General Directory for Catechesis (GDC), Congregation for the Clergy 1998
The catechesis of adults (50)
Adults to whom catechesis is directed (51)
172. The discourse of faith with adults must take serious account of their experience, of their conditioning and of the challenges which they have encountered in life. Their questions of faith as well as their needs are many and varied.(52) Consequently, the following categories may be distinguished:
– adult Christians who consistently live their faith option and sincerely desire to deepen it;
– adults who have been baptized but who have not been sufficiently catechized, or have not brought to fulfilment the journey begun at Christian initiation, or who have fallen away from the faith, to such a degree that they may be called 'quasi catechumens'; (53)
– non-baptized adults, to whom the catechumenate truly and properly corresponds.(54)
Mention must also be made of those adults who come from Christian confessions which are not in full communion with the Catholic Church.
Elements and criteria proper to adult catechesis (55)
173. Adult catechesis concerns persons who have a right and a duty to bring to maturity the seed of faith sown in them by God.(56) It is addressed to individuals who are charged to fulfill social responsibilities of various types and to those who are also prey to all kinds of changes and crises, sometimes profound. The faith of adults, therefore, must be continually enlightened, developed and protected, so that it may acquire that Christian wisdom which gives sense, unity, and hope to the many experiences of personal, social, and spiritual life. Adult catechesis requires the accurate identification of the typical characteristics of Christian adults. It must translate them into objectives and content, and determine certain constants of presentation. It must establish the most effective methodological approaches and choose formats and models. The role and identity of the catechists who work with adults and their formation—the people who are responsible for the catechesis of adults in the community—are vitally important.(57)
174. Among the criteria which assure an authentic and effective adult catechesis, mention must be made of the following: (58)
– attention to those to whom it is addressed, to their condition as adult men and women, requires taking account of their problems and experiences, their spiritual and cultural resources, with full respect for their differences;
– attention to the lay condition of adults, on whom Baptism confers the task of "seeking the Kingdom of God by engaging in temporal affairs and directing them according to God's Will",(59) and whom it calls to holiness; (60)
– attention to the involvement of the community so that it may be a welcoming and supportive environment;
– attention to ensure systematic pastoral care of adults, with which liturgical formation and the service of charity have been integrated.
General and particular tasks of adult catechesis (61)
175. So as to respond to the more profound needs of our time, adult catechesis must systematically propose the Christian faith in its entirety and in its authenticity, in accordance with the Church's understanding. It must give priority to the proclamation of salvation, drawing attention to the many difficulties, doubts, misunderstandings, prejudices and objections of today. It must introduce adults to a faith-filled reading of Sacred Scripture and the practice of prayer. A fundamental service to adult catechesis is given by the Catechism of the Catholic Church and by those adult catechisms based on it by the particular Churches. In particular, the tasks of adult catechesis are:
– to promote formation and development of life in the Risen Christ by adequate means: pedagogy of the sacrements, retreats, spiritual direction...
– to educate toward a correct evaluation of the socio-cultural changes of our societies in the light of faith: thus the Christian community is assisted in discerning true values in our civilization, as well as its dangers, and in adopting appropriate attitudes;
– to clarify current religious and moral questions, that is, those questions which are encountered by the men and women of our time: for example, public and private morality with regard to social questions and the education of future generations;
– to clarify the relationship between temporal actions and ecclesial action, by demonstrating mutual distinctions and implications and thus due interaction; to this end, the social doctrine of the Church is an integral part of adult catechesis;
– to develop the rational foundations of the faith: that the right understanding of the faith and of the truths to be believed are in conformity with the demands of reason and the Gospel is always relevant; it is therefore necessary to promote effectively the pastoral aim of Christian thought and culture: this helps to overcome certain forms of fundamentalism as well as subjective and arbitrary interpretations;
– to encourage adults to assume responsibility for the Church's mission and to be able to give Christian witness in society:
The adult is assisted to discover, evaluate and activate what he has received by nature and grace, both in the Christian community and by living in human society; in this way, he will be able to overcome the dangers of standardization and of anonymity which are particularly dominant in some societies of today and which lead to loss of identity and lack of appreciation for the resources and qualities of the individual.
Particular forms of adult catechesis (62)
176. Certain situations and circumstances require special forms of catechesis:
– catechesis for the Christian initiation or catechumenate of adults: this has its own express form in the RCIA;
– traditional forms of catechesis of the people of God, duly adapted to the liturgical year or in the extraordinary form of missions;
– the on-going catechesis of those who have a task of formation in the community: catechists and those involved in the lay apostolate;
– catechesis for use in particularly significant events in life, such as Marriage, the Baptism of children and the other sacraments of initiation, at critical times during youth, in sickness etc.: in such circumstances, people are disposed more than ever to seek out the true meaning of life;
– is for special events and experiences, such as beginning work, military service, emigration etc.: these are changes which can give rise to interior enrichment or bewilderment and in which the need of God's saving word should be emphasized;
– catechesis for the Christian use of leisure time, especially during holidays and travel;
– catechesis for special events in the life of the Church and society.
These and many other forms of special catechesis, complement, but do not replace, the ongoing, systematic, catechetical courses which every ecclesial community must provide for all adults.
The baptismal catechumenate of adults (250)
256. The baptismal catechumenate is a typical locus of catechesis, instituted by the Church to prepare adults, who desire to become Christians and to receive the Sacraments of Christian initiation. (251) In the catechumenate, it is realized "that specific formation by means of which the adult, converted to the faith, is brought to a confession of baptismal faith during the Easter Vigil". (252) The catechesis given in the catechumenate is closely linked with the Christian community. (253) From the moment of their entry into the catechumenate, the Church surrounds catechumens "with her affection, her care, as though they are already her children and joined to her: indeed, they belong to the family of Christ". (254) Thus the Christian community assists "candidates and catechumens during their initiation process, from the precatechumenate to the catechumenate, to the period of mystagogy". (255) This continual presence of the Christian community is expressed in different ways and appropriately described in the Rite of Christian Initiation of Adults. (256)
The parish as an environment for catechesis
258. In order that the parish may succeed in activating effectively the mission of evangelization, some conditions must be fulfilled:
a) Adult catechesis (262) must be given priority. This involves "a post-baptismal catechesis, in the form of a catechumenate, ...presenting again some elements from the Rite of Christian Initiation of Adults with the purpose of allowing a person to grasp and live the immense, extraordinary richness and responsibility received at Baptism". (263)
b) With renewed courage, the proclamation of the Gospel to those alienated or who live in religious indifference (264) must be planned. In this task, pre-sacramental meetings (preparation for Marriage, Baptism and First Holy Communion of children) can be fundamental. (265)
c) As a solid reference point for parochial catechesis it is necessary to have a nucleus of mature Christians, initiated into the faith, for whom the pastor should have an adequate and differentiated pastoral care. This objective can be more easily achieved by the formation of small ecclesial communities. (266)
d) While the preceding points refer mainly to adults, at the same time catechesis for children, adolescents, and young people—which is always indispensable—will also benefit greatly.
Other selected quotes for the GDC
29. The vitality of catechesis in recent years has been amply demonstrated by many positive aspects. Amongst others the following must be highlighted:
– the great number of priests, religious and laity who devote themselves with enthusiasm to catechesis, one of the most important ecclesial activities.
– the missionary character of contemporary catechesis and its ability to secure adherence to the faith on the part of catechumens and those to be catechized in a world in which religious sense is obscured must also be underlined: in this dynamic there is an acute awareness that catechesis must have a catechumenal style, as of integral formation rather than mere information; it must act in reality as a means of arousing true conversion; (54)
– consonant with what has been said, concerning the expanding role of adult catechesis (55) the catechetical programmes of many particular Churches assume extraordinary importance. This option appears to be a priority in the pastoral planning of many dioceses, and also plays a central role in many ecclesial groups and movements;
– promoted no doubt by recent directions of the Magisterium, catechetical thought, has gained much in our times in terms of quality and profundity. In this sense many local Churches already have at their disposal suitable and opportune pastoral programmes.
The process of continuing conversion
56. Faith is a gift destined to grow in the hearts of believers. (156) Adhering to Jesus Christ, in fact, sets in motion a process of continuing conversion, which lasts for the whole of life. (157) He who comes to faith is like a new born child, (158) who, little by little, will grow and change into an adult, tending towards the state of the "perfect man", (159) and to maturity in the fullness of Christ. From a theological viewpoint, several important moments can be identified in the process of faith and conversion:
a) Interest in the Gospel. The first moment is one in which, in the heart of the non believer or of the indifferent or of those who practise other religions, there is born, as a result of its first proclamation, an interest in the Gospel, yet without any firm decision. This first movement of the human spirit towards faith, which is already a fruit of grace, is identified by different terms: "propensity for the faith", (160) "evangelic preparation", (161) inclination to believe, "religious quest". (162) The Church calls those who show such concern "sympathizers". (163)
b) Conversion. This first moment of interest in the Gospel requires a period of searching (164) to be transformed into a firm option. The option for faith must be a considered and mature one. Such searching, guided by the Holy Spirit and the proclamation of the Kerygma, prepares the way for conversion which is certainly "initial", (165) but brings with it adherence to Christ and the will to walk in his footsteps. This "fundamental option" is the basis for the whole Christian life of the Lord's disciple. (166)
c) Profession of faith. Abandonment of self to Jesus Christ arouses in believers a desire to know him more profoundly and to identify with him. Catechesis initiates them in knowledge of faith and apprenticeship in the Christian life, thereby promoting a spiritual journey which brings about a "progressive change in outlook and morals". (167) This is achieved in sacrifices and in challenges, as well as in the joys which God gives in abundance. The disciple of Jesus Christ is then ready to make an explicit, living and fruitful profession of faith. (168)
d) Journeying towards perfection. The basic maturity which gives rise to the profession of faith is not the final point in the process of continuing conversion. The profession of baptismal faith is but the foundation of a spiritual building which is destined to grow. The baptized, moved always by the Spirit, nourished by the sacraments, by prayer and by the practise of charity, and assisted by multiple forms of ongoing education in the faith, seeks to realize the desire of Christ: "Be perfect as your heavenly Father is perfect". (169) This is the call to the fullness of perfection which is addressed to all the baptized.
57. The ministry of the word is at the service of this process of full conversion. The first proclamation of the Gospel is characterized by the call to faith; catechesis by giving a foundation to conversion and providing Christian life with a basic structure; while ongoing education in the faith, in which the place of the homily must be underlined, is characterized by being the necessary nourishment of which every baptized adult has need in order to live. (170)
There are, moreover, situations in which, in a definite socio-cultural context, "there are Christian communities with adequate and solid ecclesial structures. They are fervent in their faith and in Christian living. They bear witness to the Gospel in their surroundings and have a sense of commitment to the Universal mission". (174) These communities demand an intense "pastoral action of the Church" since they are made up of people and families of profound Christian outlook. In such contexts it is vital that catechesis for children, adolescents and young people develop various processes of well articulated Christian initiation which permit these to arrive at adulthood with mature faith which makes evangelizers of those who have been evagelized. Also in these situations adults are also in need of different types of Christian formation.
"The model for all catechesis is the baptismal catechumenate when, by specific formation, an adult converted to belief is brought to explicit profession of baptismal faith during the Paschal Vigil". (180) This catechumenal formation should inspire the other forms of catechesis in both their objectives and in their dynamism.
– "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". (181) This implies that the catechesis of other age groups should have it for a point of reference and should be expressed in conjunction with it, in a coherent catechetical programme suitable to meet the pastoral needs of dioceses.
In this way catechesis, situated in the context of the Church's mission of evangelization and seen as an essential moment of that mission, receives from evangelization a missionary dynamic which deeply enriches it and defines its own identity. The ministry of catechesis appears, then, as a fundamental ecclesial service for the realization of the missionary mandate of Jesus.
72. It is fundamentally important that initiatory catechesis for adults, whether baptized or not, initiatory catechesis for children and young people and continuing catechesis are closely linked with the catechetical endeavour of the Christian community, so that the particular Church may grow harmoniously and that its evangelizing activity may spring from authentic sources. "It is important also that the catechesis of children and young people, permanent catechesis and the catechesis of adults should not be separate watertight compartments... it is important that their perfect complementarity be fostered". (219)
159. Groups play an important function in the development processes of people. The same is true of catechesis, both for children where it fosters a rounded sociability, and for young people where groups are practically a vital necessity for personality formation. The same is true of adults where they promote a sense of dialogue and sharing as well as a sense of Christian co-responsibility.
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