1 CHAPTER ONE

2
3 WHO ARE RESPONSIBLE FOR CATECHESIS
4 IN THE CHURCH IN THE PHILIPPINES?
5
6 Catechesis is a ministry that demands the involvement and participation of the whole Christian community at
7 various levels. “The Holy Spirit who is the true protagonist of all authentic catechesis works through the
8 Christian community and gives efficacy in catechetical activity” (DC 112) done by those formed for the ministry.
9 This chapter presents those who are responsible for catechesis, the identity of Filipino lay catechists and their
10 catechetical formation process and the application of Pope Francis’ Motu Proprio “Instituting the Ministry of
11 Catechist” in the Church in the Philippines.
12
13 1. Who are Responsible for the Ministry of Catechesis in the Church in the Philippines?
14
15 1.1. The Christian Community
16
17 Catechesis as an ecclesial act (DC 55) is done for, in, and by the Christian community (diocesan, parish
18 [BECs] and family). “The whole Christian community is responsible for catechesis” (DC 296), but each
19 one according to its particular condition in the Church: ordained ministers, consecrated persons, lay
20 faithful” (DC 111).
21
22 “Herself living catechesis, the Christian community is the origin and goal of catechesis” (DC 133). “As
23 the primary agent of catechesis” (DC 218), the Christian community proclaims, celebrates, works, and
24 remains always a vital, indispensable and primary locus of catechesis (DC 164).
25
26 The particular churches or dioceses in the Philippines have an office and a structure that supports the
27 ministry of catechesis. The parishes have a number of catechists who help the parish priests in doing
28 catechesis especially with the children. Dioceses are also grouped into regions or ecclesiastical provinces
29 for collaborative and coordinated service in catechesis among the local Christian communities. They also
30 have their diocesan catechetical program that consists of syllabi and lesson plans for religious instruction
31 in the government schools with the different age groups of children and youth; pre-sacramental
32 catechesis for Baptism, First Confession, Confirmation, and First Holy Communion; printed and non-
33 print resource materials. Many dioceses also form and train their catechists through a catechetical center
34 run by the diocesan catechetical director/directress, formators, staff and guest lecturers.
35
36 However, only few are still directly involved in the catechetical ministry and in the formation of the
37 catechists in the dioceses and parishes. The constant commitment and active participation of the whole
38 Christian community remains a dream to be realized especially in the financial support of the catechetical
39 program, the remuneration of catechists, and acquisition of catechetical materials, accompaniment of
40 those who are catechized, and “encouragement … given to attempts at catechesis in different places [in
41 the Christian community]: the home, the office, educational, cultural, and recreational environments,
42 prisons, etc. .... that are suitable for ‘casual catechesis’” (DC 223).
43
44 PCP II recommends that
45 the Christian community should be made aware of this financial burden and should be asked for
46 support. A certain percentage of the parish income could be devoted to catechesis, and special
47 collections could be made periodically to support the catechetical apostolate. A system of
48 centralized funding for all catechists in a diocese is advisable, to enable the parishes to share in
49 the expenses more equitably, the richer parishes contributing more, and the poorer parishes
50 contributing according to their capacity. The goal of enabling full-time professional catechists to
51 live decently from their labors for the word of God should always be pursued. (PCP II 649)
 52
53 Finally, the Christian communities in the Church in the Philippines with the leadership of the diocesan
54 bishops are urged to realize the vision of Pope Francis in his Motu Proprio Antiquum Ministerium:
55 “recognition should be given to those lay men and women who feel called by virtue of their baptism to
56 cooperate in the work of catechesis” (cf. CIC can. 225; CCEO cans. 401 and 406) (AM 5).
57
58 1.2. The Bishop
59
60 Within the Christian community, the bishop is “the one primarily responsible for catechesis in the
61 dioceses ... with preaching, promoting catechesis and providing the different forms of catechesis as his
62 principal function” (DC 114).
63
64 As the catechist par excellence of the diocese, the bishop is to “let the concern to foster active and
65 effective catechesis yield to no other care whatever in any way… [so as] to transmit personally to…[his]
66 faithful the doctrine of life… also to take on in [his] diocese…the chief management of catechesis, while
67 at the same time surrounding [himself]…with competent and trustworthy assistants…to maintain in [his
68 diocese] a real passion for catechesis, a passion embodied in a pertinent and effective organization,
69 putting into operation the necessary personnel, means and equipment, and also financial resources… for
70 if catechesis is done well in [his diocese] everything else will be easier to do” (CT 63 cited in GDC 223).
71
72 In the Philippines, the bishop is frequently in close personal contact with the catechists of his diocese,
73 yet with the growing numbers of the faithful and the increasing complexity of diocesan problems, he
74 must rely on an active and efficient sub-structure which can offer real service to the parishes. (NCDP 2,
75 453) He normally appoints a diocesan catechetical director and delegates the responsibility of planning,
76 organizing, implementing, and evaluating the diocesan catechetical program.
77
78 The local Ordinaries are invited to go through the concerns regarding the catechetical activities as listed
79 in DC 114 and see that they are met in in their dioceses with “the help of experts in theology, catechetics,
80 and the human sciences, as well as centers of formation and catechetical research” (DC 114). Doing so
81 makes them true animator-guides of catechesis; hence, true and authentic bishops of the Church.
82
83 1.3. The Parish Priest
84
85 “As educators in the faith” the parish priest is the first co-worker and key source for the parish
86 catechetical ministry (Vat II, PO 6). “With his parish community, catechetical coordinator, catechists,
87 and parish leaders, the parish priest “is the key animating sources for parish catechesis and its central
88 link with the neighboring parishes [in the vicariate] catechesis and the diocesan pastoral programs”
89 (NCDP 2, 442).
90
91 The tasks of the parish priest regarding catechesis are listed in DC 116 and it is compelling for him to
92 understand, contextualize and apply them in his parish to conduct a catechetical ministry responsive to
93 the needs of the “believers [who] have a right to catechesis; all pastors have the duty to provide it” (CT
94 64).
95
96 1.4. The [Permanent] Deacons
97
98 Though in the Church in the Philippines the permanent diaconate is not yet practiced in the life of the
99 Christian community, nonetheless a particular mention is made here for those ordained deacons on the
100 way to Priesthood. Permanent and transitory deacons
101 “are called to give much attention ‘to catechesis of the faithful of all stages of Christian living’.
102 They are to be involved in diocesan and parochial catechetical programs, above all in those
103 concerning initiatives related to the first proclamation of the Gospel” (DC 117).
104
105 “The role of deacons in catechesis is particularly valuable in certain area, specifically the life of
106 charity and of the family. Their action can be carried out among prisoners, the sick, the elderly,
107 at risk youth, immigrants, etc.” (DC 118).
108
109 1.5. The Family, Parents and Grandparents, Godparents
110
111 The first group within the Christian community or the parish that provides the space and the environment
112 for catechesis is the family. Usually, Filipino children learn the rudiments of faith and prayer inside their
113 homes. Parents at home are the first educators in the faith by virtue of the responsibility attached to the
114 sacrament of Holy Matrimony they celebrated and whose grace they have received. Few parents are
115 faithful to their mission of the first catechists of their own children. Usually these parents, who are mostly
116 graduates of Catholic Schools/Colleges/Universities, belong to ecclesial movements that accompany
117 married couples in their family life.
118
119 However, many more Filipino Catholic parents are not aware of this task, nor do they know how to do
120 it with zeal and consistency. Often initiatory catechesis in the homes is left to the parish (if there is such
121 a program) or to the Christian Living Teachers in the Catholic schools and to the school-based parish
122 catechists. Parents are present in the preparation of the First Communion and Confirmation of the
123 children. However, parents seldom give their children continuing catechetical formation on these two
124 sacraments.
125
126 Today with many Filipino parents working abroad, thus leaving their partners and their children, their
127 role as educators in the faith of their children is totally neglected. Some children are fortunate to live
128 with grandparents and other members of their extended families, who replace their parents as catechists
129 at home. Our grandparents (“lolo and lola”) are truly
130 “a great treasure from both the human and social, as well as religious and spiritual viewpoints….
131 Their contribution turns out to be important in catechesis on account of both the greater amount
132 of time they are able to dedicate and their capacity to encourage younger generations with their
133 characteristic affection. The prayer of petition and song of praise from grandparents sustains the
134 community in the work and struggles of life” (DC 126).
135
136 This situation in the Filipino Catholic families can improve if the godparents (“ninong and ninang”) are
137 chosen based on faith instead on family and social customs. We are one with the Church that “calls for
138 a re-evaluation of the identity and mission of the godfather and the godmother, as support for the
139 educational efforts of parents” (DC 125).
140
141 All in all, there is a strong and urgent need to help parents become formators of the faith of their children
142 and to create, develop and implement a meaningful program on catechesis in, with and of the families
143 (DC 227-232) at the parish and diocesan levels.
144
145 1.6. The Consecrated and their Contribution to the Ministry of Catechesis
146
147 It is well-known that religious congregations in the Philippines are a big help in evangelizing and
148 carrying out ecclesial ministries in the country, especially in catechesis and Catholic education and social
149 action. A few congregations dedicated to the ministry of catechesis were founded by Filipino lay women
150 and lay men, priests and bishops. They truly contribute greatly to the catechetical ministry in the country,
151 and some do it with strategies original and unique that cannot be replicated (DC 119). Indeed, the Church
152 in the Philippines “continues to draw strength from their service and awaits with hope a renewed
153 commitment to the service of catechesis (DC 120).
154
155
156 1.7. The Seminarians and their Formation in Catechetics
157
158 Another group within the Christian community that DC 2020 gives emphasis consists of the seminarians
159 who are in the formative years for ordination. They too are a help in doing catechesis in the parish
160 communities, BECs and schools. Their exposure to the catechetical activities of the Christian community
161 give them the opportunity to collaborate with catechists and “the local catechetical leaders … with whom
162 they will work later as ordained priests” (NCDP 2, 470).
163
164 DC stresses the need for the candidates to be prepared for the ministry of catechesis:
165 “The process of forming candidates for Holy Orders cannot leave out specific instruction on
166 proclamation and catechesis [cf. OT 19].
167
168 “It is therefore necessary in seminaries and houses of formation:
169 a. to permeate the candidates, through spiritual formation, with a missionary spirit that drives
170 them explicitly to proclaim the Gospel to those who do not know it and not to neglect the
171 education of every baptized person in the faith;
172 b. to guarantee experiences of the first proclamation and exercises in the various forms of
173 catechesis;
174 c. to introduce them to a detailed and profound understanding of the Catechism of the Catholic
175 Church;
176 d. to explore the Rite of Christian Initiation of Adults as a valuable tool for catechesis and
177 mystagogy;
178 e. to present the guidelines of the respective particular Church relative to catechesis;
179 f. to guarantee a place in the curriculum for the study of catechetics, of the Magisterium on
180 catechetical matters, of pedagogy, and of other human sciences” (DC 152).
181
182 The local Ordinary sees to it that the guidelines mentioned above are integrated in the formation
183 programs of his seminarians. His clergy should be given ongoing formation in Catechetics. The bishop
184 should promote among his priests the ability to make the catechetical and pastoral programs in the
185 diocese respond appropriately to the present context of the Christian community as well as bring his
186 priests to direct incorporation into catechetical action, thus helping them become involved in the
187 formation of the catechists in the parishes (DC 153).
188
189 1.8. The Christian Living Teachers in Catholic Schools
190
191 The Christian Living or Religion Teachers in Catholic Schools in the Philippines are also known for
192 doing religious instruction in Catholic schools where “the ministry of the Word can be carried out in
193 Catholic schools in various forms, taking into account the different geographical areas, cultural identity,
194 and participants. Particular importance belongs to the teaching of the Catholic religion and catechesis”
195 (Dc 311). While in other countries teachers of religion are tasked to present the relationship of faith and
196 culture, in the Philippines the task of the Christian Living teachers is both “educational, oriented toward
197 the human maturation of the students regarding Christianity and Catholicism and also catechetical and
198 pastoral, completing “other forms of the ministry of the word (catechesis, homilies, liturgical
199 celebrations, etc)” (GDC 74). Christian Living Teachers, who are catechists, lead the students to an initial
200 encounter with Jesus Christ (initiation), deepen their relationship with Him (education) and learn the
201 teachings of Jesus through memory, understanding and daily living (teaching).
202
203 2. The Filipino Lay Catechists: Their Identity and Vocation
204
205 “The lay catechist belongs to a Christian community and is an expression of it. His service is lived within a
206 community that is the main provider of accompaniment in the faith” (DC 111).
207
208 The Filipino Lay Catechists are among the most faithful servants of the Lord and of the Church in the
209 Philippines. (PCP II 647). To these is entrusted the systematic catechesis of formal instruction of children and
210 youth in the parishes and schools. (NCDP 2, 444)
211
212 Uniquely called by God in Baptism and sent by the Church to serve in the ministry of catechesis, they respond
213 not as individuals but together with their fellow catechists to share in the mission of Jesus the First
214 Evangelizer, live as His missionary disciples in the Christian community where they belong and in the
215 neighborhood, workplace and society, and catechize [initiate, educate and teach] as Jesus the Master Catechist
216 did.
217
218 Lay catechists are among the most hard-working ministers in the parishes (PCP II 647). They take the lion’s
219 share of catechizing in the parishes and the BECs as well as the public schools and some private non-sectarian
220 schools within the parishes. Thus, they are known as school-based and parish-based catechists. However, their
221 number is far too few for the children, youth, and adults that need catechesis. (NCDP 2, 444)
222
223 The catechists are grouped as full time and volunteer according to the number of hours they render in the
224 catechetical ministry. Most of the lay catechists in the dioceses of the Church in the Philippines are known as
225 volunteer catechists. Sadly they are inadequately trained, i.e., with specific training for the catechetical
226 apostolate limited to informal sessions given during week-ends courses or for several weeks to a year. Volunteer
227 Catechists help in the catechetical ministry in one form or another, teaching and non-teaching tasks. (NCDP
228 2, 444)
229
230 The three general groups of volunteer catechists are:
231 1) student volunteer catechists who generally help in public schools in teaching, preparing liturgies,
232 organizing youth activities, etc.;
233 2) lay adults – mothers, fathers, retired professionals/teachers, senior citizens, members of Catholic
234 Women’s League, Legion of Mary, Focolare, Neo-Catechumenate, religious movements and
235 associations, etc., who do catechesis in schools and parish pre-sacramental catechesis, adult catechesis,
236 Bible study, seminars, Family Life catechesis, etc. in the parish; barangays, and Basic Ecclesial
237 Communities (BEC’s).
238 3) seminarians, and novices/scholastics of religious congregations, who are assigned to work in the
239 catechetical ministry. (NCDP 2, 444)
240
241 However, some catechists are known as professional catechists because of the training and type of formation
242 they underwent, and they continue to undergo. Professionally trained catechists have undergone adequate
243 formal professional training and are certified with a professional degree in the Bachelor or Graduate School
244 level. They may be full time or part time, paid or not, school-based or parish/community based.
245
246 As far as training and preparation are concerned, very few, even among the full-time catechists, are
247 professionally trained, i.e., with adequate academic training of at least two years. (NCDP 2, 444)
248
249 The catechetical service of the young is a stimulus for their very growth in the faith. This calls for the Christian
250 community to pay special attention to the formation of young catechists:
251 “There is also a need for renewed commitment to catechists, who are often young and serving other
252 young people, virtually their contemporaries. It is important to take sufficient care over their formation
253 and to see that their ministry is more widely recognized by the community” (DC 255). (Final Document
254 of the Synod on Youth, 133).
255
256 Referring to the profile of catechists described in DC 2020, no. 113, Filipino Lay Catechists are to be:
257 2.1. Witnesses of faith and Keepers of God’s Memory (DC 113a)
258 With the testimony of their daily life, personally encountering Jesus, experiencing God’s faithful
259 presence in history and the truth of the Gospel while recognizing their weaknesses before the mercy of
260 God, catechists are called to be witnesses of faith, keepers of God’s memory and signs of hope for others.
261 This is their specific vocation in the Church. (DC 113 a)
262
263 Catechists respond to the call to be “witnesses to the Gospel,” “fellow-workers for truth in the Lord”
264 mediators between the catechized and the mystery of God. They fulfill this prophetic and missionary
265 vocation, in communion with, and under the guidance of the pastors of the Church. (NCDP 2, 443)
266
267 Living as witnesses of faith and keeper of God’s memory makes them credible ministers of catechesis.
268
269 2.2. Educators and Accompaniers, Communicators of Faith
270 An accompanier and educator of those who are entrusted to him by the Church; the catechist is an expert
271 in the art of accompaniment,5 has educational expertise, is able to listen and enter into the dynamics of
272 human growth, becomes a traveling companion with patience and a sense of gradualness, in docility to
273 the action of the Spirit and through a process of formation helps his brothers to mature in the Christian
274 life and journey toward God. The catechist, an expert in humanity, knows the joys and hopes of human
275 beings, their sadness and distress (cf. GS 1) and is able to situate them in relation to the Gospel of Jesus
276 (DC 113c).
277
278 This means animating “a profound familiarity with Christ and the Father, in the Spirit” in catechizing
279 adults, youth, children, not only by instruction and good moral witness, but especially by sharing the joy,
280 love and enthusiasm that comes from this ever-deepening relationship with Christ in prayer (NCDP 2,
281 443)
282
283 They have a special rapport with those whom they catechize and a particular perceptiveness to their
284 needs and contexts (synodality, accompaniment).
285
286 2.3. Teachers and Mystagogues
287 Like Jesus catechists are teachers who transmit the content of faith and lead the catechized into the
288 mysteries of the faith itself, the mystery of God revealed in the kerygma or the paschal mystery of Christ.
289
290 They are called to open others to the truth about human beings and their ultimate vocation, communicate
291 the knowledge of Christ and at the same time introduce them to the various dimensions of the Christian
292 life, unveiling the mysteries of salvation contained in the deposit of faith and renewed in the Church’s
293 liturgy (DC 113b).
294
295 By reflecting on the Word of God and proclaiming it, by studying the pillars of the Christian Message
296 (Creed, Commandments, and Liturgy) (NCDP 2, 443) and the teachings of the Church’s Magisterium
297 and relating these to the experiences and social realities of those they catechized, Filipino lay catechists
298 act as teachers and mystagogues of the Faith.
299
300 3. The Formation of the Catechists
301 The aim of the formation of catechists is to help them mature as one who relates with others as persons of faith
302 and apostles with a mission. The formation of catechists takes into consideration several indicators of becoming
303 and maturing catechists and four dimensions that make up the basic framework of the formation curriculum of
304 the catechists. These dimensions point to the content of the formative experience such that they are to be treated
305 with equal importance, avoiding giving greater emphasis to one dimension over the rest. Catechists are to be
306 formed with balanced development while providing interventions for their greatest shortcomings. Through their
307 formation catechists become aware that they primarily are “persons who have experienced the love of God who
308 calls them to proclaim the Kingdom”; at the same time aware of their limitations they respond to God’s call “by
309 relying on their living relationship with the Lord and their desire to live the Christian life with authenticity ....”
310 (DC 136-138).
311
312 3.1. Indicators of Becoming and Maturing as Catechists
313 The foregoing indicators or criteria for becoming catechists and growing into mature ones serve as
314 inspiration for programs of formation dioceses may offer to their catechists (DC 135).
315
316 3.1.1. Fostering Missionary Spirituality
317 The formation program of catechists should bring them to develop a spirituality in a missionary
318 outlook, such that they become missionary disciples. Such missionary spirituality nourishes the
319 spiritual life of the catechists and saves them from “individualism, self-absorption, identity crisis
320 and collapse of fervor” (DC 135a).
321
322 Filipino lay catechists imbued with missionary spirituality are conscious of the urgency to
323 evangelize “in season and out of season”, everywhere and everyone, especially those who are the
324 least, lost and last and are found in the peripheries. They are passionate to conduct formal and
325 structured catechesis as well “casual catechesis”.
326
327 3.1.2. Transmitting an Integral Christian formation
328 Through the formation program of catechists they learn to instruct about faith but also carry out
329 an integral Christian formation by developing skills in initiating the catechized and educating
330 them to faith and teaching them truths of faith (DC 135b).
331
332 As witnesses of faith and keeper of God’s memory, Filipino lay catechists lead those they are
333 catechizing first to personally encounter Jesus and proclaim to them the kerygma. Then as
334 educators and accompaniers they help the catechize to deepen on their initial encounter with Jesus
335 with the help of the Scriptures. Finally as teachers and mystagogues the catechists introduce the
336 catechized to the mysteries of faith by relating their experience with Jesus the kerygma and God’s
337 revealed message.
338
339 The formation program of catechists should draw inspiration from the catechumenal experience
340 that bring the catechumens to encounter Jesus, deepen their encounter with the Word of God,
341 especially the Gospels, and enter more deeply into the mysteries of faith through mystagogy.
342
343 3.1.3. Being Accompanied and Becoming Accompaniers
344 While many Filipino catechists claim that they give time to accompany those they are
345 catechizing, the formation program of catechists should include the art of personal
346 accompaniment in both ways such that the catechists experience being accompanied by their
347 formators and they are enabled to accompany those they are catechizing (DC 135c).
348
349 Catechetical formators should include in their formation curriculum experiences by which
350 catechists allow themselves “to be touched by the questions and confronted by their life
351 situations” (DC 135c). The catechists are accompanied by experts in discernment, spiritual
352 direction, counseling and coaching.
353
354 With the guidance and care they experience from their formators, the catechists foster empathy
355 with the faith learners and sensitivity to their needs and context. They make themselves available
356 to walk beside those they catechize to listen to them and accompany them to Jesus, “without
357 establishing the route in advance, without demanding to see the fruits and without holding
358 anything back for themselves.” (DC 135c)
359
360 Finally, catechists heed the words of Pope Francis regarding accompaniers:
361 “When we listen to others this way, at a certain moment we ourselves have to disappear
362 in order to let the other person follow the path he or she has discovered. We have to
363 vanish as the Lord did from the sight of His disciples in Emmaus, leaving them alone with
364 burning hearts and an irresistible desire to set out immediately” [cf. Lk 24:31-33] (ChV
365 298).
366
367 3.1.4. Formed with consistent formative styles
368 The pedagogy of the catechist formation should be consistent with the pedagogy proper to the
369 catechetical process that the catechists apply as witnesses, educators and teachers of the faith.
370
371 During their formation, the catechists learn not only to teach about Jesus Christ but also how to
372 lead and accompany those they catechize to Jesus. The style of forming catechists in their
373 spirituality and personality development, in biblical and theological knowledge and in
374 catechetical methodology should be proper of their being lay catechists.
375
376 The catechists are lay persons who witness to the faith, lay teachers of the faith and mystagogues,
377 and educate and communicate the faith according to the secular nature of their lay state.
378
379 Formation programs for catechists should be structured and organized not as a simplified version
380 of formation done in seminaries and novitiates of religious congregations. Rather, the secular
381 nature of the lay state of the catechists is given emphasis. The experience of community life of
382 the catechists should reflect the style of community life in the parishes, in the BECs and in the
383 Christian families.
384
385 The catechists are not to be teachers of theology while they are taught theology; as they are
386 formed in the discipline of theology, they should also be taught how to communicate the Christian
387 message in a catechetical way and “help them to develop their own style of handing of the faith
388 by adapting the principles of catechetical pedagogy to their own personalities” (NCD, p. 241).
389
390 3.1.5. Learning how to learn: an attitude of “docibilitas” or self-formation
391 DC 135e mentions a significant attitude for becoming catechists and maturing as catechists, and
392 that is “docibilitas” and self-formation.
393
394 The goal of the formation program for catechists is to train the catechists “to be protagonists of
395 their own learning by being creative in formation and not by just applying external rules” (NCD,
396 p. 241).
397
398 As independent learners the catechists should “learn how to learn” and be convinced that guided
399 by the Holy Spirit through their formators they form themselves every day and with their fellow
400 catechists they learn to keep up-to-date.
401
402 3.1.6. Learning by Doing
403 The formation program for catechists employs “the dynamic of the laboratory (of faith) in the
404 context of the group” (DC 135f). While undergoing self-formation the catechists value the
405 experiences, insights, and learnings of their fellow catechists. As the catechists learn the faith by
406 doing so they hand down the faith not only by instructing but also by listening, reflecting, praying
407 and living the faith with those they catechize.
408
409 3.2. The Basic Framework of the Catechists’ Formation Curriculum
410
411 In order for the catechist to grow in maturity as a person, a believer and an apostle, committed to the
412 person and message of Jesus Christ, the Church needs to form the catechist in the different dimensions
413 of his/her personality: being (human and Christian identity), knowing (message, the catechized and the
414 context) and savior-faire (how to transmit the message). (NCDP 2, 447) (Cf. GDC 238)
415
416 These dimensions constitute the basic framework of the curriculum of the catechists’ formation program.
417 The curriculum includes personality development and spirituality, study of Scriptures and the Creed,
418 Liturgy and the Sacraments, Christian Morality and the Ten Commandments and the Beatitudes and
419 Christian Prayer as well Catechetical Pedagogy and Methodology.
420
421 3.2.1. Being and Knowing how to Be with Others (Personality Development and Spirituality)
422
423 The first and deepest dimension refers to with being catechists, their identity and spirituality.
424 Their personal identity is relational, hence the dimension of being is extended to “knowing how
425 to be with.” In this dimension catechists are formed to be witnesses of faith and keepers of God’s
426 memory.
427
428 As Filipino lay catechists they study and apply in themselves the teachings contained in the
429 Landas ng Pagpapakabanal, a pastoral letter of the Catholic Bishops’ Conference of the
430 Philippines (CBCP) on Filipino Spirituality in the year 2000.
431
432 3.2.2. Knowing (Biblical, Theological, Human Sciences)
433 Another important dimension in the formation of catechists is their biblico-theological formation
434 in the faith that affords “the catechist an organic awareness of the Christian message structured
435 around the kerygma and central mystery of the faith, Jesus Christ” (GDC 240). In this dimension
436 the catechists are formed to be teachers and mystagogues. At the same time the knowing
437 dimension of the formation of the catechists when organized and done well guarantees fidelity to
438 God, a fundamental aspect of the pedagogy of faith.
439
440 The fundamental content of the biblical-theological study program for catechists the three great
441 eras of the history of salvation (OT, NT, Church history) in the light of the Paschal mystery of
442 Jesus, the three essential dimensions of the faith (doctrine, morals, worship), the teachings of the
443 Church magisterium on evangelization and catechesis and human experience needed to correlate
444 with the Christian message (NCDP 2, 45) (GDC 240).
445
446 In the knowing dimension of the formation of the catechists the formators and lecturers should
447 combine the following elements so that the catechists participate actively:
448 - the concise and kerygmatic character of the truths of faith
449 - the narrative quality of the Scriptures
450 - a catechetical style of the theological content
451 - creative apologetics (DC 145).
452
453 Catechists are among the practical agents towards the formation of an authentic, integral, and
454 well-rounded Catholic conscience. For this reason, included in this dimension is the study of
455 human sciences and the development of skills in reading the signs of the times and correlating the
456 events of life to the truths of faith and the Church’s social teaching (NCDP 2, 446b). Thus,
457 catechists need to study psychology, sociology, pedagogy, the sciences of education, formation
458 and communication (DC 145). These human sciences, when given to the catechists in an
459 interdisciplinary spirit with theology, guarantee fidelity to the human person, another element of
460 pedagogy of faith.
461
462 3.2.3. Doing Catechesis (Pedagogy of Faith and Catechetical Methodology)
463 In this third dimension of the formation of catechists, they are formed to grow as educators and
464 communicators, respectful facilitators of faith experience of which they know they are not in
465 charge, but the Holy Spirit (DC 148). They are prepared for the deeper goal of fostering integral
466 faith formation of initiation, education and teaching by integrating the truths, meaning and actions
467 of the faith (orthodoxy and orthopraxis, ecclesial and social meanings) within the present
468 historical context (NCDP 2, 446a) (Cf. GDC 237 and DCG 31)
469
470 In this dimension catechists are to develop the following attitudes:
471 - conviction of “everything is grace” in the mission of evangelization and catechesis
472 - expertise as communicators and storytellers of faith, facilitators of group dynamics
473 - willingness to build mature relationships with those they catechize, be in tune with their
474 inner world and express their own emotions
475 - capacity to prepare pathways of faith that consider the socio-cultural realities affecting
476 the faith learners, creatively employ their various languages and make an evaluation of
477 the catechetical process (DC 149) and
478 - readiness to work in communion with the Christian community, with their fellow
479 catechists and other pastoral workers and in the in the name of the Christian community
480 (DC 150).
481
482 The quality of catechetical formation programs varies greatly with the place, the personnel available, and the
483 funding. Greater collaboration among the various catechetical centers and institutes and with ECCCE, could
484 help maximize our present modest resources, especially in personnel, and make available to all concerned the
485 better worked-out programs and materials (NCDP 2, 468).
486
487 3.3. The Catechetical Formators
488 The Christian community is the first formator in faith of the faithful as it accompanies catechumens and
489 those being catechized, and with maternal solicitude makes them participate in its own faith experience
490 and incorporates them into its life and activity (GDC 254). The Christian community concretely
491 accomplishes this task of integral faith formation through the catechists who in turn are formed by the
492 catechetical formators.
493
494 Catechetical formators are trained specialists who present to the catechists the totality of the Christian
495 Message with their thorough knowledge of the sociocultural situation. They are exposed to sound
496 catechetical methodology that they hand on to catechists and they have a practical knowledge of pastoral
497 and catechetical planning, management and evaluation (NDC, pp. 242-243). Usually, those designated
498 as catechetical formators obtain academic degree at the masteral or doctoral level in Catechetics,
499 Religious Education, Pastoral Management, Theology and related human sciences.
500
501 They are appointed by the bishop to run the diocesan or regional catechetical formation centers. At the
502 level of the parish they are appointed by the parish priests to take charge of the catechetical formation of
503 the catechists in the parish. There are catechetical formators appointed by their religious superiors to
504 administer their congregational catechetical institutes. Also included in this category are the priests,
505 deacons, brothers and formed religious who are involved in coordinating catechetical programs, staffing
506 catechist formation centers, as well as actually teaching, giving retreats, vocation seminars, and the like.
507 (NCDP 2, 444)
508
509 In the previous National Catechetical Directory (2007) some practical recommendations were offered to
510 those involved in the formation, assignment, and coordination of catechists and they are again mentioned
511 here:
512 • Catechists should not be assigned the “myriad of activities” that has “traditionally” been
513 forced upon them; rather, their work must be assigned according to the different levels—and
514 different degrees of formation—of the catechist. For example, the professional catechist
515 demonstrates the lesson to all the teachers of the same grade level in an urban school, and the
516 teachers then give it to their respective classes. Or, in rural areas, the professional catechist
517 teaches all the children together with the volunteer catechists, who then do the follow-up and
518 repetition of the lesson with their group of children.
519 • The “quality” of catechesis depends directly on the adequate formation of those assigned to
520 the different tasks; hence, careful screening, recruitment and sufficient initial training, as well
521 as on-going direction, supervision and guidance are needed to make best use of both
522 professional and volunteer catechists.
523 • Practical in-service training must include not only doctrine, morals and liturgy, but also the
524 communication skills needed in the particular tasks assigned, and most important, spiritual
525 formation and growth.
526 • Further professional training for catechists similar to religion teachers in Catholic school and
527 care for their spiritual progress and development through days of recollection, enrichment
528 seminars, retreats, etc., are essential. (NCDP 2, 448).
529
530 Given all the factors that must come into play to carry on such a formation, it is clear that a major effort is
531 demanded of parishes and dioceses to promote such a program. In addition, they must respond to the need for
532 drawing up a system for the recruitment, formation, and support of lay catechists. Moreover, the formation of
533 catechists should include all regardless of their level of involvement in the ministry, i.e., ordinary catechists,
534 coordinators, and experts. (NCDP 2, 447) (Cf. GDC 248-151)
535
536 3.4. Centers for Forming the Filipino Lay Catechists
537 While during the National Catechetical Year in 1990, a slogan became popular: “Every Christian a
538 Catechist” by virtue of the sacrament of Baptism, we are not naturally born catechists but we can become
539 catechists through basic and continuing formation.
540 “The formation of catechists takes place most effectively within the Christian community under the
541 direction of the local pastor (if he has time), since the parish is where ‘catechists test their own vocation
542 and continually nourish their own apostolic awareness’ (GDC 246)” (NDC, p. 241). However, for a
543 more systematic and consistent formation of catechists, avoiding improvisation and superficial formative
544 experience, it is better that catechists are sent to catechetical formation centers or institutes managed by
545 the diocese or a religious congregation that ensure “a certain continuity of actual formation in both
546 preliminary and follow-up stages” (NCDP 2, 467).
547
548 DC 154-156 describe three types of centers of formation of catechists according to the level or stage of
549 formation.
550
551 3.4.1. Centers for the Basic Formation of Catechists
552 We have numerous catechetical centers on the national, regional and diocesan levels, designed
553 to prepare full-time catechists who can plan, direct, supervise and coordinate volunteer catechists
554 in their field work (NCDP 2, 466). These centers need to reengineer the curriculum for the basic
555 formation of catechists based on an updated Catechists’ Basic Formation Program to meet the
556 demands of the present arising from the ongoing changes in the country and in the world as well
557 as the directions of the Directory for Catechesis 2020.
558
559 3.4.2. Centers of Specialization for Catechetical Directors and Formators and Pastoral
560 Workers
561 The objective of these centers of specialization is to promote the formation of those responsible
562 for the basic formation of catechists as well as their ongoing formation. ECCCE should offer a
563 renewal and updating formation program for catechetical directors of the dioceses. This program
564 is much needed after the Church in the Philippines celebrated its 500 years of Christianization so
565 that the ministry of catechesis may respond to today’s demand for an integral faith formation of
566 Filipino Catholics.
567
568 A Catechetical Center offers a two summer certificate program that lasts for two weeks for two
569 summers known as Certificate For Catechetical Leadership and Supervision (CCLS) to the
570 catechetical directors and those in catechetical leadership in the parishes, dioceses and catholic
571 schools.
572
573 This kind of formation program may also be offered to leaders of different pastoral sectors as
574 catechesis “a proclamation of the faith, and as such cannot help but pertain in an embryonic
575 fashion, to all the dimensions of human (and Christian) life” (DC 60). Thus the centers for
576 specialization of catechetical leaders become “centers for the formation of pastoral workers” (DC
577 155).
578
579 3.4.3. Higher Institutes For Experts in Catechetics
580 There are several higher institutes for theology and religious education structured as true
581 university institutes but none for Catechetics. There is a need for the bishops of the Church in the
582 Philippines through its Episcopal Commission on Catechesis and Catholic Education (ECCCE)
583 decide to establish a higher institute to prepare “catechists capable of coordinating catechesis”
584 and “form professors of Catechetics for seminaries, houses of formation, or formative centers for
585 catechists, and promote catechetical research, given the importance of catechesis in the era of the
586 new evangelization in the Philippines, even in Asia.
587
588 4. Instituted Ministry for Filipino Lay Catechists
589 With the Motu Proprio of Pope Francis, “Antiquum Ministerium” (10 May 2021), he instituted the ministry of
590 lay catechists. Being instituted as ministry, the Filipino lay catechists are given a new impetus to live “more the
591 missionary commitment proper to every baptized person, a commitment that must however be carried out in a
592 fully “secular” manner, avoiding any form of clericalization” (AM 7).
593
594 To be instituted as lay catechists for Filipino catechists means responding with greater dedication and zeal to
595 God’s call to evangelize that they received in Baptism and confirmed in Confirmation. Together with their
596 diocesan Bishops they discern for the Holy Spirit leading them to minister in the Church and in the world as
597 catechists with stability in life. They accept to render service in their diocese to whatever their Bishop identifies
598 as pastoral needs. They carry this work as lay baptized avoiding any form of clericalization. “It is essential that
599 they be faithful co-workers with priests and deacons, prepared to exercise their ministry wherever it may prove
600 necessary, and motivated by true apostolic enthusiasm” (AM 8).
601
602 Instituted lay ministers of catechesis are to be “men and women of deep faith and human maturity, active
603 participants in the life of the Christian community, capable of welcoming others, being generous and living a
604 life of fraternal communion. They should also receive suitable biblical, theological, pastoral and pedagogical
605 formation to be competent communicators of the truth of the faith and they should have some prior experience
606 of catechesis’ (AM 8).
607
608 Pope Francis’ institution of lay ministry of catechist is a gift to the Church in the Philippines as Filipino Catholics
609 move on after celebrating 500 years of Christianity. The lay ministry of catechist is also a sign of renewal in our
610 catechetical ministry. It is a recognition of how the Filipino lay Catholics have been involved in the spread and
611 growth of Christian faith among our countrymen and women as well as a challenge for the dioceses and parishes
612 to carry out the mission of evangelization and catechesis with greater enthusiasm and responsibility. Those
613 installed as lay ministers of catechesis are models for us in living with conviction and commitment our
614 missionary discipleship.
615
616 The Catholic Bishops’ Conference of the Philippines through its catechetical arm, the Episcopal Commission
617 on Catechesis and Catholic Education (ECCCE), “determines the necessary process of formation and the
618 normative criteria for admission to this ministry devising the most appropriate forms for the service which these
619 men and women will be called to exercise in conformity with the content of ‘Antiquum Ministerium’” (AM 9).
620 This includes the remuneration of the lay catechists for the laborer deserve the wages.
621
622
623
624
625 ABBREVIATIONS
626
627 AM - Antiquum Ministerium
628 CCEO - Codex Canorum Ecclesiarum Orientalium
629 ChV - Christus Vivit (Francis)
630 CIC - Codex Iuris Canonici
631 CT - Catechesi Tradendae (Francis)
632 DC - Directory for Catechesis (2020)
633 EG - Evangelii Gaudium
634 GDC - General Directory for Catechesis (1997)
635 GS - Gaudium et Spes
636 NCDP 2 - National Catechetical Directory for the Philippines (2007)
637 NDC - National Directory for Catechesis (USA)
638 PCP II - Second Plenary Council of the Philippines
639
640
641 Guide Questions for ECCCE Bishops:
642 1. As the first catechist, how do you relate with your Catechetical Directors, coordinators, and catechists?
643 What are your concrete programs that show your collaboration with them?
644 2. What does the renewed image of a catechist, i.e., Witness of faith and Keeper of God’s Memory,
645 Educator and Accompanier, Communicator of Faith, and Teacher and Mystagogue, mean to you?
646 3. What aspects of formation for lay catechists do you think should be given emphasis today?
647 How do you prepare seminarians for the catechetical ministry as future priests of your diocese?
648 4. How are lay catechist formed for the Ministry of Lay Catechists? What are your expectations from your
649 catechists in order for you to install them in the Ministry of Lay Catechists?
650 5. Do you feel the need of establishing a National Institute of Catechetics, in view of preparing Catechists
651 for the Catechetical Ministry (mission) and Instituted Ministry (vocation)?