Rome, Italy, July 1, 2018.

“We should assume the responsibility of teaching  catechism to children and adults”

Constitutions, 181

Dear Fathers, Brothers, Seminarians, and Novices, 

Our beloved Saint John Paul the Great often affirmed: “fidelity to the priestly mission is fidelity to love of the proclamation of the Gospel.” In our case, fidelity has concrete opportunities to be carried out for, as we decidedly affirm, we want to dedicate ourselves “In a special way… to preaching the Word of God… in all its forms by: studying and teaching Sacred Scripture… catechesis… the education and Christian formation of children and young people.”

Furthermore, echoing the words of the request of our Holy Mother Church we say “Let the communities dedicate as much as possible of what ability and means they have to the specific work of catechesis!” The cry of St. Paul: Woe to me if I do not preach the Gospel will never sufficiently evoke the physical, intellectual, and spiritual energies of a priest, nor of each and every member of the Institute of the Incarnate Word to “put into practice that which our Constitutions recommend: ‘They will work such that the Gospel principles may effectively influence the lives of men…they will combat errors with all their strength.’” 

Therefore, I wanted to dedicate this circular letter to the indispensable and ever increasingly urgent task of catechetical instruction as being a most apt and essential means to achieve our specific end. In this letter, I would also like to speak about that which we could call teaching catechism with a mark of our own. 

1. “Relentless evangelists and catechists”

Let us start off by saying that “Catechesis is a prolongation of Christ the Teacher within our times. Jesus did and taught. For this very reason, within our spirituality, we must never dialectically separate teaching from working, nor working from teaching.  We must always unite doctrinal integrity with a righteous way of living, orthodoxy with ortho-praxis.” In conformity with this, part of our “DNA” as members of the Institute of the Incarnate Word is formed by standing out as “relentless evangelists and catechists.” That is why, ever since our time in the Novitiate and even more so in major seminary, our candidates are formed and tested in the task of catechetical teaching as one of the proper apostolates of evangelization of the Institute. In fact, this is what we all lived in our time of formation. 

For our Institute, teaching catechism is something primordial. For, we are convinced that through it the Church encounters “a strengthening of her internal life as a community of believers and of her external activity as a missionary Church.” Consequently, we understand that teaching catechism is a “a proper and grave duty especially of pastors of souls…so that the living faith of the faithful becomes manifest and active through doctrinal instruction and the experience of Christian life.” And as the teaching and defense of the truth is the first among the spiritual works of mercy, we should never leave it aside.

It becomes imperative, then, in each of our parishes, in every mission of ours, that we revive, or rather, “bring about and maintain a real passion for catechesis, a passion embodied in a pertinent and effective organization, putting into operation the necessary personnel, means and equipment, and also financial resources.”  While keeping in mind that, even if we count on “institutes of consecrated life and lay members of the Christian faithful, especially catechists,” “the pastors are, par excellence, the ones entrusted with building up catechesis” and the ones who are principally responsible for promoting active and effective catechesis within the parish, for this enters fully into their priestly office of teaching. 

Here, I am referring to a catechesis, which, according to diverse modalities, adapts itself to the needs of the faithful.  Our proper law even speaks about a “differential catechesis,” of a “pre-sacramental catechesis, if necessary, in the families’ homes” and of putting forth all the necessary means “so that the message of the gospel comes also to those who have ceased the practice of their religion or do not profess the true faith.” For “adequate catechism at the different levels, and especially catechism for children constitutes the apostolic center of a parish.  And it is precisely from the parish that the great task of catechesis should be promoted among families, in schools, in the movements of the lay faithful, etc.” Although “it is true that catechesis can be given anywhere…the parish community must continue to be the prime mover and pre- eminent place for catechesis.” 

Therefore, although in many of our missions the pastors, thanks be to God, count on the help of the Sisters Servants of the Lord or of the laity for the organization and the running of the parish catechism, this should never signify a detachment from the pastor’s obligations which are his in virtue of his office. On the contrary, the pastor should always be involved with the catechism program, he should promote and plan the catechetical works, that is, having an effective involvement in major decisions regarding catechism, and even at times in the smaller ones, as well as being present during the days that catechism is given, possibly giving the “good morning/good afternoon” talks, visiting classes, during retreat days, for special occasions, etc. Thus, I encourage all of those who have the dignified office of pastor to know how to accompany the Sisters and/or lay faithful who help in this task, showing oneself available to all: catechists, parents, and children.  

The great catechist Saint Manuel Gonzalez already said this when speaking to pastors: “I wholeheartedly agree with you that the first thing, in matters of need and importance, among all Catholic social works is the teaching of catechism, but not just any sort of teaching, but that which strives to occupy one’s memory, intelligence, and will. There may be many useful social works, which are necessary and even very Christian, but if one does not start with catechism as a base, or work towards it as an end, if catechism does not come either before or after, then, in my humble opinion, I dare to say that we will do that which Saint Paul said: talk to the air.”

Saint John Paul II warned about the same thing. He referred to the hours dedicated to the grave obligation of catechetical instruction as sacred hours: “Renouncing time dedicated to explicitly proclaiming the Gospel to dedicate oneself to socio-professional works would imply a mutilation of the priestly apostolic ideal.”

Summing up, may we always keep in mind that which our Constitutions say: “The religious who take care of parishes should give priority, with enthusiastic pastoral action… [to] the responsibility of teaching catechism to children and adults.”

For it is characteristic of us to be educators and formators of clear, righteous, and illumined consciences, so that the faithful might be properly guided in their conscientious moral decisions. For, it belongs to “the office of shepherd to form Christian judgment among the faithful so that they too can be capable of avoiding the deceptive fascination of the ‘new idols’.”

2. Catechizing as a means of inculturation

“Catechesis, as evangelization in general, is called to bring the strength of the Gospel to the heart of culture and cultures.”

Consequently, in a scattered world which is full of the most widely varying messages, catechism should transmit the Word of God in a complete and integral manner, that is to say, without falsifications, deformations, or mutilations, in the entirety of its meaning and its strength. Therefore, it doesn’t matter how old our listeners are, nor how sophisticated or not their learning may be, the wonderful means or the lack thereof which one disposes of for such a precious task—in any case—our catechesis “should lead those who hear us, directly, or indirectly, to increasingly know and love person of Jesus Christ, worthy of adoration,” and inevitably to his Most Holy Mother. For as our proper law reminds us: “it is not the ones who know more about Theology who are better Christians, but, rather, those who more firmly believe and more loyally unite themselves to and love Jesus.”

We have to admit, in all humility, that by the grace of God, the catechetical apostolate that our Institute carries out in all the countries where we have missions enjoys great esteem and reputation for its fidelity to the Magisterium and to the truth of Christ, and in more than a few places, for the fervent life of piety of those being catechized. You have all seen the beautiful photos which our missionaries send and which illustrate and prove with great eloquence the coherence of our missionaries with that which is established in the Catechism of the Catholic Church: “In catechesis ‘Christ, the Incarnate Word and Son of God. . . is taught—everything else is taught with reference to him—and it is Christ alone who teaches – anyone else teaches to the extent that he is Christ’s spokesman, enabling Christ to teach with his lips…” And as an incentive for a greater trust, how often has God allowed us to experience the precious fruits of our catechetical efforts!

Nevertheless, I consider that in order to maximize even more and to ingrain more firmly, and in a deeper way, the Gospel values in souls and in cultures we should put a little more emphasis on the wise advice of John Paul the Great: “it is true that the Christian faith should be good news for every people. It should respond to the noblest expectations of their hearts. It should be capable of being assimilated in their language, [and] find application in the secular traditions which their own wisdom has built up.”

Not that this is not already being done, but it’s about doing it with greater energy, truly putting forward ever means necessary and always keeping in mind “the diversity of peoples and the different socio-cultural environments in which the recipients of catechism are found.”

And so, for some of our members this might mean learning the language better, for others understanding and adapting oneself better to the idiosyncrasies of the people, studying more about the history and culture of the country, being sharper in the discernment of the positive values of the culture—elevating and developing them—as well as those elements which serve as obstacles to the nations and the development of their authentic potential. It means having greater initiatives to attract more souls to take advantage of the teaching that is already being carried out. It might also mean knowing how to ‘enter into’ those areas or levels of greater influence on the society where one is missioning, spreading the social doctrine of the Church in a systematic and organized way, working with great enthusiasm for promoting local vocations, even “utilizing all of the resources which the discoveries of the human sciences have to offer” to achieve the proposed end, just to name a few examples. 

It is clear that this implies exertion, sacrifice, overcoming shyness, etc. But as our proper law says: “It is from God’s love for all men that we must take the vigor of our missionary dynamism.” For this reason, at all times, we must make ours the “effort employed to transmit to all” the truth that saves. 

There is one means which our proper law refers to explicitly, and which I would like to highlight: “One of the works by which our Institute can collaborate in the penetration of the Gospel within cultures will be the translation, publication, spreading and teaching of the Catechism of the Catholic Church and its Compendium, especially in mission territories” , as well as the catechetical writings of Thomas Aquinas. Concerning all that has been mentioned, carry it out with great trust in the attractive of the grace of God, being constant until the end, knowing that “God does not ask for fruits, but for labor.”

For this is what our proper law demands of us and that which corresponds to the sublime mission entrusted to us by the Incarnate Word: “Catechesis will seek to know these cultures and their essential components; it will learn their most significant expressions; it will respect their particular values and riches. In this manner it will be able to offer these cultures the knowledge of the hidden mystery and help them to bring forth from their own living tradition original expressions of Christian life, celebration and thought.”

Because “Evangelization loses much of its strength and its effectiveness if it does not take into consideration the concrete people to which it is directed, if it does not use their language, their signs and symbols, if it does not respond to the questions that it poses, if it does not touch the life of the culture concretely.”

In other words, “Evangelization of culture should be carried out in a language which men understand. And this will frequently require a certain adaptation, which in no case and in no way should compromise the Gospel message in all of its reaching.” For “Evangelization runs the risk of losing its soul and of dying out if it empties itself or detract from its content, the reality is sacrificed and the unity is destroyed, without which there is no universality.”

The challenge is ever valid to “give life and to propos, as a goal of the Church and of the activity of the faithful, a fully Christian cultural alternative.”

3. The means

Our proper law teaches us: “Catechetical instruction is to be given by using all helps, teaching aids, and instruments of social communication which seem more effective so that the faithful, in a manner adapted to their character, capabilities and age, and conditions of life, are able to learn Catholic doctrine more fully and put it into practice more suitably.”

For it is also an obligation of the pastor to know how to “see to it that the parish is supplied with abundant resources for catechesis: In the first place, a suitable number of catechists, supported by an effective organization responsible for their basic and ongoing formation, and in addition, suitable materials needed for carrying out the work of catechesis, such as good catechisms.” All of our pastors should be profuse when it comes to equipping and setting up the classrooms where catechism classes will be given, making sure that they, as well as the catechism library, are of the highest quality and the most complete as possible. 

In this sense, we are invited to dedicate our best resources in terms of personnel and efforts, without holding back anything, fatigue and material means, to organize catechism as best as possible and to adequately form personnel. This requires of us an attitude of faith, and not one of mere human calculations. And an attitude of faith is always directed towards the faithfulness of God, who never fails to answer, so that all of the excuses that one tends to put forward—as valid and certain as they may be—lose their foundation. 

That is why our union with God is so very important, for from it, all of our pastoral endeavors ought to spring forth. From our union with God, every ardent impetus in favor of a catechesis that “transmits the joy and the demands of the way of Christ” comes forth. Ultimately, our union with God is the principal means. 

Saint John Bosco is an excellent example of the generosity and the industriousness within catechetical work. He himself tells about how his students did not know how to read or write, how he did not have catechists, nor a place to give classes, etc. Faced with this, the Saint says: “I gave myself over, entirely, to writing a sacred history which was easy and in simple style.” To the illiterate, he dedicated “one Sunday or two in teaching or reviewing the alphabet or the syllables; afterwards he went on to catechism, during which he would have them spell out and read until they were capable of understanding one of two of the first questions of the catechism” to the point that some were able to read and to learn by themselves entire pages of the catechism.  Regarding the location, he began by teaching in a haven, and then continued on with greater frequency in a family home, finally arriving at Valdocco, making sure that the classes “notably improved being able to count on a stable place.” To solve the problem of catechists, he taught some youth Latin, French, Italian, etc., “but they had the obligation to come and help me teach catechism,” St. John Bosco said. 

Thus, with a healthy ingenuity the apostle of youth managed to catechize so many “youth who were quite advanced in years but totally ignorant in terms of the truths of the faith.” As I write these lines, I have clearly in mind that—by the grace of God—in many of our missions one can find certain similarities with respect to the situation and/or the pastoral action of this Saint. The point is that, whatever the reality may be where we are missioning, the Gospel ought to be proclaimed loud and clear, and, therefore, our ministry is called to an activity which knows no weariness, and which should not be intimidated by the lack of means or support. 

Therefore, if “catechesis is educating the faith of children, youth, and adults, by means of a doctrine imparted in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life,’ we should categorically re-affirm the need for catechesis to be ‘an instruction which is systematic, not improvised but programmed to reach a precise goal; It must deal with essentials, without any claim to tackle all disputed questions or to transform itself into theological research or scientific exegesis; It must nevertheless be sufficiently complete, not stopping short at the initial proclamation of the Christian mystery such as we have in the kerygma; It must be an integral Christian initiation, open to all the other factors of Christian life.’”

Once this is understood, we must admit “within the field of catechetics there is clearly no one unique method for the transmission of the revealed truth. And we should keep in mind that ‘the end is always better than those things which are ordered to it.’ And so, it is convenient to be attentive, so that it be possible to make use, in the transmission of the faith, of all the suitable means in order for a greater understanding and spreading of the truth.” From this knowledge arises the need to control everything which serves as means, these latter always being apt to achieve the spiritual ends which one is striving after.

Our proper law explicitly specifies the elementary criteria for the choice of “a given system and catechetical method,” as follows: 

• “that which is essential in the deposit of faith must be presented in simple and adequate language; 
• This exposition of the deposit should be done in an ordered way, so as to show the necessary connections between the truths of faith; 
• It is desirable that, that which is fundamental among these truths be learned by memory, considering that the majority of Christians will live the rest of their lives based on these truths memorized; 
• And, by means of these truths, each person should be moved to rectify their conduct, through a demanding application of the faith to every circumstance of their lives, whether it be in their relationship with God, or within human relationships, which should be ordered and directed to God.
• Images are also ways of proclaiming the Gospel. One should know how to take advantage of ‘holy art,’ which numerous artists throughout the ages have offered concerning the most noteworthy acts of the salvific mysteries, presenting them in the splendor of color and the perfection of beauty.”

Without underestimating the importance of the first four points, I would like to point out the relevance which the last of these criteria has for teaching children and youth in our days. 

It is clear that one cannot only use abstract concepts. Concepts are certainly necessary, nevertheless, for catechesis, that which comes first is man and the encounter with him in the symbols of faith. For, “the more and the better the children see that which is being explained, their hearts will be better and more interested, and that which is being taught will enter more deeply therein.”

4. The Books of Canon C. Quinet

Hence, here, we are highly recommended the active method of the teachings of the Catechism from the books of Canon C. Quinet, which were edited in their Spanish version by José Vilamala (Barcelona) for children from six to nine years old. 

Quinet was a brilliant man, and he, like few others, specialized in catechetical instruction. He was born in 1879 and ordained a priest for the diocese of Reims, France in 1904.  Then, he went on to Paris, where he was Honorary Canon from 1933. He was the inspector of religious education in the diocese of Paris and, from 1942 onwards he was the Administrative Secretary of the National Commission of Religious Education. He was well known throughout France, mostly for his catechetical works and because, together with Canon Boyer, he wrote the Catechism for French Dioceses. 

An important proposal that Quinet affirms with total clarity in his works is that none of them pretend to substitute the diocesan, national, or universal Catechisms, but rather they suppose the presence and use of them and strive only to complement them.

Three of his catechetical works are of particular benefit, and our use of them has brought about great fruits: Para mis pequeñuelos(For my little ones); El Catecismo por el dibujo (Catechism through drawing); and the great work which was divided into three volumes: Carnet de preparación de un catequista(Preparative license for catechists). But, the rest of his catechetical works of this masterly author are also very useful, as well as his images, notebooks, practical exercises, etc. It would be a tremendous help if one or some of our members were able to specialize in a serious study of his method, updating all that is necessary. 

This magnificent literary catechetical work fits in perfectly with our way of teaching catechism. I remember when we were seminarians in our Seminary in San Rafael (“la Finca”) and we had copies of the books of Quinet in the porter’s office, so that all of us could reference them when it came time to prepare for catechism classes. And for the seminarians who taught catechism in the Parish Nuestra Señora de los Dolores (the parish of “la Finca”) it was an obligation set by the pastor to use the Quinet books. In fact, for this very reason, many of us have learned to give catechism with Quinet and his method, making the proper adaptations for each particular case. This is something that should not be lost, but very much on the contrary, it should be potentialized with great energy among our members in formation and in our missions.  For it has been and continues to be a method which bears much fruit, and in certain way, forms part of our way of evangelizing. 

In my humble opinion, the geniality of the method lies, not only in the fact that it unites all of the criteria previously mentioned, but that it incorporates elements of the evolutionary psychology of the child, appealing to his points of interest.  In such a way that, through this method, the children learn in an active way, that is, the kids are ‘hooked.’ For catechists, this method represents a simple way of placing within the child’s reach the abstract concepts that we mentioned beforehand, in concrete terms, and presenting religious knowledge through images and simplified theological formulas which are learned more easily by children. 

But that which is truly brilliant about Quinet is how he manages to have his entire pedagogical method centered on a knowledge and love of Jesus Christ, as he said in a congratulatory thank you letter addressed to Cardinal Verdier, archbishop of Paris. He went on to say that this is precisely the “golden rule” from which the catechist must never separate himself.

Another plus of this method is that the lessons are short and do not require anything other than a blackboard and a piece of chalk.  These days we have within our reach, in many of the countries where we are missioning, technology that allows us to heighten even more the importance of drawings and images within the learning process, such as smart boards or interactive screens, which use gives the traditional method the touch of actuality which makes it attractive to the kids, always avid for novelties. The same can be said about other types of methods, such as Powerpoint presentations, and other similar tools. 

Furthermore, in the Quinet method, the lessons are already prepared, each with its own clearly presented objective, knowing how to incorporate reflective exercises, formation in piety, and explicit doctrinal concepts without setting aside the historical aspect of the topic.  All of this comes with detailed indications about what to say, how to act, the tone of voice to be used, the type of impressions that one should see in the students, as well as indicating to the teacher how to have the child act, what he should repeat, etc. In such a way that this method is greatly useful for a new catechist just as much as it is for one who wants to make his work more fruitful, marking the children, whom the Lord has entrusted him with, with the truths of our faith. 

Also, as the catechist should guide souls to the “full and sincere adhesion to the Person of Christ and motivate the decision to walk in his footsteps”, Quinet in his work “The calling of Christ to fishers of men,” for example, allows one to hear discretely God’s calling in each chapter.  Such a work is of great benefit to us, considering that we are meant to help direct youth in discovering their vocation and in its cultivation, presenting those ideals proper to religious life, as well as those proper to the call to marriage.

5. “No one can give what he does not have”

Saint Marcellin Champagnat said that “A well-taught catechism lesson means one well-prepared by study, watered by prayer, backed up by good example, and brought down to the children’s level by good teaching methods and dedicated zeal.”

Therefore, we should not forget about the importance that we have to form our catechists.  Here, I am referring to the intellectual and spiritual preparation of those who are going to work together with the pastor in the transmission of the truths of the Gospel. For, as Saint Manuel González said “catechesis is the catechist.”

Indeed, our proper law is pleased to widely quote the Holy Bishop who explained: “Give me a catechist with a vocation…, with the proper intellectual preparation, who first addressed with the Heart of Jesus in the Tabernacle that which he is going to teach to the children, and who, above all, loves those children with the love that he draws from the Tabernacle, give me a catechist like this, and do not tell me that this catechist cannot teach, cannot fulfill his duty, because he lacks materials such as wall charts, cinematographic projections, valuable prizes, attractive outings, etc.”

“No one can give what he does not have. Whoever does not possess Jesus, cannot give Jesus. Whoever desires to give to his catechism children a clear and thorough knowledge of Jesus Christ and of his doctrine should, before all else, possess that very knowledge by means of responsible studies and prayer. Whoever wishes to transmit the taste for and the love of that which he teaches should, firstly, have that same delight and love in his soul.  Whoever wants to raise up the imitation of that which he teaches should start off by first imitating it himself.”

This serves as a means of highlighting the great importance and obligation that the pastor has in giving due attention and time to the spiritual and theological training of his catechists “by means of a fruitful participation in the Sunday liturgy, formation courses, spiritual exercises, etc.” For as our proper law clearly points out: “The fruits of the catechist’s mission depend above all on the catechist himself.”

* * * * *

By way of conclusion, it seemed opportune for me to call to mind the pastoral principle that the Roman Catechism states, and which our proper law cites, which consists in placing charity above all else: “This, assuredly, is that more excellent way pointed out by the Apostle when he sums up all his doctrines and instructions in charity, which never falleth away. For whatever is proposed by the pastor, whether it be the exercise of faith, of hope, or of some moral virtue, the love of our Lord should at the same time be so strongly insisted upon as to show clearly that all the works of perfect Christian virtue can have no other origin, no other end than divine love.”

May these lines serve as an expression of the great appreciation and the deep gratitude had for the commendable catechetical work that all of you carry out in one way or another, in the most widely varying circumstances, in the various setting throughout the world. 

May the Most Holy Virgin, unsurpassed Master of our faith, always be at your side and accompany you on the paths of your ecclesial ministry so that you fully pour forth the seed of hope that does not disappoint and the saving truth to countless souls. 

I send a big hug to all of you.

With great affection in the Incarnate Word, 

Fr. Gustavo Nieto, IVE

General Superior