All posts tagged: catechesis

Catechesis as a Way of Life

What are the catechetical developmental tasks that can be identified in the Catechism of the Catholic Church? In the foregoing these tasks will be reviewed within the context of a family’s daily practice of their everyday lives. Developmental tasks have their origin from the staff associated with Daniel A. Prescott’s Child Study Program at the University of Chicago from 1935 to 1950.[1] They concluded that throughout our lives we are under the influence of an agenda of life goals. It was Robert Havighurst who defined this agenda of life goals as developmental tasks. He noted that each task “arises at or about a certain period in the life of the individual, successful achievement of which leads to . . . happiness and to success with later tasks, while failure leads to unhappiness in the individual, disapproval by the society, and difficulties with later tasks.”[2] The tasks were recognized as related to physical and biological development, social-cultural influences and a person’s values and aspirations.[3] The meaningfulness of this concept is supported in its application in a …

Chief Obstacles to Good Spiritual Direction

I recently had a conversation with a group of friends about the state of parishes. During the conversation, one of them said something like, “What people really need is spiritual direction. That’s what people want, and what they need. That’s what parishes need to provide for us. Imagine how things could be different.” This corresponds to my experience working with parishes all around the country. When conversion begins to awaken a desire for intimacy with God, one of the first things people begin to desire is “spiritual direction.” Somewhere along the line they are introduced to the practice, perhaps through a friend, a book, or a speaker. More than any other kind of involvement in Church life, they desire and need guidance. I would like to propose that individual spiritual guidance be a primary ministry, in addition to the sacraments, that parishes provide. But there are some definite obstacles to this being the reality. I would like to identify just three of them: Catholics tend to have an overly mystical conception of spiritual direction. There are …

Discipleship Isn’t as Exciting as Youth Ministry Makes It Seem

At first glance, ministry to young people in the United States is flourishing. In high school youth ministry, American Catholics attend national programs including the National Catholic Youth Conference (NCYC), the Steubenville and Lifeteen conferences, and mission trips. Young adult ministry, although underfunded, is active in many American dioceses. Over the course of a year, young adults can attend frequent theologies on tap, go on a pilgrimage to the Holy Land or walk the Camino, attend weekly Mass with one’s peers, and go to World Youth Day. To a disinterested observer, the path toward renewing youth and young adult ministry is nothing more radical than investing even more in such programming. The success of such ministry, at the same time, carries the seeds of its own destruction. Ministry to young people in the United States relies almost entirely on the transformative power of events. The individual is personally moved through an encounter with a colossal number of young people actively practicing faith such as at NCYC; a walk on the Camino, which produces a religious …

A Defense of Devil Costumes

This year, like every year, parishes will hold alternative Halloween parties. And this year, like every year, pastors will adjure parents not to dress their children as devils. This proscription usually extends to the occult: no soothsayers, no pythonesses. Sometimes it also extends to the ghoulish: no undead of any stripe, whether zombie, revenant, or draugr. And maybe your pastor, like mine, will push further still: no superheroes or television characters—only saints or holy angels. This often tempts me to dress my sons as St. Sebastian, riven with arrows. Or as St. Bartholomew, whose flayed skin he dons like a shawl. Or as the shade of the prophet Samuel, conjured by the enchantress of Endor. Or else as the angel of death—surely he passes muster. Costume casuistry aside, I get the sentiment. Best to promote holy exemplars over wicked ones. Still, I am puzzled by this. Puzzlement is not surprise, of course: I have suffered under the ban on ghoul and devil costumes since my fundamentalist youth. That fundamentalists should prove squeamish about the devils …

A Guide for Effectively Teaching Ratzinger’s Introduction to Christianity in Theology 101

Although when then-Fr. Joseph Ratzinger authored his 1968 Introduction to Christianity[1] he was still four years away from founding the international journal Communio together with Henri de Lubac, Hans Urs von Balthasar, and others, the work clearly manifests the thought of the Communio school. In at least one respect, Ratzinger even seems to go further, at least in emphasis, than de Lubac’s ressourcement of the view that the human person has a natural desire for the vision of God.[2] On the one hand, de Lubac insists that this desire coexists with the incommensurability of the orders of nature and grace, posits the existence of a distance between nature and the supernatural as radical as that between non-being and being,[3] and argues that this desire is an “unknown desire” until God’s offer of the beatific vision is revealed.[4] On the other hand, Ratzinger’s book seems to relate belief in the created logos more closely to faith in the creative Logos, and even writes that “in the last analysis one cannot make a neat distinction between ‘natural’ and ‘supernatural’: …

Observations on Ratzinger’s Introduction to Christianity on Its 50th Anniversary

Introduction to Christianity is modest in scope and intention, and conspicuously eschews the originality that has become the standard in appraising excellence in academic theology over the past decades. Yet despite these disadvantages, it has become a classic in David Tracy’s sense in that over a period of 50 years it has spoken in shifting intellectual environments to professors of theology, college students, mothers and fathers of college students, religious searchers, to Catholics in parishes who wish to better know their Christian faith and pass it on, and to Catholics who have lapsed either because of scandals in the Church or the perception that Christian faith is not relevant to their lives. The book has exercised enormous influence because of its deep rootedness in the Catholic tradition, the simplicity of its faith, the personal warmth that it exudes, and its marvelous clarity and economy of expression. Perhaps more than any other text Benedict wrote, this one best shows him as teacher. But teacher not only in the thoughtfulness and patience exhibited in the text that readers …

Relegating the Faith to the Private Sphere Generates a Distortion

Culture in the broadest sense can be defined as a way of life. The great historian Christopher Dawson created an entire corpus focused on the intersection of religion and culture. He claimed that four central pillars form the foundation of culture: people, environment, work, and thought.[1]  He describes how “the formation of culture is due to the interaction of all these factors; it is a four-fold community—for it involves in varying degrees a community of work and a community of thought as well as a community of place and a community of blood.”[2] When Dawson refers to the importance of thought, he means especially religious thought, which provides the inner form for the material organization of society. He describes how “every social culture is at once a material way of life and a spiritual order,” because “it is the religious impulse which supplies the cohesive force which unifies a society and a culture.”[3] Although Dawson recognizes that we live in the first secular culture in human history, he also rightly claims that the modern world …

African Catholicism: The Birth of the Liturgical Vernacular in Igboland

Catholic missionary efforts on the shores of Nigeria began with an initial attempt by Portuguese missionaries in the 15th and 16th centuries. Though their first attempt was unsuccessful, these missionaries persisted and in the 19th Century, there was a successful expansion of Christian missions in Nigeria. [1]  By the 1800’s, various parts of Nigeria had a rooted Catholic Mission presence. In Southeast Nigeria, Igbo Catholicism began with the arrival of Father Lutz at Onitsha in 1885, and thrived with the efforts of Bishop Joseph Shanahan (1905-1931), and Archbishop Charles Heerey (1927-1967). The mission was dire, as these men had no knowledge of Igbo (the language the people spoke) and were unable to grasp the deep and sui generis religiosity embedded in the cultural life of the people. With resilience and perseverance however, the missionaries ultimately succeeded in sowing the seed of the new faith in the hearts of a people that have since become harbingers of Catholicism in parts far beyond Igboland. In general, the advent of Catholicism in Igboland is divided into three phases. The first phase …

The Good of Communal Life

Note: For two years in the Echo program, one commits to living in Christian community with anywhere from two to five others, drawn together by serving the Church, praying together frequently throughout the workweek, and spending one evening each week specifically dedicated to growing in knowing each other and building a common life together. I sat at my community’s small dining room table with my heart overflowing in gratitude. The events of that evening gave me occasion to pause and consider the ways that I have been blessed to live in an intentional faith community with Sean, Shaughn, and Stephanie. With a plastic tiara on my head, toy scepter in my right hand, and a still-novel engagement ring on my left hand, I realized that my community had planned an evening to celebrate my recent engagement within our home.  They had known of the soon-to-be engagement for months, and kept the secret; now, reunited in our community apartment, they wanted to share in this life-changing joy. In two years of living together, my fellow apprentices …

Echo Alumni Interviews: Michele Chronister

In celebration of the upcoming graduation of Echo 12 on Saturday July 29, Church Life will feature interviews with select Echo alumni. Today’s interview is with Michele Chronister, of Echo 6. Michele served as an Echo apprentice at the parish of St. Pius X in Granger, Indiana. Church Life caught up with Sophie on her current work, renewing the Catholic Imagination, and her reflections on her time in Echo Are you currently working in theological education and/or ministry? What is your current role? I actually have several part time jobs that allow me to continue my ministry while raising my young children. I work as the social media manager for the Archdiocese of St. Louis’s Office of Natural Family Planning. I love getting to work with people on the diocesan level, and getting a sense of the good work being done throughout the archdiocese. St. Louis is very blessed with a very active Office of Natural Family Planning, committed to the well-being of the women in St. Louis, and some of the staff members are …