Chapter Two
Elements of methodology
[148] The Church assumes those methods for teaching that can rightly be placed at the service of the gospel. There are a variety of methods, therefore, not just one.
[149] There is a connection between method and content, with method at the service of content.
The nature of the message determines, in part, how it will be taught.
So, for example, a biblical method might work well.
The telling of the stories of faith might, too.
The use of liturgical signs is effective.
Using mass media also has its place.
The method of teaching
[150-151] We must always remember
that the communication of faith
is an event of grace.
Simply put, God is acting in people’s lives.
With this in mind, catechesis seeks the most effective way
to make this understood,
to make it plain.
We speak of two methods of presentation:
the inductive
and the deductive.
The inductive begins with such things as
biblical events,
liturgical acts,
events in the Church’s life
or events in daily life
so as to discern the meaning they might have
in divine Revelation.
This method has many advantages
because it matches the way God has chosen
to reveal the divine mystery to us.
It also connects to a profound human urge
to know the mysterious
through visible signs.
This approach is also sometimes called
“existential” or “ascending”
because it begins with experiences
and enlightens them with the word of God.
The deductive method, on the other hand,
explains and describes doctrine and principles first.
One then comes to understand experience
by deriving conclusions from such principles.
This approach is also sometimes called
"kerygmatic” or “descending”
because it begins with Scripture, doctrine, or liturgy
and applies them to life.
Both methods are legitimate and needed.
The role of human experience
[152-153] Human experience is the stuff of life.
Its place in catechesis must be continuously evaluated.
First, it arouses interest,
questions,
hopes and fears,
and reflections and judgments in us.
Catechesis has the task of making people more aware
of their most basic human experiences
so they become aware of God’s hand in their lives.
Second, human experience points to the divine
because there is an inborn hunger for union with God.
Reflecting on experience is therefore necessary
if the truths of Revelation are to be understood at all.
Third, experience is, in fact, the very place in human life
where salvation occurs.
The catechist must teach the person
to read his or her own lived experience
so as to see in it
God reaching us with grace and saving us.
In this regard, the great questions of life
are most able to lead one to the divine heart:
the existence of God,
the destiny of the human person,
the origin and end of history,
the truth about good and evil,
the meaning of suffering,
of love,
and of the future.
Interpreting and illuminating human experience
through the eyes of faith, even when difficult,
is how the revealed message and human experiences
connect and lead one to faith.
This has been true in the proclamation of the prophets,
the preaching of Christ himself,
the teaching of the apostles,
and the whole history of the Christian Church.
Memorization
[154] It’s important that those who are to be catechized
memorize certain prayers and lists
which are part of the legacy of the Christian faith.
Such memorization should not be mechanical
and should only be encouraged
after sufficient catechesis has occurred,
so that it is understood fully
and appreciated deeply,
creating a desire to remember.
Memorization takes its place among other methods of teaching,
including spontaneous reaction,
quiet reflection,
dialogue with others,
occasional silence,
and written responses.
[155] Again, it’s important that the disciple
be formed in the faith,
and not merely taught facts about faith
even though the facts of the faith are important
in the journey toward mature faith.
The person of the catechist
[156] Nothing—not the method
or the texts,
or any other part of the program—
is more important than the person of the catechist
in every phase of the catechetical process.
The gifts given to the catechist by the Spirit
to witness faithfully
and live accordingly
are the very soul of catechetical ministry.
The catechist is a mediator,
facilitating communication
between people and the mystery of God,
among those being catechized,
and between them and the larger community.
Because of this, the catechist is called to a Christian way of life
that reflects his or her beliefs well.
The relationship between the catechist
and those to be catechized
is also critical.
Those to be catechized
[157] Those to be catechized cannot be passive recipients
but must be actively engaged in the process
through prayer,
participation in the sacraments,
the liturgy,
parish life,
social commitments,
works of charity,
and the promotion of human values.
Catechesis, after all, is a process of taking on
a way of life and personal conversion,
not the acquisition of a body of information.
The community’s role
[158] It’s also important to note
that catechetical activity occurs within a community.
The community teaches by how it lives as a body:
welcoming new people,
encouraging growth in faith,
and connecting people to one another.
Small groups
[159] Catechesis will often occur in small groups,
which are a reflection of the larger community
and in which people connect more closely.
Media
[160] Well-planned catechetical programs
must use all the modern media available to them
in order to be fully effective.
[161] In fact, it’s more than merely bringing media
into the classroom setting.
It involves making a serious commitment
to integrating the Christian message
into the new culture of modern media
using new languages,
new techniques,
and a new psychology.
[162] Those who work in the mass media
have a huge role to play in this,
as well as families and the young generations.
The media should help make the gospel present
by animating a passion for the truth,
working in defense of liberty,
respecting the dignity of all,
and elevating the culture of peoples.
Bill Huebsch is the author of numerous books, including Whole Community Catechesis in Plain English and The General Directory for Catechesis in Plain English (Twenty-Third Publications).
