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How the Patristic Fathers Can Help Us Strengthen Liturgical Catechesis for the Nones
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Lauren Thorp

Dr. Sullivan

TRS 743A

22 April 2020
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According to a recent study, “one-fifth of the U.S. public – and a third of adults under 30

– are religiously unaffiliated today, the highest percentages ever in Pew Research Center

polling”.1 Several theories and discussions are suggested for the reasonings behind this phenome-

non. But more importantly, what can we do? In this paper, I suggest that we turn to the patristic

age of the fathers in order to renew the interior longing for the paschal mystery. This is where the

answer may lie, although contemporary scholars like Catherine Dooley argues that “although

catechesis is intrinsically linked bound to every liturgical and sacramental action, it frequently

has only a weak and fragmentary link with the liturgy”.2 The formation of our faith is through

liturgical catechesis, yet the call for this participation is often ignored today. The solution for this

can be found in a restoration that once existed in the age of the patristic fathers. This restoration

influences the community and reminds them of salvation history, which in turn creates more dis-

ciples through participation. In other words, if we place a heavier emphasis on the importance of

understanding liturgical catechesis, we create more opportunities to rekindle the faith of the

nones.

Before diving into this contemporary issue, we must first analyze the relationship be-

tween catechesis and the liturgy. Liturgy and catechesis share key points in convergence, yet this

relationship was for the most part disconnected by the end of the 19th century and attempted to

be renewed by a renewal, or aggiornamento, through Vatican II. “The ill-directed attempts of the

Modernists to bring back experience to theology had provoked a reaction that reinforced the di-

vide between theory and practice, grace and nature and left the argument paramount in theol-

1 Pew Research Center, Oct. 9, 2012, “Nones” on the Rise. https://www.pewforum.org/2012/10/09/nones-on-the-

rise/
2 Dooley, Catherine, O.P. “To Be What We Celebrate: Engaging the Practice of Liturgical Catechesis”. New Theol-
ogy Review, 2004.
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ogy”.3 Catechesis came to be associated with the instruction of children primarily, and gradually

narrowed down to classroom instruction primarily to children of school age. Moreover, the study

of liturgy came to be associated with rubrics and discipline of the sacraments. Vatican II was a

critical council that addressed the rediscovery of the essential link between liturgy and catech-

esis. It was a response to the question of the relationship to the church in the modern world, and

it provided an opportunity to address this spiritual renewal through a conversation with divine

revelation, scripture and tradition, the nature of the church, and the nature of the liturgy. One of

the results of this was an apostolic letter called Sacrosanctum Concilium, which was called for at

the time by Pope Paul VI. Contrary to a synod, its purpose was to discuss and reflect on the top-

ics of concern to the entire church, in order to handle “the reform and promotion of the liturgy”.4

Faced against the challenge of modernity, it was established that there needed to be a sacramen-

tal discipline promulgated so that revelation could shine forth.

In the apostolic letter Mane Nobiscum Domine, John Paul II stated that there was a need

to “cultivate a lively awareness of Christ’s real presence,”5 and this could be done through litur-

gical catechesis. Liturgical catechesis is an integrated process that is rooted in biblical and litur-

gical signs, and its purpose is the maturity of faith in and through participation. Together, the

congregation unites through symbolic actions during the liturgy to reflect the beauty and simplic-

ity of the celebration. “Mother Church earnestly desires that all the faithful should be led to that

fully conscious, and active participation in liturgical celebrations which is demanded by the very

3 Regan, David. “The Recovery of Mystagogy,” in Experience the Mystery: Pastoral Possibilities for Christian
Mystagogy, Collegeville, MN: Liturgical Press, 1994: 27.
4 Paul, Pope VI. Constitution on the Sacred Liturgy (Sacrosanctum Concilium), no. 1. https://www.vatican.va/ar-
chive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html
5 John Paul II. “Mane Nobiscum Domine.” The Holy See, Oct. 2004- 2005, http://www.vatican.va/content/john-
paul-ii/en/apost_letters/2004/documents/hf_jp-ii_apl_20041008_mane-nobiscum-domine.html.
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nature of the liturgy”.6 The Christian people have a right and a duty by virtue of their baptism to

receive the grace and strength to bring the light of the Gospel to others, and it is through this full,

conscience, and active participation in the mysteries of Jesus’ life, death, and resurrection that

this divine life is offered. “The integrity of the liturgy is best expressed by a community that is

honestly and faithfully participating, one that is also led by the liturgical experience to a deeper

and fuller understanding of the paschal mystery”.7 Participation within the liturgy does not just

consist of a stronger sense of community, but the essential goal is the participation in very light

of God through the Son:

From the liturgy, therefore, and especially from the Eucharist, as from a font, grace is

poured forth upon us; and the sanctification of men in Christ and the glorification of God,

to which all other activities of the Church are directed as toward their end, is achieved in

the most efficacious possible way”.8

In other words, catechesis stems from the expressions of the liturgy as a reflection of the pres-

ence of God in the lives of the people. Liturgical catechesis aims to help the faithful to actively

participate in the liturgy, as well as to reflect on liturgical action in both word and sacrament to

discern God’s saving action and presence that continues in the here and now. Any disaffiliated or

“none” ought to be captivated by our authentic participation, one that is honest and faithful, as

Anne McGuire asserts.

The Church’s reflection of the nature of catechesis is addressed in the General Directory

for Catechesis, for “the Second Vatican Council prescribed that ‘a Directory for the catechetical

6 Paul, Pope VI. Constitution on the Sacred Liturgy (Sacrosanctum Concilium), no. 14. https://www.vatican.va/ar-
chive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html
7 McGuire, Anne C. Holy Week and the Paschal Mystery. Liturgical Ministry (Summer 2004) 119-27. 127.
8 Paul Pope VI. Constitution on the Sacred Liturgy (Sacrosanctum Concilium), no. 10.
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instruction of the Christian people’ be drawn up’”.9 Liturgy itself is the source and summit of

catechesis, and all catechetical activity draws its strength, source, and content from the liturgy it-

self. The purpose of the General Directory for Catechesis is to provide fundamental principles

drawn from the magisterium of the church, and offers principles to guide the church’s catecheti-

cal ministry. The reflections and principles are helpful guidelines which aim to avoid “defects

and errors in catechetical material,”10 as well as the location of various problems. Although these

resources provide helpful information, perhaps turning to the patristic fathers can provide a

stronger understanding of liturgical catechesis for the nones and disaffiliated.

Christianity spread like wildfire in the first few centuries, and we can attribute a portion

of the wildfire spread to the patristic fathers:

“Some of the most impressive Bishops and pastors, especially in the third and fourth cen-

turies considered it an important part of their Espiscopal ministry to deliver catechetical

instructions and write treaties. It was the age of Cyril of Jerusalem and John Chrysostom,

of Ambrose and Augustine, the age that saw the flowering from the pen of numerous Fa-

thers of the Church, of works that are still models for us”.11

Ambrose of Milan was a significant patristic father that played a critical role in the conversion

and spiritual impact of Christians, and we can turn to him to adapt a recovery of patristic mysta-

gogy in regards to the formation of the faithful. He was immersed himself in the study of the

Word of God, and as a result became well formed in the meaning of the Creed. He emphasized

the story of salvation history, and preached on the gestures of the liturgy and the moral exhorta-

tions to live out the Christian life. Salvation history is an essential aspect of catechetical prepara-
9 General Directory for Catechesis, Washington, D.C.: United States Catholic Conference, 1998. 7.
10 General Directory for Catechesis, Washington, D.C: United States Catholic Conference, 1998. 13.
11 John Paul, Pope II. On Catechesis In Our Time (Catechesi Tradendae) no. 12. http://www.vatican.va/content/
john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_16101979_catechesi-tradendae.html
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tion, as Christians are able to understand that they are sacramentally inserted into the story of

God that continues through the ages of the Church. In other words, they are restored to new life

and become part of the ongoing union and communion with God. “God is revealed in the history

of the People of Israel and the history of this people is the starting point for theology; these em-

phases each allow a role to human experience”.12 Salvation history, therefore, can be seen as a

theological framework that continues in the age of the church and in the age of liturgy and God’s

saving work in the world. Unless people begin to see themselves in salvation history, it is easy

for people to continue to disaffiliate.

God used Ambrose as an instrument and his homilies reflect an outpouring of the words

of the Holy Spirit. Any person in the crowd would have been captivated by his preaching, and

would have had no doubt that his soul was on fire for the Lord. “The Sermons on the Sacra-

ments,” for example, revolves around catechesis on the sacraments in formation of the faithful in

which Ambrose explains each of the ritual actions that are performed as part of the celebrations

of the sacrament. He analyzes the symbolism of these actions and connects them with biblical

history. Catechesis was thoroughly biblical in this age, which helped with the formation in the

traditions of Christian prayer. This was the primary form of formation, not just for those entering

the church but for the entire community of prayer whose faith formation took the form of what

mystagogy, the ongoing post baptismal reflections on meaning of the sacraments that the faith-

ful, were continuing. This integration of the catechetical tasks included teaching of doctrine, pri-

marily by instruction of the meaning of the Creed to give doctrinal teaching and formation, as

well as the full sweep of salvation history. This catechetical instruction included invitations to

full and active participation. Throughout these homilies, it is evident to see his zeal for the faith

12 Regan, David. “The Recovery of Mystagogy,” in Experience the Mystery: Pastoral Possibilities for Christian
Mystagogy, Collegeville, MN: Liturgical Press, 1994:28.
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and ability to connect catechesis with liturgy. “Catechesis is intrinsically linked with the whole

of liturgical and sacramental activity, for it is in the sacraments, especially in the Eucharist, that

Christ Jesus works in fullness for the transformation of men”.13 Additionally, Ambrose encour-

ages the faith of the crowd with his captivating words:

Holy people, your ears must be attentive and your hearts properly disposed, so that you

can retain what I am able to gather from the holy scriptures and offer to you, to the end

that you may have the grace of the Father, Son and Holy Spirit, that Trinity whose reign

is from eternity, is now, and lasts forever and ever. Amen.14

Ambrose was not simply an educator regurgitating doctrines or dogma, just as we must not sim-

ply regurgitate the Catechism to those that have disaffiliated. Instead, like Ambrose, we “must

promote the liturgical instruction of the faithful”.15 As catechists we have a critical responsibility

to explain the connection between catechesis and the liturgy. Ambrose was not a weak teacher,

so we must not be either. If we look toward Ambrose in this way, we can see that the most effec-

tive catechist is the one who is a disciple of the Lord. This catechetical preparation that Ambrose

was continuously preaching influenced another significant patristic father, Augustine, who was

moved gradually by absorbing the word of God through Ambrose’s homilies.

Augustine is an additional patristic father that offers us some of the best liturgical catech-

esis; his testimony provides a witness account of part of the Christian community that we can re-

flect today. Before his conversion, he was seeking Christian truth, but he was not capable of

finding it on his own. Through listening to Ambrose’s preaching and observing the community

pray and sing together, as well as his own personal reading of scripture, he came to the realiza-

13 Catholic Church. Catechism of the Catholic Church, Vatican City: Libreria Editrice Vaticana, 1997.
Article 1074.
14 Ambrose, Saint. “Sermons on the Sacraments I,” in Yarnold, The Awe-Inspiring Rites of Initiation, 108-109.
15 Paul, Pope VI. Constitution on the Sacred Liturgy (Sacrosanctum Concilium), no. 19. https://www.vatican.va/ar-
chive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html
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tion that he wanted to be a part of the Christian community. People who are responding to Christ,

including how they sing and act, becomes part of their own reflection of liturgical catechesis.

“When the Church prays or sings or acts, the faith of those taking part is nourished and their

minds are raised to God, so that they may offer Him their rational service and more abundantly

receive His grace”.16 We can see the impact of liturgical catechesis that is practiced by the Chris-

tian community in his age, and how it moved the heart of a skeptic like Augustine to eventually

convert. Because the union and community of Christ transcends time, we can apply the same

liturgical catechesis to our modern society in order to evangelize the nones. As Anne McGuire

states, “One must uncover the significance of the paschal mystery in one’s life and in the life of

the community”.17 The whole church has a responsibility for liturgical catechesis and living out

the Christian life. After the conversion of Augustine, he too preaches with zeal and takes on the

responsibility of converting others:

For the more extensively I desire to see the treasure of the Lord distributed, the more

does it become my duty, if I ascertain that the stewards, who are my fellow-servants,

find any difficulty in laying it out, to do all that lies in my power to the end that they

may be able to accomplish easily and expeditiously what they sedulously and earnestly

aim at.18

Augustine went through an experience as a result of liturgical catechesis that was expressed by

Ambrose and the community, and was able to become a witness himself to influence others in

the faith. The dimension of a new birth is reflected in the community that welcomed Augustine,

one that Michael Witczak asserts should be truly hospitable and welcoming. “The free gift of

16 Paul, Pope VI. Constitution on the Sacred Liturgy (Sacrosanctum Concilium), no. 33. https://www.vatican.va/ar-
chive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html.
17 McGuire, Anne C. Holy Week and the Paschal Mystery. Liturgical Ministry 13 (Summer 2004) 119-27. 121.
18 Augustine, Saint. On the Catechising of the Uninstructed (De Catezandis Rudibus).
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God’s grace poured out in baptism must find an apt articulation in the words and attitudes of

both presider and community”.19 As faithful Christians, we have been given this very responsibil-

ity of baptizing through the commandment Jesus spoke in the Great Commission, “Go therefore

and make disciples of all nations, baptizing them in the name of the Father and of the Son and of

the Holy Spirit, and teaching them to obey everything that I have commanded you”.20 Even the

rite of confirmation affirms the renewal of our baptismal promises; the experience itself will give

a Christian follower the meaning of the sacrament.

The third and final patristic father that we can emulate to appeal to the religiously unaffil-

iated is St. Cyril of Jerusalem. Like his counterparts, scripture stands as a foundational aspect of

Cyril’s teaching, and he does not hesitate to remind his listeners of salvation history. He draws a

relationship between the elect and the “scriptural figures who have gone before them in

history,”21 as well as bringing to life figures from history as if they were present. With the tech-

nology we have today, how could we not benefit from developing a creation reflecting this very

summoning of scripture? He connects the Old Testament with the New Testament through his

own typology and hermeneutics and reminds Christians of the promise that God made to His

people. For example, in Sermon 4: The Eucharist, he states, “Even in the Old Testament there

were ‘Loaves of the Presence’, but since they belonged to the old dispensation they have come to

fulfillment”.22 Cyril makes it clear that the covenants exist together, but in a Christian light. Ad-

ditionally, he takes liturgical rites, such as the words, actions, and details of the liturgy as the

starting point for his catechesis. This helps us today as a reminder to ask ourselves what we are

experiencing in certain rites, such as the rite of confirmation. One contemporary author, Michael

19 Witczak, Michael. Baptismal Imagery: The Meeting of Two Worlds. Liturgical Ministry 8 (Winter, 1999) 22-30.
Page 29.
20 Matthew 28:19-20.
21 Jackson, Pamela. Cyril of Jerusalem’s Use of Scripture in Catechesis. Theological Studies 52 (1991), 431-450.
22 Yarnold, Edward. The Awe-Inspiring Rites of Initiation. 2nd ed. Collegeville: Liturgical Press, 1994.
 Thorp 11

G. Witczak, highlights the strength of how Cyril uses the scriptures as a foundation to explain

how the meaning of baptism involves the death and resurrection of Jesus Christ. Cyril states:

“Then you were conducted by the hand to the holy pool of sacred baptism, just as Christ was

conveyed from the cross to the sepulcher which stands before us”.23 If we examine the culmina-

tion that began from the rites of baptism in the third and fourth century through all these patristic

authors like Cyril, Ambrose, and Augustine, we see a well defined movement that begins with

these rites, which could be a part of liturgical catechesis today.

“No matter how we may feel about it, it is an eluctable fact that our society today needs

to touch and feel…Christianity is a religion of incarnation and not of abstraction”.24 The symbol-

ism and meaning behind the liturgies is deep in mystery, and it is when we are truly participating

that we can authentically experience the unfolding of the paschal mystery. We can see how litur-

gical catechesis played a significant role of the expansion of Christianity; those that were well

formed through catechetical preparation who would in turn go out and invite others to be bap-

tized into the faith. The body of Christ is the fundamental dimension of Christian identity, and in

order to recover a strong sense of it, we can point to what takes place in liturgical action. The fa-

thers of the church weave together the biblical, doctrinal, historical, and experiential, and bring it

together to culminate into catechetical instruction we can turn to today. Our reading of the patris-

tic mystagogy should continue to be an essential example to uphold the importance of liturgical

catechesis today. Through examining the works of the early patristic fathers like Ambrose, Au-

gustine, and Cyril, we can reflect and apply their very liturgical catechesis to the contemporary

issue of the religiously unaffiliated today.

23 Witczak, Michael G. Baptismal Imagery: The Meeting of Two Worlds. Liturgical Ministry 8 (Winter, 1999), 25.
24 McGuire, Anne C. Holy Week and the Paschal Mystery. Liturgical Ministry (Summer 2004) 119-27. 121.
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References

Ambrose, Saint. “Sermons on the Sacraments I,” in Yarnold, The Awe-Inspiring Rites of Initia-
tion, 108-109.

Augustine, Saint. On the Catechising of the Uninstructed (De Catezandis Rudibus).

Catholic Church. Catechism of the Catholic Church, Vatican City: Libreria Editrice Vaticana,
1997.

Dooley, Catherine, O.P. “To Be What We Celebrate: Engaging the Practice of Liturgical Cate-
chesis”. New Theology Review, 2004.

General Directory for Catechesis, Washington, D.C.: United States Catholic Conference, 1998.

Jackson, Pamela. Cyril of Jerusalem’s Use of Scripture in Catechesis. Theological Studies 52

(1991), 431-450.

McGuire, Anne C. Holy Week and the Paschal Mystery. Liturgical Ministry (Summer 2004) 119-
27.

Pew Research Center, Oct. 9, 2012, “Nones” on the Rise. https://www.pewforum.org/

2012/10/09/nones-on-the-rise/

John Paul II, Pope. “Mane Nobiscum Domine.” The Holy See, Oct. 2004- 2005, http://www.vati-
can.va/content/john-paul-ii/en/apost_letters/2004/documents/hf_jp-ii_apl_20041008_mane-no-
biscum-domine.html.

Paul, Pope VI. Constitution on the Sacred Liturgy (Sacrosanctum Concilium), no. 14. https://
www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-
ii_const_19631204_sacrosanctum-concilium_en.html

John Paul II, Pope. On Catechesis In Our Time (Catechesi Tradendae) no. 12. http://www.vati-
can.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_16101979_catechesi-
tradendae.html

Regan, David. “The Recovery of Mystagogy,” in Experience the Mystery: Pastoral Possibilities
for Christian Mystagogy, Collegeville, MN: Liturgical Press, 1994: 27-38

Witczak, Michael. Baptismal Imagery: The Meeting of Two Worlds. Liturgical Ministry 8 (Win-
ter, 1999) 22-30.

Yarnold, Edward. The Awe-Inspiring Rites of Initiation. 2nd ed. Collegeville: Liturgical Press,
1994.