develop the automatic values which are found in the spiritual

heritage of those human cultures wherein a religious sense re-
mains 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 faith-
ful, 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 indif-

ferentism, 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 religious customs, but rather one of also

fostering an appropriate re-evangellzation of men, obtaining their

reconversion, and giving them a deeper and more mature educa-
tion 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 pre-
served within groups in a culture that is traditionally Christian, or

8



in a low estimation of the popular religious sense. Despite the

growth of secularization, 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 baptized persons have withdrawn so far from their re-
ligion that they profess a form of indifferentism or something

close to atheism. '"Still, many of our contemporaries recognize in

no way this intimate and vital link with God, or else they ex-

plicitly 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 consid-

eration (cf. GS, 19-20) and dealt expressly with remedies to be

applied: "The remedy which must be applied to atheism, how-

ever, 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.

9



and thus in some places a lapse into syncretism can occur. More-
over, 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 evangelization 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 all 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 all those

things which can contribute to the glory of their Creator, the

revelation of the Savior's grace, and the proper arrangement of

Christian life" (AG, 22; cf. AG, 21; Paul VI, Alloc., 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 Gen-
eral Conference of Bishops of Latin America, 1968).

10



THE WORK OF 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

evangelization.

Having duly considered these things, the Sacred Synod of

Vatican II time 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. Ac-

cording to 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—fulfill-
ing 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 evangelized, and must be examined by

them.

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

11



faith directed through the ministry of the word. Both these docu-

ments 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 im-

portance for good results must be taken: promoting the growth

of the customary forms of the ministry of the word and stimulat-
ing new ones; evangelizing and catechizing 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 at the same time avoiding forms which are not in

accord with the Gospel.

In carrying out this task, the Church places her hope in all

members of the People of God. Everyone—bishops, priests, men
and women religious, lay people—should by all means fulfill his
mission, each according to his responsibilities. And indeed each
should fulfill his mission with attention to 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.

12



PART TWO

THE MINISTRY OF THE WORD

Chapter I

The Ministry of The Word
and Revelation

REVELATION: COD'S GIFT

10 In the Dogmatic Constitution on Divine Revelation, the Gen-

eral Council looked at revelation as the act by which God
communicates himself in a personal way: "In his goodness and

wisdom, God chose to reveal himself and to 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.

Catechesis, 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 con-

sidered 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 accom-
pany these events and clarify them: "This plan of revelation is

realized 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).

13



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 ex-
plained 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
time, in the light of this revelation, interprets human life in our
age, the signs of the times, and the things of this world, for the

plan of God works in these for the salvation of men.

JESUS CHRIST: MEDIATOR AND FULLNESS
OF 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 all revelation" (DV, 2).

Christ is not only the greatest of prophets, who by his teach-
ing fulfilled those things which had been said and done by God
in earlier times. He himself Is the eternal Son of God, made man,
and thus the last event to which all events in the history of salva-

tion look and which fulfills and manifests the final plans of God.

"For this reason he . . . perfected revelation 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 to
himself the life and death of a man, and In this history fulfills 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.

14



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. '1t is common knowledge that among all [the
Scriptures] . . . the Gospels have a special pre-eminence, and

rightly so, for they are the principal witness of the life and teach-

ing of the incarnate Word, our Savior" (DV, IS).

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 OF THE WORD OR PREACHING OF THE
WORD OF GOD: ACT OF LIVING TRADITION
13 "Now what was handed on by the apostles includes every-
thing 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 all generations all

that she herself is, all 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 de-
velops 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 con-
templation and study made by believers, who treasure these
things in their hearts, through the intimate understanding of

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

15



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
to the human race by revealing himself through divine deeds to-
gether 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 di-

rectly to the People of God the deposit of faith which has been
committed to them, but moreover they make authentic judg-
ments 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, practicing, 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 it is 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 repeti-
tion of ancient doctrine, but rather it is a faithful reproduction of

it, with adaptation to new problems and with a growing under-
standing 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 pre-
sent divinely revealed truth (cf. DV, 11).

The Church, guardian and interpreter of the Sacred Scrip-

tures, learns from them, by constantly meditating on and pene-

trating 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

16



books the Father, who is in heaven, very lovingly meets with his
children and speaks with them (cf. DV, 21).

But if it 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 OF GOD
15 By faith man accepts revelation, and through it he con-
sciously becomes a sharer in the gift of God.

The obedience of faith must be offered to the God who re-
veals. 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 dis-
cernment of the divine will towards us in this world, and to

cooperation with his grace. "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 OF THE MINISTRY OF 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.
It is to 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 signifi-

cance of the world and human existence.

The ministry of the word is the communication of the mes-
sage of salvation: it brings the Gospel to men. The mystery which

17



has been announced and handed down deeply influences that will
to have life, that innermost desire for attaining fulfillment, 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 all
things for the sake of Christ and restored us to 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).

18



Chapter II

Catechesis in the Pastoral

Mission of the Church
(Nature, Purpose, Efficacy)

MINISTRY OF THE WORD IN THE CHURCH
17 The ministry of the word takes many forms, including cate-
chesis, according to the different conditions under which it is

practiced and the ends which it strives to achieve.

There is the form called evangelization, or missionary preach-

ing. 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 to

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 to 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, all that has so far been said about the ministry

of the word in general is to be applied also to 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

19



to men who, though they belong to the Church, have in fact
never given a true personal adherence to the message of

revelation.

This shows that, according to circumstances, evangelization

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

evangelization.

FORMS OF CATECHESIS

19 Because of varied circumstances and multiple needs, cate-
chetical 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 baptized but lack a proper Christian initia-
tion. Very often the actual condition of large numbers of the

faithful necessarily demands that some form of evangelization of
the baptized precede catechesis.

In churches that have been established recently, special Im-

portance is placed on the work of evangelizing in the strict sense.

Accordingly, they have the well-known form of the cate-

chumenate 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 struc-

tures that are quite varied, that is to say, it can be systematic or

occasional, for individuals or for communities, organized or

spontaneous, and so on.

20 Shepherds of souls should always keep in mind the obliga-
tion they have of safeguarding and promoting the enlightenment

of Christian existence through the word of God for people of
all ages and in all historical circumstances (cf. CD, T4), so that it

may be possible to have contact with every Individual and com-
munity in the spiritual state in which each one is.

20



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 to the norms of the Second

Vatican Council, shepherds of souls should also strive "to reestab-

lish or better adapt the instruction of adult catechumens" (CD,

14; cf. AG, 14).

FUNCTIONS OF 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 to 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 center in Christ, the incarnate

Word of God. They build themselves up by striving to make their

faith mature and enlightened, and to 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 under-

stand God's plan in his own life and to examine the highest

meaning of existence and history so 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 recognized.

All these things determine the functions proper to catechesis.

CATECHESIS AND THE GRACE OF 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 to everyone in assenting to the truth and believing it"

(DV, 5).

The Christian community, listening to the word of God re-

21



ligiously, 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 OF THE
DUTIES OF THE FAITH

23 A person mature in the faith fully accepts the Gospel invita-
tion 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. All 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 carry-
ing out of human responsibilities and the duty of solidarity, since
all 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 to

individuals and to the community.

CATECHESIS AND KNOWLEDGE OF 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. It is, therefore, not sufficient for catechesis merely
to stimulate a religious experience, even if it is a true one; rather,

catechesis should contribute to the gradual grasping of the whole

22



truth about the divine plan by preparing the faithful for the read-

ing of Sacred Scripture and the learning of tradition.

CATECHESIS AND THE LIFE OF LITURGICAL
AND PRIVATE PRAYER

25 "Every liturgical celebration, because it is an action of Christ

the priest and of his Body the Church, is a sacred action surpass-

ing all others. No other action of the Church can match its claim
to 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 at 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 re-

pentance, for praying with confidence, for a community spirit,

and for understanding correctly the meaning of the creeds. All

these things are necessary for a true liturgical life.

"The spiritual life, however, is not confined to participation

in the liturgy. The Christian is assuredly called to pray with his

brethren, but he must also enter into his chamber to pray to 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 to meditate

on the word of God and to engage in private prayer.

CATECHESIS AND CHRISTIAN LIGHT
ON HUMAN EXISTENCE

26 A person mature in the faith is able to recognize in various
circumstances and encounters with his fellowman the invitation

of God whereby he is called to work toward the fulfillment of the
divine plan of salvation.

Catechesis has the task, then, of emphasizing this function

by teaching the faithful to give a Christian interpretation to hu-

man events, especially to the signs of the times, so that all "will

23



be able to test and interpret all things in a wholly Christian spirit"

(GS, 62).

CATECHESIS AND UNITY OF CHRISTIANS

27 Communities of the faithful should, according to the cir-
cumstances 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). How-
ever, the case for Catholic doctrine should be presented with

charity as well as with due firmness.

CATECHESIS AND THE MISSION OF 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 to spread the

light of the Gospel and to 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
to the full consummation of the kingdom in eternal life.

Catechesis, therefore, performs the function of directing the

hope of men in the first place to the future goods which are in
the heavenly Jerusalem. At the same time, it calls men to be will-

24



ing 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 OF THE LIFE OF FAITH
30 Among the faithful the one faith is found to be more or less
intense according to 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 to the response that each one
gives to this grace. Moreover, the life of faith passes through vari-

ous stages, just as does man's existence while he is attaining matur-

ity 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, accord-
ing to the maturity of each and the differences of individuals

(cf. n. 38). Certainly, the acceptance of this faith and its ex-

planation and application to the life of man are different accord-
ing to 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, all the

way to the full explanation of revealed truth and the application
of it to man's life.

RICHNESS OF CATECHETICAL WORK
31 Catechesis is concerned with the community, but it does not

neglect the individual believer. It is linked with the other pastoral

functions of the Church, but it does not lose its own specific
character. At one and the same time 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 sepa-
rated from the rest to the detriment of the others.

EFFICACY OF THE WORD OF 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).

25



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 catechist and the ecclesial community con-
tributes 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 to a par-
ticular culture (cf. DV, 12). The Church, to 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 OF GOD IN REVEALING AND OF THE
CHURCH IN CATECHIZING

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
perfector 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

salvation in Christ with the people to be instructed. Mindful of

the pedagogy used by God, she too uses a pedagogy, a new one,
however, one that corresponds to the new demands of his mes-
sage. The Church sees to it, of course, that this message, when
it has been presented without adulteration or mutilation, is ac-

commodated to the ability of the people to be taught.

On the one hand, in order to 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.

26



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 to teach this word of God with complete fidelity.
The function of catechesis, however, cannot be restricted to repe-

tition of traditional formulas; In fact, it demands that these for-

mulas 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 dif-
ferent age levels, social conditions of men, human cultures, and
forms of civil life (cf. DV, 8; CD, 14).

THE NECESSITY OF 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 readi-

ness 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 to

give witness. If such witness is lacking, there arises in the listeners

an obstacle to the acceptance of God's word.

Catechesis must be supported by the witness of the ecclesial

community. It 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 is clear how necessary it is that the ecclesial com-
munity, 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).

27



Catechists, therefore, have the duty not only to impart cate-

chesis directly, but also to offer their help In making the ecclesial

community come alive, so that it will be able to give a witness
that is authentically Christian.

Catechetical action, therefore, fits Into that general pastoral

action in which all elements of ecclesial life are properly ordered

and bound together (cf. GS, 4, 7, 43).

28



PART THREE

THE CHRISTIAN MESSAGE

SIGNIFICANCE AND PURPOSE OF THIS PART

36 Faith, the maturing of which is to 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 to God
revealing himself (the faith by which one believes), or as the con-

tent of revelation and of the Christian message (the faith which

one believes). These two aspects are by their very nature in-

separable, and a normal maturing of the faith assumes progress of

both together. The two can, however, be distinguished for rea-

sons 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 is it

desired here to present an enumeration of 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 for-
mation. This is the task of sacred theology and of the various
other kinds of exposition of Christian doctrine.

29



Rather, it has seemed opportune to 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.

30



Chapter I

Norms or Criteria

THE CONTENT OF CATECHESIS IN RELATION TO THE
VARIOUS FORMS OF ECCLESIAE LIFE, IN RELATION
TO DIFFERING CULTURES, AND IN RELATION TO

DIFFERENT LANGUAGES OF 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 communi-
cation 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 to 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 times 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 oppor-

tunity for the prophetic ministry of the Church, must not only

foster a strong and continuous contact with the various forms of

life in the ecclesial community, but it must strive to promote a
greater accord between the possible formulations of the divine

message and the various cultures and diverse languages of

peoples.

THE GOAL OF 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 times past through the prophets, last of all

31



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 communi-
cated being taken into account, so that the People of God may
be nourished by it and live from it.

Catechesis begins, therefore, with a rather simple presenta-

tion of the entire structure of the Christian message (using also

summary or global formulas), and it presents this in a way appro-
priate to the various cultural and spiritual conditions of those to

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, so that indi-
viduals among the faithful and the Christian community may
arrive at 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 duty
it is to safeguard the truth of the divine message, and to watch

that 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 OF 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. All these things are known through
what God himself has revealed about himself and about his
works. Christ has central importance both in the salvific inter-

vention of God and in the manifestation of him to men. Cate-
chesis, 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

32



its content can become entirely useless for achieving its proper

end.

CHRISTOCENTRISM OF CATECHESIS

40 Christ Jesus, the incarnate Word of God, since he is the
supreme reason why God intervenes in the world and manifests
himself to men, is the center of the Gospel message within salva-

tion history.

He is 'The image of the invisible God, the first-born of all
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 to 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 times are all to be thought of, though

not univocally, as paths and steps by which it is possible to draw

near to God, under the influence of grace and with an ordering

to the Church of Christ (cf. LG, 16).

Hence catechesis must necessarily be Christocentric.

TRINITARIAN THEOCENTRISM OF CATECHESIS

41 Just as Christ is the center of the history of salvation, so the

mystery of God is the center 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 to 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 ani trini-

tarian: through Christ, to 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 time of his

death and resurrection up to 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 all to be
referred to the incarnate Son of God.

33



To the Father: The supreme purpose of the incarnation of the

Word and of the whole economy of salvation consists in this: that
all men be led to 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 mean-
ing of human life is this: to 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 to the Father are realized in the Holy Spirit. Therefore, cate-
chesis, 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 fulfill 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 salva-
tion cannot be separated from its objective, which is this: that

men, set free from sin and its consequences, should be made as
much like Christ as possible (cf. LG, 39). As the incarnation of the
Word, so every revealed truth is for us men and for our salvation.
To view the diverse Christian truths in their relation to the ulti-

mate 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 all expectation, to a degree that

only God's love for men could make possible.

HIERARCHY OF TRUTHS TO BE OBSERVED IN CATECHESIS

43 In the message of salvation there is a certain hierarchy of

34



truths (cf. UR, 11), which the Church has always recognized when
it composed creeds or summaries of the truths of faith. This

hierarchy does not mean that some truths pertain to 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 all 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 all 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 preeminent place.

HISTORICAL CHARACTER OF THE MYSTERY OF SALVATION

44 The economy of salvation is being worked out in time: in
time past it began, made progress, and in Christ reached its high-
est point; in the present time it displays Its force and awaits Its

consummation in the future. Hence in the exposition of the con-

tent of catechesis, memory of the past, awareness of the present,
and hope of the future life ought to be evident by all 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 recognize 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 fu-
ture life that is the consummation of the whole history of salva-
tion. Towards this goal Christians ought to tend with filial
confidence, but not without a holy fear of divine judgment.

55



Through this hope the Christian community is deeply filled with
an inner eschatological 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 con-

tinuously and practically In the exposition of the content of

catechesis.

SOURCES OF CATECHESIS

45 The content of catechesis is found in God's word, written
or handed down; It is more deeply understood and developed by
the people exercising their faith under the guidance of the Magis-

terium, 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 all 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 is to be explained, the catechist 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 OF 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, that is to say, in biblical and liturgical catechesis. In

36



doctrinal summaries, in the interpretation of the conditions of

human existence, and so on.

It is not possible, however, to deduce from those norms an

order which must be followed in the exposition of the content.

It 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
to God, or to do the reverse; and so on. In selecting a pedagogi-

cal method, one ought to 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 circum-

stances.

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).

37



Chapter II

The More Outstanding Elements of
The Christian Message

THE MYSTERY OF 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 sin.

The Old Testament, while clearly affirming the unity of God
in a polytheistic world, already gives some foreshadowings of the
mystery of the Trinity. These are completely explicitated, how-

ever, in the person, the works, and the words of Jesus Christ.

Indeed, when he reveals himself as the Son of God, he at the same
time reveals the Father and the Holy Spirit. An intimate knowl-
edge of the true God imbues the whole mind of the Divine
Teacher, and he shares it with his disciples, calling them to be-

come 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 Preaching, n. 6, Sources chretiennes, 62,

pp. 39 ff.). 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.

38



GENUINE WORSHIP OF GOD IN A SECULARIZED WORLD

48 'The God and Father of our Lord Jesus Christ" (Eph. 1, 3) is
"the living God" (Matt. 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 secularization,

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 fulfill his will in every

field of activity, and faithfully to increase In charity the talents

given by the Lord (cf. Matt. 25, 14 ff.). In the sacred liturgy the

faithful bring the fruits of every kind of act of charity, of justice,

of peace. In order to make a humble offering of them to God, and
to receive in return the words of life and the graces they need to

enable them in the world to profess the truth in love (cf. Eph. 4,
15) in communion with Christ, who offers his Body and Blood
for men.

KNOWLEDGE OF GOD AND THE WITNESS OF CHARITY

49 The greatest way the faithful can help the atheistic world for
coming to 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 begin-
ning and the end of all things (cf. First Vatican Council, Dogm.
Const. Del 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.

39



Though the eternal salvation of men is the objective of the
Church, nevertheless faith in the living God carries with it the
urgent duty 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 to the value of the Lord's message.

JESUS CHRIST, SON OF GOD, THE FIRSTBORN OF
ALL CREATION AND SAVIOR

50 The greatest of God's works is the incarnation of his Son,
Jesus Christ. Being the Firstborn of all creation, he is before all

and all 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 ff.).

Having become obedient unto death, he was exalted as Lord
of all things, and was manifested to us through his resurrection as

God's Son in power (cf. Rom. 1, 4). Being the Firstborn of the
dead, he gives life to all (cf. 1, Cor. 15, 22): in him we were cre-
ated new men (cf. Eph. 2, 10); through him all creatures will be
liberated from the slavery of corruption (cf. Rom. 8, 19-21). "There

is no salvation in anyone else" (Acts 4, 12).

CREATION, THE BEGINNING OF THE
ECONOMY OF 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 immeasur-
able scope of his power" (Eph. 1, 19).

For this reason the truth of creation is not to be presented

simply as a truth standing by itself, torn from the rest, but as

something which is in fact ordered to the salvation wrought by

40



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, Encycl. 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 to all 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 at the end of the world, when there
will be "new heavens and a new earth" (cf. 2 Pet. 3, 13).

JESUS CHRIST, THE CENTER OF THE ENTIRE
ECONOMY OF SALVATION

52 A Christian recognizes that in Jesus Christ he is linked with
all of history and is in communion with all men. The history of
salvation is being accomplished in the midst of the history of the

world. By this history of salvation God fulfills his plan, and thus
the People of God, that is, "the whole Christ," is being perfected

in time. 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 at having creation give the greatest possible

glory to God (cf. 1 Cor. 15, 28).

JESUS CHRIST, TRUE MAN AND TRUE GOD IN THE
UNITY OF 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) to 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 (GS, 22).

Catechesis must proclaim Jesus in his concrete existence and

in his message, that is, it must open the way for men to the won-
derful perfection of his humanity in such a way that they will be

41



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 all men, the just and the sinners,

the poor and the rich, fellow-citizens and foreigners. If he loved

some more particularly 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 to defend and strengthen belief in

the divinity of Jesus Christ, in order that he may be accepted not
merely for his admirable human life, but that men might recog-
nize 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 to 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 all fullness of divinity; through him God's love for men is
shown forth.

St. Ignatius wrote to the Ephesians: "There is only one physi-

cian, 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 OF THE WORLD

54 The mystery of Christ appears in the history of men and of
the world—a history subject to sin—not only as the mystery of
the incarnation but also as the mystery of salvation and re-

demption.

42



God so loved sinners that he gave his Son, reconciling the
world to 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 to 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 sin and of

the devil, and he poured out on it the spirit of adoption, thus

creating in himself a new humanity.

THE SACRAMENTS, ACTIONS OF CHRIST IN THE CHURCH,
THE PRIMORDIAL SACRAMENT

55 The mystery of Christ is continued in the Church, which al-

ways enjoys his presence and ministers to 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 sacra-

ments (cf. Council of Trent, Decree on the Sacrannents, Dz.-Sch.,

1601).

The Church herself, however, is in some way to be consid-
ered 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 faith-

ful, thus making them the holy people which offers itself, in him

and with him, as an oblation acceptable to the Father. The sacra-

ments are surely to be considered inestimable blessings of the

Church. To her, then, belongs the power of administering them;
and yet they are always to be referred to Christ, from whom they
receive their efficacy. In reality, it is Christ who baptizes. It is not
so 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 Sacri-

fice 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.

43



FULL MEANING OF THE SACRAMENTS

56 Catechesis will have the duty of presenting the seven sacra-
ments according to their full meaning.

First, they must be presented as sacraments of faith. Of
themselves they certainly express the efficacious will of Christ the

Savior; but men, on their part, must show a sincere will to re-
spond 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 of

the sacraments.

Second, the sacraments must be presented, each according

to its own nature and end, not only as remedies for sin and its
consequences, but especially as sources of grace in individuals

and in communities, so that the entire dispensation of grace in

the life of the faithful may be related in some way to the sacra-
mental economy.

CATECHESIS ON THE SACRAMENTS

57 Baptism cleanses man from original sin and from all 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; LG, 31).

Confirmation binds the Christian more perfectly to 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 to 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 at the Eucharistic banquet.

44



"By the sacred anointing of the sick and the prayer of her

priests, the whole Church commends those who are ill to the
suffering and glorified Lord, that He may lighten their sufferings
and save them" (LG, 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 OF THE ENTIRE
SACRAMENTAL LIFE

58 The primacy of the Eucharist over all 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 (not 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
"transsubstantiation." 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 mys-

terious way (cf. Paul VI, Encycl. 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 at times accused of a sterile

worship that keeps them from being brotherly and from cooperat-
ing with other people. By its nature the Eucharistic banquet is

meant to help the faithful to unite their hearts with God more

43



each day in frequent prayer, and thence to acknowledge and love

other men as brothers of Christ and sons of God the Father.

THE SACRAMENT OF MATRIMONY

59 In our days, with the pre-eminence that the Christian mes-
sage ascribes to 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. Paul VI, Encycl. Humanae vitae, n. 14, AAS,
1968, p. 483), and at the same time taking due account of con-

temporary advances in the anthropological sciences, catechesis

must make matrimony the foundation of family life, with regard
to its values and its 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. Encycl. Humanae
vitae, n. 4, AAS, 1968, p. 490).

Since Christ elevated matrimony to the dignity of a sacrament

for the baptized, the spouses, who are the ministers of the sacra-
ment 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 sacra-

ment for fulfilling the duties of their state and for upholding its

dignity (cf. GS, 48).

Finally, it is part of the family's vocation to become a com-
munity, one which is also open to the Church and to 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 to

46



the Father and Christ in a communion of life which not 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

to keep the divine law, strengthens him with hope and fortitude,

enlightens him in the pursuit of the good, and infuses in him

the fruits 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 sin and God's indwelling in the soul are a

grace. When we say a sinner is justified by God, is given life by
the Holy Spirit, possesses in himself Christ's life, or has grace, we
are using expressions which In different words mean one and the
same thing, namely, dying to sin, becoming partakers of the
divinity of the Son through the Spirit of adoption, and entering

into an intimate communion with the Most Holy Trinity.

The man belonging to the history of salvation is the man
ordered to the grace of filial adoption and to eternal life. Chris-

tian 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.

It is not possible for man to be unfree. It is also very much
part of his dignity and duty, since he has dominion over his ac-
tions, to keep the moral law in the order of nature and in the
order of grace, and thus to adhere closely to God who revealed
himself in Christ. The freedom of fallen man has been so weak-
ened that he would be unable for long to observe even the duties
of the natural law without the help of God's grace; but, when he
has received grace, his freedom is so elevated and strengthened
that the life he lives in the flesh, he is able to live holily in the
faith of Jesus Christ (cf. Gal. 2, 20).

The Church has a duty to 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

47



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 grace, 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 all. The Church likewise
takes note of the researches and modern progress in the an-
thropological 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 condi-

tions in the psychological, social, economic, political, and re-

ligious fields, so that freedom will be able to be truly and justly

exercised. Christians, therefore, must work sedulously and sin-
cerely in the temporal sphere, so 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 all men of good
will; yet Christians know they are bound to the same duty be-
cause of a more important and more urgent reason. For here it
is question not only of promoting a good that belongs to this life

on earth, but also of a duty which ultimately serves the acquisition

of the inestimable good of grace and of eternal salvation.

SIN OF 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, at the urging of
the Evil One. Man set himself against God and sought to find
fulfillment apart from God" (GS, 13). "Through one man sin
entered the world, and with sin death, death thus coming to all

men inasmuch as all sinned" (Rom. 5, 12). "It is 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 all men, and it is in this sense that every man is
born in sin" (Paul VI, Professio fidei, n. 16, AAS, 1968, p. 439).

48



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 not neglect the teaching on the nature and effects of
personal sins, whereby man, acting knowingly and deliberately,

by his act violates the moral law, and in a serious matter 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 sin. 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 conse-

quent "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 sin. For it fulfills the plan begun by God
that he would communicate himself in Jesus with such fullness
that it utterly transcends human understanding. The plan in ques-
tion does not come to an end because of men's transgressions,
but it confers a grace that is superabundant compared to the

death which sin 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 to all times. 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 grace, attain salva-
tion through repentance.

MORAL LIFE OF CHRISTIANS

63 Christ commissioned his apostles to teach the observance
of everything that he had commanded (cf. Matt. 28, 20). Cate-
chesis, 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 acting that is
worthy of a man and an adopted son of God, is a response to the

49



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 en-

tails 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 con-
science of the faithful, even when informed by the virtue of
prudence, must be subject to the Magisterium of the Church,

whose duty it is 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 all 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 OF CHARITY

64 The action of the Spirit of Christ is made clear when the
peculiar characteristic of Christian moral teaching is brought to

light; all precepts and counsels of this moral teaching are sum-

marized 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 all things;
this is "the obedience of faith by which man entrusts his vyhole
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.

50



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 (cf. LG, 39-42).

THE CHURCH, PEOPLE OF 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 Holy 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 ecclesial activities. In other words, in the Church

there are all 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 of the faithful, is

also mother of the faithful because of her ministerial 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 to it throughout the world.

She is a priestly people: "Christ the Lord, High Priest taken from

among men, 'made a kingdom and priests to God his Father'
(Apoc. 1, 6) out of this new people. The baptized, by regenera-
tion and the anointing of the Holy Spirit, are consecrated into a

51



spiritual house and a holy priesthood. Thus through all those

works befitting Christian men they can offer spiritual sacrifices
and proclaim the power of him who has called them out of dark-
ness into his marvelous light" (LG, 10). The Church, however, is

essentially a hierarchical society; It is 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 her, in an indefectible manner, the objective condi-

tions 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 her mem-
bers, and for the sake of her 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 her, 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 per-

sons. "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 to 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 all share a true equality

with regard to the dignity and the activity common to all the
faithful for the building up of the Body of Christ" (LG, 32).

In the Church, therefore, every vocation is worthy of honor

and is a call to the fullness of love, that is, to holiness; every

52



person is endowed with his own supernatural excellence, and

must be given respect. All 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 all members by means of the

provident multiplicity of forms, which the apostolic office must

discover and coordinate (cf. LG, 12). This holds also for all

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 gath-

ered together" (LG, 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

all, however, each one according to his condition, should weigh

sincerely and attentively the 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 institu-

tion 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 all, 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 all Its differ-

ent cultures and directs them to God; and by virtue of the action

of Christ's Spirit is constituted "the universal sacrament of salva-

tion." Likewise, she is shown as the Church that Is engaged in
dialogue with the world. Taking note of the signs of the times, 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 recognized 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.

53
V



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 his-
tory. However, "the deep solicitude of the Church, the Spouse
of Christ, for the needs of men, for their joys and hopes, their

griefs and efforts. Is nothing other than her great desire to be

present to them, in order to illuminate them with the light of
Christ and to gather them all 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 her expecta-

tion of her Lord and of the eternal Kingdom" (Paul VI, Professio
fidei, n. 27, AAS, 1968, p. 444).

MARY, MOTHER OF GOD, MOTHER AND
MODEL OF 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"

(LG, 54).

The gift of Christ's Spirit is manifested in her in an altogether

singular manner, because Mary is "full of grace" (Luke 1, 28),
and is "a model of the Church" (LG, 63). In her, who was pre-
served from all stain of original sin, who was freely and fully
faithful to the Lord, and who was assumed body and soul into
heavenly glory, the Holy Spirit has fully manifested his gift. For

she was completely conformed "to her Son, the Lord of lords, and

the Conqueror of sin and death" (LG, 59). Because she Is the

Mother of God and "mother to us In the order of grace" (LG, 61),
the type of the virginity and motherhood of the total Church
(cf. LG, 63-65), and the sign of a secure hope and solace for the
pilgrim People of God (cf. LG, 69), Mary "in a certain way unites
and mirrors within herself the central truths of the faith," and she

"summons the believers to her Son and to 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 (LG, 49, 50), venerates in a most special way
Christ's Mother, who is also her mother.

54



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 ac-
cording to 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 to hand

over his people to the Father, so that "God may be all In all"

(1 Cor. 15, 24-28). Until "the Lord comes in his majesty, and all

the angels with him, and until death is destroyed and all things

are subject to him, some of his disciples are pilgrims on earth,

some have finished this life and are being purified, and others are
in glory, beholding clearly God himself three and one, as he is"
(LG, 49).

On the day of the Lord's coming, the entire Church will
reach her perfection and enter into the fullness of God. This is

the very foundation of the hope and prayer of Christians ("Thy

kingdom come"). Catechesis on the subject of the last things

should, on the one hand, be taught under the aspect of consola-

tion, of hope, and of salutary fear (cf. 1 Thess. 4, 18), of which

modern men have such great need; on the other hand, it should
be imparted in such a way that the whole truth can be seen. It is
not right to minimize the grave responsibility which every one has
regarding his future destiny. Catechesis can not pass over in

silence the judgment after death of each man, or the expiatory

punishments of Purgatory, or the sad and lamentable reality of

eternal death, or the final judgment. On that day each man will
fully arrive at his destiny, because all of us will be revealed "be-

fore the tribunal of Christ, so that each one may receive the
recompense, good or bad, according to his life in the body" (2
Cor. 5, 10), and "those who have done right shall rise to live; the
evildoers shall rise to be damned" (John 5, 29; cf. LG, 48).

35



PART FOUR

ELEMENTS OF METHODOLOGY

NATURE AND PURPOSE OF THIS PART

70 Within our present century, catechists have thoroughly in-
vestigated questions raised by the psychological, educational, and

pedagogical sciences. Indeed, studies have been undertaken

with regard to the method to be used in the catechism lesson;
the role of activity methods in the teaching of catechesis has been

pointed out; the act of catechesis has been investigated in all its

parts according to the principles which govern the art of teaching

(experience, imagination, memory, intelligence); and finally, a
differential methodology has been worked out, that is, a method-

ology which varies according to the age, social conditions, and

degree of psychological maturity of those who are to be taught.

Not all problems of this sort are considered here; rather,

here are set forth only certain points to which great importance

is being attributed today. Attacking these problems in an appro-

priate and specific way in individual countries will be the task of
the various directories and the other tools.

FUNCTION OF THE CATECHIST

71 No method, not even one much proved in use, frees the
catechist from the personal task of assimilating and passing judg-

ment on the concrete circumstances, and from some adjustment
to them. For outstanding human and Christian qualities in the
catechists will be able to do more to produce successes than will

the methods selected.

The work of the catechist must be considered of greater im-

portance than the selection of texts and other tools (cf. AG, 17).

The importance and magnitude of the work to be done by

catechists does not prevent the necessary establishing of bound-

aries around the role of catechists. They are responsible for

56



choosing and creating suitable conditions which are necessary

for the Christian message to be sought, accepted, and more pro-

foundly investigated. This is the point to which the action of

catechists extends—and there it stops. For adherence on the part
of those to be taught is a fruit of grace and freedom, and does

not ultimately depend on the catechist; and catechetical action,

therefore, should be accompanied by prayer. That remark is

self-evident, but it is nevertheless useful to recall It in present-day

conditions, because today much is being demanded of the talent
and of the genuine Christian spirit of the catechist, while at the

same time he is being urged to have the greatest possible regard

for the freedom and "creativity" of those to be taught.

INDUCTIVE AND DEDUCTIVE METHODS

72 The method called inductive offers great advantages.

It serves in the presentation of facts (such as biblical events,

liturgical actions, the life of the Church, and daily life) and in

the consideration and examination of those facts in order that in

them may be recognized the meaning they have in the Christian
mystery. This method is in harmony with the economy of revela-
tion and with one of the fundamental processes of the human
spirit, one that comes to grasp intelligible realities through visible
things, and also with the particular characteristic of knowledge of

the faith, that is, a knowing through signs.

The inductive method does not exclude the deductive, but
rather even requires it. The deductive method is used in inter-
preting and explaining the facts by proceeding from their causes.

The deductive synthesis usually manifests its full force, however,

when the inductive process has already been carried out.

FORMULATIONS

73 The advantages of the inductive method, chief among which
are the active exercise of the spiritual faculties and the constant

reference to concrete things in the explanation of intellectual

concepts, must in no way lead to a forgetting of the need for and
the usefulness of formulas.

Formulas permit the thoughts of the mind to be expressed
accurately, are appropriate for a correct exposition of the faith.

37



and, when committed to memory, help toward the firm posses-
sion of truth. Finally, they make it possible for a uniform way of
speaking to be used among the faithful.

Formulas are generally presented and explained when the
lesson or inquiry has reached the point of synthesis.

To be selected in preference to the others are those for-

mulas which, while expressing faithfully the truth of the faith, are

adapted to the capacity of the listeners. It must not be forgotten

that dogmatic formulas are a true profession of Catholic doctrine,

and are accordingly to be accepted as such by the faithful in the

sense in which the Church has understood and does understand

them (cf. First Vatican Council, Dogm. Const. Dei Filius, Dz.-Sch.,
n. 3020, 3043). The traditional formulas for professing the faith

and for praying, such as the Apostles' Creed, the Lord's Prayer,

the Hail Mary, and the like, are to be taught with special care.

EXPERIENCE

74 a) Experience begets concerns and questionings, hopes and

anxieties, reflections and judgments; these merge and there re-

sults a certain desire to steer the human way of life.

Therefore, catechesis should be concerned with making men
attentive to their more significant experiences, both personal and

social; it also has the duty of placing under the light of the Gospel

the questions which arise from those experiences, so that there

may be stimulated within men a right desire to transform their
ways of life.

In this fashion, experience also makes men respond in an
active way to the gift of God.

b) Experience can also help make the Christian message
more intelligible.

Christ himself preached the kingdom of God by illustrating
its nature with parables drawn from the experience of human life.
He recalled to mind certain human situations (the merchant who
carries on a good business, the servants who to a greater or lesser
extent increase the talents given to them, and so forth) in order

to explain eschatological and transcendent realities, and then to

teach the way of life which these realities demand of us.

58



Thus it is that experience serves in the examination and ac-

ceptance of the truths which are contained in the deposit of

revelation.

c) Experience, considered in itself, must be illumined by the

light of revelation. By recalling to mind the action of God who
works our salvation, catechesis should help men to explore, inter-
pret, and judge their own experiences, and also to ascribe a
Christian meaning to their own existence.

In this aspect, experience is as it were an object to be inter-

preted and illumined by the catechist. This task, even though it

is not without its difficulties, must not be overlooked.

STIMULATING THE ACTIVITY OR CREATIVITY
OF THOSE CATECHIZED

75 All human education and all real communication require
first of all that Interior activity be made possible and be stimulated
in the one to whom they are directed. In catechesis, therefore,
one must stir up the activity of faith (of hope, too, and of charity);

for correctness and vigor of judgment, which are to be stimulated

by an active style of instruction, here help to bring about accept-

ance of the word of God. But the confidence which inspires
active education should never lead one to forget that the act of

faith necessarily involves a conversion of the one making it.

From what has been said it is evident that this active way of
catechizing is in complete harmony with the economy of revela-
tion and salvation. The pedagogical art which promotes an active

response on the part of those to be catechized is in harmony with
the general condition of the Christian life in which the faithful

actively respond to God's gifts through prayers, through partici-

pation in the sacraments and the sacred liturgy, through accept-

ance of responsibilities in the Church and in social life, and

through the practice of charity.

Those to be taught, especially if they are adults, can con-

tribute in an active way to the progress of the catechesis. Thus,
they should be asked how they understand the Christian message
and how they can explain it in their own words. Then a com-
parison should be made between the results of that questioning
and what is taught by the Magisterium of the Church, and only

59



those things which are in agreement with the faith should be

approved. In this way powerful aids can be found to hand on
effectively the one true Christian message.

GROUPS

76 In catechesis, the importance of the group is becoming

greater and greater.

In the catechesis of children, the group helps to further their

education for social life, both In the case of children who attend
catechism classes together, and in the case of those brought to-

gether in a small number to engage In some activities.

For adolescents and young adults, the group must be con-

sidered a vital necessity. In a group, the adolescent or the young

adult comes to know himself and finds support and stimulation.

In the case of adults, the group can today be considered a

requisite for catechesis which aims at fostering a sense of Chris-

tian co-responsibility.

In groups which include adolescents or adults, catechesis

takes on the character of a joint study.

Such joint study aims at exploring the mutual relationships

and ties between the content of the Christian message, which is

always the norm for believing and acting, and the experiences of
the group.

The catechist should take part in the joint study, but in such
a way as to maintain his particular place in the group. For in the
name of the Church he acts as a witness of the Christian message,
one who ministers to others, shares with them the fruits of his
own mature faith, and wisely orders the joint study toward the
accomplishment of its purpose.

This function of the witness of the message does not neces-

sarily mean that the catechist must be set over the group as its
director.

A group which has achieved a high degree of perfection in
carrying out its task will be able to give its members not only an

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occasion for religious education, but also an excellent experience

of ecclesial life.

Catechesis performed in this way will be able to show the
young that the Church is not at all something unrelated to their

own existence, but is rather a great reality for which all, each
in keeping with his own calling and service, have some re-
sponsibility.

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PART FIVE

CATECHESIS ACCORDING TO
AGE LEVELS

NATURE AND PURPOSE OF THIS PART

77 There are many methods and plans by which the Christian
message is made to meet the various needs of men.

If missionary activity is considered, there is the method

of evangelization, and of the initiation of catechumens and neo-

phytes.

If the physical and spiritual development of those who are
to be taught is considered, there is catechesis according to age

levels.

If the sociological and cultural conditions in which men live
are considered, there is catechesis suited to various mental out-

looks (catechesis for workers, for technicians, and so on).

Finally, if the various stances which those who have been
baptized can take towards the faith are considered, there is cate-

chesis for believers who desire to obtain a fuller and more pro-
found knowledge of the faith, and there is a catechesis for those

who still lack the very basics of the faith.

Each of these methods, which are interconnected and inter-

dependent, obviously has its own value and importance.

National or regional catechetical directories will have the

task of providing specific and definite norms in this whole area, in

accord with concrete local conditions and needs.

Here, for the sake of an example, are presented only some
general principles of a catechesis adapted to various age levels,

to show the force and importance of such a catechesis.

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INFANCY AND ITS IMPORTANCE

78 The first roots of religious and moral life appear at the very

beginning of human life. In the families of believers the first
months and years of life, which are of the greatest importance for

a man's balance in the years to come, can already provide the

right conditions for developing a Christian personality. The bap-

tism of infants takes on its full meaning when the Christian life
of the parents, of the mother especially but not exclusively, makes

it possible for the baptismal grace to produce its fruits. For the

infant absorbs into himself, as though through an "osmosis"

process, the manner of acting and the attitudes of the members
of his family. And so it is that the immense number of his ex-
periences will be, as it were, pressed together within him to form

a foundation of that life of faith which will then gradually develop

and manifest itself.

The right orientation of a trusting spirit depends at first on a

good relationship between the infant and his mother, and then

also on one between him and his father; it is nourished by shar-

ing their joyfulness and by experiencing their loving authority.

The theological virtues depend in part upon the growth of that

healthy orientation for their own unimpeded development, and
at the same time they tend to strengthen that orientation. At this

time, too, there arises the affirmation of personality, or autonomy;

this is needed for the acquisition of the moral virtues and for

leading a life in community. It itself demands a balance between
firmness and acceptance. Next, the capacity for spontaneous

action can gradually develop; this will be most necessary for be-

ginning social life as well as for promoting and strengthening the

service of God and of the Church.

An education in prayer must accompany all these acquisi-
tions, so that the little child may learn to call upon the God who
loves us and protects us, and upon Jesus, the Son of God and our
brother, who leads us to the Father, and upon the Holy Spirit, who
dwells within our hearts; and so that this child may also direct
confident prayers to Mary, the Mother of Jesus and our mother.

If these foundations are lacking, catechesis must determine

whether there are any insufficiencies as a result, what they may
be, and how they may be compensated. Suitable assistance on

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the part of Christian parents must be supported by giving the
parents an adequate formation. This formation must be given to
them by competent educators, even though it is to be simple and
adapted to the cultural level of the parents. This task of pastors

is not supererogatory; for when parents are helped to perform
their duties rightly, the Church is being built up. This also pro-
vides a splendid occasion for catechizing adults.

CHILDHOOD AND ITS IMPORTANCE

79 When the child goes to school he enters a society wider than
that of his family, and he is initiated into the society of adults in

an intensive way that absorbs a great part of his resources and
concerns. He gets his first experience of working in school (cf.
GE, 5).

Before this point, the family served a mediating role between

the child and the People of God. But now the child is ready to
begin sharing directly in the life of the Church, and can be ad-

mitted to the sacraments.

The child's intelligence develops gradually. Catechesis must

be adapted to this mental development. The child seeks to under-
stand the religious life of adults. Accordingly, the genuine Chris-

tian life of the adult community helps very much toward giving
the children a solid formation, and it does this in a truly instruc-

tive way when it explains the religious life of adults and the
activities of the People of God suitably in the light of salvation
history.

The initial experience of working should not be thought un-

related to the aim of catechesis. The joy of doing things and

doing them well, cooperation with others, discipline arising out
of this as something easy to understand and reasonable—in all
this one finds many experiences which are useful not only for
sharing in social life but also for active participation in the life

of the Church.

With these things in mind, catechetical pedagogy, whatever

method it follows, should stimulate activity on the part of the
children. If it should fail to do so, catechesis could not satisfy

its obligation to teach the believer to give an ever more personal
response to the word and the gift of God. This active pedagogy

64



should not be satisfied with external expressions only, however

useful they may be, but it should strive to bring forth a response
from the heart and a taste for prayer. This interior education is

indeed rendered more difficult, but also more necessary, because

of the character of contemporary civilization which tends to dis-

perse spiritual energies.

Cooperation between catechists and parents (sharing with

one another their opinions about programs, about methods, and

about difficulties which arise) is necessary if the education of the

children is to proceed in a suitable and harmonious way. This

kind of cooperation is useful for both the catechists and the par-

ents and helps them in carrying out their own specific duties.

CHILDREN WHO DO NOT ATTEND SCHOOL
80 There are also regions, even very large and sometimes
heavily populated areas. In which there are not enough schools.

Where this is so, earnest pastoral action should be directed to the
families themselves, and, to the extent that it is possible, various

associations should be set up to take care of the children. These

associations should be set up in such a way that they can take
account of the local circumstances and meet the spiritual needs

of the children.

CHILDREN WHO GROW UP IN FAMILIES AFFECTED
BY RELIGIOUS INDIFFERENCE

81 The difficulty of giving catechesis to children living in fam-

ilies who do not practice their religion at all or do so in an
entirely inadequate way is becoming more and more marked.
Sometimes questions are raised about the very possibility and

appropriateness of giving them a catechesis.

Catechesis is certainly not to be omitted for such children;

rather, it is to be planned and carried out in a way that fits in with
actual circumstances and conditions. In these cases there is need

to establish contact with the families and to study their mental

attitudes and styles of life, so that some means can be found to
open a dialogue with them. It is also necessary that catechesis
present its material in a way that really responds to the concrete
possibilities of these children.

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ADOLESCENCE AND EARLY ADULTHOOD, AND
THEIR IMPORTANCE

82 The period of adolescence and, in a larger sense, the so-
called ''phenomenon of youth" have very great importance (cf.

AA, 12). In pre-industrial societies which have only a smaller

number of schools, the transition from childhood to the adult
community takes place as it were directly. In our time the custom
is spreading more and more of extending the time of education
in schools for adolescents. This custom creates in society a gen-

eration which is not immediately occupied with gainful labor, and

which, though it already enjoys physical and intellectual vitality,

is engaged in no activity other than study and preparation for a

future profession. This social class has a great impact on adult

society; and this creates no small problem.

This problem is also found in the Church, and although it

takes different forms here, it is just as serious. Adolescents and

young adults are less exposed to the danger of violently opposing

the Church than they are to the temptation of leaving it. The

fact that it is often difficult for adults to acknowledge that adoles-

cents and young adults can contribute anything worthwhile is a

further reason why this is a very serious problem in catechesis.

But the young will be less distrustful, the more the catechists
show an ability to understand their roles and to accept them.

PRE-ADOLESCENCE, ADOLESCENCE, AND EARLY
ADULTHOOD, AND THEIR IMPORTANCE

83 National directories should distinguish pre-adolescence,

adolescence, and early adulthood.

Here it can only be pointed out that in sophisticated regions

where the point is raised, the special difficulties of pre-adoles-

cence are in practice not sufficiently nor always recognized. The

educator can be tempted to treat pre-adolescents in the same way

as children, and thus it is to be feared that he will not win their

attention; or he can treat them as adolescents, and in that case

give them themes and methods of working which presuppose a

maturity of personality and of experience that they have not yet

attained.

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The age of pre-adolescence has as its peculiar note the

troublesome beginning of concern with one's self. Hence it is

important not to continue at this age the simple and objective

kind of instruction which is appropriate for children; at the same

time, however, one must be careful not to propose problems and

themes that belong properly to adolescence.

A concrete type of instruction which would explain the lives
and works of the Saints and of other outstanding persons, to-

gether with reflections on the actual life of the Church, could

provide catechetical students of this age with wholesome nour-

ishment.

The time of young adulthood, taken strictly, which follows

adolescence, is also a period of life which has not yet been suffi-

ciently studied and investigated, and its special characteristics are

not yet sufficiently known.

Some think that theological instruction should begin at this
age. Others believe that human and social questions should be
presented for study, together with simple theological explanations

and with certain encouragements to Christian behavior. The

method that seems most desirable is that of treating fundamental

problems and problems of most concern to this age with the

serious, scholarly apparatus of the theological and human sci-
ences, using at the same time a suitable group-discussion method.

SEARCHING INTO THE MEANING OF LIFE

84 The adolescent notices profound physical and psychological
changes within himself. He is looking for his place in society.
Although he is no longer content with the religious forms of his

childhood, he has not yet reached the maturity of faith proper

to an adult; and therefore he seeks a basic orientation by which

he can unify his life anew. But this searching often leads to a

religious crisis.

The principal task of catechesis in adolescence will be to
further a genuinely Christian understanding of life. It must shed

the light of the Christian message on the realities which have

greater impact on the adolescent, such as the meaning of bodily
existence, love and the family, the standards to be followed in life,

work and leisure, justice and peace, and so on.

67



FOCUSING ATTENTION ON GENUINE VALUES

85 The adolescent makes an effort to direct the vision of his life
and the course of his existence according to certain principal and

primary values. Today, however, the adolescent feels himself

immersed in 'Values" that are opposed to one another. This fact

sharpens the conflict within the adolescent among the various
values which he is in search of, and he persuades himself to reject

those values which he does not find expressed in the way adults
live.

Catechesis must help him more and more to discover
genuine values and to put them in order.

PERSONAL AUTONOMY

86 In order to attain the autonomy which he very much desires,
the adolescent often exaggerates his self-expression and at times

finds fault with the pattern of life which he has received from

adults.

Adults must realize that adolescents hold fast to the faith and

strengthen themselves in it, not because of any identification with

adults, but because of their own convictions as these are grad-
ually explored.

From this kind of autonomy there arises what can be called

a "temptation to naturalism," which makes adolescents tend to

perform their actions and to seek their salvation by their own
powers. The bolder the personality, the stronger will be an in-

clination of this sort.

It is, therefore, the task of catechesis to bring the adolescent

to that personal maturity which will allow him to overcome sub-
jectivism and to discover a new hope in the strength and the
wisdom of God.

GROUPS OF ADOLESCENTS

87 In order to maintain their autonomy adolescents seek to
form associations among themselves, so that they may be able to
follow out more easily their own ideas and talents, and so that
by means of groups they may protect their own autonomy from
adult groups. Again within the orbit of these groups the adoles-

68



cent is urged on by various life values and is moved to live in

accordance with them. In daily life practice adolescents com-

municate more easily with young people of their own age than
with adults.

Catechesis has the task of working with these youth groups,

which can serve to mediate between young people and the whole

community of the Church (cf. AA, 12).

Youth groups do not always have positive values. For this

reason there is an urgent need to promote relationships between

them and Christian communities, so that the human and Christian

values of the latter may be duly recognized and appreciated by
the adolescents (cf. AA, 12).

INTELLECTUAL DEMANDS

88 The adolescent possesses essentially the 'Tormal" use of

reason. He is learning how the intellect is to be used rightly, and
is discovering that the culture set before him demands reflection

and must be actively applied in his own life.

If catechesis is to be able to awaken an experience of the

life of faith, it simply cannot neglect the formation of a religious

way of thinking which will show the connection of the mysteries
with one another and with man's final end (cf. First Vatican

Council, Dogm. Const. Dei Filius, c. IV, Dz.-Sch., 3015-3020). To
make firm the inner coherence of this kind of religious thinking,
witnessing is not enough. Today scientific strictness is demanded
everywhere; hence catechesis must also provide the rational

foundations for faith with the greatest care.

The intellectual building up of the faith of adolescents must

by no means be considered as merely a kind of addition, but
rather it should be counted as an essential need for the life of

faith. The manner of teaching is of special importance. The
catechist, in dialogue with the adolescent, must stimulate the

mind of the adolescent.

ACTION

89 Action is necessary for the development of the adolescent's
personality. Freedom from egocentrism and subjectivism de-

69



mands dealing with reality itself, whether with success or with
failure.

Catechesis, which should encourage personal experience of

faith and at the same time well-ordered reflection on religious

matters, is brought to perfection when it leads to the fulfillment
of religious duties. Christian catechesis should educate adoles-

cents to assume the responsibilities of faith and gradually make
them capable of upholding their Christian profession before all

men.

ADOLESCENTS WHO DO NOT ATTEND SCHOOL
90 An immense number of young people who are engaged in
the manual or professional skills are drawn into an accelerated

development of their personality. This accelerated development

of personality may turn out to be favorable or unfavorable, com-
plete or incomplete.

It follows, then, that it is necessary to establish a special

catechesis for such adolescents. This will have to consider the

immediate problems of everyday life, support the young as they

begin working and help them. In accordance with their individual

capacities, to carry on their activity by working together with

Catholic associations.

Moreover, since the special characteristics and needs of

adolescents remain present in the young worker, it will be the

task of catechesis not only to shed light on his concrete activity,

but also to lead him to embrace the whole of God's plan.

CHILDREN AND ADOLESCENTS NOT ADJUSTED TO
THE CONDITIONS OF LIFE

91 The duty here cannot be considered one that is secondary or

one that is taken care of elsewhere. Maladjusted children and

adolescents make up no small part of the citizenry. The condi-
tions of society today not infrequently make it difficult for young
people to have a harmonious life development and to have a

suitable adjustment to society.

Catechesis must provide for these young people the possi-

bility of living a life of faith In accordance with their own state.

70



This is an enninently evangelical task and a witness of great value,

which the Church has carried out in every age.

The education of these young people in the faith has a

pastoral value, and indeed one of great importance, also because

it offers the possibility of reaching very many families.

Finally, the peculiar difficulty in performing this task and the

necessity of imparting to such young people only the essential

elements can give catechesis in general the benefit of employing

the methods and ways which pedagogical research discovers and

makes available for the sake of these young people.

ADULTHOOD

92 This General Directory earnestly affirms the need of cate-
chesis for adults, for these reasons:

a) The undertaking of tasks in social life, and the responsi-

bilities of family, professional, civic, and political life demand of
adults that they completa their Christian formation according to

the norm of the word of God in a special and suitable way (cf. AA,
29-32). Cooperation should be promoted between those who
catechize adults and those who take part in the various forms of
the apostolate of the laity.

b) Aptitudes and capacities which reach their full develop-

ment in adult life, such as the experience of life, maturity of
personality, and so on, must be cultivated and illumined by the

word of God.

c) The adult, moreover, must successfully pass through cer-

tain periods of life which are full of crises. Although these crises

are less obvious than those experienced by adolescents, they are

not to be considered less dangerous or less profound; in these

times the adult's faith must be constantly illumined, developed,

and fortified.

DYNAMIC NOTES OF ADULTHOOD—FELLOWSHIP
AND LONELINESS

93 When a person arrives at adult age, he ordinarily becomes
more capable of having fellowship with others and of establishing
mutual relationships with them.

71



This capacity and the need for fellowship come into play
within the framework of family duties and within the relationships

of social life; and all these things serve at times to promote this

fellowship and at times to hinder it.

As a matter of fact, people, especially in contemporary so-

ciety, often experience too much loneliness.

Catechesis ought to show that God, who is love, is really the
author of the community of faith, which is the Church, and at the

same time it should enkindle a desire for entering into fellowship

with every man. It reminds married couples that their intimate

union is, in virtue of the sacrament of matrimony, a sign of the

mystery of unity and fruitful love between Christ and the Church,

and that it shares in that mystery (cf. Eph. 5, 32).

Within the frame of small groups of the faithful, catechesis

will help adults to live Christian charity to the full. Indeed, this

charity, as the sign of a certain common experience, makes them
be of assistance to one another in the faith.

FULL DEVELOPMENT OF THE PERSONALITY

94 Adult age is distinguished chiefly by the awareness of having
achieved a fully developed personality.

The man who has successfully passed through each stage of
his development and who has been able to enter into fellowship
with others and to exercise creative ability, tries, when he has
reached adult age, to reduce to a unified whole all the experi-

ences of his personal, social, and spiritual life. A danger lies in
the fact that the adult, especially if he belongs to an industrial

society, may think that he can obtain this unity merely by con-
forming himself to the society in which he lives. But the perfect

attainment of personality does not consist in a merely exterior

balance between personal life and its social context, but it looks

especially toward the attainment of Christian wisdom.

For this reason catechesis must strive to lead man to observe
the order of priority among ends, that is, to perceive more fully
the meaning of life and death, in the light of the death and resur-

rection of Christ.

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OLD AGE

95 The importance of old age is still not sufficiently recognized

in the pastoral ministry.

In our times the number of the aged is increasing more and

more. The aged are often neglected by contemporary society,

however, and this fact must be carefully noted for its relevance to

pastoral activity.

As a matter of fact, the aged can contribute no small benefit

to the community both by their work, which is not always justly

appreciated, and by the witness that flows from their experience.

Moreover, there is a duty in justice to help the aged by a

catechesis that has reference to death, which biologically is near

at hand, and socially is to some extent already present, since al-
most nothing is expected any more from their activity.

Catechesis should teach the aged to have supernatural hope,

by virtue of which death is considered a crossing over to true life

and as a meeting with the divine Savior. In this way old age can
become a sign of the presence of God, of immortal life, and of
the future resurrection. This will, indeed, be an eschatological

witness that the aged can bear by their patience toward them-

selves and toward others, by their benevolence, by their prayers

poured out in praise of God, by their spirit of poverty and the

trust that they put in God.

Unquestionably, it would be a serious loss to the Church if

the great number of the aged who have been baptized were not
to show that their faith shines with a brighter light when death
approaches.

SPECIAL FORMS OF CATECHESIS FOR ADULTS

96 There are conditions and circumstances that demand special
forms of catechesis.

a) There is the catechesis of Christian initiation or the cate-

chumenate for adults.

b) There is the catechesis for those who are involved in the
lay apostolate in a special way. Clearly catechesis must provide
for a deeper study of the Christian message in these cases.

73



c) There is a catechesis which is to be given on the occasion

of the principal events of life, such as marriage, the baptism of

one's children, first communion and confirmation, the more diffi-
cult periods of the children's education, one's illness, and so

forth. These are times when people are moved more strongly
than ever to seek the true meaning of life.

d) There is a catechesis which is to be given on the occasion

of some change in the circumstances of one's life, as for example
on the occasion of starting work, on entering military life, when
migrating, or when changing one's profession or social status.
These changes can indeed increase one's spiritual goods, but they

can also disturb the spirit and snatch away hope. The Christian

community has a duty to supply those who experience them
with necessary helps in fraternal love. The word of God, which in

these circumstances is sometimes more readily accepted, ought

to be a light and an aid to them.

e) There is the catechesis which is concerned with a Chris-

tian use of leisure, and that which is to be given on the occasion

of recreational traveling (cf. Directorium Generale pro ministerio

pastorali quoad "turismum/' n. 19, 25).

f) There is the catechesis which is to be given on the occa-

sion of special events touching the life of the Church or of society.

These special forms of catechesis in no way lessen the need
for establishing catechetical cycles which are devoted to a sys-

tematic study of the entire Christian message. This organic and

well-organized formation is certainly not to be reduced to a

simple series of conferences or sermons.

THE SPECIAL EUNCTIONS OE CATECHESIS FOR ADULTS

97 So that it will always be able to respond to the more urgent

demands of our time, a catechesis for adults should:

a) Teach them to evaluate correctly, in the light of faith, the

sociological and cultural changes in contemporary society. The

Christian people are becoming more and more aware of the

necessity of examining where the contemporary development of

society may be leading and of distinguishing between true bless-
ings and the dangers of our present human civilization. They

74



desire help in evaluating the changes which are constantly taking

place, and they want to be enlightened about the styles of be-

havior which they can and should make their own.

b) Explain contemporary questions in religious and moral

matters. Catechesis must make its own the new questions which
men of this age are asking themselves. For example, today great
importance is attached to questions that deal with social relations.

Man wishes to imprint a new form on the society in which he
lives. Such attempts at renewal, in which the responsibilities and

also the limits of man are clearly evident (cf. Encycl. Populorum
progressio, AAS, 1967, pp. 257-299), simply cannot escape the

interest of catechesis.

c) Shed light on the relations between temporal action and

ecclesial action. Catechesis should educate Christians to perceive

the mutual relations between temporal duties and ecclesial duties.

Catechesis should make it clear that the performance of temporal
duties can have a useful influence on the ecclesial community
itself, when it makes it more aware of its transcendent goal and of
its mission in the world, and that the performance of ecclesial

duties serves in turn to benefit human society (cf. GS, 40-45).

d) Develop the rational foundations of the faith. The Church

has always guarded the rational foundations of the faith against

fideism. Catechesis must develop more and more a correct un-
derstanding of the faith, and thereby show that the act of faith
and the truths which are to be believed are in conformity with

the demands of human reason. Catechesis must show that the
Gospel is always contemporary and always relevant. For this

reason pastoral action must be promoted in the area of Christian

doctrine and Christian culture.

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PART SIX

PASTORAL ACTIVITY IN THE
MINISTRY OF THE WORD

PASTORAL ACTION

98 Those things which have been explained about the cate-
chetical act and the content of catechesis provide the basis for a

plan of pastoral action, the main points of which are treated in

this part.

This pastoral action requires appropriate organs on the na-

tional level, to be set up by the Conferences of Bishops, for the

purpose of planning or research and for administration. Generally

these organs Include: (a) an episcopal commission for catechesis

on which work selected ex officio members and experts; and
(b) a permanent executive structure (office, center, and so on).

So that with the aid of these organs the pastoral action in the

ministry of the word can be carried out in an efficient and co-
ordinated way, it is necessary that:

1) a report be prepared about the actual state of affairs and

the place, and about what It is possible to achieve through the

ministry of the word under those conditions;

2) a program of the action to be carried out be published:

3) attention be given to the formation and instruction of

those who have responsibility in this matter;

4) appropriate aids for the work be rightly planned and

made available;

5) organizational structures suitable for catechesis be pro-

moted;

6) pastoral action in catechesis be coordinated with the

other fields of pastoral work;

76



7) provision be made for research; and

8) international cooperation be encouraged.

The guides and suggestions presented in this part cannot be

implemented always and all at the same time in all parts of the

Church. In the case of countries or regions where catechetical

action is not yet sufficiently advanced, the purpose of these sug-

gestions and guides is to point out goals which are to be

accomplished gradually.

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Chapter I

Analysis of the Situation

PURPOSE

99 It is necessary that there be within a Conference a clear
knowledge of the situation in which the ministry of the word is
exercised.

The analysis aims at bringing out to what extent the Church's

evangelical activity is attaining the goals that have been set for it.

Careful study must be made of the way in which the ministry of
the word is being practiced and of the results—to the extent that
these can be ascertained by human knowledge—which have been
obtained by catechesis or by other ways of presenting the

Christian message. To be subjected to examination are the under-

takings of the Church and how they have been received, where
and by what persons, with what results, and so on.

OBJECT

100 The object of this investigation is multiple. Included are
examination of pastoral actfon and analysis of the religious situa-

tion as well as of the sociological, cultural, and economic condi-

tions, to the extent that these facts of collective life can greatly

influence the success of evangelization.

METHODS

101 Since this work is rather arduous, it is necessary that two

dangers be avoided, that is to say, one must guard against:

a) considering principles and indications which have not

been sufficiently tested and proved as though they were certain;

b) demanding a degree of scientific accuracy so high that it

cannot be attained.

It must also be rightly noted that technical research carried

out by means of questionnaires or interviews is of little value

78



unless preceded by diligent consideration of the various forms of

pastoral action that can be chosen. It seems necessary, then, for

the Conferences of Bishops to have a complete picture of the

situation. This can be obtained by consulting experts truly skilled

in examining the evidence available and by drawing conclusions

from pastoral action which has already been started. Monographs

can be of very useful help in this regard.

The entire Christian community should share in the study of

the situation, so that the people may be made aware of the ques-
tions and be disposed to action.

EFFECTS

102 An investigation of this sort is not its own end. Rather, it
should bring to light the more effective activities and pave the
way for the undertaking of them, both by intensifying the works
and undertakings that have already been proved effective and

by promoting others. For it deals with foreseeing and preparing

for those things that will necessarily have to be done in the future.

An investigation of this sort should also convince those who
work in the ministry of the word that, so far as pastoral action is
concerned, human situations are ambivalent. Therefore, workers
in the service of the Gospel should learn to note the many possi-
bilities that are opening up for their action in new and diverse
circumstances. There is a danger that knowledge of difficulties

might lead one to conclude that pastoral action is impossible.
On the contrary, everyone should be convinced that cultural
realities are not inert, immutable, univocal principles which have

the effect of reducing grace and pastoral action to impotence as

it were in their regard. For always possible is a process of change

which can make clear the way to the faith.

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Chapter II

Program of Action

PROGRAM OF ACTION

103 After the situation has been carefully examined, it is neces-
sary to proceed to the publishing of a program of action,

especially by means of a catechetical directory. This program
determines the objectives, the tools for pastoral catechetical

action, and the guiding norms for that same action, and these are
determined in such a way that they are altogether in harmony
with the objectives and norms of the universal Church and at the

same time they fully respond to the local needs.

In proposing a program of action, one should carefully bear

in mind the functions of strictly ecclesial institutions, such as

parishes, special communities of the faithful, and societies de-

voted to the apostolate; of the institution of the family; of educa-

tional institutions, such as schools, both Christian and neutral;

and of all other forms of social and cultural groups.

The goals to be attained and the means to be used should be

considered the cardinal points of any program of action.

GOALS TO BE ATTAINED

104 The goals to be attained in the field of pastoral action may
differ in degree and style according to differences of place and of

needs. Nevertheless, all must pertain to the growth of faith and

morality among Christians and to a strengthening of their rela-
tionships with God and neighbor. They should, for example, have
the objectives that adults achieve a mature faith, that Christian

teaching reach scientific and technical groups, that the family be

able to carry out its Christian duties, that the Christian presence

exert an Influence on the work of social transformation.

Since the goals are generally numerous. It is altogether ad-

visable that they be determined in due time and according to an

order of priority for the objectives to be accomplished.

80



It is also helpful for the pastoral goals established in one

region to be opportunely compared with those established by the

Conferences of Bishops that are closest to it geographically or

culturally.

MEANS TO BE USED

105 The chief means to be used are: catechetical institutes,

which are to be promoted or supported; programs; texts (cf.

Chapter 5 of this part); working tools; instructions on methods

(cf. Part Four). The area of research on means can hardly be
defined. Yet this is always to be carefully borne in mind: the

means proposed should always respond appropriately to the

spiritual objectives that are to be attained.

NORMS

106 The norms that can be given with regard to catechesis are
many and they vary with the ends to be attained. In comparison
with the others, the norms for preparing the faithful for the

sacraments have a special importance. These include, for ex-

ample, norms for the catechumenate of adults, for the sacramental

initiation of children, and for the preparation of families for the

baptism of their children.

To be effective, all such norms should be few in number,

simple in character, and set external rather than internal criteria.

As is obvious, no particular norm can derogate from the
Church's general laws and common practice without the approval
of the Apostolic See.

DISTRIBUTION AND PROMOTION OF RESPONSIBILITIES

107 First of all, attention must be given to a clear and effective
distribution of tasks and responsibilities. It is very important, for

example, to clarify and put in their proper light the responsibilities

of Christian families, of associations of the faithful, of the clergy,

and of catechists. Nevertheless, it is not enough to rest content
with the distribution of forces already existing; it is also necessary

that effort on the part of all Christians be more and more stimu-
lated and promoted. Care must be taken to make the Christian
community every day conscious of its duty, which is to be a sign

81



of the wisdom and love of God that was revealed to us in Christ.
For this, it is expedient that the entire community and each of its
members as far as possible always be informed at the proper time
about what things are to be done, and also that all be invited

to take an active part in the undertaking of projects, in the making

of decisions, and in the carrying out of what has been decided.

In preparing programs of catechetical activity, one must con-

sider well the fact that various undertakings can at times give rise

to inconveniences and disputes. For example, difficulties can

arise from the changes in terminology and from the new opinions
on the relationship between education and the apostolate. In

these cases, every effort should be made to avoid all those things
which can unduly disturb people.

Finally, it is necessary that all catechetical activities be pro-

vided with suitable financial support.

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Chapter III

Catechetical Formation

CATECHETICAL FORMATION

108 Any pastoral activity for the carrying out of which there are

not at hand persons with the right formation and preparation will

necessarily come to nothing. The working tools themselves can-
not be effective unless used by catechists who have been rightly
formed. Hence, the suitable formation of catechists must come
before reform in texts and strengthening of the organization for

handling catechesis.

First of all, it is necessary that attention be given to the for-

mation of those who carry out catechetical activities on the
national level. The duty here belongs to the Conferences of

Bishops. Nevertheless, the formation of those who direct cate-
chetical activities on a national level should be joined, as it were

with an extension and completion of itself, with the formation

of the catechists who carry out this activity on regional and dio-
cesan levels. Responsibility for this latter formation belongs to

the regional Conferences of Bishops, where such exist, and to
the individual bishops.

HIGHER INSTITUTES AND CATECHETICAL SCHOOLS

109 Higher institutes for training in pastoral catechetics should
be promoted or founded, so that catechists capable of directing

catechesis at the diocesan level, or within the area of activities

to which religious congregations are dedicated, may be prepared.
These higher institutes can be national or even international. They
ought to function as a university so far as curriculum, length of

courses, and requisites for admission are concerned.

Schools of religious education should also be founded within
individual dioceses, or at least within the area of regional Con-
ferences, in order that, through a curriculum that is less ad-

83



vanced but still effective, full-time catechetical personnel may be
prepared.

CONTINUING FORMATION

110 Continuing formation includes diverse methods and grade
levels. It is necessary that this formation be continued over the

entire time that the catechists remain committed to their func-

tions. Thus this pertains to directors of catechesis as well as to

ordinary catechists.

Continuing formation cannot be entrusted to the central

offices alone. Rather, Christian communities on lower levels must

also give attention to it, also for the reason that the conditions and

needs for catechesis can vary from place to place. The clergy and

all who have responsibilities for supervising and directing cate-
chesis have a duty to see to the continuing formation of all their

co-workers in catechesis.

OBJECTIVE OF CATECHETICAL FORMATION

111 The summit and center of catechetical formation lies in an

aptitude and ability to communicate the Gospel message. This

formation requires, therefore, an accurate formation in theologi-

cal doctrine, in anthropology, and in methodology, geared to the

level of knowledge that is to be attained. The formation does not

end, however, with the acquisition of doctrinal knowledge. The

formation is complete when the catechist becomes competent to
select the most suitable method for communicating the Gospel

message to groups and individuals who live in circumstances
always different and singular.

THEOLOGICAL-DOCTRINAL, ANTHROPOLOGICAL, AND
METHODOLOGICAL FORMATION

112 a) Doctrine. That a strong doctrinal heritage must be

acquired is self-evident. This must always include adequate

knowledge of Catholic doctrine, together with a degree of scien-

tific theology obtained at higher catechetical Institutes. Sacred

Scripture should be as it were the soul of this entire formation.

In any case, the doctrine ought to be mastered in such a way
that the catechist will be able not only to communicate the

84



Gospel message accurately, but also to make those being taught

capable of receiving it actively and of discerning what in their

spiritual journey agrees with the faith.

b) Human sciences. Our era is marked and distinguished
by a very great growth in the sciences about man. These sciences

are no longer reserved for the learned and the specialists. They

penetrate the awareness that modern man has of himself. They
influence social relationships and shape a cultural pattern, as it

were, for humanity today, even that not very sophisticated.

In the teaching of human sciences, given their very great
number and diversity, there are difficult problems in regard to
choosing from among them and in regard to the method of teach-
ing them. Since the question here is one of training catechists,

not experts in psychology, the norm to be followed is this: deter-
mine and choose that which can directly help them to acquire

facility in communication.

c) Methodological formation. Methodology is by its very

nature nothing other than careful consideration of means that

have stood the test of experience. Therefore, more importance
is to be attributed to practical exercises than to theoretical In-

struction on pedagogy. Still, theoretical instruction Is necessary

for helping the catechist to meet various situations appropriately,

for avoiding an empirical form of teaching catechesis, for grasp-

ing the changes found In educational reports, and for directing

future work correctly.

Careful attention should be given to the fact that, when it is
a question of training ordinary catechists (that is, those who teach
the primary elements of catechesis), the principles we have con-
sidered above can be acquired better if they are taught at the

same time the work is being performed (for example, during
sessions in which lessons of catechesis are being prepared and

tested).

LEARNING THE ART OF CATECHESIS

113 The preparation of the catechist must be such that he will
be able accurately to interpret the reactions of each person or

group, and thus be able to discern their spiritual capacities and

choose the means by which the Gospel message can be received

85



fruitfully and effectively. Many methods for this can be given:
practical exercises, working in groups, analysis of cases, and so on.

The whole question here turns on weighing well and under-

standing the communicative power of the Christian message.
Catechesis, which is the Church's practice, is not learned in a

merely theoretical way. The art of teaching catechesis is acquired

from experience, from the guidance of skilled teachers, and from

actually performing the function. An aptitude for apostolic action
and knowledge of the faith, of men, and of the laws that govern

the development both of individual men and of communities,
contribute to the acquisition of skill in this art.

SPIRITUAL LIFE OF CATECHISTS

114 The function entrusted to the catechist demands of him a
fervent sacramental and spiritual life, a practice of prayer, and a

deep feeling for the excellence of the Christian message and for

the power It has to transform one's life; it also demands of him
the pursuit of the charity, humility, and prudence which allow

the Holy Spirit to complete his fruitful work In those being taught.

FORMATION OF CATECHISTS

115 It is necessary that ecclesiastical authorities regard the for-
mation of catechists as a task of the greatest importance.

This formation is meant for all catechists (cf. AG, 17, 26), both

lay and religious, and also for Christian parents, who will be able
to receive therefrom effective help for taking care of the initial

and occasional catechesis for which they are responsible. This

formation Is meant for deacons, and especially for priests, for "by

the power of the sacrament of Orders, and in the image of the

Eternal High Priest (cf. Heb. 5, 1-10; 7, 24; 9, 11-28), they are

consecrated to preach the Gospel, shepherd the faithful, and

celebrate divine worship as true priests of the New Testament"
(LG, 28). Indeed, in individual parishes the preaching of the word

of God is committed chiefly to the priests, who are obliged to
open the riches of Sacred Scripture to the faithful, and to explain

the mysteries of the faith and the norms of Christian living in

homilies throughout the course of the liturgical year (cf. SC, 51,

52). Hence it is of great Importance that a thorough catechetical

preparation be given students in seminaries and scholasticates,

86



which should be completed afterwards by the continuing
forma-

tion mentioned above (cf. n. 110).

Finally, the formation is meant for teachers of
religion in

public schools, whether these belong to the Church
or to the

state. To carry out a task of such great importance,
only persons

should be selected who are distinguished for talent, doctrine,
and

spiritual life (cf. GS, 5).

It is highly desirable that in this area of
formation there be

genuine cooperation between the various apostolic
activities and

catechesis, because they are performing, although
under different

aspects, a common task, that of communicating the Christian

message.

87



Chapter IV

Catechetical Aids

AIDS

116 Of the chief working tools for catechesis, the following are
considered here:

—directories of the Conferences of Bishops;
—programs;
—catechisms;
—textbooks;
—audiovisual aids.

CATECHETICAL DIRECTORIES

117 Directories are concerned with promoting and coordinating
catechetical action in the territory of a region or nation, or even

of several nations of the same sociocultural condition. Before
they are promulgated, every local Ordinary should be heard, and

they should be submitted to the Apostolic See for approval (cf.

n. 134).

PROGRAMS

118 Programs set up the educational goals to be attained ac-
cording to ages or places or set times, the methodological criteria

to be used, and the content to be taught in catechesis. By all

means care must be taken that the mysteries of faith to be be-

lieved by adults are already indicated in the programs for chil-

dren's and adolescents' catechisms in a way adapted to their age
(cf. n. 134).

CATECHISMS

119 The greatest importance must be attached to catechisms

published by ecclesiastical authority. Their purpose is to provide,

under a form that is condensed and practical, the witnesses of

88



revelation and of Christian tradition as well as the chief principles

which ought to be useful for catechetical activity, that is, for

personal education in faith. The witnesses of tradition should be

held in due esteem, and very great care must be taken to avoid

presenting as doctrines of the faith special interpretations which

are only private opinions or the views of some theological school.
The doctrine of the Church must be presented faithfully. Here

the norms set forth In Chapter I of Part Three are to be followed.

In view of the great difficulties in putting these works to-

gether and the great Importance of these witnesses. It Is most

expedient that:

a) there be collaboration by a number of experts in cate-
chetics and in theology;

b) there be consultation with specialists in other religious

and human disciplines, and also with the other pastoral or-
ganizations;

c) individual local Ordinaries be consulted and their opin-

ions be carefully considered;

d) limited experiments be tried before definitive publica-

tion; and

e) these texts be duly reviewed after a certain period of time.

Before promulgation, these catechisms must be submitted to

the Apostolic See for review and approval (cf. n. 134).

TEXTBOOKS

120 Textbooks are aids offered to the Christian community that
is engaged in catechesis. No text can take the place of a live
communication of the Christian message; nevertheless, the texts

do have great value in that they make it possible to present a
fuller exposition of the witnesses of Christian tradition and of

principles that foster catechetical activity. The putting together

of these texts requires a cooperative effort by a number of cate-
chetical experts, and also consultation with other experts.

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MANUALS FOR CATECHISTS

121 These books should contain:

—an explanation of the message of salvation (constant
reference must be made to the sources, and a clear distinction
must be kept between those things which pertain to the faith and

to the doctrine that must be held, and those things which are

mere opinions of theologians);

—psychological and pedagogical advice;
—suggestions about methods.

Books and other printed materials intended for study and

activity by those being taught should also be provided. These

printed materials can be made part of the books for the use of
those being taught, or they can be published as separate booklets.

Finally, care should be taken to publish books for the use of

parents, if the question is one of giving catechesis to children.

AUDIOVISUAL AIDS

122 Audiovisual aids are used especially:

a) as resources for enriching catechetical instruction with

objective elements; for this use, they should excel in truthfulness,

careful selection of Ideas, and pedagogical clarity; and

b) as images for properly cultivating the powers of the

senses and the Imagination; for this use they should have real

beauty and be effective in moving people.

In regard to these aids, the following are necessary functions:

—fostering studies concerning the criteria which should
guide the production and selection of these aids in keeping with

the particular aspects of the Christian message that are to be pre-

sented and the particular groups of people for whom they are
Intended; and

—Instructing catechists in a right use of these aids (it
often happens that catechists are ignorant of the proper nature

of visual language; It happens more often that audiovisual aids

used improperly lead to passive rather than active behavior; and

so on).

90



MASS MEDIA

123 The mass media have the effect, among other things, of

giving an aura of reality and actuality to the events, undertakings,

and ideas about which they speak, and, contrariwise, of diminish-

ing in popular estimation the importance of the things they are

silent about.

The message of salvation, therefore, must have a place

among the media of social communication (cf. IM, 3). It is not

enough to perfect the media that the Church already possesses

in this field, but rather it is necessary to promote cooperation

among the producers, writers, and actors who offer their services

for this purpose. Such cooperation requires that on the national

and international levels there be set up groups of experts who

can give genuine assistance if consulted about programs of

activities that pertain to religion.

Also, it is the function of catechesis to educate the faithful

to discern the nature and value of things presented through the

mass media. This, as is obvious, demands a technical knowledge

of the language proper to these media.

PROGRAMMED INSTRUCTION

124 Catechesis can and should use audiovisual aids so that it

will be better able to achieve its goal. In this area there is a new

method which is gaining ground more and more today and which

in the educational field is called ^'programmed instruction." It

ought not to be ignored.

In this matter, however, one must consider the difficulties

which arise, either from the truths to be taught, or from the

purpose of catechesis itself. Unprepared explanations are to be

avoided. Rather, both for preparing the programs, as well as for

expressing truths with the help of pictures, one should call upon

the joint effort of experts in sacred theology, in catechetics, and

in the art of audiovisual teaching.

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Chapter V

Organization for Catechesis

ORGANIZATION FOR CATECHESIS

125 The organization for catechesis within the area of every
Conference of Bishops consists chiefly of diocesan, regional and

national structures.

The principal purposes of these structures are:

a) to promote catechetical activities; and

b) to cooperate with other apostolic undertakings and

works (for example, with the liturgical commission, with associa-

tions for the lay apostolate, with the ecumenical commission, and

so on), because all these activities of the Church have a part, even

though in different ways, in the ministry of the word.

DIOCESAN STRUCTURES

126 The Decree Provido sane (cf. AA5, 1935, pp. 151 ff.) estab-
lished the Diocesan Catechetical Office, the function of which is

to supervise the entire catechetical organization. This diocesan

office should have a staff of persons who have special com-
petence. The extent and diversity of the problems which must

be handled demand that the responsibilities be divided among
a number of truly skilled people.

It is also the task of the diocesan office to promote and direct

the work of those organizations (such as the parish catechetical
center, the Confraternity of Christian Doctrine, and so on) which

are as it were the basic cells of catechetical action.

Permanent centers for training catechists should be set up by

local communities. It will thus become clear among Christian
people that the work of evangelization and the teaching of the

message of salvation pertain to all.

92



The Catechetical Office, therefore, which is part of the dio-

cesan curia, is the means which the bishop as head of the com-

munity and teacher of doctrine utilizes to direct and moderate

all the catechetical activities of the diocese.

No diocese can be without its own Catechetical Office.

REGIONAL STRUCTURES

127 It Is useful for a number of dioceses to combine their ac-

tions, bringing together for common benefit their experiences
and undertakings, their offices and equipment; for the dioceses

that are better provided for to give help to the others; and for a

common action program to be prepared for the region as a whole.

NATIONAL STRUCTURES

128 It is by all means necessary that the Conferences of Bishops,
and more directly, the Bishops' Catechetical Commission, be

equipped with a permanent structure.

This National Catechetical Office or Center has a twofold

task:

—to serve the catechetical needs of the country as a’
whole. The effort here would extend to publications of national

importance, national congresses, relations with the mass media,

and generally all those works and projects which are beyond the

powers of individual dioceses and regions;

—to serve dioceses and regions by publicizing cate-
chetical ideas and undertakings, by coordinating action, and by

giving assistance to those dioceses that are less advanced in

catechetical matters.

Another function of the National Office or Center is to co-

ordinate its own work with the action of the rest of the national
pastoral undertakings, and also to cooperate with the interna-

tional catechetical movement.

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Chapter VI

Coordination of Pastoral Catechetics

with all Pastoral Work

CATECHESIS AND PASTORAL ACTION
129 Since every important act in the Church participates in the
ministry of the word, and since catechesis always has a relation

to the universal life of the Church, it follows that catechetical

action must necessarily be coordinated with the overall pastoral

action. The aim of this cooperation is to have the Christian com-
munity grow and develop in a harmonious and orderly fashion;

for, surely, although it has distinct aspects because of the various

functions, it nevertheless strives toward a single basic goal.

It Is necessary, therefore, that catechesis be associated with

other pastoral activities (cf. Motu proprio, Ecclesiae sanctae, n.

17), that is, with the biblical, liturgical, and ecumenical move-

ments, with the lay apostolate and social action, and so on.

Besides, it must be kept in mind that this cooperation is necessary

from the very outset, that is, from the time that studies and plans

for the organization of pastoral work are started.

CATECHUMENATE FOR ADULTS

130 The catechumenate for adults, which at one and the same
time includes catechesis, liturgical participation, and community
living. Is an excellent example of an Institute that springs from the

cooperation of diverse pastoral functions. Its purpose is to direct

the spiritual journey of persons who are preparing themselves for
the reception of baptism, and to give direction to their habits of

thought and changes in moral living. It Is a preparatory school in

Christian living, an introduction to the religious, liturgical, charit-

able, and apostolic life of the People of God (cf. AG, 13-14; SC,
65; CD, 14). Not only the priests and catechists, but the entire
Christian community, through sponsors who act in Its name. Is
engaged in this work.

94



Chapter VII

Necessity of Promoting

Scientific Study

SCIENTIFIC STUDY

131 Because of the rapid development in present-day culture,

the catechetical movement will in no way be able to advance
without scientific study.

Hence it is necessary that the national organs of the Confer-

ences of Bishops promote joint research projects. Clearly it is

necessary that a program of questions to be researched be deter-

mined, that there be awareness of the questions already under

study and occasional consultation with the experts who are work-
ing on them, and that a study be undertaken of questions that

have not yet been researched, the necessary financial support for

this having been provided.

There can be subjects for research that have universal impor-

tance: for example, the relations between catechesis and modern
exegesis, between catechesis and anthropology, between cate-

chesis and the mass media, and so on. Because of the nature and

difficulties of such kinds of research, international cooperation is

often advisable.

95



Chapter VIII

International Cooperation and

Relations with the Apostolic See

INTERNATIONAL COOPERATION

132 The Apostolic College performs its function in a closely
cooperative way (cf. LG, 22-23; AG, 38; CD, 2, 4). Consequences
of this solidarity which affect catechesis have been considered a

number of times in this part of the Directory (for example. Chap-
ter II: comparing pastoral goals among neighboring countries;
Chapter III: establishing higher institutes; Chapter IV: working

out common aids; Chapter VII: doing scientific research).

International cooperation is also required in the ministry

of the word for immigrants.

The task to be accomplished is twofold. On the one hand,
the word of God must be brought to the immigrants. Because of
the differences in language, culture and customs, this requires an

exchange both of information and of persons between the

churches of the countries from which the immigrants come and
the churches of the countries which accept them. On the other
hand, it is necessary that this ministry of the word make the
Christians of the host countries aware of the pressing problems of

the immigrants, and ready to welcome them out of brotherly love.

International cooperation is also required for the catechesis

of tourists. It is clear that "tourism," as it is called, is spreading

more and more among all nations (cf. Directorium Generale pro
ministerio pastorali quoad "turismum," passim).

International cooperation must show regard for the tasks and
conditions of the local churches. Hence, those countries that

have made greater advances in personnel, in economic goods,
and in scientific research, should assist the other countries that

have not progressed that far, but should not impose their own
styles of thinking and acting, nor their own methods.

96



HOLY SEE

133 Just as Peter was made the head of the Apostolic College
and the foundation upon which the Church is built, so the Suc-

cessor to Peter, namely, the Roman Pontiff (cf. LG, 22), is the
visible head of the College of Bishops and of the entire People

of God. He fulfills his universal office of teaching and of ruling
as Vicar of Christ and Shepherd of the whole Church (cf. LG, 22),
always for the welfare and spiritual development of the People of

God. He can, however, freely carry out this office according to
the needs of the Church, either in a personal way, or in a strictly

collegial way, that is, together with the bishops of the entire

Church. The personal way he exercises either by his own acts or
through acts of his ministers, principally by acts of the Offices of

the Roman Curia.

SACRED CONGREGATION FOR THE CLERGY

134 The central responsibility for catechesis in territories of
so-called common law has been entrusted to the Sacred Congre-
gation for the Clergy (Second Office). This Congregation has the

task of working out, of coordinating, and of moderating matters

that have to do with promoting the preaching of the word of God
and the works of the apostolate; it also has the task of publishing

information, and of promoting, as much as possible, collaboration
among the various countries.

This Office assists the development of and gives guidance to

offices that are in charge of catechesis.

It reviews and approves catechetical directories, catechisms,

and programs for preaching the word of God produced by Con-
ferences of Bishops. It encourages national catechetical con-

gresses, or It approves or calls International ones (cf. Const.

Apost., Regimini Ecclesiae universae, n. 69; Letter of the Secre-

tariat of State, August 20, 1969, N. 143741).

97



ADDENDUM

The First Reception of the Sacraments
of Penance and the Eucharist

Among the tasks of catechesis, the preparation of children
for the sacraments of Penance and the Eucharist is of great im-

portance. With regard to this, it is held opportune to recall cer-

tain principles and to make some observations about certain
experiments that have been taking place very recently in some
regions or places of the Church.

THE AGE OF DISCRETION

1 The suitable age for the first reception of these sacraments is

deemed to be that which in documents of the Church is called
the age of reason or of discretion. This age "both for Confession

and for Communion is that at which the child begins to reason,
that is, about the seventh year, more or less. From that time on
the obligation of fulfilling the precepts of Confession and Com-
munion begins" (Decree Quam singulari, I, AAS, 1910, p. 582).
It is praiseworthy to study by. research in pastoral psychology and

to describe this age which develops gradually, is subject to var-

ious conditions, and which presents a peculiar nature in every

child. One should, however, be on guard not to extend beyond
the above-mentioned limits, which are not rigid, the time at which

the precept of Confession and Communion begins to oblige
per se.

FORMATION AND GROWTH OF THE MORAL
CONSCIENCE OF CHILDREN

2 While the capacity to reason is evolving gradually in a child,

his moral conscience too is being trained, that is, the faculty of

judging his acts in relation to a norm of morality. A number of
varying elements and circumstances come together in forming
this moral conscience of a child: the character and discipline of

his family, which is one of the most Important educative factors

98



during the first years of a child's life, his associations with others,

and the activities and the witness of the ecclesial community.

Catechesis, while carrying out its task of instructing and forming

in the Christian faith, puts order into these various factors of

education, promotes them, and works in conjunction with them.

Only in this way will catechesis be able to give to the child timely

direction toward the heavenly Father and correct any goings

astray or incorrect orientations of life that can occur. Without

doubt children at this age should be told in the simplest possible

way about God as our Lord and Father, about his love for us,
about Jesus, the Son of God, who was made man for us, and who
died and rose again. By thinking about the love of God, the child

will be able gradually to perceive the malice of sin, which always

offends God the Father and Jesus, and which is opposed to the
charity with which we must love our neighbor and ourselves.

IMPORTANCE OF EXPLAINING THE SACRAMENT
OF PENANCE TO CHILDREN

3 When a child begins to offend God by sin, he also begins to
have the desire of receiving pardon, not only from parents or

relatives, but also from God. Catechesis helps him by nourishing

this desire wholesomely, and it instills a holy aversion to sin, an

awareness of the need for amendment, and especially love for
God. The special task of catechesis here is to explain in a suitable

way that sacramental Confession is a means offered children of
the Church to obtain pardon for sin, and furthermore that it is

even necessary per se If one has fallen into serious sin. To be
sure, Christian parents and religious educators ought to teach the

child in such a way that above all he will strive to advance to a
more intimate love of the Lord Jesus and to genuine love of
neighbor. The doctrine on the sacrament of Penance Is to be

presented in a broad framework of attaining purification and

spiritual growth with great confidence in the mercy and love of

God. In this way, children not only can little by little acquire a

delicate understanding of conscience, but do not lose heart when
they fall into some lesser fault.

The Eucharist is the summit and center of the entire Christian
life. In addition to the required state of grace, great purity of

soul is clearly fitting for the reception of Communion. One must
be very careful, however, that the children do not get the impres-

99



sion that Confession is necessary before receiving the Eucharist

even when one sincerely loves God and has not departed from
the path of God's commandments In a serious way.

CERTAIN NEW EXPERIMENTS

4 In very recent times in certain regions of the Church experi-
ments relative to the first reception of the sacraments of Penance

and of the Eucharist have been made. These have given rise to

doubt and confusion.

So that the Communion of children may be appropriately
received early, and so that psychological disturbances in the fu-

ture Christian life which can result from a too early use of Con-

fession may be avoided, and so that better education for the spirit
of penance and a more valid catechetical preparation for Confes-
sion itself may be fostered, it has seemed to some that children
should be admitted to first Communion without first receiving
the sacrament of Penance.

In fact, however, going to the sacrament of Penance from the

beginning of the use of reason does not In Itself harm the minds

of the children, provided it is preceded, as it should be, by a

kind and prudent catechetical preparation. The spirit of penance

can be developed more fully by continuing catechetical instruc-
tion after first Communion; likewise, there can be growth in
knowledge and appreciation of the great gift that Christ has given

to sinful men in the sacrament of the pardon they will receive
and of reconciliation with the Church (cf. LG, 11).

These things have not prevented the introduction in certain

places of a practice in which some years regularly elapse between
first Communion and first Confession. In other places, however,
the innovations made have been more cautious, either because
first Confession was not so much delayed, or because considera-
tion is given the judgment of the parents who prefer to have their
children go to the sacrament of Penance before first Communion.

THE COMMON PRACTICE IN FORCE MUST BE
HIGHLY ESTEEMED

5 The Supreme Pontiff, Pius X, declared, "The custom of not

admitting children to Confession or of never giving them absolu-

100



tion, when they have arrived at the use of reason, must be wholly

condemned" (Decree Quam singulari, VII, AAS, 1910, p. 583).
One can scarcely have regard for the right that baptized children
have of confessing their sins, if at the beginning of the age of

discretion they are not prepared and gently led to the sacrament

of Penance.

One should also keep in mind the usefulness of Confession,
which retains its efficacy even when only venial sins are in ques-
tion, and which gives an increase of grace and of charity, in-

creases the child's good dispositions for receiving the Eucharist,

and also helps to perfect the Christian life. Hence, it appears the

usefulness of Confession cannot be dismissed in favor of those

forms of penance or those ministries of the word, by which the

virtue of penance is aptly fostered in children, and which can be

fruitfully practiced together with the sacrament of Penance, when
a suitable catechetical preparation has been made. The pastoral

experience of the Church, which is illustrated by many examples
even in our day, teaches her how much the so-called age of
discretion is suited for effecting that the children's baptismal

grace, by means of a well-prepared reception of the sacrments

of Penance and of the Eucharist, shows forth its first fruits, which

are certainly to be augmented afterwards by means of a continued
catechesis.

Having weighed all these points, and keeping In mind the
common and general practice which per se cannot be derogated
without the approval of the Apostolic See, and also having heard

the Conferences of Bishops, the Holy See judges it fitting that the

practice now in force in the Church of putting Confession ahead
of first Communion should be retained. This in no way prevents
this custom from being carried out in various ways, as, for in-

stance, by having a communal penitential celebration precede or
follow the reception of the sacrament of Penance.

The Holy See is not unmindful of the special conditions that
exist in various countries, but it exhorts the bishops in this impor-

tant matter not to depart from the practice in force without hav-

ing first entered into communication with the Holy See in a spirit
of hierarchical communion. Nor should they in any way allow
the pastors or educators or religious institutes to begin or to

continue to abandon the practice in force.

101



In regions, however, where new practices have already been
introduced which depart notably from the pristine practice, the

Conferences of Bishops will wish to submit these experiments to

a new examination. If after that they wish to continue these
experiments for a longer time, they should not do so unless they

have first communicated with the Holy See, which will willingly

hear them, and they are at one mind with the Holy See.

102



The Supreme Pontiff, PAUL VI, by a letter of his Secretariat
of State, n. 177335, dated March 18, 1971, approved this General

Directory together with the Addendum, confirmed it by his
authority and ordered it to be published.

Rome, April 11, 1971, Feast of the Resurrection of Our Lord.

John J. Cardinal Wright, Prefect

^ Pietro Palazzini, Secretary

103



INDEX
(References are to paragraph numbers unless otherwise indicated)

adaptation, 13, 34

Addendum, pp. 98-102
adolescence, 83

importance, 82

see also Youth
adoption, 54, 60

adults, 19, 75, 79

catechesis, 20

catechesis: special functions, 97

faith, 104

fellowship and loneliness, 93
group catechesis, 76

need of catechesis, 92
special forms of catechesis, 96

abbreviations:

Vatican II documents {Foreword)
age levels, 77

age of reason {Addendum, 1)
aged, the: neglected, 95

aids in catechesis, 116

angels, 51

animism, 7

Anointing of the Sick, 57

anthropology, 59, 61, 111, 112.b

apostolate, 66, 92, 96.b, 125.b, 134

aptitude for, 113

education and, 107

impediments in, 9
mission of each person, 9

Apostles, 12, 13, 14

Apostolic College, 132

assent, 15

atheism, 49

Vatican II and, 7

audiovisual aids, 122

authority:

Magisterium, 45

parental, 78

autonomy: youth, 86

Baptism: effects, 57

of infants, 78
preparation for, 19

the Trinity and, 47

baptized, the: priesthood, 65

belief, see Faith.

believers, 21, 77

present and past times, 2.b

Bible: catechetical formation, 112.

a

Church's relation to, 14

inspiration, 14

interpretation by the Church, 14

priests and, 115

reading, 24

bishops, 35, 126

catechetical formation, 108

catechetical responsibility {Fore-

word)

consultation with {Foreword)

deposit of faith, 13

pastoral office; decree on {Fore-
word)

books, 121

brotherhood, 9, 58

catechesis:

advanced {Foreword)

age levels, 77

associated with other activities,

129

bearing fruit, 32

beginning of, 38

changes in life's circumstances,

96.d

chief form, 20

Christian unity, 27

Christocentrism, 40
communion with God, 23
content: organic and living, 39

relations, 37

disposing man; the Spirit, 23
distribution of responsibilities,

107

divine love, 10

efficacy of word of God in, 32
evangelization, 18

experience; art of teaching, 113

fidelity, 34

forms, 19, 46

functions, 21

goal, 38

grace of faith, 22

104



hierarchy of truths in, 43

knowledge of the faith, 24
methods to meet various needs,

77

moral life, 63

nature and purposes (Foreword)

norms, 106

object of, 39

perfection in action, 89

rational foundations, 88

renewal, 7

sources, 45

theocentric and trinitarian, 41
three elements, 41

various cultures and accord, 37
various elements; Christ the

center, 41

catechetical formation:

objective, 111

principles taught while work is
done, 112.

c

Catechetical Office, 126

catechetics:

active response of the cate-

chized, 75

errors in (Foreword)

fitting into general pastoral ac-

tion, 35

functions, 31

grace and prayer, 71
higher institutes and schools, 109
learning art of, 113

methodology, 46, 70
national activities, 108

preparation of personnel, 109
preparing programs of, 107
purpose, 17

as remedy, 9

renewal; helps, 9

catechisms: approval, 119.

e

the Directory and (Foreword)
ministry of the word (Foreword)
purpose, 119

catechists:

boundaries around role of, 71
cooperation with parents, 79

formation of, 108, 115

function, 71

permanent training centers, 126
place in group study, 76
spiritual life, 114

as witnesses, 76

catechumenate, 19, 96.

a

for adults, 130

Catholic Church:

Christian principles, 65

Catholic doctrine, see Doctrine,

charisms, 66

charity: fruits of, 60
perfection, 64

spiritual life, 114

theological virtue, 23

see also Love

childhood: importance, 79

children:

age of reason (Addendum, 1)
care for those not attending

school, 80
catechesis; activity, 79

education in prayer, 78

group catechesis, 76

intellectual development, 79

interior education, 79

maladjusted, 91

marriage and, 59

moral conscience (Addendum, 2)
penance and minds of (Adden-
dum, 4)

religiously indifferent families,

81

Christian life, 35, 38, 52

active response, 75

catechesis in adolescence, 84

growth of, 129
influences on, 2.b

new man, 60
pastoral promotion of, 20
principles, 65

stimulation of, 107

witness to the Incarnation, 53

Christian message:

audiovisual aids, 122.

b

communicative power, 113
excellence of, 114

see also Gospel message

Christian unity:

catechesis, 27

Christianity:

faith and human progress, 4
manifesting true nature of, 5

outstanding elements of, 47
presenting entire content of, 38

systematic study of, 96.f

Church:

act of living tradition, 13

Bible and, 14

Christ present in, 12

105



as communion, 66
community of believers, 21
deposit of revelation in, 32

directed by Christ, 13

diversity of gifts and offices, 66

Eucharist and, 58

foundation: Christ, 40

freedom and, 61
indefectible, 65

living tradition, 13

mission, 1, 67

mission {Foreword)

mother of the faithful, 65
mystery of Christ, 55

not of this world, 67

perfection, 69

primordial sacrament, 55

prophetic ministry, 37

purification and renewal of
members, 65

as sacrament, 28

salvation, 49

saving institution, 65, 67

sign of faith, 35

spiritual condition today, 6

transmission of revelation, 47

witness bearing, 35

Church and the world, 4, 26, 28,

49, 67, 97.C

Church laws, 63, 106

churches, 66

civil laws, 63

civilization: blessings and dangers,
97

technical, 5

collaboration, 119.

a

College of Bishops, 133

Commandments of God, 63, 64

communication: facility in. 111,
112.b

communications media:
effect, 123

help in renewal, 9

international influence, 2.b

spread of errors through, 5

values in, 123

Communion, Holy:
age of reason {Addendum, 1)
proper reception of {Addendum,

3)

communion with God, 23

community, 3, 59

106 —

Conferences of Bishops, 46, 108,
128

consultation with, {Foreword)

experiments {Addendum, 5)
confession:

age of reason {Addendum, 1)
before Communion {Addendum,

3)

efficacy {Addendum, 5)
Confirmation: effects, 57

Confraternity of Christian Doctrine,

126

Congregation for the Clergy, 134

conjugal chastity, 59

conscience:

children {Addendum, 3)
formation, in children {Adden-

dum, 2)
Magisterium and, 63

contemplation, 13

continuing education, 9, 110

conversion, 18, 22

act of faith, 75

cooperation, 92, 103, 115, 123,

125. b, 129

catechists and parents, 79

coordination, 117, 128

countries:

differing conditions in {Fore-

word)

creation:

Christ and, 50

economy of salvation, 51
explaining, 51

salvation oriented, 51

culture, 37, 67, 97, 112.b

borrowing from various cultures,

8

religion and, 5

transmission of faith, 2.

a

curriculum, 109

deacons, 115

death, 54, 69, 94, 95

deductive method, 72

democratization:

religious pluralism, 3

deposit of faith, 13

determinism, 61

dialogue, 27, 28

dignity, 37, 49, 59, 61, 64, 66

diocesan structures, 126

directories:

catechetical, 77

concern of, 117



directors, 110

The Directory:

purpose {Foreword)

things to be held by all (Fore-

word)

discipline, 79

divination, 7

docility, 63

doctrine, 112. a, 121

faithful presentation, 119

hierarchy of truths, 27

dogmatic formulas, 73

earthly goods, see Temporal goods

ecumenical dialogue, 27

education:

apostolate and, 107

extending time for youth, 82

interior activity, 75

seeking new ways, 8
end of the world, 51

Episcopal Conferences.

see Conferences of Bishops,

episcopal succession, 13

episcopates, see Bishops,

equality, 66

eschatology, 69

eternal life, 15, 29, 41, 60

Eucharist: brotherliness, 58

center of Christian life {Adden-

dum, 3)
center of sacramental life, 58

Christ in, 55

efficacy: building up the Church,
58

first reception (Addendum)
liturgical ministry, 17

living worship, 25

reality, 58

see also Communion; Mass,
evangelization, 7, 9, 17, 100, 126

churches recently established, 19

renewal in, 2.

a

existence:

Christian meaning, 21, 74.

c

experience:

methodology, 112.

c

religious, 24

results, 74

revelation and, 74.

b

experiments:

first Communion (Addendum, 4)
testing, 119.d

faith, 47, 119

activity, 75

of adults, 92

carrying out works of, 23

conversion, 22

crisis in, 5, 6

cultural tradition, 2.

a

danger for, 48

death approaching, 95

degrees of life of, 30

development of life of, 30
enlightened, 21

eternal life, 15

free response, 3

as gift, 10

grace and, 13

human progress and, 4
human questions and, 49
increase in, 13

infants, 78

intellectual building up; youth,

88

knowledge of, 24
life of, 23

living and mature, 49

maturing of, 36

maturity, 21, 28, 38

mission of minister of the word,

16

mission of the Church, 1

object of, 39

pastoral action, 104

permanence of, 2.b
rational foundations, 97.

d

response to the word of God, 15
seeking new ways: the educated,

8

signs of, 35

two aspects: grace, revelation, 36
understanding, 53

various cultures and, 8

family, 59, 104

development of children (Ad-
dendum, 2)

fatalism, 4

fellowship, 93

fideism, 97.

d

fidelity, 34

financial support, 107, 131

first Communion:
confession before, to be retained
(Addendum, 5)

experiments (Addendum, 4)
formulas, 73

107



fortitude, 60

freedom, 4, 61, 71

psychological difficulties, 61

subject to Magisterium, 63

future happiness, 16

future life, 44, 69

glory, 69

glory of God, 52

God: communicates himself, 10
creator; Old Testament, 51
divine will; faith, 15

knowledge of, 49
love, 16, 65, 107

love for man, 42, 53
love of the Father, 41

love; the sacraments, 56

modern regard for, 5
mystery of, 47

object of faith, 39

omnipotence, 51

presence made visible, 7
remoteness; absence, 48

unity, 47

will of, 48, 64

Good News, the, 3
see also Christian message

Gospel message:

communicating. 111

progress and, 4

teaching, 113

see also Christianity

Gospels:

evangelization, 18

pre-eminence, 12, 13

relevance, 97.

d

grace, 40, 48, 63

adherence, 71

faith and, 13, 36

faith and the word, 3
freedom and, 61
response to, 30

sacraments, 55, 56

groups, 76

heaven, 67

hierarchy, 65

history, 21, 52, 67

holiness, 13, 62, 64

vocation, 66

Holy Orders, 57, 115

Holy See, 133

{Addendum, 5)

Holy Spirit, 13, 22, 30, 41, 44, 45,

47, 57, 60, 62, 63, 65, 68, 114

Confirmation, 57

indwelling, 60
presence and action in the

Church, 65

hope, 29, 44, 53, 60, 68, 69, 95,

96.d

human condition, 3
seeking new ways, 8

human life, see Life.
human person, 4
humility, 48, 114

Ignatius, Saint, 53

ignorance, 9

immigrants, 132

Incarnation, 12, 53

economy of salvation, 41
greatest work of God, 50
mystery of, 53

purpose, 41

salvation of man, 42
see also Jesus Christ

indifference, 6, 81

inductive method, 72, 73
infancy, 78

infant baptism, 78

infants: right orientation, 78

institutions, 103

intellectuals, 5

international catechetical move-
ment, 128

international congresses, 134

international cooperation, 98.8

in research, 131

internationalism:

communications media, 2.b

irreligion:

spread of faulty opinions, 5

Israel, 51, 65

Jesus Christ, 15, 44, 48, 61, 65, 107
center of economy of salvation,

52

center of Gospel message, 40

close communion with men, 53
divinity, 53

God's love, 9

importance, 39

love, 49

mediator, 12, 40

offices; and baptism, 57
parables, 74.

b

108



present in his Church, 12

prophetic office, 65

resurrection, 50

resurrection; omnipotence, 51

sacramental efficacy through, 55

salvation, 8, 47

savior and redeemer, 54

true man, true God, 53

truths to be believed, 16

see also Incarnation; Redemption

joy, 53, 79

judgment after death, 69

judgment, divine, 44

justice, 9, 49

justification, 60

knowledge: signs, 72

teaching catechesis, 113

language, 32, 34

last judgment, 69

laws of the Church, 63, 106

leisure, 96.

e

life, 16, 30, 37

Christian interpretation, 26

crises in, 92

God's plan in, 21

meaning and importance, 2.b
principal events of, 96.

c

purpose, 41

seeking meaning of, 84, 96.

c

a unified whole, 94

liturgical life, 25

liturgical year, 115

liturgy, 17, 45, 48

participation, 25

surpassing sacred action, 25

local churches, 132

loneliness, 93

love: Christian charity, 93

grace, 48

life of charity, 64
in marriage, 59

a new precept, 64
penance and {Addendum, 3)
vocation, 66
witness to, 9

Luke, Evangelist, 12

magic, 7

Magisterium {Foreword), 13, 36, 47,

59, 63, 75

duty of, 38

man: Church and the world, 4

plan of salvation, 11

sciences about, 112.

b

ultimate end, 42

vocation, 15

manuals, 121

marriage:

Christ and the Church, 93
duties, grace, dignity, 59

indissolubility, 59

religious instruction, 59

martyrs, 63

Mary, Virgin, 43, 78

full of grace, 68

model of the Church, 68
mother of God, 68
veneration, 68

Mass, 55, 57

sacrifice of the cross, 58

see also Eucharist

matrimony, see Marriage,

maturity, 65, 70, 86

meditation, 25

memory, 73
message of salvation, 2.b, 16, 33

37, 38, 126

communication media, 123
manuals, 121

methodology, 46, 111
definition, 112.

c

experience, 74

joint study, 76

principles of, 70

minimalism, 9

ministry of the word {Foreword), 7
adaptation in, 13

aids {Foreword)

based on redemptive Incarna-
tion, 12

Biblical beginnings, 14

faith and grace, 3
forms, 9, 17

function, 16

immigrants, 132

knowledge of the situation, 99
living tradition, 13

Magisterium and, 13

renewal; crisis, 9

results, 99

revelation: deeds and words, 11
this world, 4

voice of living tradition, 13

modern world: change in, 2
monotheism, 47

moral law, 59, 61, 63

109



absolute norms, 63

moral life, 7, 63

infants, 78

moral questions, 97.

b

moral virtues, 78

morality: pastoral action, 104

mothers, 78

mysteries, 115, 118

basic truths, 43

Mystical Body, 43

National Catechetical Office, 128

national directories, 1

national structures, 128

natural law, 59, 61

naturalism, 86

nature worship, 7

norms: external criteria, 106

obedience of faith, 15, 64

old age:

eschatological witness in, 95

importance, 95

Old Testament, 51

opinions, 119, 121

Ordinaries, 119.

c

see also Bishops

ordination, 57, 115

organization for catechesis:

purposes, 125

paganism, 7

parents, 78, 115, 121

adequate formation, 78
cooperation with catechists, 79

parish catechetical center, 126

past, 44

pastoral action:

ambivalent human situations, 102
coordination of, 129

goals, 104

means to be used, 105
organs on national level, 98
program, 103

regional goals, 104

reports, 98

pastoral theology:

principles of (Foreword)

pastor work:

catechetics in, 35

promoting Christian life, 20

Paul VI, Pope, page 103

pedagogical method, 46

pedagogy, 33

Penance, sacrament of, 57

explaining to children (Adden-

dum, 3)
first reception (Addendum)

penance, spirit of (Addendum, 4)
People of God, 38, 52, 65
hope in, 9
pilgrimage, 65

perfection, 66

personality, 78

full development of, 94
Peter, Apostle, 133

Pius X, Pope:

children and confession (Adden-
dum, 5)

pluralism: democratization, 3

fact to be faced, 3

pope, 65, 133

prayer, 22, 25, 30, 114

catechists, 71

education of children, 78

in secret, 25

taste for; children, 79

prayers: formulas, 73

preaching, 13, 115, 134

pre-adolescence, 83

prejudice, 58

priesthood, 57

ministerial and common, 66
priests, 115

procreation, 59

programmed instruction, 124
programs, 118

progress, 4, 5

prudence, 63, 114

psychology, 112.

b

purgatory, 69

purification (Addendum, 3), 65

questioning (methodology), 75

questionnaire, 101

reason, 49, 97.

d

redemption, 50, 54

liberation from sin, 62

regional structures, 127

religion: culture and, 5

modern civilization, 5
social changes and, 2

social unity and, 3

religions, 40

religious conditions:

effect of investigation, 102

investigation of situation, 100

no



method of investigation, 101
re-evangelization, 6

religious education:

children and adolescents, 19

experience, 24

Holy Spirit, 41

schools of, 109

see also Catechesis

religious freedom, 28

religious practice:

indifference, 81

renewal, 66, 97.

b

forms, old and new, 9

repentance, 62

research, 98.7, 131

responsibility, 23, 61, 64, 107

revelation:

Christian message (Foreword)

content of, 36

deeds and words, 11

definition, 37

experience and, 74.

b

God's gift, 10

gradual, 38

perfected in Christ, 12

pre-eminence, 45

unity of deeds and words, 11

Roman Curia, 133

sacraments:

actions of Christ in the Church,

55

administration, 55

catechesis on, 57

efficacy, 55

faith, 56

full meaning of, 56
grace and sin, 56
preparation for, 106

signs, 57

value, 55

worthy reception, 56

Sacred books, see Bible,

sacrifice, 35

saints, 45, 63, 68, 83

salvation:

Church's objective, 49

configured with Christ, 42

the creation and, 51

divine plan, 21, 26

economy of, 39
history of, 47, 52

knowledge of mystery of, 24

more than redemption from sin,
62

mystery of, 44, 54

Old Covenant, 33
plan of, 47

revelation; deeds and words, 11

sin and work of, 62
unity of divine plan, 8

worked out in time, 44
see also Message of salvation

sanctification, 55

scholasticates, 115

school children, 79

sciences, 38, 112.

b

scientific study, 131

second coming of Christ, 41

sects, 7

secularism, 5

secularization, 6, 48

seminaries, 115

separated Christians, 66

sermons, 96.

f

sick, the, 57

signs, 72

sin, 47, 60

fall of man, 62

liberation from, 62

malice of (Addendum, 2)
sacraments and, 56

transmitted, 62

social change, 1, 2, 97, 104

social classes:

faith related to social structures,

6

social life, 78

social relations, 97.

b

society: improvement of, 29

solidarity, 23

specialists, 119.

b

spiritual life, 25, 105, 115

subjectivism, 86, 89

suffering, 57

suggestions (Foreword)

superstition, 7

syncretism, 7

synthesis, 73

talents, 48

teachers of religion in public

schools, 115

teaching, 112.

b

principles, 70

111



temporal goods, 42, 44, 61, 97.

c

Gospel message reduced to, 9

terminology, 107

texts; textbooks, 71, 120

theology, 17, 36, 38, 111, 112.a,

119.a

instruction; age, 83

theory, 112.

c

tourists, 132

tradition, 13, 16, 45, 119

growth in understanding, 13

learning, 24

living, 13

transsubstantiation, 58

travel, 96.

e

Trinity, 60

mystery of God, 41
plan of salvation, 47

revelation of, 47

truth, 48, 73

truths: four categories, 43

hierarchy of, 43

to be believed, 16

understanding, 13

unity, 55

religion in society, 3

values, 8, 23, 40, 45

adolescent search for, 85

culture and religion, 5

youth, 87

Vatican Council I, 73

Vatican Council II:

abbreviations of documents
(Foreword)

atheism, 7

virginity, consecrated, 59

virtues, theological:

infant development, 78

vocation, 66

wisdom, 94

witness bearing, 22, 49, 66

the aged, 95

catechists, 76

making God present, 7
necessity, 35

works of charity, 48, 49

world history, 52

worship, 48

true nature of, 48

Wright, John J. Cardinal, page 103

young adulthood, 83

young adults: group catechesis, 76

youth: action necessary for, 89

autonomy, 86

catechesis for those not attend-

ing school, 90

Christian understanding of life,

84

distrustful, 82

faith, 86

group catechesis, 76

groups, 87

importance, 82

intellectual demands, 88

maladjusted; catechesis, 91

searching for meaning, 84

temptation to leave the Church,

82

values, 85, 87

zeal, 9

112





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