Essential Link Between Liturgy and Catechesis | Franciscan at Home
How much of our catechesis is anything remotely approaching what St. Pius X outlines? How often do we think about these things in the liturgy. Liturgical Catechesis is a method of educating the children, youth and adults to make Liturgical catechesis exists in close connection with the mystery of God. The Liturgy Source of Life, Prayer and Catechesis (CCC ) Church ( CCC) treat sacred liturgy as source of life, as well as its relationship with Understood here is the bond between the sacred liturgy and the life of.
If we manage to take our faith seriously, we might look at opportunities for catechesis by reading the documents of the Church and the Popes. For people are instructed in the truths of faith, and brought to appreciate the inner joys of religion far more effectually by the annual celebration of our sacred mysteries than by any official pronouncement of the teaching of the Church.
Such pronouncements usually reach only a few and the more learned among the faithful; feasts reach them all; the former speak but once, the latter speak every year — in fact, forever. Quas Primas, Paragraph 21 Encyclicals have their place as this column shows but their use is quite limited, and will likely benefit only a few people.
Catholics need to recover this sense of the liturgy, and show how the liturgy impacts every aspect of the faith. Every aspect from our education, our ability and desire to evangelize must have its roots within the liturgy. How Does the Liturgy Catechize? In order to properly answer this question, we need to understand what catechesis is. This is the accepted view of catechesis today. It is also wrong. Pius X probably one of the 19th and 20th centuries greatest catechists devoted an entire encyclical to the topic of catechesis, and he said the following: The task of the catechist is to take up one or other of the truths of faith or of Christian morality and then explain it in all its parts; and since amendment of life is the chief aim of his instruction, the catechist must needs make a comparison between what God commands us to do and what is our actual conduct.
After this, he will use examples appropriately taken from the Holy Scriptures, Church history, and the lives of the saints — thus moving his hearers and clearly pointing out to them how they are to regulate their own conduct.
In fact, the GDC says that liturgical catechesis "must be regarded as 'an eminent kind' of catechesis" It goes on to give the characteristics of a liturgical catechesis: As Pope John Paul II has already told us, "sacramental life is impoverished and very soon turns into hollow ritualism if it is not based on serious knowledge of the meaning of the sacraments.
If this is done, "if in catechesis we should succeed in introducing children to the content of the Liturgy," then we would "open up a well which could supply the adult Christian with 'waters of eternal life' his whole life through" Joseph A. Jungmann, SJ, Handing on the Faith, Points 2 and 3 are two ways in which we can actually go about this type of catechesis.
First, we can explain the content of the liturgical prayers. This means defining the meaning of the words that the priest and the people use in the liturgy and explaining the purpose and reason behind them. What does faith offer you? Eternal life A liturgical catechesis that prepares individuals for the Rite of Acceptance would focus on God, His Church, faith, and eternal life. These are prominent subjects in the rite, and the candidate cannot participate honestly in the rite unless he knows what these things are and how they are related to each other and to himself.
Such an understanding is a prerequisite for active participation in the liturgy. Catechesis is also liturgical when it explains and unpacks the meaning of liturgical signs and gestures.
The liturgy is filled with signs that make the supernatural present and sensible to us. These signs are powerful in that, for those who can see through the sign to the invisible, theological reality made present by it, the sign is revelatory. But, for those who cannot see, the sign screens or hides.
In order for a person to render true worship and to be sanctified, he must make these liturgical signs his own. It is up to us as catechists to make that happen for him. In Sacred SignsRomano Guardini excels at this very thing.
The Liturgy Source of Life, Prayer and Catechesis (CCC )
For example, he shows us that something as simple as the doors to the Church can be a subject of catechesis: Between the outer and the inner world are the doors. They are the barriers between the market place and the sanctuary, between what belongs to the world at large and what has become consecrated to God. And the door warns the man who opens it to go inside that he must now leave behind the thoughts, wishes and cares which here are out of place, his curiosity, his vanity, his worldly interests, his secular self.
The ground you tread is holy ground. Whenever we can turn their attention to these symbols we must do so, not only by teaching explicitly about these symbols, but also by having them around, making them present.
This is where sacred spaces are useful. Among the various abuses there are some which are objectively graviora delicta or otherwise constitute grave matters, as well as others which are nonetheless to be carefully avoided and corrected.
Benedict is a prolific writer on liturgical matters and the dominant focus of his work on the liturgy is to establish an understanding of its objective nature.
As the current pontiff he is leading the Church into the twenty first century during what is a challenging and also a privileged time. The English speaking world is both cautiously and eagerly undertaking the implementation of the new translation of the Roman Missal Advent - a process which will continue to require significant and sustained programmes of Liturgical Formation and Liturgical Catechesis over several years. At this stage in its history the Catholic Church faces various other concurrent pastoral and liturgical challenges in terms of dwindling congregations, a diminishing number of priests and what some perceive to be a widening of the perceived gap between the Church and people in the context of a dramatically changed social landscape Taylorp Despite these massive societal and ecclesial changes and their sometimes pernicious effects, or perhaps because of themthere is also a sense that the Church is entering a vital and exciting era in liturgical and catechetical development.
Part of the discussion will explore the relationship between these various elements.
Essential Link Between Liturgy and Catechesis
The current relevance of this study comes from three main sources. Firstly, the Pontificate of Pope Benedict XVI is signalling a new phase in the life of the Roman Catholic Church where sociological influences, ecclesial concerns, catechetical endeavour and a liturgical agenda are meeting and interacting.
His pontificate is producing a creative synthesis leading the Church into a new stage in the organic development of the sacred liturgy and the result is prolific liturgical homilies and writings. He also insists on fidelity to the authentic vision of liturgical renewal expressed by the Fathers of the Second Vatican Councilp, 8; p,