The situation of catechesis: its vitality and difficulties

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.

30. It is necessary, however, to examine with particular attention some problems so as to identify their solutions:

– the first concerns the conception of catechesis as a school of faith, an initiation and apprenticeship in the entire Christian life of which catechists do not yet have a full understanding.

– with regard to the fundamental direction of catechesis, catechetical activity is still usually impregnated with the idea of ?Revelation': however, the conciliar concept of 'Tradition' is much less influential as an inspiration for catechesis: in much catechesis, indeed, reference to Sacred Scripture is virtually exclusive and unaccompanied by sufficient reference to the Church's long experience and reflection,(⁵⁶) acquired in the course of her two-thousand-year history. The ecclesial nature of catechesis, in this case, appears less clearly; the inter-relation of Sacred Scripture, Tradition and the Magisterium, each according to "its proper mode" (⁵⁷) does not yet harmoniously enrich a catechetical transmission of the faith;

– Concerning the object of catechesis, which always seeks to promote communion with Jesus Christ, it is necessary to arrive at a more balanced presentation of the entire truth of the mystery of Christ. Often, emphasis is given only to his humanity without any explicit reference to his divinity; at other times, less frequently today, emphasis is so exclusively placed on his divinity that the reality of the mystery of the Incarnate Word is no longer evident; (⁵⁸)

– Various problems exist with regard to the content of catechesis: there are certain doctrinal lacunae concerning the truth about God and man; about sin and grace and about eschatology; there is a need for a more solid moral formation; presentations of the history of the Church are inadequate; and too little importance is given to her social teaching; in some regions there has been a proliferation of catechisms and texts, the products of particular initiatives whose selective tendencies and emphases are so differing as to damage that convergence necessary for the unity of the faith; (⁵⁹)

– "Catechesis is intrinsically bound to every liturgical and sacramental action" (⁶⁰) Frequently however, the practice of catechetics testifies to a weak and fragmetary link with the liturgy: limited attention to liturgical symbols and rites, scant use of the liturgical fonts, catechetical courses whith little or no connection with the liturgical year; the marginalization of liturgical celebrations in catechetical programs;

– Concerning pedagogy, after a period in which excessive insistence on the value of method and techniques was promoted by some, sufficient attention is still not given to the demands and to the originality of that pedagogy which is proper to the faith. It remains easy to fall into a 'content-method' dualism, with resultant reductionism to one or other extreme; with regard to the pedagogical dimension the requisite theological discernment has not always been exercised; (⁶¹)

– Regarding differences between cultures in the service of the faith, it is difficult to know how to transmit the Gospel within the cultural horizons of the peoples to whom it is proclaimed, in such a way that it can be really perceived as Good News for the lives of people and of society; (⁶²)

– Formation for the apostolate and for mission is one of the fundamental tasks of catechesis. Neverthless while there is a new sensitivity to the formation of the laity for Christian witness, for inter religious dialogue, and for their secular obligations, education for missionary activity "ad gentes" still seems weak and inadequate. Frequently, ordinary catechesis gives only marginal and inconsistent attention to the missions.