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Spurred by the promulgation of the General Directory for Catechesis,
the U.S. bishops have heeded the church's call for placing adults at the
center of our catechetical efforts. In their recently published Our
Hearts Were Burning Within Us: A Pastoral Plan for Adult Faith Formation
in the United States, the bishops say, "Adult faith formation, by which
people consciously grow in the life of Christ through experience, reflection,
prayer, and study, must be 'the central task in [this] catechetical
enterprise' (Adult Catechesis in the Christian Community,
no. 25) becoming 'the axis around which revolves the catechesis of childhood
and adolescence as well as that of old age' (GDC, no. 275)"
(2).
The next sentence is important for everyone concerned with the quality
of worship in parishes to hear:
"This can be done specifically through developing in adults a better
understanding of and participation in the full sacramental life of the
Church."
In this somewhat understated comment, the U.S. bishops are calling for
a radical overhaul in the way in which catechesis happens in this country.
While liturgists and catechists — especially those involved in the Rite
of Christian Initiation of Adults — have long called for our catechetical
efforts to be based on liturgical and mytagogical preparation and reflection,
the primary effort in most parishes has remained staunchly focused on the
religious education of children. The bishops know that, and they know they
are calling for radical change:
Formation of children and young people
is essential, but the best way to form them
is through effective adult formation.
"We are well aware that placing ongoing adult faith formation at the
forefront of our catechetical planning and activity will mean real change
in emphasis and priorities (4)."
The bishops call this shift in priorities a seemingly "daunting" task,
but they point directly to the implementation of the Rite of Christian
Initiation of Adults as "a model for success." The remainder of the document
and the core of the "pastoral plan" will take up the call of the General
Directory for Catechesis to look to the baptismal catechumenate as
"the model for all catechesis" (GDC 59).
"Adult Catholic laity will play a pivotal
leadership role in fulfilling the Christian mission
of evangelizing and transforming society."
Echoing John Paul II and the GDC, the bishops recognize that we live
in an exciting and vital time. They note that the "adult Catholic laity
will play a pivotal leadership role in fulfilling the Christian mission
of evangelizing and transforming society" (10). That is nothing more than
was stated almost 40 years ago at the Second Vatican Council, particularly
in the Decree on the Apostolate of Lay People. However, in this time of
retrenchment and pseudo-nostalgic longing for a bygone era, it is refreshing
to hear the shepherds of the church re-emphasize the place of the laity
at the center of the church's mission.
Characteristics of Christian adults
The bishops go on to identify the shortcomings of our catechetical
efforts up to this point in history. In fact, they actually identify only
one. They note that our catechetical energy has been mis-focused all this
time. The bishops state clearly that formation of children and young people
is essential but that the best way to form them is through effective adult
formation. From observing most parishes, it would seem that adult formation
has been put at the periphery of parish life. To remedy this shortcoming,
the first step is to identify the typical characteristics of Christian
adults. There are three, which are based on the teaching found in the General
Directory for Catechesis (82):
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Adult Christians have a living faith.
-
Adult Christians have an explicit faith.
-
Adult Christians have a fruitful faith.
In this identification of the characteristics of Christian adults we see
the explicit connection to the "baptismal catechumenate." The bishops identify
a "living faith" as a faith that is bound up in a life of intimacy with
Jesus. This intimacy is found chiefly in our active participation in the
liturgy. They go on to list several other ways in which Christians develop
this life of intimacy with Jesus, all of which could have been taken from
paragraph 75 of the RCIA. The ways of living have to do with being acquainted
with the word of God and church teaching, being involved in the community
life of the church, participating in actions of justice and service to
the poor, and practicing love of neighbor in the larger society (17).
An adult develops an "explicit faith," say the bishops, through this
intimacy that is nurtured primarily in the liturgy. "A maturing adult faith
opens people to a deepening relationship with and an 'explicit confession
of the Trinity' (GDC, no. 82). Authentic Christian faith is 'radically
Trinitarian' (GDC, no. 99) and 'the whole Christian life is a communion
with each of the divine persons' (Catechism of the Catholic Church,
no. 259)" (18).
"Fruitful faith" is found in the mature Christian because in that person
the spirit of God is active. [T]he fruits of the Spirit ... are
'love, joy, peace, patience, kindness, generosity, faithfulness, gentleness,
self-control' (Gal 5:22–23). ¼ Adult
faith bears the fruit of justice and compassion ¼[and]
¼ the fruit of evangelization"
(19–20).
It is this last fruit, the fruit of evangelization, that is the goal
of all our catechetical efforts and faith-formation processes. The essential
task of the church in these times is to bear witness to the Gospel. The
essential task of catechesis is to form adults to be those witnesses to
faith (cf. GDC 59).
Liturgical principles for adult faith formation
The penultimate section of the bishop's document is Part III, "A Plan
for Ministry: Goals, Principles, Content, and Approaches for Adult Faith
Formation." Within that plan, they lay out three goals:
-
To help adults acquire an attitude of conversion to the Lord.
-
To promote active membership in the Christian community.
-
To motivate adults to be witnesses to faith and justice and to be evangelizers
in the world.
"The baptismal catechumenate 'seems
the most appropriate model' for adult faith formation."
The plan describes four sets of "principles" followed by six "dimensions"
that are to help us reach those goals. In this section we find a clear
call for catechesis using a liturgical model. The first principle of the
third set ("Principles for Conducting Adult Faith Formation") notes, "The
baptismal catechumenate ... 'seems the most appropriate model' for adult
faith formation" (26). The remaining principles highlight aspects of an
"apprenticeship in Christian living" that liturgists and catechists immersed
in catechumenal ministry have come to expect. "Faith formation 'must begin
by accepting adults where they are' (ACCC, no. 56)" and must
take into account that adults do not grow in faith by learning concepts.
They grow in faith "by sharing the life of the Christian community' (ACCC,
no. 28)" (27).
Adults do not grow in faith by learning concepts.
The bishops follow these principles with dimensions of our faith in
which each Christian must grow. These dimensions, again, are reflections
of the baptismal catechumenate which asks that catechumens have at least
an initial understanding of word, worship, community and service before
they are called to election (RCIA 75).
The document goes on to provide concrete approaches and a plan for organizing
adult faith formation.
What's new?
So what's new? The church has been calling for an emphasis on adult
faith formation since before the Second Vatican Council.
What is new is a more-than-20-year success story of adult formation
through the catechumenate. In previous decades it was easy to hear terms
such as "adult formation" and "adult catechesis" and envision more Bible
studies or "history of the church" lectures populated by five or six people
on a Wednesday evening in Lent. This document makes it clear that we won't
necessarily need to schedule any additional adult ed classes. Instead,
"the parish is the curriculum," particularly the full, conscious
and active participation of the parishioners in the sacramental life and
worship of the church. Being intentional about making all aspects of parish
life — especially sacramental worship — places of apprenticeship and learning
is the key to successful adult faith formation.
What is also new is that the U.S. bishops and the catechetical leaders
in this country are calling for a renewed, stronger, more committed emphasis
on catechizing adults. What's new is not the words but the energy and commitment
behind the words. The bishops conclude their document by confessing the
following hope:
"Before meeting the risen Lord on the road to Emmaus, the disciples
were discouraged by all that had happened. We too, at times, may feel discouraged
when our efforts do not achieve the fruitfulness for which we hope and
pray. There are many obstacles to adult catechesis, many challenges to
overcome to bring the living word of God to the adults in our faith communities.
But just like the disciples after Jesus revealed himself to them, our hearts
burn within us to proclaim the Good News of the reign of God. We are committed
to this plan and are willing "to exercise utmost courage and patience"
(ACCC, no. 85) as we implement it (60)."
Nick Wagner is the editor of ML and the Liturgical Catechesis Newsletter.
His latest book, Nine Steps to Becoming a Better Lector, was published
in April 2000 (Resource Publications, Inc.).
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