My Journey to A Comp Exam - What I Have Learned Part I

This will be a series of nine articles I am doing based on study for a comprehensive test I will be taking to fulfill my Master's degree requirements.  Unlike a traditional test, these are very detailed questions that require a lot to answer them, as they pretty much sum up what we learned in various courses throughout the program.  In each one of these articles, I am going to be publishing my own study efforts as a sort of self-edification thing, as writing these blogs will be as much a part of my test preparation as it is for benefiting others.  Some of the material may be a little technical, so bear with me!

My classmates and I also have compiled a study outline for each question, with each of us focusing on a particular test question and then producing an outline for it.  For this first article, the course the question entails was a course I took in Fall 2015 called The Pedagogy of God I, and the outline for the question provided is the work of one of my classmates, Carole King.  Thanks Carole for doing what you did.  I am going to basically expand my own thoughts on the question based on the outline Carole has provided, and try to make it into a readable format.  

As I begin this project which also helps me prepare for the exam I have coming up, the issue the question is dealing with that I will expand upon here is in three initial parts.   Part I of the question is broken down even further into three parts.  So, to begin, I want to talk about the significance of what is called the Pedagogy of God, as well as the interconnected significance of the spiritual life of a catechist and how methodology in catechesis prompts a call to conversion on the part of those who are the recipients of the catechesis.

I guess the best place to begin is to explain what the terminology pedagogy of God is, and the literal Greek translation of the word "pedagogy" is leading the child to.  In catechesis, it appropriates the classic Greek understanding of the root term, paideia, in that it incorporates both the aim as well as the process of education (Petroc Willey, "An Original Pedagogy for Catechesis," in Farey, Linnig, and Paruch, eds. The Pedagogy of God. Steubenville, OH:  Emmaus Road, 2011. p. 17).  It is meant to be an education of the whole person, and a full immersion in the "school of faith."  The process aspect of this is by the gradual divine revelation of the Kerygma throughout salvation history, and as Gianna Gobbi and Rebecca Rojcewicz note in their book Listening to God with Children (Loveland, OH:  Treehaus Communications, 2000) on page 70,  the process is described metaphorically as a building being constructed floor-by-floor - each preceding floor forms the foundation of the next.  This naturally would warrant a solid foundation to build upon.  Additionally, we are reminded in the National Directory on Catechesis that this work of Revelation is a common work of all three persons of the Trinity (NDC 28) - the Father gives revelation of Himself in creation, the Holy Spirit unfolds the divine plan of salvation (the Kerygma) within the environs of the Church, and Jesus the Son continues this divine pedagogy through words, deeds, signs and wonders, and in relationship with His disciples.  It is then back to the Holy Spirit, who animates the Church and directs her mission.  As that happens, the Church under the guidance of the Holy Spirit continues God's own methodology in a living catechesis.  This is made evident in particular via a quote of St. Jerome in this week's catechism class I taught to my sixth-graders, in that "We must translate the words of the Scriptures into deeds, and instead of speaking saintly words, we must act them."  That is why studying the lives of holy people, both in Scripture and in the Church, aids in this pedagogical process as well.  God reveals in proper times as people are ready to receive, and a catechesis engages the whole person in the process as well.  That is one reason why as well certain truths in Scripture that may have baffled original hearers make perfect sense to us today.  Pedagogy is not just proclamation though, in that it must be modeled.  Ultimately, the modeling of this pedagogy should point its recipients back to to the Cross and the Paschal Mystery, as all doctrine leads to Christ at its center.

This modeling aspect of catechesis means that the catechist must have an active and vibrant spiritual life.  It doesn't mean the catechist is perfect by any means, but that they embody a deep spirituality and live out what they claim to believe - in other words, a catechist "practices what they preach."  This naturally entails a life of spiritual discipline - a structured prayer regimen is important for the catechist, as well as active participation on the part of the catechist in the liturgical and sacramental life of the Church.  The responsibility of the catechetical vocation includes a call to sanctity and an active rather than a passive spirituality.  This makes the catechetical mission and our communion with God as catechists inseparable.  The life and teaching of the catechist is directed toward two things.  First is the concept of metanoia, meaning an inner transformation of the heart and mind.  Second, it involves kenosis, meaning the submission of one's will to the will of God.  This latter aspect is embodied in the Our Father as well, which Guardini identified the petition "Thy will be done" as being the gateway petition to the entire prayer.  Both of these together - submission of one's own will and inner transformation - are part of an ongoing conversion process.  They are to be nurtured in both the catechist as well as those receiving catechesis.  If a catechist is doing this, it means they should then teach in a way that the accessible and unfathomable love of God is made visible to those receiving it.  In modeling this, the catechist then becomes a de facto mentor in Christian life for those they teach,

This leads to the whole topic of conversion - what is it??   Is conversion lifelong, or is it a one-time process.  Having grown up as I did in an Evangelical Protestant background, there was often talk about how one "gets saved."  In order to do this, one must initially "receive Jesus into their heart," and to be honest the language in both situations made no sense.  It also seems that in some quarters of the Evangelical Protestant community, it is considered a cop-out for hating someone if you just make salvation an arbitrary thing that can be bestowed or revoked by any other professing Christian who either likes or hates you.  There is a problem with this, because the person who engages in this sets themselves up as a sort of "arbiter of salvation," and in essence claims authority that can only be given to bishops in the Church by the Holy Spirit, who is the real determinant in whether one has salvation or not.  The Catholic understanding of this, however, is quite different.  Conversion is seen as having two "moments" - the first is the moment of initial conversion, where one consciously commits to follow Christ and His teachings, while the other is an ongoing lifelong conversion, which our Eastern Orthodox brethren call as process Theosis, and some Pentecostal folks would call sanctification.  It is this very thing that some writers like John Wesley addressed when they taught extensively on the subject of "Christian perfection," and it means that there is also a spiritual battle taking place - our new life in Christ contends with the aspect of our nature called concupiscence, which means that because of the Fall, we have a propensity toward sinful behavior.  It is a daily battle that many Church Fathers instructed us on concerning, and to some degree we all face it.  That is why as part of this ongoing lifelong conversion the aforementioned concepts of metanoia and kenosis are important, and why the petition "Thy will be done" is also the pivotal component in the Our Father Jesus taught us to pray.  In reality, this ongoing formation that nurtures an attitude of ongoing conversion should begin in the family structure and the home, but at times the family may not be as equipped as they should be to handle the full responsibility.  That is then where the role of the catechist comes in - the catechist takes up the slack where a family might be deficient, and in essence "fills in the gaps" that the recipient needs.  That in essence would describe the process of catechesis.

The second part of this is the methodology of catechesis, which is as important as the process.  There is no set formula for methodology, as the General Directory of Catechesis reminds us that the Church has "no particular method nor any singular method," because "she discerns contemporary methods in light of the pedagogy of God and uses with liberty 'everything that is true, everything that is noble, everything that is good and pure, everything that we love and honor, and everything that can be thought virtuous or worthy of praise (Phillipians 4:8)" (GDC 148).  If it isn't contrary to the Gospel and these methods are placed at the Church's service, then it can be utilized.  It affirms that the "variety of methods is a sign of life and richness."  What this means is that the personhood of the catechist as well as those being catechized are both valuable, and that God has created each unique individual with their own gifts and callings which contribute to the whole Church (Romans 12:4-5).  This therefore relates content to methodology in this way - the content is solid and unchanging, but the methods of communicating it are adaptable to the particular situation.  As the General Directory for Catechesis notes, the role of grace cannot be undervalued, in that grace aids in the communication of the faith, as well as leading the catechized to an encounter with the Gospel, and it does so by relating to the experience of the person receiving it (GDC 150).  The two methods of note that the GDC elaborates are the inductive method, which entails a transmission of facts and what they mean in relation to divine Revelation.  This methodology is also described as kerygmatic (relating to the story of salvation) and descending (meaning that the general proclamation of faith is applied to individual life).  Another method is deductive, which explains and describes facts by beginning with their causes - the deductive method is also described as existential, which enlightens human problems with the Word of God, and ascending, meaning that the human condition and individual experience leads on to Revelation.  The deductive synthesis, as the GDC points out, has full value only when the inductive process is completed (GDC 150).

Methodology also has a number of elements of its own too, among which are human experience, the memorization of key concepts, discipleship, the role of the catechist (in every phase of the catechetical process - GDC 156), the community (meaning here the greater Church, primarily as a source of catechesis - GDC 158), various groups (I would say here apostolates and organizations such as the Knights of Columbus or the Legion of Mary, among others - the Eucharistic community though is the extended expression of these groups and their fullest manifestation - GDC 159), the family (NDC 29d), as well as the active participation of the catechized (in complete harmony of course with the economy of Revelation and salvation - GDC 157), and social communication (technology can be an important asset if it is used properly and in service of the Church's mission - GDC 160-162).  This naturally means methodology is all-inclusive, and it both respects the dignity of personhood while at the same time embracing the available contemporary means to aid in thorough catechesis while at the same time not giving into contemporary values necessarily - it is one thing to use available tools, but not irresponsibly or in a way that counters the Church's mission and teaching.

The next area to look at is understanding why it is important to orient catechesis toward a liturgical encounter with God, and how good and sound catechesis benefits for and from the celebration of liturgy.   First of all, liturgy is understood as the place of dialogue between God and humanity.  The word "liturgy" is a synthesis of two Greek words, laos meaning "people" and ergon meaning "work." While a traditional translation of these terms make liturgy "a work of or from the people," a recent piece I read recently said we may have gotten that translation wrong by using the wrong Greek article.  Instead, the translation should be "a work for the people," which would explain why the priest has a pivotal role.  The priest acts on behalf of the people in order to make that connection between God and man which culminates in the Eucharistic meal, and although there is an "of the people" element to it in that the elements are offered as well as tithes, etc., the primary liturgical function is that it is offered on behalf of the faithful.   As such, liturgy is the official worship of the Church, and it calls us as the people of God to participate in the work of God.  At its center, and indeed the center of all Christian life, is the Eucharist.  The liturgy represents a model for catechesis then in that every form of catechesis therefore should have as its primary source the Word of God as mediated through Scripture and Tradition and interpreted by the Magisterium.  This means that Christ, rather than our own whims and fancies, becomes the center of all teaching, and all teaching both radiates from and leads back to Christ.  And, that is true pedagogy - leading the child (catechized) to Christ through His Word and the sacramental/liturgical life of the Church.

Like any other healthy body, the Body of Christ - all Christians - are nourished properly.  The proper nourishment of the Christian is with Christ's Body and Blood (the Eucharist) in worship, the Word as "food" in personal study and devotion, and then the "sending forth" of each Christian to proclaim His message of salvation to the world.  This then connects catechesis (nourishing with the written Logos, the Word of God) to liturgy (nourishment of the living Logos, the Body and Blood of Christ in the Eucharist).  Catechesis precedes liturgical participation, but at the same time proceeds from it.  The primary objective of catechesis is to prepare the catechized for the liturgy, as the liturgy transforms the soul through authentic worship, and thus begins the "ongoing conversion" of conformng the person to Christ.  The foundation of liturgical/sacramental life is liturgical celebration, as it is the lifeblood of the Christian. Therefore, good catechesis should be formational in the sense that it prepares the person for a total transformation through a living encounter with Jesus Christ, which at its pinnacle is the reception of the Eucharist, His Body and Blood.   This means the liturgy is therefore the summit toward which all activity of the Church - catechesis included! - is directed.  It is also the font from which the power of God flows.  The primary role of the catechist in this is to help the student understand the liturgy as a supernatural encounter with the divine - Dr. Scott Hahn, in his 2001 text The Lamb's Supper, ties the Book of Revelation into the Mass in that regard, noting that the Mass is a sort of "Second Coming" in itself.  It indeed is, because what happens in the Mass transcends time and space as we understand it.  The objective of the catechist is communicate that to their students.  And, like Scripture, the Person of Christ, etc., the sacraments and sacramental celebrations are both human and divine, natural and supernatural - the Mass mirrors Jesus in that regard.  It is also important for the catechist to communicate the catechetical dimension to liturgy itself - much of the Mass is taken right from the pages of Scripture, and helping the catechized understand that aids in their formation.  So, in conclusion here, liturgy is the work of God for the people of God, and the participation of the people of God in the work of God. Sacramental awareness is therefore of utmost importance, and understanding the supernatural dimension of the liturgical celebration helps one actually and fully participate in it. The natural senses, therefore, are called to a supernatural plane, and that puts those of us participating in this in full participation also in the Person and work of Christ.   Our response, therefore, is that we offer ourselves back to God in the liturgy, giving whole self in exchange of life and love.  A sound catechesis then prepares one for this full participation, availing then the saving work of God through Christ and by the Holy Spirit to the participant.  Ultimately then, it conforms our lives to that of Christ.

A third area of discussion involves the effective catechetical methodology that is kerygmatic, intellectually engaging, employs the memory, and interprets faith and life.  To begin, there is kerygmatic teaching, which promotes the full objective of catechesis, which is Christocentricity. In 1936, a liturgist and catechetical scholar by the name of Josef Jungmann (1889-1975) wrote a memorable volume called Good News and Our Proclamation of the Faith.  At the time Jungmann authored this seminal work, it happened within the context of a movement aimed at renewing insufficient catechetical methodologies.  Jungman rightly believed that the radical secularization of his time of society and families alike necessitated a more dynamic proposal of the Christian message, and to drive his point home, he had two issues with the catechesis of the time:

1.  Its content did not closely resemble the joyful announcement of the Good News that resounded throughout the Gospels and in Apostolic times.  Often it was taught in a monotone, systematic way that didn't communicate the real significance of the message, in other words.

2.  The content of catechesis was not presented in an organic unity as a single message, as well as a call to a life of divine grace (it lacked an evangelistic emphasis and call to conversion, in other words).

Jungmann therefore proposed a restoration of the Kerygma to its full power and clarity, and within a single message - this was the prime task of a kerygmatic renewal in other words.  My own spiritual mentor, Fr. Eusebius Stephanou, proposed some years ago a similar thing - the proclamation from the pulpit and the celebration on the altar should be the same message.  I would add to Fr. Eusebius's observation that this also extends to catechesis as well - what is taught in the classroom should be made alive in the liturgy.  Therefore, Jungmann proposed an image of how this could work.  He utilized the imagery of a wheel, with Jesus as the hub and the various doctrines of the faith radiating out like spokes from the hub.  A model like this would restore the importance of the Kerygma to all catechesis, making it the constant reference point of all Christian doctrine as well as making certain that doctrine and proclamation were never in conflict with each other.  An essential balance was then proposed by Jungmann's model.  And, as it relates to catechesis today, Jungmann's proposal creates some very important and fundamental things for the execution of sound catechesis.

One of the first fundamental methods that falls under this is memorization.  Without clear memory, faith and piety are not possible.  The "language of faith," and its secure grasp by the catechized, is the key to living the same faith (GDC 154).  When the memory is engaged with the Fidei Depositum, a path to holiness is blazed in the faith of the individual recipient. Along with memory though is repetition, which is integral to encourage memorization.  The more something is repeated, the more likely one will remember it.  Via the Magisterial documents (Vatican II Council encyclicals, etc.) the Church calls for a restoration of memorization into catechetical methodology.  However, this methodology must be balanced to affirm and speak to the dignity of the personhood of the recipient, which means that some people may have different ways of learning, and it is important to tap into what those are so that these important aspects of faith can be committed to memory better.  This therefore means that the memorization process should be introduced early into catechesis, continued gradually as the person is able to comprehend, and it also should be flexible and not slavish - not everyone learns things the same way, and part of what a catechist does is to tailor learning in such a way that everyone can benefit from it.  Therefore, what should be memorized?  For one thing, the words of Jesus - it is important to know such things as the parables, the Beatitudes, and basic teachings of Jesus in the Gospels.  That is one benefit to "red-letter" Bible translations, in that they readily highlight those areas so the reader can easily identify them.  Important Bible passages are also important to remember, and one thing I do in my own catechetical practice is to make sure my students learn such passages as Psalm 199:11, as well as II Timothy 2:15, John 3:16, and other pivotal passages.  As they grow and progress, they can learn more.  While not many people will be able to memorize Scripture quite like Dr. Jack van Impe, a Protestant (Baptist) evangelist known for his sharp recall of over 10,000 key Scripture passages (which earned him the name "The Walking Bible"), many should know enough basic and pivotal Scripture passages.  Another area of memorization centers around one of the "Four Pillars of Catechesis," the Creeds.  In particular, it is integral to faith to at least be able to know the Nicene and Apostle's Creeds, as those are most frequently utilized in liturgical celebrations - the longer and more complex Athanasian Creed is not necessarily a requirement for memorization, although there is benefit in doing so if one takes up the challenge.  Along with that is another "Pillar," the Ten Commandments - these embody the moral law of the Christian life, and are relevant in mainstream society as well as the Church.  The Ten Commandments are divided actually into two parts - approximately half of the Commandments deal with how we relate to God, while the other half deal with how we relate to each other.  Those come in handy when reading other Biblical books too, such as Ephesians, which has an underlying theme relative to the Decalogue.  Another area of memorization is liturgical texts - by this, we are talking about missals, prayerbooks, etc.  Knowing the Liturgy can also be an aid in learning Scripture, as the two go hand-in-hand.  Basic devotional practices, in particular essential prayers, are also an item of essential memorization.  Knowing basic prayers such as the Our Father, the Rosary devotions, and other such prayers that are frequently used in the Church are integral to liturgical participation.  For many of us, they will come naturally the longer and more faithful we attend Mass, as we also hear them over by repetition.  Finally, it is important to know and memorize key doctrinal ideas - for instance, what does the Church believe about Christ, the Trinity, heaven, hell, etc.?  You will notice that all of these things kind of overlap - for instance, if you know the Creeds, you will know the doctrines, and if you know Scripture, you will know the Our Father, Ten Commandments, etc.  The overlap of all these things also provides the necessary repetition for effective memorization, and should be encouraged as well.

Essentially, that is in a nutshell what I was expected to learn from this particular course, and it is valuable information, especially now that I am a catechist myself.  As we go through the rest of these questions one by one each week, I am also hoping to see the way they all tie together too, because at the root of learning all of this is the impetus for my own vocation - doctrine, philosophy, catechetical content and methods, sacraments, and other things all come together to complete the well-rounded education one should have when mentoring and discipling others.  And, at the root of it all is divine calling - it is a sacrifice to learn all of this, but in the end its rewards are great.  So, I will see you next time then.