Ifs_catechesis and the Sacred Scriptures

Diocesan Catechetical ApostolateDiocese of TalibonBohol, Philippines

CATECHESIS AND THE SACRED SCRIPTURES

Pagpatin-aw sa mga termino:Catechism = libro o tamdanan alang sa catechesisCatechetics = the study of the nature, methods, goals, sources of catechesis, the modern stress on inculturation

and contextualization1

Catechesis = usa ka pulong nga gigamit sa karaang mga Griyego alang sa teatro o pasundayag ug kini nagkahulogan og “paghimog tingog sama sa usa ka echo."2 Kining pulonga maoy gigamit sa bag-ong mibuswak nga Simbahan alang sa nag-unang gimbuhaton sa paghimog mga disipulo. Kining pagsangyaw sa kaluwasan kinahanglang matibuok3, ang mga buhat ug mga trabaho makamugna og "echo" diha sa hunahuna ug sa kasingkasing sa namati sa pagsangyaw, aron sa paghatag og kausaban sa ilang tibuok nga kinabuhi.

= the form of ministry of the Word whose purpose is “to make men’s faith become living, conscious, and active, through the light of instruction.”4

= an education of children, young people, and adults in the faith, which includes especially the teaching of Christian doctrine imparted in an organic and systematic way, with a view toward initiating the hearers into fullness of Christian life.”5

= a basic and essential formation centered on what constitutes the nucleus of Christian experience, the most fundamental certainties of faith and the most essential evangelical values.”6

Mga kahimatngon gikan niining mga paghulagway:7

Ang Catechesis dili lamang mao ang pagtudlo diha sulod sa classroom.Ang Tumong: pag-edukar diha sa pagtuo. Kini naglakip dili lang sa tibuok nga kinabuhi sa pagtuo apan usab sa kalidad sa pagtuo.

Kining maong “pagtudlo” ikahatag dili lamang ngadto sa kabataan ug kabatan-onan, apan usab ngadto sa mga hamtong.Ang “Oo” (o pagsanong) sa pagtuo gikinahanglan sa matag ang-ang sa kinabuhi sa usa ka tawo – usa ka personal ug responsabling lihok sa pag-surrender sa kaugalingon ngadto sa Pulong sa Dios ug pagsalig niini, ug pagpaningkamot nga madugangan ang kahibalo sa mas lawom nga kahulogan niining maong Pulong.8

Ang uluhang tinubdan sa catechesis mao gayud ang Balaang Kasulatan ug Tradisyon, kini maoy nahimong usa ka balaan nga panudlanan (a single sacred deposit) sa Pulong sa Dios nga gipiyal sa Simbahan.9 Kini napadayag (expressed) diha sa mga doktrina, pagtulun-ang moral, ug liturhiya sa Simbahan. Ang Balaang Kasulatan maoy labing mahinungdanon nga tinubdan alang sa pagsangyaw ug pag-edukar diha sa Pagtuo tungod kay kini mao ang linamdagan (divinely inspired) nga Pulong sa Dios. Tungod niini, ang Balaang Kasulatan maoy naglangkob sa dili kapulihan nga giya ug tinubdan alang sa tanang porma sa pangalagad sa Pulong (ministry of the Word).10

Kining giingong “inspired” nagkahulogan nga ang Balaang Kasulatan nagtanyag o nagpresentar sa buhing Pulong sa Dios diha sa tawhanong pinulongan. God’s message is communicated in the Scriptural narrative of “deeds and words which are intrinsically bound up with each other. As a result, the works performed by God in the history of salvation show forth and bear out the doctrine and realities signified by the words; the words, for their part, proclaim the works,

1 New National Catechetical Directory for the Philippines (NNCDP) 114.2 Etymology and use of the word "catechesis ": cf. Dizionario dei Concetti Biblici del Nuovo Testamento, EDB, Bologna

1986, p. 533.3 First proclamation or "kerygma": cf. Dizionario dei Concetti Biblici..., p. 529.4 Christus Dominus 14.5 Catechesi Tradendae (CT) 18.6 General Directory for Catechesis (GDC) 67.7 NNCDP 115-116.8 CT 20.9 Cf. Dei Verbum (DV) 10; CT 27.10 NNCDP 133.

and bring to light the mystery they contain.”11 Ang Kasulatan nagpakita sa naga-uswag nga pagpadayag sa Dios ug sa Iyang plano sa Kaluwasan. Kini makita diha sa pagkamanaglahi apan pagkadugtong sa duha ka Testamento: ang Daang Kasabutan nagasaad ug nagapunting ngadto sa Bag-ong Kasabutan diha ni JesuCristo kang kansang hingpit (definitive) nga pagpadayag sa Dios atong makaplagan. Kining naga-uswag nga pagpadayag diha sa Bibliya nagpakita usab nga ang Kasulatan usa ka libro, dili lamang usa ka kolesyon sa nagkadaiyang mga teksto. Sa katapusan, kini ang libro sa Simbahan, ang Kristohanong katilingban, nga maoy mitanyag niini sa linangkob nga paagi, makasaysayanong mipuyo niini, ug pinaagi sa Magisterium12 mipasabut niini.

Gikan sa Kasulatan ang catechesis nagpili sa mga teksto, mga panghitabo, mga personalidad, mga tema ug mga simbolo nga naghatag sa mga gikinahanglan sa Pagtuo. Ang ketekista dili malambigit sa scientific studies sa Kasulatan, apan makagamit siya sa mga resulta sa maong mga pagtuon kon kini makatabang sa pagpasabut sa mensahe sa Ebanghelyo, ngadto sa partikular nga ang-ang sa gitudlo-an.

Unsa man diay ang aktwal nga tahas sa Bibliya diha sa catechesis?13

1. Ang Bibliya makahimo paglihok o pagtandog dili lamang sa mga salabutan kondili labina gayud sa mga kasingkasing – nga mahimo kining formative (mag-umol) ug transformative (mag-usab) labaw sa iyang pagka-informative (maghatag og kasayuran).

2. Ang Bibliya mag-edukar o magtudlo sa mga Kristiyanos sa kasaysayan sa kaluwasan (salvation history)– giunsa pagpadayag sa Dios ang iyang kaugalingon dili pinaagi sa dili makita nga mga prinsipyo ug kamandoan, kondili pinaagi sa sugilanon nga gisaysay sa ordinaryong mga pulong ug mga buhat ni Yahweh diha sa kasaysayan sa Israel, ni JesuCristo, ug sa sinugdanan sa Simbahan.

3. Ang Bibliya naglangkob sa dili mapulihan nga tinubdan aron atong mailhan ug higugmaon si JesuCristo. Kon wala ang mga Ebanghelyo, wala gyud kitay kahimanan sa pagpamalandong sa presensiya ni Cristo dinhi sa atong kaugalingong kasinatian, dinha sa uban, ug dinha sa kalibutan.

Si San Pablo nag-ingon, “Ang tibuok Kasulatan gisulat uban sa lamdag gikan sa Dios ug mapuslanon kini alang sa pagtudlo sa kamatuoran, sa pagbadlong, sa pagsaway, ug sa pagtudlo unsaon pagkinabuhig matarong.”14 Usa kini ka maayong sumada sa kagamitan sa Kasulatan diha sa catechesis. Ang nahibilin alang sa kakugi ug kamamugnaon sa katekista mao ang “unsaon”: ang mga pamaagi sa pagtudlo (methods and approaches) nga gikinahanglan aron ang mga teksto sa Kasulatan mamahimong buhi alang sa lokal nga Simbahan sa iyang nahimutangan ug alang sa tagsa-tagsa ka sakop niining mga katilingban sa nagkalainlaing ang-ang sa ilang kristohanong pag-umol.15

Ang Balaang Tradisyon ug Balaang Kasulatan, suod nga nahiusa... nagagikan sa samang diosnong tuburan, paingon ngadto sa samang tumong ug nahimong usa ka balaan nga panudlanan (a single sacred deposit) sa Pulong sa Dios.16 Ang Tradisyon mahimong paga-ilhon isip proseso (process) nga pinaagi niini ang diosnong pagpadayag, nga gikan ni JesuCristo pinaagi sa mga apostoles, gimantala ug gitanyag sa katilingban sa Simbahan, o isip unod (content) sa pagpadayag nga gimantala. Mao nga ang buhing Tradisyon sa Simbahan, nga naglakip sa pulong sa Dios diha sa Balaang Kasulatan, mao ang agianan nga pinaagi niini ang pagpadayag sa kaugalingon sa Dios miabot dinhi kanato. Kay ang Balaang Kasulatan mitubo man gikan sa Tradisyon, kini usab pagahubaron pinaagi sa Tradisyon—ang kinabuhi, pagsimba, ug pagtulun-an sa Simbahan.17

Ang Dios nagpadayon sa pagpaila sa iyang kaugalingon karon pinaagi sa Kasulatan ug Tradisyon. Gikan niining hiniusang uluhang tinubdan nga Kasulatan ug Tradisyon midagayday ang nahimong tulo ka tradisyonal nga mga tinubdan sa catechesis: ang doktrina sa Simbahan (Doctrine), Katolikong moralidad (Moral), ug ang kinabuhi sa pag-ampo ug pagsimba nga gihimo sa Simbahan pinaagi sa iyang liturhiya (Worship). Kining mga tinubdan naporma diha sa aktibo nga dialogue tali sa Kasulatan ug sa inadlaw-adlaw nga kasinatian sa kinabuhi sa mga magtutuo. Out of this dynamic dialogue, originating in the apostolic experience, the Church has formed its faith in terms of creedal truths and doctrines, moral values and precepts, and personal prayer and sacramental worship.18

11 DV 2.12 The living teaching office of the Churc or the teaching authority of the Church13 NNCDP 138.14 2 Tim 3:16. cf. also Col 1:28; 3:16.15 NNCDP 139.16 Cf. DV 9, 10.17 Catechism for Filipino Catholics 83-84.18 NNCDP 144.

Catechesis and the Sacred Scriptures page 2

Most Excellent TheophilusBoth Luke’s Gospel (1:3) and the Book of Acts (1:1) are addressed to a man named Theophilus, whom Luke calls “most excellent” (kratistos). This honorific adjective, which in antiquity a person might use when approaching someone of a higher social class than himself, was deemed especially appropriate for addressing government officials. Indeed, Luke himself provides three examples of this usage: the letter of Lysias to the governor Felix (Acts 23:26), an address to the same man by Tertullus (24:3), and St. Paul’s speech to the governor Festus (26:25). It is not surprising, then, that many interpreters of Holy Scripture think Theophilus was a Roman political figure. This is an attractive and likely suggestion.

Many of these same biblical interpreters go on to contend that Theophilus was perhaps a sympathetic Roman ruler, but still a pagan, whom Luke was endeavoring to persuade of the truth of the gospel. They argue, in other words, that Luke’s intent in these two books was largely apologetic, rather much like Paul arguing his case before Festus and Agrippa (26:2–23). These exegetes believe that Luke was thus recommending the merits of the Christian faith to the official Roman world as represented in Theophilus.

One may mention two reasons for believing that this line of interpretation is not very likely. First, though the Book of Acts does contain several apostolic speeches of an apologetic nature, Luke’s two works on the whole are not marked by the directness and simplicity normally characteristic of an apologetic case. As many of those same biblical interpreters have shown, Luke’s thought and style are theologically very complex and subtle. He was clearly directing his Gospel and the Acts of the Apostles to mature believers already inside the Church.

Second, Theophilus himself was certainly no pagan, because Luke explicitly mentions his having been “catechized” (katechethes, Luke 1:4). This expression means that Theophilus had already received the normal basic instruction given within the Christian Church (1 Corinthians 14:19; Galatians 6:6). His experience in this respect was doubtless identical to that of Apollos, who also was “catechized” by Priscilla and Aquila (Acts 18:25).

The basic catechesis among Christians was essentially oral rather than literary. Indeed, this is indicated even by the etymology of the word “catechesis”: kata-echo, “by way of echo,” an expression suggesting much recourse to repetition. The fundamental teaching in the Church was to have an echo quality, involving a generous amount of “repeat after me.” Truly, this is how the gospel itself is handed on to each new generation of believers: “I received from the Lord that which I also delivered to you” (1 Corinthians 11:23). Catechesis is thus no place for innovation and experiment.

Nonetheless, the New Testament also indicates that deeper explorations and more detailed explanations were provided for Christians who had already been catechized in the basics. The Epistle to the Hebrews, for example, clearly distinguishing between these two types of teaching (5:12–6:2), says, “let us go on to perfection.”

Similarly, it was Luke’s intention to provide Theophilus with a deeper, more detailed, and “perfect understanding” of the doctrines of the faith, “just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us” (Luke 1:2–3). It was to


furnish this further instruction that Luke composed his Gospel and the Book of Acts.

Luke had in mind, of course, that these books would be read by other Christians besides Theophilus, and we would surely be mistaken if we imagined these books as intended for a private library. On the contrary, both works were composed for the very purpose which, in fact, they have always served in the Church, namely, the public proclamation of God’s Word within the church’s worship. Indeed, both books make pointed references to God’s people assembled for worship.

Why, then, is Theophilus himself the person addressed at the beginning of each work? Unless he is to be understood as a purely literary addressee, like the “Malcolm” of C. S. Lewis, the most reasonable explanation is that it was Theophilus who made the production of these books possible. At the very least this means that Theophilus supported Luke while he wrote the Gospel and Acts. All of us, in this case, are very much in his debt.

“Most Excellent Theophilus” first appeared in the December, 2002 issue of Touchstone. Click here for a

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The word catechesis is rooted in the Gk verb Katekhein to resound or echo.Catechesis and the Sacred Scriptures page 5

Editorial Commissionof the

CATECHISM OF THE CATHOLIC CHURCH

INFORMATIVE DOSSIER

INTRODUCTION

On November 15, 1986 the "ad hoc" Commission appointed by His Holiness John Paul II to prepare a Catechism for the Universal Church met for the first time; on February 14, 1992 it concluded its work; on June 25, 1992 the Supreme Pontiff will proceed to the formal act of approval of the text submitted to him by the Commission. The work will be entitled: "Catechism of the Catholic Church".

The composition of the Commission, which was highly representative; the more than five years of intensive work; the wide and, in several ways, qualified consultation on the level of the universal Church: these are elements for which it is to be expected that this new Catechism will enter history as a document that is not unworthy of the Ecumenical Council, which is an ideal point of reference to the Catechism and it will remain a work of permanent utility for pastors and catechists of the present generation as well as those of the third millennium, for whose service it was intended.

In order to facilitate the reception of the Catechism of the Catholic Church by the interested persons, but who are not as familiar with this kind of document and its literary genre, the editorial Commission thought to gather in a short, organic dossier some illustrative notes: 1) A note on "What is a catechism?"; 2) The iter of the "Catechism of the Catholic Church"; 3) Characteristics of the "Catechism of the Catholic Church"; 4) A brief Index of the work.

With reference to the catechism, Albino Luciani, a great catechist even during his few days on the See of Peter as John Paul I, in his book "New grains of catechesis " (Nuove briciole di catechetica, Vittorio Veneto, 1961, p. 50) wrote:

"Blessed be the Catechism! It is the 'king of books' used to say Pius XI, while Pius XII said: 'That small book is in itself more valuable than a huge encyclopedia; it contains the truths that are to be believed, the obligations that are to be fulfilled, the means for one's sanctification. What is there of more importance on earth? It is the book of wisdom, the art of living well, the peace of the soul, security in one's trial. It teaches us how to please God' (Pius XII, 8 June 1952)."

These words can also be applied to the Catechism of the Catholic Church. May this dossier help to prepare a good and receptive ground that the precious seed sown by the Catechism of the Catholic Church may yield abundant fruits.

Vatican City, June 15, 1992.

MOST REV. GIOVANNI LAJOLO


SUMMARY

The Catechism of the Catholic Church

Catechism of the Catholic Church

Course of its Preparation Characteristics

Table of Contents

Working Boards

THE CATECHISMIN THE HISTORY OF THE CHURCH

In front of the Catechism of the Catholic Church, there arise, here and there, among other things, the questions: what is, properly speaking, a "catechism"? Since when "catechisms" have existed in the Church?

Origin of the word

It derives from "catechesis ", a word which the ancient Greeks used in reference to the theatre and which means "to make resound like an echo"(1). This word, which does not appear neither in the Old Testament nor in the Gospels, was taken up by the nascent Church to indicate the primordial duty to make disciples (cf. Acts of the Apostles and the Pauline Letters). The proclamation of salvation was to be consolidated(2), the deeds and the work had to provoke an "echo" in the mind and in the heart of the listeners, to transform all their life. The " book " which, as time went by, became the normal aid for this duty was called Catechism.

What is a catechism

In a more common sense, a so-called text is that which contains the fundamental Christian truths, formulated in a clear way so that their understanding, apprehension and lively reception are made easier.

One should immediately clarify that this didactic-religious genre may assume very different concrete expressions according to their addressees: from bishops, parish priests or catechists who will make use of - among other things - such an instrument to catechize: catechismus maior; up to the child, the young person or the adult, in different levels and circumstances, who are catechized by means of this book: catechismus minor.

A book with various titles and sub-titles

It is to be recalled that throughout the centuries various titles were used, together with or in place of that of catechism: for example, "Christian Doctrine", "Compendium of the Faith", "Cartilla", or, as it has already


been said, the catechism texts were sub-titled "Maior", "Minor", "Parvus", etc... These vary partially either in their structure or in their particular aspect which they underline, but, because of their contents and finality, enter in the general category of catechisms.

Were they always books?

Almost always, though in a reduced number of copies prior to the invention of printing. In ancient times and in the Middle Ages, to make good for the lack of manual copies, the system of "tablets" was used; on these "tablets" the truths of the faith and the prayers were inscribed and were put in a place in the house or Church where they could be easily seen, so that everybody could understand their content. In other times, they were "illustrated catechisms" which served not only the illiterate but also the whole community as didactic aids.

Since when do Catechisms exist?

In a wide sense, they are found since ancient times. Here several stages are to be pointed out in a historical trajectory which reaches the actual form. In this rapid overlook reference is made only to some salient examples, although it would be important to underline the multiple and varied composition - throughout all the centuries - of these means of catechesis.

Remote Antecedents

In the Old Testament the word "didaché" - teaching - is found.(3) It is given the meaning of transmission of the Word of God as a teaching of life. Thus, in Deut 4:10 we read: "Gather the people to me, that I may let them hear my words so that they may learn to fear me all the days that they live upon the earth, and that they may teach their children so". And in Deut 11:19-20: "And you shall teach them to your children, talking of them... And you shall write them upon the doorposts of your house".

In the New Testament, the Gospels are the first great "Catechism" which was transmitted orally and then put to writing. Jesus "teaches" and "preaches" (Matt 9:35; Mark 1:21; Luke 21:37). The Sermon of the Mount (Matt 5,2) speaks of the "teaching to the disciples". This mission was handed over to Peter with the office of the "keys" which, in Hebrew mentality, meant, amongst others, the office of teaching. In the Acts and the Pauline Letters the word "to catechize" appears already as the instruction regarding the salvific action of God.

In Syria, at the end of the first century, the "Didaché" or "Doctrine of the Apostles" was compiled(4). It was a guide to instruct those who were preparing to be baptised as well as to dispose all the life of the community according to a scheme of the "two ways", that of "life" and that of "death".

In the beginning of the V Century, an exceptional author, St Augustine, on the request of a catechist, writes 27 chapters in which he tries to help deepen the faith of those Christians who, though educated in profane knowledge, were "rude" in the religious one. Thus he entitles his work De catechizandis rudibus(5). He begins with the history of salvation which culminates in the charity brought by Jesus Christ, who through his Resurrection gives joy to the catechist and the one being catechized. As all the works of St Augustine, even this one has remained of interest.

In the IX century, Alcuino, the great promoter of the cultural Renaissance during the time of Charles the Great, is attributed the redaction of Disputatio puerorum per interrogationes et responsiones(6) (an exposition for children in questions and answers). It includes sacred history and the doctrine on the Sacraments, the Creed and the Our Father. The title indicates already its method and is a


forerunner of modern catechisms. It was widely used until the XII century. The vernacular language was used for the catechesis of this period.

"More recent" antecedents

In the XII century we read in the Book of the Sentences of Peter Lombard(7) that, the book which contained the basic interrogation for baptism or for the subsequent formation, was called "catechism"; but still the word did not enter current use.

Other works, such as the "Lucidari" and "Septenari"(8), adopted different schemes but they aimed always at the same aim: catechizing. These latter works spread widely and made use of the original method of comparing or contrasting seven parts: the seven requests of the Our Father, in relation to the seven Beatitudes and to the seven Gifts of the Holy Spirit. Or else, the seven principal virtues contrasted to the seven capital vices.

In the middle of the XIII Century St Thomas Aquinas - widely known for this theological works - preached in a simple style and in a popular language. Thus short works with a scheme which will be proper of catechisms cropped up: that which one is to believe (Creed); that which one is to hope (Our Father); that which one is to do (the Commandments); grace for all the Christian life (the Sacraments)(9).

Properly called Catechisms

In the XIV Century (1357), the Archbishop of York published the "Lay Folks Catechism"(10) which included the Creed, the Sacraments, the two precepts of charity, the seven capital sins and the seven fundamental virtues. For the first time the name Catechism was explicitly used. It was published in two languages, Latin and English, for popular use. Already several other times catechetical works were written, in the vernacular language for those people who did not normally use Latin.

Later on, in 1368, the text of the First Canon of the Synod of Lavaur (Narbonne)(11) is yet again a Catechismus Maior, for the clerics. Its catechistical aim appears clear through its contents and the need of its apprehension. It was used to teach the people on Sundays and on Feast days.

In the XV Century an important decree of the Council of Tortosa in 1429(12) prescribed the redaction of "a brief and useful summary of the Christian Doctrine ..." which was also called the "brief compendium". These titles appear here as synonyms of catechism.

The great century of Catechisms

In the midst of the XVI Century, as a mature result of the Council of Trent, we find the Catechism published in 1566(13). Its official name is Catechismus ex Decreto Concilii Tridentini ad Parochos, although it is better known as the Catechism of "St Pius V" or the Roman Catechism. This Catechismus Maior was redacted for the Parish Priests with the aim of helping them in their duty of teaching the faith to the people. It was then a difficult moment, when the need for a self-reform and the defence of the faith in front of the Protestant division was felt. The doctrinal and methodological features of this Roman Catechism were so clear that it became a model for both its time and beyond.

From the Roman Catechism onwards, did the catechisms become uniform?


First of all, we should distinguish between unity and uniformity. The latter suggests one single scheme while the former safeguards the essence, leaving space for creativity.

The Catechism of Trent brought about unity but without effacing the efficacy of those other texts which had already proved their validity. In this regard we can quote the example of the Catechisms (Maior, Minimus and Minor) that St Peter Canisius, as from 1555, began to publish in Germany(14). These texts were concrete and permeated with Sacred Scripture and the Fathers of the Church. Without entering into any controversy, they ascertained that which needed to be so from a Christian point of view in that moment and in that particular European region. They were so widely spread that the expression "to know Canisius" became synonymous with "to know the Catechism". Their reprintings were more than 400 and were translated into some 50 languages, so that the concrete circumstances which were at the origin of their redaction were completely overcome.

At the same time, it should be noted that the Roman Catechism encouraged also the redaction of new texts, which, though originating and referring to the Tridentine one, they presented, however, originality in their consideration of both their addressees and the particular circumstances. An obvious example for this can be found in Latin America in the Catecismo del Tercer Concilio de Lima. It is written in three languages (Castellan-Quechua-Aymara) and it is the result of the creativity proper to the best of catechists. In fact, as it is stated in the introduction, it follows in the footsteps of the General Council of Trent "in essence and order" while "in its mood and style" it adapts itself to the native people(15). Hence, it incorporated methodologically the thematic proper to the autochthonous peoples both in its exposition of the "Doctrina Cristiana y Catecismo" and in its "Confesionario" and "Sermonario". Some of these texts were addressed to priests, while others were addressed to the indios, in a more developed or in a briefer version. The different books which formed this Catechism were printed in Peru, between 1584 and 1585.

Luther, Calvin as well as others availed themselves of the experience of Catechisms

Martin Luther, in 1529, using the material of his catechetical sermons wrote his Catechismus Maior, as a guide to the preachers of his reform. Later he wrote another one for "children and simple people", which he even called Enchiridion(16). The reprintings were many and their influence was great in the spreading of Protestantism. Also other reformers, among whom Calvin, made use of this genre to teach people their new doctrines. The efficacy of this "book" had already been proved and thus all employed this indispensable aid for the religious formation at all levels.

Every century, every country, every diocese continued to produce catechisms

It would be too long to list all the catechisms that were published in every region since the Council of Trent up to our days. We recall only some authors (without excluding others): St Robert Bellarmine, Astete, Fleury, Casati, Migazzi, Deharbe, Dupanloup, 'St Pius X' ...

The request of the 1985 Synod marks a continuity

And the new catechism? Many speak about it; they believe that it would be the "only catechism"; however, it will be for the Catholic Church, the basis and the point of reference for the preparation of local catechisms. The whole Church, consulted through its Bishops, has participated in its progressive preparation. It will encourage the use of creativity in evangelization on the eve of the third millennium. It will continue on the best of the Catholic catechistical tradition.



COURSE OF ITS PREPARATION(Synthesis)

The present Catechism of the Catholic Church is the fruit of a multifaceted undertaking whose most important stages can be briefly summarized as follows:

October 1985:

The recommendation of the Synod of Bishops:"There were many who expressed the wish that a catechism or a compendium of all Catholic doctrine regarding both faith and morals be prepared so that it could serve as a kind of point of reference for catechisms or compendia prepared in different regions. The presentation of doctrine should be biblical and liturgical. It is to embody a sound doctrine applied to the present life of Christians" (Relatio Finalis, II, B, 4).

10 July 1986:

Decision of the Holy Father to appoint a Commission of Cardinals and Bishops for the preparation of a catechism project for the universal Church or a compendium of Catholic doctrine (of faith and morals) which could be a point of reference for the catechisms prepared or to be prepared in various regions.

November 1986:

First meeting of the Commission to indicate the fundamental elements of the text (nature, aim, characteristics, identification of those to whom it is to be directed, timetable ...);

1987:

- preparation of two successive schemes;

- December: elaboration of a preliminary project for which 40 international experts are consulted.

February 1989:

The Commission examines a project of the catechism to be sent to all Bishops for their observations;

November 1989:

A revised project is sent to all Bishops for the intended consultation (to last until May 1990);

June - October 1990:

Examination and evaluation of the responses submitted by the Bishops. Outcome of the consultation with the Bishops:

- agreement in considering as necessary and timely, as well as urgent, a single catechetical text for the entire Catholic Church to serve as a point of reference for the composition of national and diocesan catechisms;- differentiations and distinctions concerning the contents and the redactional style of the text;


- positive evaluation of the revised project, considered a sound basis to support the great number of suggested amendments (more than 24,000), in view of ihe final edition of the text.

November 1990 - September 1991:

In the light of the results of the consultation, preparation of a new project of the catechism for the universal church (first, the "textus emendatus", and then the "pre-definitive" text: first and second corrected versions)

October 1991:

Examination and evaluation by the Commission of the corrected "pre-definitive version" (the seventh edition, from the beginning of the undertaking)

November 1991 - February 1992:

Preparation of the definitive project of the text

14 February 1992:

Unanimous approval by the Commission of the "definitive project" of the Catechism of the Catholic Church, to be presented to the Holy Father for his judgment.

30 April 1992:

Definitive revision of the "Catechism of the Catholic Church".

25 June 1992:

Official approval by the Holy Father of the Catechismus Ecclesiae Catholicae

DATES OF THE VARIOUS PROJECTS

1."Adumbratio Schematis" (February 1987)

2.Preliminary Project (December 1987)

3.Project (February 1989)

4.Revised Project (November 1989)

5."Textus emendatus" (March 1991)

6.Pre-definitive Text (May 1991)


7.Pre-definitive Text (corrected version) (28 August 1991)

8.Definitive Text (8 December 1991)

9.Definitive Project (as voted by the Commission) (14 February 1992)

10.Catechismus Ecclesiae Catholicae

revised:

officially approved by the Holy Father:

30 April 199225 June 1992


CHARACTERISTICS

Premise

The present "note" can only be incomplete and informal, owing to limitations of time and space.

It aims to offer a point of departure for a further deeper and more comprehensive reflection.

Nature

The Catechism of the Catholic Church is presented:

as an instrument to convey the essential and fundamental content of Catholic faith and morals (tam de fide quam de moribus), in a complete and summary way (non omnia sed totum);

as a point of reference for national and diocesan catechisms, whose mediation is indispensable;

as a positive and objective exposition of Catholic doctrine;

as a text in the line of catechetical tradition, and in particular in that which finds expression in the catechismus maior, that is, the catechism meant for the promoters and teachers of catechesis (Pastores), who have the duty to catechize (as compared to the catechismus minor meant for those who profit from catechesis: young adults and children);

as a text of the Magisterium, in the sense that it was suggested by a Synod of Bishops, desired by the Holy Father, prepared in its redaction by Bishops, was the fruit of the consultation of the episcopate and approved by the Holy Father in his ordinary magisterium.

It is characterized by its concerns for essentials, its conciseness, sobriety, incisiveness and clarity.

In presenting an orderly and organic structure of the material, it is also attentive to the current socio-cultural-ecclesial context, but only to those elements which are recognized as universally valid, while it is for the national catechisms to pay attention to more particular aspects.


In it, pedagogic indications and methodological/didactic applications are avoided in so far as these vary according to those to whom the catechesis is directed and to cultural contexts. These considerations are left to the national and diocesan catechisms.

Its style, rather than being apologetic, is declarative. It aims at proclaiming the Christian truth with the certainty proper to the Church, endeavouring on the one hand to respect the different levels of certainty which the Church has of the several themes, and, on the other hand, to avoid theological opinions.

Addressees

The Catechism of the Catholic Church is addressed first and foremost to the Bishops, in so far as they are the doctors of the Faith, then to the compilers of catechisms, and through them, to all the People of God.

The following gradation obtains:

- in the first place the Bishops, who have the first responsibility in catechesis;

- then the redactors of catechisms;

- finally, the other members of the People of God.

Structure

In continuing one of the most dominant catechistical traditions, it is divided into four parts: what the Catholic Church believes (part 1), celebrates (part 2), lives (part 3) and prays (part 4). Thus the different parts are respectively centered on the Creed, the Sacraments, the Commandments, and the Our Father.

Sources

The Text draws abundantly from Sacred Scripture, the western and eastern traditions of the Church (in particular the Church Fathers), Liturgy, the Magisterium, the Code of Canon Law, and the life and the teachings of the saints.

Dimensions

Conciliar

Although it cannot be called the "Catechism of the Second Vatican Council", since it was not mandated by the Council, nevertheless in several ways the Catechism of the Catholic Church is related to the Second Vatican Council:

a) the proposal of such a Catechism owes its origin to the 1985 Extraordinary Synod, convened 20 years after the close of the Second Vatican Council to celebrate that event and to sustain and rekindle the application of the conciliar Magisterium;

b) the contents of the Catechism reflect essentially, even though not exclusively, the Second Vatican Council;

c) the Catechism is dedicated to the full and faithful expression and implementation of the teaching of the Second Vatican Council.


Missionary

Particular attention was given to the missionary dimension, which apart from being explicitly and specifically dealt with in various places in the Catechism, permeates and animates the whole text.

This is evident:

in keeping constantly in mind throughout the several parts of the Catechism the central nucleus of the Christian proclamation: the universal salvific will of God that is fully realized in Christ, dead and risen, who giving his Spirit, continues to be present and to act in all times and places in the Church.

in positively presenting the originality and the novelty of the Christian proclamation;

in giving an open and constructive vision to the dialogue with non-Christian religions, according to the model offered by the conciliar document Nostra Aetate.

In this regard, although it leaves it to the national catechisms to deal in a more detailed and specific manner with the non-Christian religions present in their own regions, the Catechism presents in a general way the non-Christian religions. It does this while maintaining the unity between the anthropological and theolgical perspectives and using the categories which refer to the homo religiosus, the cor inquietum, the praeparatio evangelica, and to the manifestation of God to the world.

Some particular aspects

Hierarchy of Truths

Although this expression is not fully adequate, it can be used to signify a particular attention to the objectivity of the Christian Revelation itself, as lived and integrally taught by the Church, perceiving the "proximity" of every truth to the central nucleus of the Faith and hence the interdependence of the Christian truths which refer to and complete one another.

Seeking to remain faithful to the doctrinal and catechetical tradition, and at the same time to respect the distinction between divinely revealed truths and other truths, which although not directly revealed by God, are proposed by the Church, the Catechism thus intends to show the organic unity (the symphony, the ordo-nexus) of Christian truths, their interrelation and their reference to the center which is Christ, and the relation between the lex orandi, lex credendi, lex vivendi.

The same fourfold structure of the Catechism offers in this manner an organic articulation of the truths of the faith.

In brief

In as much as these are synthetic propositions that summarize very important themes in a simple and concise form, they are presented as a "memory" of the Church's faith, helping to express, recall, and live the single faith in various times and places.

Intentionally taking up biblical, liturgical, patristic, and magisterial texts they condense in an essential and synthetic way what has been referred to as important in the previous paragraphs.


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Coming at the end of every "unity of meaning", they further the acquisition of a clear Christian identity and a common language of the faith; they help concretely the passage from doctrine to catechesis; they offer models of a summary exposition (doctrinal substance) of the faith for national and diocesan catechisms. These latter have a mediating role. They should take into account both local socio-cultural elements and the various groups or categories of those to be addressed.

They endeavour also to facilitate memorization, even though this is left to the national catechisms in so far as each language is characterized by its own cadence, rhythm, rhyme, musicality ...

The use of Sacred Scripture

It must be said, first of all, that the Catechism does not want to be a study of scientific exegesis nor does it intend to present any exegetical hypotheses.

Although aware of the difficulties, today particularly serious, that the correct use of Sacred Scripture presents, the editors sought to adhere to the methodology indicated by Dei Verbum, and in particular to the analogia scripturae. This involves that a scripture text be read and interpreted, with the help of the Holy Spirit, in the organic unity of the whole of Sacred Scripture, whose principal author is God who "chose certain men who, all the while he employed them in this task, made full use of their powers and faculties, so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more" (Dei Verbum 11).

Due to the catechetical context, short biblical quotations were preferred, while series of quotations and use of ornamental ones were avoided. In regard to the Gospels, the text uses all four according to need and without any exclusion or preclusion.

It is also to be said that the text was attentively revised in its use of biblical quotations by a group of exegetes.

Consultation of the Catholic Episcopate

Consultation of the Catholic Bishops of the world, as well as with the Episcopal Conferences, and through them, with the main Catholic university institutes took place between November 1, 1989 and May 1990, allowing a further five-month extension for late submissions.

It concerned the examination of the revised project, translated into the four main current languages (English, French, Spanish, German) and printed in some 5,000 copies, and sent to all the different parts of the world through the service of the Pontifical Representatives.

a) Statistical Data

The total number of answers received by October 15, 1990 was 938.These were received:

16 From the dicasteries of the Holy See797 From individual bishops23 From groups of bishops, other than' the Episcopal Conferences, representing 295

bishops (thus amounting to 1092 bishops)28 From Episcopal Conferences


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12 From Theological Institutes62 From others

b) Elements of Evaluation

Every answer received was examined at least twice in its general contents both on the whole and its single parts. The first examination included a synthetic reading done by the staff of the secretariat; the second, including a more analytical and expert reading, was done by the members of the editorial committee in its July 1990 meeting.

A committee of theologians, coming from different linguistic areas and specialized in the main theological disciplines, analyzed the more than 24,000 amendments made on the single paragraphs.

It was thus possible to come up with (thanks also to the use of the computer) a composite picture, as complete and objective as possible, of the received answers, as well as to delineate some tendencies which can be summarized as follows:

a) In general, the number and tenor of the answers showed that the revised project was well received by the Bishops, read attentively in all or in part, and evaluated diligently. Thus, the Commission could verify the great commitment of study, reflection, as well as prayer, devoted to the text by the Bishops who responded, who thus expressed their sollecitudo omnium ecclesiarum.

b) Almost unanimously, all those who sent in their judgments agreed in considering necessary, timely, and urgent, a single catechetical text for the whole Catholic Church to serve as a point of reference for the preparation of national and diocesan catechisms. Differentiations and distinctions concerned a) "what" to call it and "how" to compile it; b) its contents; and c) its redactional style.

However, that such a point of reference for today's catechesis in the world is desirable and even urgent was something agreed upon by almost all of those who sent in their answers.

c) The revised project, sent to the Bishops for their evaluations, was considered to be a sound basis to support the great number of suggested amendments with a view toward the final edition of the text.

d) In regard to the representativeness of the responses received, the following can be said:

d1) the answers are representative of the large geographical areas: about 40% of the answers came from the two Americas, 31% from Europe, 15% from Asia, 11% from Africa, 3% from Australia and Oceania.

d2) the statistical ratio remained unaltered in successive examination of 200, then 400, then 600, and 900 responses.

The percentage of those who judged the "Revised Project" very positive, positive, satisfactory, rather negative, or very negative remained constant with the increase of the number of responses. The following table indicates the statistics as of October 15, 1990 and, within brackets, those of the end of May 1990:

15 Oct. (End of May)

18.6% (26.8%) consider the Revised Project "very good"


54.7% (51.1%) consider it "good"

18.2% (12.1%) consider it satisfactory with reservation

The negative answers were only about 10% which corresponds to the percentage of negative votes obtained in the voting on documents at Vatican Council II.

d3) The consultation was characterized by a considerable representativeness in respect to content. The almost 1,000 responses, with more than 24,000 amendments, concerned all the single parts, and, it could be said, all the topics dealt with in the Revised Project.

Limits of the Catechism of the Catholic Church

1. "Structural" limits

These limits refer to those which are proper to any catechism as such.

1.1 As in any catechism, the Catechism of the Catholic Church is one of the means of catechesis, which, in its turn, is one of the ways of carrying out the prophetic ministry, which in union with the priestly and kingly ministries, constitutes the mission of the Church.

a) The catechism is an instrument, a means for catechesis, an ecclesial activity which is multifaceted and complex. It involves, in fact, different and complementary elements: the catechist, those to whom the catechesis is directed, the contents, the methods, the means, the sociocultural-ecclesial contexts ...

b) The catechism is only one of the means of catechesis. Although it is a privileged means, it is not the only and exclusive one. Other means or instruments of catechesis are, for example: audiovisual aids, computer aids, figurative art, monuments, models ...

c) Catechesis is also one of the expressions (not the only and exclusive one) of the prophetic ministry of the Church, which is intimately connected and interrelated to the priestly and kingly ministry of the Church. In fact, the prophetic, priestly and kingly ministries are the three dimensions, coordinated among themselves, complementary, and interdependent, of the one indivisible mission of the Church. Apart from catechesis, other expressions of the prophetic ministry of the Church include: evangelization, the homily, theological research, the teaching of religion, the celebration of the Word...

2. "Contingent " limits

These "contingent" limits refer to those limits which are particular to the Kind of the Catechism of the Catholic Church.

In fact:

2.1 it is addressed to the whole Church, realized in different places, and thus necessarily it cannot embody all the peculiar and specific aspects of the multiform local Churches;

2.2 it can express neither the peculiar characteristics of the different cultures, nor the different anthropological typologies which are manifested in the whole world, nor the characterizations proper to every age-group of the person;


2.3 hence, it necessarily requires the further indispensable mediation of the national and diocesan catechisms, which are to pay particular attention both to the different socio-cultural-ecclesial contexts and to the peculiar characterizations of the different categories of those to whom the catechesis is directed, as distinguished by their age-group (infants, children, adolescents, youths, young-adults, adults, and the elderly), by their "belonging to a social group" (family, parish, school, other group...), by their profession;

2.4 pertaining to the literary genre of catechismus maior, it is necessarily attentive to the content aspect of catechesis. It expresses "Who" the Church proclaims in her belief, celebration, life, and prayer. It leaves to the national catechisms the other aspects, though relevant, involved in catechesis (for example, "who proclaims" - the catechist; "how" the proclamation takes place - the method; to whom it is proclaimed" - the addressee...);

2.5 it thus intentionally avoids entering into the vast and complex area of pedagogical factors and methodological and didactic applications (all of which are left to the local catechisms);

2.6 it is a "collegial" work. This characteristic, which presents many positive aspects and assures the notable and indisputable value of this work, might have influenced at the same time in a negative way the redactional homogeneity of the text, which is the result, as it is known, of the work of numerous and different people, of the support of the consultation with the universal episcopate, of the attentive revision carried out by numerous persons competent in the different theological disciplines (exegetes, dogmatic, liturgical, moral, catechetical and pastoral theologians...).

NOTE

(1) Etymology and use of the word "catechesis ": cf. Dizionario dei Concetti Biblici del Nuovo Testamento, EDB, Bologna 1986, p. 533 s; J.A. Jungmann, Catequética, Barcelona 1964; J.J. Rodriguez Medina, Pedagogía de la Fe, Madrid 1972.

(2) First proclamation or "kerygma": cf. Dizionario dei Concetti Biblici..., p. 529.

(3) Etymology and use of the word "didaché": cf. Dizionario di Concetti Biblici..., p. 521 s.

(4) Cf. Didaché, edit. by P. Aubert, Paris 1957.

(5) Cf. ST AUGUSTINE, De catechizandis rudibus, Rome 1984.

(6) Cf. P.L., t. 101, cc. 1097-1144.

(7) Cf. Petri Lombardi, Libri IV Sententiarum, t. II, dist. VI, cap. VII.

(8) Cf. P.L., t. 172, cc. 1109-1176 and t. 175, cc. 405-414.

(9) Cf. Tommaso D'Aquino, Fede e opere..., a cura di E. Sonzini, Rome 1981; Tommaso D'Aquino, Opera Omnia, t. XXVII.

(10) The Lay Folks Catechism or The English and Latin Versions of Archbishop Thoresby's Instruction for the People, Intr., ... by T.F. Simmons and H.E. Nolloth, in Early English Texts Society, Orig. Series N. 118, London 1901.


(11) Cf. Mansi, t. XXVI, cc. 484-493.

(12) Cf. Mansi, t. XXVIII, cc. 1147-1148.

(13) Cf. Catechismus Romanus seu Catechismus ex Decreto Concilii Tridentini ad Parochos Pii Quinti Pont. Max. Iussu Editus, Edit. praefuit P. Rodriguez..., LEV et E.U. Navarra 1989.

(14) Cf. Petrus Canisius, Catechismo Minore, Trento 1767.

(15) Cf. Tercer Concilio Limense 1582-1583, Intr. by E. Bartra, Lima 1982.

(16) Cf. M. Lutero, Scritti Religiosi, a cura di A. Vinay, Torino 1968.


TABLE OF CONTENTS(unofficial translation)

Prologue

Part One The Profession of faith

Section One "I BELIEVE" - "WE BELIEVE"

Chapter One Man is "capable" of God

Chapter Two God's encounter with man

Article 1 God's Revelation

Article 2 The transmission of divine Revelation

Article 3 Sacred Scripture

Chapter Three Man's Response to God

Article 1 I believe

Article 2 We believe

Section Two THE PROFESSION OF CHRISTIAN FAITH

Symbols of faith

Chapter One I believe in God the Father

Article 1 "I believe in God, the Father almighty, creator of heaven and earth"

Paragraph 1 I believe in God

Paragraph 2 The Father

Paragraph 3 The Almighty

Paragraph 4 The Creator


Paragraph 5 Heaven and earth

Paragraph 6 The Human Being

Paragraph 7 The Fall

Chapter Two I believe in Jesus Christ, the Only Son of God

Article 2 "In Jesus Christ, his only Son"

Article 3"Jesus Christ was conceived by the power of the Holy Spirit and born of the Virgin Mary"

Paragraph 1 The Son of God made man

Paragraph 2 "... conceived by the power of the Holy Spirit and born of the Virgin Mary"

Paragraph 3 The Mysteries of the life of Christ

Article 4 "Jesus Christ suffered under Pontius Pilate, was crucified, died, and was bried"

Paragraph 1 Jesus and Israel

Paragraph 2 Jesus died crucified

Paragraph 3 Jesus Christ was buried

Article 5 "Jesus Christ descended to the dead. On the third day he rose again"

Paragraph 1 Christ descended to the dead

Paragraph 2 On the third day he rose from the dead

Article 6 "Jesus ascended into heaven, and is seated at the right hand of the Father"

Article 7 "He will come again to judge the living and the dead"

Chapter three I believe in the Holy Spirit

Article 8 "I believe in the Holy Spirit"

Article 9 "I believe in the holy catholic Church"

Paragraph 1 The Church in the Plan of God

Paragraph 2 The Church - People of God, Body of Christ, Temple of the Holy Spirit

Paragraph 3 The Church is one holy catholic and apostolic

Paragraph 4 Christ's faithful - Hierarchy, lay people, consecrated life

Paragraph 5 The communion of saints

Paragraph 6 Mary - Mother of Christ, Mother of the Church

Article 10 "I believe in the forgiveness of sins"

Article 11 "I believe in the resurrection of the body"

Article 12 "I believe in the life everlasting"

"Amen"

Part Two The celebration of the Christian Mystery

Section One THE ECONOMY OF THE SACRAMENTS

Chapter One The Paschal Mystery in the Time of the Church

Article 1 The Liturgy - work of the Holy Trinity

Article 2 The Paschal Mystery in the Sacraments of the Church

Chapter Two The Sacramental Celebration of the Paschal Mystery


Article 1 Celebrating the Liturgy of the Church

Article 2 Liturgical diversity and unity of the mystery

Section Two THE SEVEN SACRAMENTS OF THE CHURCH

Chapter One The Sacraments of Christian Initiation

Article 1 The Sacrament of Baptism

Article 2 The Sacrament of Confirmation

Article 3 The Sacrament of the Eucharist

Chapter Two The Sacraments of Healing

Article 4 The Sacrament of Penance and Reconciliation

Article 5 The Anointing of the Sick

Chapter Three The Sacraments of Service of Communion

Article 6 The Sacrament of Holy Orders

Article 7 The Sacrament of Marriage

Chapter Four The Other Liturgical Celebrations

Article 1 The Sacramentals

Article 2 Christian funeral rites

Part Three Life in Christ

Section One THE VOCATION OF MAN: THE WAY IN THE SPIRIT

Chapter One The Dignity of the Human Person

Article 1 Man the image of God

Article 2 Our call to holiness

Article 3 Human freedom

Article 4 The morality of human acts

Article 5 The morality of passions

Article 6 The moral conscience

Article 7 The virtues

Article 8 Sin

Chapter Two The Human Community

Article 1 The Person and Society

Article 2 Participation in social life

Article 3 Social Justice

Chapter Three God's Salvation: Law and Grace

Article 1 Moral Law

Article 2 Grace and Justification

Article 3 The Church, Mother and Teacher

Section Two THE TEN COMMANDMENTS

Chapter One"You shall love the Lord your God with all your heart, and with all your soul, and with all your strength "


Article 1 The First Commandment

Article 2 The Second Commandment

Article 3 The Third Commandment

Chapter Two "You shall love your neighbour as yourself"

Article 4 The Fourth Commandment

Article 5 The Fifth Commandment

Article 6 The Sixth Commandment

Article 7 The Seventh Commandment

Article 8 The Eighth Commandment

Article 9 The Ninth Commandment

Article 10 The Tenth Commandment

Part Four Christian Prayer

Section One PRAYER IN CHRISTIAN LIFE

What is Prayer?

Chapter One The Revelation of Prayer

The universal appeal to prayer

Article 1 In the Old Testament

Article 2 In the fullness of time

Article 3 In the time of the Church

Chapter Two The Tradition of Prayer

Article 1 At the sources of prayer

Article 2 The journey of prayer

Article 3 Some hints to prayer

Chapter Three Life of Prayer

Article 1 Expressions of prayer

Article 2 The combat of prayer

The prayer of Jesus' hour

Section Two THE PRAYER OF THE LORD: "OUR FATHER!"

Article 1 "The summary of the whole Gospel"

Article 2 "Our Father, who art in heaven"

Article 3 The seven requests

The final doxology

Index

WORKING BOARDSFOR THE PREPARATION OF THE CATECHISM

OF THE CATHOLIC CHURCH


Commission:

President:

His Eminence Joseph Cardinal Ratzinger

Members:

His Eminence William Card. Baum His Eminence Bernard Card. Law His Eminence Simon Card. LourdusamyHis Eminence Jozef Card. TomkoHis Eminence Antonio Card. InnocentiHis Excellency Most Rev. Jerzy StrobaHis Excellency Most Rev. Henry S. D'Souza His Excellency Most Rev. Isidore De Souza His Excellency Most Rev. Jan P. SchotteHis Excellency Most Rev. Felipe Benítez AvalosHis Excellency Most Rev. Néophitos Edelby (His Excellency Most Rev. Guy-Paul Noujeim)

Redaction Committee:

His Excellency Most Rev. José Estepa LlaurensHis Excellency Most Rev. Jean HonoréHis Excellency Most Rev. Alessandro MaggioliniHis Excellency Most Rev. Jorge Medina EstevezHis Excellency Most Rev. Estanislao E. KarlicHis Excellency Most Rev. David KonstantHis Excellency Most Rev. William LevadaRev. Jean Corbon

Secretariat:

His Excellency Most Rev. Alberto BovoneHis Excellency Most Rev. Christoph SchönbornRev. Msgr. Raffaello MartinelliMiss Ana Ofelia Fernandez, S.

Editorial Commission:

His Excellency Most-Rev. Giovanni Lajolo (President) His Excellency Most Rev. Jan P. SchotteRev. Msgr. Agostino LauroRev. Msgr. Raffaello MartinelliRev. Nicolò SuffiMr. Antonio Maggiotto


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Music by: Ryan CayabyabLyrics by: + Socrates B. Villegas

I.

Go forth and teach That God is loveGo forth and teach We are His sons and daughters… Go forth and teach That God is love Go forth and teach We are brothers and sisters

Refrain:

You are called Go forth and teach Proclaim the good news For the life of the church You are called Go forth and teach Proclaim the good news For the light of the world Go forth and teach…

II.

We are called to be teachers of Christ Called to be the servants, To be saints in Christ Catechists of Christ, How blessed you are Catechists be what you are Echoes of Christ

(Repeat Refrain 2x)

Go forth and teach…




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Documents

Ifs_catechesis and the Sacred Scriptures