Catechesis will always draw its content from the living source of the word of God transmitted in Tradition and the Scriptures, for Sacred Tradition and sacred Scripture ,make up a single sacred deposit of the word of God, which is entrusted to the Church” (Catechesi Tradendae 27)
Jesus Christ is the centre & source of catechesis for in Him is the fullness of all revelation. Why?
(d) God has revealed Himself through Jesus Christ in the Holy Spirit
(e) Jesus Christ is the summit of the Gospel as all peoples receive salvation through His death & resurrection on the cross
(f) Jesus Himself teaches love as the foundation of Christian living. Every Christian should live loving God and one another.
(cf. GDC, no.94)
1. THE SOURCE OF CATECHESIS – THE WORD OF GOD
The content of the catechesis is drawn from the living source of the Word of God, which is transmitted to us in Scripture and Tradition, the single sacred deposit of the word of God, which is entrusted to the Church, jess Christ is the Word made man and his voice continues to resound through the intervention of the Holy Spirit. The sacred Scriptures are like the “speech of God as it is put down in writing under the breath of the Holy Spirit” (Dei Verbum 9), and Sacred Tradition “transmits in its entirety the word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit” (Dei Verbum 9).
1.1 Magisterium:
The word of God is reflected upon by the people of God in a spirit of faith. A concrete and practical understanding of this word takes place at different times in the history of the Church and they are concretized through ecumenical councils, synods of bishops, papal pronouncements, ecclesial documents in specific situations and language. This is an ecclesial service of magisterium to give an authentic interpretation to the word of God and is done in the name of Christ. The official catechism are also a concrete expression of this reflection.
1.2 Sacred Liturgy:
The sacred Scriptures have a particular place in the liturgical celebrations when they are proclaimed and interiorized. This word takes on a symbolic expression which explains what is contained in sacramental celebrations. Prayers in the liturgy also contain the reflected word of God. The different creeds present in the liturgy are also an authentic faith expression of this word of God.
1.3 Christian Witness:
The lives of the saints is a practical lived out experience of the word of God in its two thousand years history. Each saint has lived out this word in his/her own charismatic manner in which it has been witnessed. The patristic writings are particular expression of this witness.
1.4 Theological Reflection: (CT 61, CD 405)
According to the philosophical and theological reflection of the various peoples, these faith expressions are expressed in a particular form and language. The distinct characteristic needs of the moment calls for different style of that same word.
1.5 Human Culture and Religious Traditions
The religious traditions of different peoples and their cultural values are also expression of the word of God, and are recognized as “seed of the word” in their history. Their moral and religious traditions are also a concrete expression of this word of God.
2. CRITERIA FOR THE PRESENTATIONS OF THE MESSAGE
Although all these sources spring from the same word of God they are inter-connected and should express qualities which are necessary for their authenticity in catechesis. The following criteria should be borne in mind for a genuine catechesis.
2.1 Christocentricity of the Message
Christ of the Word of God, and hence catechesis should always refer to Him, who in turn communicate who the Father is to us. Chrostocentricity in catechesis can be understood in various ways: 1. when it is connected to Christ, the Son of God, and all followers personally relate to Him; 2. when it refers to the historical Jesus of Nazareth, who brings salvation and grace to humanity; and 3. when it communicates what Christ revealed and is most important to us as human beings. Hence, the importance of the Gospel of Jesus Christ.
2.2 Trinitarian Dimension of the Message
What Christ has revealed concerns the mystery for the Trinity, and the Christian’s relationship with each other Persons of the Divine trinity. This is how the internal structure of catechesis shoaled be presented, I what concerns the particular acts of the Divine Persons, and the vital implications they have for intimate relationship with Christ’s disciples.
2.3 Salvific Function in the Message
The message of Jesus is Good News for humanity, which recreates us in an even more powerful way than at creation. The basic aspects will include: that God’s love is close to us; that it destroys death and gives eternal life; that it brings about God’s Kingdom of justice, love and peace; that the Kingdom is realized in Christ Himself; that the Church serves to make real this Kingdom and that the history of humanity is journeying towards that end.
2.4 Liberative Dimension of the Message:
Catechesis announces Christ’s Good News, which is a message of liberation, in a particular way for the poor, the under privileged and the disadvantaged. Ti should also show that the Church not only announces this, but also works for its fullness and realization. Hence, catechesis should be attentive to: the liberation of the whole person; moral education, and a commitment to work for social justice.
2.5 Ecclesial Nature of the Message:
This criteria expects catechesis to communicate a faith that is shared by the Christian community, without ignoring its development in history: beginning with Christ’s preaching, its development by the Fathers of the Church and its expression through successive centuries in ecclesial history. This expression of faith should be in “one Lord, one Faith, one Baptism, one God and Father of us all” (Eph. 4, 5), with an awareness of belonging to the Christian faith community.
2.6 Historical Character of the Message:
Through catechesis, the Church is faithful to the historical character of the “economy of salvtion” which is realized in time: begun in the Old Testament, reached its highest point in Jesus, and awaits its consummation I the future. An example of this is seen in Patristic catechesis, which accompanied the exposition of the mysteries of faith, in fidelity to the narration (narratio) of God’s wonderful deeds and the awaiting (expetatio) of Christ’s return.
This character calls for: 1. Biblical catechesis, which recognizes in faith the great stages: preparation in the Old Testament, the completion in the Gospels and the history of the Church which transmits this revelation; 2. Doctrinal catechesis, which explain the creed and the moral content of the Christian faith; 3. sacramental catechesis or mystagogy which explains the spiritual understanding of the economy of salvation; and 4. Existential catechesis, which consists in an explanation of the mystery of God’s presence and action, behind “the sign of the time”.
2.7 Inculturation of the Message:
Christ’s incarnation is the original “inculturation” of the word of God and is the model of all evangelization by the church, “which is called to bring the power of the Gospel into the very heart of culture and cultures” (Evangelii Nuntiandi 20).
3. NORMS FOR PRESENTING CATECHETICAL CONTENT
The following norms should be borne in mind when we are engaged in inculturaiton, in adaptation and in the distribution of the content for catechesis.
3.1 Integrity of the Gospel Message:
A fundamental norm for the content of catechesis is to safeguard the integrity of the message and avoid any partial or distorted presentation. Christ made known to us all that he heard from the father (Jn. 15, 15) and he asked us to teach all that he has commanded us ((Mt. 28, 19). This requires of us:
1. Teach the entire Gospel message, without ignoring the fundamental elements of the faith ad without selecting what regards the deposit of the faith. We follow the divine pedagogy by progressively and gradually communicating the truths of the faith by following intensive integrity and extensive integrity.
2. An authentic presentation of the Gospel message we have to be attentive to the purity of the truth especially when translating the essentials into the cultural language of the people without rendering it meaningless or corrupted.
3.2 A Comprehensive and Hierarchical Message
In order that the message be comprehensive its presentation should respect the “hierarchy of truths”, which respects the priority of a truth over another. This means:
1. We recount the “marvels of God” (mirabilia Dei) in its historical presentation which is organized in reference to Jesus Christ, the “center of salvation history”.
2. We have an example in the Apostles’ creed, which is a synthesis of and a key to reading all of the Church’s doctrine.
3. We develop a sacramental catechesis, because the sacraments are regenerating forces, where the Eucharist holds a unique place as the ‘sacrament of sacrament’.
4. We also stress the moral message of the Gospel, the double commandment of love
of God and love of neighbour, which sums up he Decalogue and are lived in the spirit of the Beatitudes, the magna carta of Christian life.
5. We teach the “Our Father” which synthesizes and hierarchically structures the immense riches of the prayer of the disciple of Jesus.
3.3 A Message Meaningful for the Human Person:
The end of catechesis is to put the human person in communion with jesus Christ, and reveals the sublime vocation of the human person, a model of which is also found in Christ.
3.4 A methodological Principle:
Both the deductive (from principles to life) as well as the inductive ( form life to truths) methods are equally valid. Particular circumstances as well as the faith level of the catechized could determine which is more appropriate, and hence the need for careful investigation to determine which is the best method.
2. ELEMENTS OF RELIGIOUS EDUCATION/CATECHESIS
WHAT is proclaimed CONTENT
WHO proclaims TEACHER
HOW the proclamation takes place METHOD
TO WHOM it is proclaimed LEARNER/AUDIENCE
Small Group discussion on which of these elements is most important. Why?
Thursday, March 25, 2010
THE NATURE, FINALITY AND TASK OF CATECHESIS:
Introduction
1. NATURE OF CATECHESIS AS PASTORAL ACTION
1.1 Catechesis is an ecclesial action:
The Church is a teacher of the faith, which she has treasured in her heart and which she herself lives. She is inspired and animated by the Holy Spirit, while she continues the mission of Jesus Christ. Hence, she proclaims, celebrates, lives and transmits the Gospel of Jesus Christ to his followers. This message includes the mystery of God, His salvific plan, the high vocation of the human person, the style of evangelic life. This is a dual action: the traditio, or the receiving of the faith from the Church, and the reditio, or the giving back of the faith which is enrich by culture. By catechesis, the Church is also a mother who begets children by giving new life in the Spirit.
1.2 Catechesis is Communion with Jesus Christ
Catechesis aims at promoting communion and intimacy with Jesus Christ. Through proclamation and the power of the Spirit, individuals are called to conversion, to adhere themselves to Jesus Christ and to mature this union by a better knowledge of Jesus and Hi message.
The definitive aim of catechesis “to put people not only in touch, but in communion, in intimacy, with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity” (CT 5, GDC 80), because Jesus is the WAY, TRUTH and the LIFE. Catechesis leads the people towards maturity of faith that is Christ-centered (CT 20).
1.3 Catechesis Helps Profess a Trinitarian Faith:
Baptism is done in the name of the Father, Son and the Holy Spirit, and requires of the Christian a profession of faith in these three persons(one God in three Persons). Initiatory catechesis prepares one for his action, and continuing catechesis helps the Christian to mature in this profession. Such a profession calls one to witness this faith, even to the point of persecution and martyrdom. (cf. GDC, 82).
2. THE FINALITY OF CATECHESIS
The definitive aim of catechesis “to put people not only in touch, but in communion, in intimacy, with Jesus Christ” (CT 5).
All levels of catechesis – proclamation, initiation, on-going – should arrive at this definitive scope of catechesis, i.e. communion and intimacy with Jesus Christ. in fact, all evangelizing activity – proclamation, liturgy, Christian life etc. – should promote this union.
2.1 Growing in Communion:
First of all, there is the primary proclamation of the Gospel, which with the grace of the Holy Spirit, brings about an “initial conversion” in the heart of the hearer.
All catechesis with the help of baptismal grace, should help in solidifying and maturing this initial acceptance of Jesus. This, above all, involves knowing better:
1. the mystery of Jesus;
2. the Kingdom of God;
3. the demands of the Gospel message; and
4. the paths in following Jesus.
2.2 Meaning of Communion with Jesus
Communion and intimacy with Jesus expects that the disciples should be formed in such a way as to replicate what Jesus Himself treasured and valued. Christ becomes the model and paradigm on which the disciple’s formation should be constructed. Hence, the disciples, like Jesus will be united with:
1. God the Father who sent His son into this world;
2. God, the Holy Spirit, who assisted Him in his mission;
3. The Church, for whose body He gave his life; and
4. All human beings, with whom He tried to be identified.
2.3 Profession of Faith = Expression of Communion:
all catechesis has its origin in the profession of faith and leads to the profession of the faith; in other words, communion and intimacy with Jesus is expressed in the disciples being able to profess this faith in a living, explicit and fruitful manner.
1. Catechesis help in expressing a strongly Trinitarian faith, as it is matched by the disciple’s baptism “ in the name of the Father and of the son and of the Holy Spirit”.
2. Catechesis also leads to a Christological faith, where the disciple profess that “Jesus is the Lord”, and adheres to Him and relates to Him in fact and truth.
3. Catechesis prepares the disciple of Christ to show love of God, not in enslavement to idols of any kind, but in service to and love of Neighbor.
4. catechesis helps the baptized t a Communitarian faith in the Church, as “universal sacrament of salvation” and in her mission as witness of this faith.
3. TASK OF CATECHESIS AS PASTORAL ACTION
(cf. DCG, 24-30, GDC 85-86)
We are inspired by the manner in which Christ formed his disciples buy cultivating the different dimensions of faith, in what is to be known, celebrated, lived and prayed. The task of catechesis should constitute a totality, rich and varied in aspects. They are done by the transmission of the Gospel and built on Christian experience. They include the following, all of which are necessary, interdependent and should be Christological and Trinitarian:
8. Promoting the Knowledge o Faith: Adherence (to embrace) to the faith (fides qua) requires, a certain knowledge of the (fides quae) . this includes the knowledge of the whole truth as found/contain in the Scripture and Tradition. Thus the life of faith is strengthened by a deeper knowledge of the truth.
9. Liturgical Education: The disciple lives in communion with Christ especially by celebrating his presence in the sacraments, especially in the Eucharist. Such a knowledge will help the disciple have a full, conscious and active participation in the liturgy.
10. Moral Formation: The follower of Christ requires that the disciple think, judge and act like Christ. Hence our catechesis should communicate his teaching as found in the Sermon fo the Mount, the spirit of the Beatitudes and the Decalogue, so that one can corm a genuine Christian morality.
11. Teaching to Pray: Catechesis should lead the catechized to assume the attitude of prayer an contemplation so as to be able to turn to the Father in adoration, praise, thanksgiving, filial confidence, supplication and awe for His glory. The catechesis of “Our Father”.
12. Education for Community Life: This includes many characteristics of Christian life, like simplicity and humility, option for the poor and the alienated, fraternal correction and mutual forgiveness. This formation should include also the ecumenical dimension.
13. Missionary Initiation: Educating to the missionary sense, an important dimension of Christ’s disciple, besides helping one to know how to permeate culture with Christian values, I should also prepare the disciple for interreligious dialogue.
14. Catechesis seeks to equip & prepares disciples of Jesus to proclaim the Good News to all peoples & to be present as Christians in society through their professional, cultural and social lives. In educating this missionary sense, catechesis is also necessary for interreligious dialogue.
1. NATURE OF CATECHESIS AS PASTORAL ACTION
1.1 Catechesis is an ecclesial action:
The Church is a teacher of the faith, which she has treasured in her heart and which she herself lives. She is inspired and animated by the Holy Spirit, while she continues the mission of Jesus Christ. Hence, she proclaims, celebrates, lives and transmits the Gospel of Jesus Christ to his followers. This message includes the mystery of God, His salvific plan, the high vocation of the human person, the style of evangelic life. This is a dual action: the traditio, or the receiving of the faith from the Church, and the reditio, or the giving back of the faith which is enrich by culture. By catechesis, the Church is also a mother who begets children by giving new life in the Spirit.
1.2 Catechesis is Communion with Jesus Christ
Catechesis aims at promoting communion and intimacy with Jesus Christ. Through proclamation and the power of the Spirit, individuals are called to conversion, to adhere themselves to Jesus Christ and to mature this union by a better knowledge of Jesus and Hi message.
The definitive aim of catechesis “to put people not only in touch, but in communion, in intimacy, with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity” (CT 5, GDC 80), because Jesus is the WAY, TRUTH and the LIFE. Catechesis leads the people towards maturity of faith that is Christ-centered (CT 20).
1.3 Catechesis Helps Profess a Trinitarian Faith:
Baptism is done in the name of the Father, Son and the Holy Spirit, and requires of the Christian a profession of faith in these three persons(one God in three Persons). Initiatory catechesis prepares one for his action, and continuing catechesis helps the Christian to mature in this profession. Such a profession calls one to witness this faith, even to the point of persecution and martyrdom. (cf. GDC, 82).
2. THE FINALITY OF CATECHESIS
The definitive aim of catechesis “to put people not only in touch, but in communion, in intimacy, with Jesus Christ” (CT 5).
All levels of catechesis – proclamation, initiation, on-going – should arrive at this definitive scope of catechesis, i.e. communion and intimacy with Jesus Christ. in fact, all evangelizing activity – proclamation, liturgy, Christian life etc. – should promote this union.
2.1 Growing in Communion:
First of all, there is the primary proclamation of the Gospel, which with the grace of the Holy Spirit, brings about an “initial conversion” in the heart of the hearer.
All catechesis with the help of baptismal grace, should help in solidifying and maturing this initial acceptance of Jesus. This, above all, involves knowing better:
1. the mystery of Jesus;
2. the Kingdom of God;
3. the demands of the Gospel message; and
4. the paths in following Jesus.
2.2 Meaning of Communion with Jesus
Communion and intimacy with Jesus expects that the disciples should be formed in such a way as to replicate what Jesus Himself treasured and valued. Christ becomes the model and paradigm on which the disciple’s formation should be constructed. Hence, the disciples, like Jesus will be united with:
1. God the Father who sent His son into this world;
2. God, the Holy Spirit, who assisted Him in his mission;
3. The Church, for whose body He gave his life; and
4. All human beings, with whom He tried to be identified.
2.3 Profession of Faith = Expression of Communion:
all catechesis has its origin in the profession of faith and leads to the profession of the faith; in other words, communion and intimacy with Jesus is expressed in the disciples being able to profess this faith in a living, explicit and fruitful manner.
1. Catechesis help in expressing a strongly Trinitarian faith, as it is matched by the disciple’s baptism “ in the name of the Father and of the son and of the Holy Spirit”.
2. Catechesis also leads to a Christological faith, where the disciple profess that “Jesus is the Lord”, and adheres to Him and relates to Him in fact and truth.
3. Catechesis prepares the disciple of Christ to show love of God, not in enslavement to idols of any kind, but in service to and love of Neighbor.
4. catechesis helps the baptized t a Communitarian faith in the Church, as “universal sacrament of salvation” and in her mission as witness of this faith.
3. TASK OF CATECHESIS AS PASTORAL ACTION
(cf. DCG, 24-30, GDC 85-86)
We are inspired by the manner in which Christ formed his disciples buy cultivating the different dimensions of faith, in what is to be known, celebrated, lived and prayed. The task of catechesis should constitute a totality, rich and varied in aspects. They are done by the transmission of the Gospel and built on Christian experience. They include the following, all of which are necessary, interdependent and should be Christological and Trinitarian:
8. Promoting the Knowledge o Faith: Adherence (to embrace) to the faith (fides qua) requires, a certain knowledge of the (fides quae) . this includes the knowledge of the whole truth as found/contain in the Scripture and Tradition. Thus the life of faith is strengthened by a deeper knowledge of the truth.
9. Liturgical Education: The disciple lives in communion with Christ especially by celebrating his presence in the sacraments, especially in the Eucharist. Such a knowledge will help the disciple have a full, conscious and active participation in the liturgy.
10. Moral Formation: The follower of Christ requires that the disciple think, judge and act like Christ. Hence our catechesis should communicate his teaching as found in the Sermon fo the Mount, the spirit of the Beatitudes and the Decalogue, so that one can corm a genuine Christian morality.
11. Teaching to Pray: Catechesis should lead the catechized to assume the attitude of prayer an contemplation so as to be able to turn to the Father in adoration, praise, thanksgiving, filial confidence, supplication and awe for His glory. The catechesis of “Our Father”.
12. Education for Community Life: This includes many characteristics of Christian life, like simplicity and humility, option for the poor and the alienated, fraternal correction and mutual forgiveness. This formation should include also the ecumenical dimension.
13. Missionary Initiation: Educating to the missionary sense, an important dimension of Christ’s disciple, besides helping one to know how to permeate culture with Christian values, I should also prepare the disciple for interreligious dialogue.
14. Catechesis seeks to equip & prepares disciples of Jesus to proclaim the Good News to all peoples & to be present as Christians in society through their professional, cultural and social lives. In educating this missionary sense, catechesis is also necessary for interreligious dialogue.
CATECHESIS IN THE CHURCH’S MISSION OF EVANGELIZATION:
“ Go into the whole the world, and preach the Gospel to the whole creation” (Mk 16:5)
1. INTRODUCTION
In the course of the recent years, catechesis has become a fundamental action in the Church and this is seen in the renewal that it has undergone, with the enormous investment of trained person, together with the exercise of initiative and creativity. There is hope for much more in the near future. There are some basic questions to be asked with regard to the place and role of catechesis in the evangelizing mission of the Church.
The Church, sign and sacrament of Jesus Christ (LG 1), does not exist for itself, but to continue His mission on earth, and hence all activities of the church should be regarded in this evangelizing frame of reference, as Evangelii Nuntiandi declares (nos. 14 & 18). In fact, this is the “providential plan” of the Father, fully revealed in Jesus Christ and realized by the Power of the Holy Spirit (GDC 37).
2. WHAT IT MEANS BY EVANGELIZATION?
It is an action of the Church which is rich in meaning, dynamic and complex. We should be satisfied with any partial or fragmentary definition. It consists in doing what Jesus did in His life. It consist in:
Announcing the Good News, as present in the Gospel, calling to conversion, recognition of Jesus, the Lord, acceptance of the Christ, faith in Jesus, new way of life;
Sacramental signs of participation in the mystery of Christ, the paschal Mystery, God’s grace in the Liturgy, Eucharist, sacraments, praise and thanksgiving;
Signs of service to humanity, liberation, fraternal service and love, witness of the Kingdom of God, human promotion;
Signs of communion, of works of the Spirit, of union in prayer, reconciliation and unity;
The apostolate of bishops, priests, religious, laity, various ambient an situations, work and family, culture and education, world…..
The church evangelizes by its presence in the world, like Jesus Christ did, and by making known the presence of the Kingdom of God. In the fulfillment of the missionary mandate, the task of evangelization includes: proclamation, witness, teaching, celebration of sacraments, fraternal love, making of disciples of Jesus, the renewal of humanity, conversion, entrance and belonging to a community, … all this as means, ways and moments of transmitting the Gospel (GDC 46).
The agents of evangelization working with the global vision of the mission of the Church work for a new order in the world, calling all people to a conversion of heart, so that the Gospel values permeates the culture and concretizes the Kingdom of God in that place (GDC 48)
3. THE DYNAMIC OF THE PROCESS OF EVANGELIZATION
It has its proper and unique dynamism, according to the circumstance and place. Hence, the response to the particular situation and condition, determines a specific type of action with the help of the Holy Spirit for the fulfillment of God’s plan and for the foundation of the Church among those who do not as yet know Christ. This process would therefore call for different stages each with their particular elements. Hence, the different stages are:
1. Catechesis as first Proclamation: A missionary action for non-believers and for those who live their religious life indifferently. This is also properly called mission ad gentes which is the central and primary evangelizing work of the Church. It is also called “new evangelization” when it concerns those who have forgotten Christ, live as though he never existed and forgotton their membership in the Church. The elements that make up this stage are: witness of life, dialogue, presence of charity, missionary preaching an conversion.
2. Catechesis as Christian Initiation: The initiatory action for those who have opted for the Gospel and for those who need to complete or modify their initiation. This could take place during the catechumenate for those who are converted to Christianity, or for those who are already baptized, but require the completion of their Christian formation. The elements that make up this kind of action are: explanation and deepening of the Gospel; fullness and complementing of the Scriptures; elementary teaching of the Christian faith; the confession of the faith complemented by the celebration of sacraments; progressive and dynamic insertion into the life of the Church.
3. Catechesis as on-going faith Formation: The pastoral action for the faithful who are already mature and within the Catholic fold. It is for those who are already baptized and participate in the Eucharistic mystery. Thy are also fervent in their faith and life radiate a Christian witness in their ambient and are aware of their commitment to the universal mission.
4. Catechesis as scholastic religious instruction: It is necessary to have a clear distinction between catechesis in an ecclesial community and the instruction fo children and young people in a scholastic context. The particular scope here is to help the individuals grow in the faith in such a way as to permeate their cultural context and other areas of knowledge by sowing the seed of the Gospel.
These moments or stages however are not unique. They mace repeated as often as in necessary, because of the interdependence among them, and also since they give ecclesial nourishment in proportion to the spiritual growth of each individual or of the entire community. Missionary action aims always for its central objectives, which is conversion of human person to God, the obedience of faith, faith in Jesus Christ and hence repentance of sins, change of heart and mentality submitting oneself to the judgment and will of God (GDC 53).
4. CATECHESIS IN THE PROCESS OF EVANGELIZATION (GDC 60-76)
Catechesis should be situated within the frame of the global process of evangelization. The nature of catechesis should also be recognized within the pastoral and evangelizing action of the church:
The first proclamation of the Gospel or missionary preaching for the kerygma to arouse in one faith;
Apologetics or searching for reasons for belief;
Catechesis;
Experience of Christian life;
Celebration of the sacraments and integration within the ecclesial community; and,
Apostolic and missionary witness.
6. Catechesis in the process of evangelization (GDC, no.60-76)
Every one should read again the New Testament on the origins of the Church, following every step of its history and to see its life & activities and realize that the Church is very much deeply connected with the proclamation of the Gospel.
In the Vatican II document Evangelii Nuntiandi, it states that evangelization is the grace and vocation proper to the Church. She exists in order to bring the Good News into all strata of humanity, and through its influence transforming humanity from within and making it new (cf. EN, no. 14 & 18).
In connection with catechesis & evangelization, Catechesi Tradendae clearly states that there is no separation or opposition between catechesis and evangelization. Nor can the two be simply identified with each other. Instead, they have close links whereby they integrate and complement each other (cf. CT 18, GDC 46). Nevertheless, catechesis has its own unique ministerial characteristics:
1. First proclamation (Pre-Catechumenate): introduces Christ to non-believers and to bring back those who have strayed from God (baptized) to Christ (GDC 61-62)
2. Christian Initiation: a period where catechumens are led to deepen their faith and are prepared to live in communion with Christ and the Christian community through the Sacrament of Baptism, Confirmation and Eucharist (GDC 63-68).
3. On-going Formation in the Faith: The Christian community is given continued catechesis that they may continue to live their faith & experience on-going conversion (GDC 69-72).
4. Religious Instruction: Sunday School (GDC 73-75)
1. INTRODUCTION
In the course of the recent years, catechesis has become a fundamental action in the Church and this is seen in the renewal that it has undergone, with the enormous investment of trained person, together with the exercise of initiative and creativity. There is hope for much more in the near future. There are some basic questions to be asked with regard to the place and role of catechesis in the evangelizing mission of the Church.
The Church, sign and sacrament of Jesus Christ (LG 1), does not exist for itself, but to continue His mission on earth, and hence all activities of the church should be regarded in this evangelizing frame of reference, as Evangelii Nuntiandi declares (nos. 14 & 18). In fact, this is the “providential plan” of the Father, fully revealed in Jesus Christ and realized by the Power of the Holy Spirit (GDC 37).
2. WHAT IT MEANS BY EVANGELIZATION?
It is an action of the Church which is rich in meaning, dynamic and complex. We should be satisfied with any partial or fragmentary definition. It consists in doing what Jesus did in His life. It consist in:
Announcing the Good News, as present in the Gospel, calling to conversion, recognition of Jesus, the Lord, acceptance of the Christ, faith in Jesus, new way of life;
Sacramental signs of participation in the mystery of Christ, the paschal Mystery, God’s grace in the Liturgy, Eucharist, sacraments, praise and thanksgiving;
Signs of service to humanity, liberation, fraternal service and love, witness of the Kingdom of God, human promotion;
Signs of communion, of works of the Spirit, of union in prayer, reconciliation and unity;
The apostolate of bishops, priests, religious, laity, various ambient an situations, work and family, culture and education, world…..
The church evangelizes by its presence in the world, like Jesus Christ did, and by making known the presence of the Kingdom of God. In the fulfillment of the missionary mandate, the task of evangelization includes: proclamation, witness, teaching, celebration of sacraments, fraternal love, making of disciples of Jesus, the renewal of humanity, conversion, entrance and belonging to a community, … all this as means, ways and moments of transmitting the Gospel (GDC 46).
The agents of evangelization working with the global vision of the mission of the Church work for a new order in the world, calling all people to a conversion of heart, so that the Gospel values permeates the culture and concretizes the Kingdom of God in that place (GDC 48)
3. THE DYNAMIC OF THE PROCESS OF EVANGELIZATION
It has its proper and unique dynamism, according to the circumstance and place. Hence, the response to the particular situation and condition, determines a specific type of action with the help of the Holy Spirit for the fulfillment of God’s plan and for the foundation of the Church among those who do not as yet know Christ. This process would therefore call for different stages each with their particular elements. Hence, the different stages are:
1. Catechesis as first Proclamation: A missionary action for non-believers and for those who live their religious life indifferently. This is also properly called mission ad gentes which is the central and primary evangelizing work of the Church. It is also called “new evangelization” when it concerns those who have forgotten Christ, live as though he never existed and forgotton their membership in the Church. The elements that make up this stage are: witness of life, dialogue, presence of charity, missionary preaching an conversion.
2. Catechesis as Christian Initiation: The initiatory action for those who have opted for the Gospel and for those who need to complete or modify their initiation. This could take place during the catechumenate for those who are converted to Christianity, or for those who are already baptized, but require the completion of their Christian formation. The elements that make up this kind of action are: explanation and deepening of the Gospel; fullness and complementing of the Scriptures; elementary teaching of the Christian faith; the confession of the faith complemented by the celebration of sacraments; progressive and dynamic insertion into the life of the Church.
3. Catechesis as on-going faith Formation: The pastoral action for the faithful who are already mature and within the Catholic fold. It is for those who are already baptized and participate in the Eucharistic mystery. Thy are also fervent in their faith and life radiate a Christian witness in their ambient and are aware of their commitment to the universal mission.
4. Catechesis as scholastic religious instruction: It is necessary to have a clear distinction between catechesis in an ecclesial community and the instruction fo children and young people in a scholastic context. The particular scope here is to help the individuals grow in the faith in such a way as to permeate their cultural context and other areas of knowledge by sowing the seed of the Gospel.
These moments or stages however are not unique. They mace repeated as often as in necessary, because of the interdependence among them, and also since they give ecclesial nourishment in proportion to the spiritual growth of each individual or of the entire community. Missionary action aims always for its central objectives, which is conversion of human person to God, the obedience of faith, faith in Jesus Christ and hence repentance of sins, change of heart and mentality submitting oneself to the judgment and will of God (GDC 53).
4. CATECHESIS IN THE PROCESS OF EVANGELIZATION (GDC 60-76)
Catechesis should be situated within the frame of the global process of evangelization. The nature of catechesis should also be recognized within the pastoral and evangelizing action of the church:
The first proclamation of the Gospel or missionary preaching for the kerygma to arouse in one faith;
Apologetics or searching for reasons for belief;
Catechesis;
Experience of Christian life;
Celebration of the sacraments and integration within the ecclesial community; and,
Apostolic and missionary witness.
6. Catechesis in the process of evangelization (GDC, no.60-76)
Every one should read again the New Testament on the origins of the Church, following every step of its history and to see its life & activities and realize that the Church is very much deeply connected with the proclamation of the Gospel.
In the Vatican II document Evangelii Nuntiandi, it states that evangelization is the grace and vocation proper to the Church. She exists in order to bring the Good News into all strata of humanity, and through its influence transforming humanity from within and making it new (cf. EN, no. 14 & 18).
In connection with catechesis & evangelization, Catechesi Tradendae clearly states that there is no separation or opposition between catechesis and evangelization. Nor can the two be simply identified with each other. Instead, they have close links whereby they integrate and complement each other (cf. CT 18, GDC 46). Nevertheless, catechesis has its own unique ministerial characteristics:
1. First proclamation (Pre-Catechumenate): introduces Christ to non-believers and to bring back those who have strayed from God (baptized) to Christ (GDC 61-62)
2. Christian Initiation: a period where catechumens are led to deepen their faith and are prepared to live in communion with Christ and the Christian community through the Sacrament of Baptism, Confirmation and Eucharist (GDC 63-68).
3. On-going Formation in the Faith: The Christian community is given continued catechesis that they may continue to live their faith & experience on-going conversion (GDC 69-72).
4. Religious Instruction: Sunday School (GDC 73-75)
THE CONTENT OF CATECHESIS
Catechesis will always draw its content from the living source of the word of God transmitted in Tradition and the Scriptures, for Sacred Tradition and sacred Scripture ,make up a single sacred deposit of the word of God, which is entrusted to the Church” (Catechesi Tradendae 27)
Jesus Christ is the centre & source of catechesis for in Him is the fullness of all revelation. Why?
(a) God has revealed Himself through Jesus Christ in the Holy Spirit
(b) Jesus Christ is the summit of the Gospel as all peoples receive salvation through His death & resurrection on the cross
(c) Jesus Himself teaches love as the foundation of Christian living. Every Christian should live loving God and one another.
(cf. GDC, no.94)
Jesus Christ is the centre & source of catechesis for in Him is the fullness of all revelation. Why?
(a) God has revealed Himself through Jesus Christ in the Holy Spirit
(b) Jesus Christ is the summit of the Gospel as all peoples receive salvation through His death & resurrection on the cross
(c) Jesus Himself teaches love as the foundation of Christian living. Every Christian should live loving God and one another.
(cf. GDC, no.94)
OBJECTIVES AND TASKS OF CATECHESIS
1. To put people in communion with Jesus Christ
To give catechesis is to reveal in the Person of Christ the whole of God’s eternal design reaching fulfillment in that Person. The definitive aim of catechesis “to put people not only in touch, but in communion, in intimacy, with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity” (CT 5, GDC 80), because Jesus is the WAY, TRUTH and the LIFE. Catechesis leads the people towards maturity of faith that is Christ-centered (CT 20).
2 Profession of faith
Through the Baptism we receive, we are called to a profession of faith that is eminently Trinitarian (one God in three Persons). Therefore, Initiatory catechesis – both before and after the reception of Baptism – prepares for this decisive undertaking. Continuing catechesis helps to mature this profession of faith. This profession of faith calls one to be a witness to the faith even to the point of oppression & martyrdom (cf. GDC, 82).
3. TASK OF CATECHESIS AS PASTORAL ACTION (cf. DCG, 24-30, GDC 85-86)
We are inspired by the manner in which Christ formed his disciples buy cultivating the different dimensions of faith, in what is to be known, celebrated, lived and prayed. The task of catechesis should constitute a totality, rich and varied in aspects. They are done by the transmission of the Gospel and built on Christian experience. They include the following, all of which are necessary, interdependent and should be Christological and Trinitarian:
1. Promoting the Knowledge o Faith: Adherence (to embrace) to the faith (fides qua) requires, a certain knowledge of the (fides quae) . this includes the knowledge of the whole truth as found/contain in the Scripture and Tradition. Thus the life of faith is strengthened by a deeper knowledge of the truth.
2. Liturgical Education: The disciple lives in communion with Christ especially by celebrating his presence in the sacraments, especially in the Eucharist. Such a knowledge will help the disciple have a full, conscious and active participation in the liturgy.
3. Moral Formation: The follower of Christ requires that the disciple think, judge and act like Christ. Hence our catechesis should communicate his teaching as found in the Sermon fo the Mount, the spirit of the Beatitudes and the Decalogue, so that one can corm a genuine Christian morality.
4. Teaching to Pray: Catechesis should lead the catechized to assume the attitude of prayer an contemplation so as to be able to turn to the Father in adoration, praise, thanksgiving, filial confidence, supplication and awe for His glory. The catechesis of “Our Father”.
5. Education for Community Life: This includes many characteristics of Christian life, like simplicity and humility, option for the poor and the alienated, fraternal correction and mutual forgiveness. This formation should include also the ecumenical dimension.
6. Missionary Initiation: Educating to the missionary sense, an important dimension of Christ’s disciple, besides helping one to know how to permeate culture with Christian values, I should also prepare the disciple for interreligious dialogue.
Catechesis seeks to equip & prepares disciples of Jesus to proclaim the Good News to all peoples & to be present as Christians in society through their professional, cultural and social lives. In educating this missionary sense, catechesis is also necessary for interreligious dialogue.
To give catechesis is to reveal in the Person of Christ the whole of God’s eternal design reaching fulfillment in that Person. The definitive aim of catechesis “to put people not only in touch, but in communion, in intimacy, with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity” (CT 5, GDC 80), because Jesus is the WAY, TRUTH and the LIFE. Catechesis leads the people towards maturity of faith that is Christ-centered (CT 20).
2 Profession of faith
Through the Baptism we receive, we are called to a profession of faith that is eminently Trinitarian (one God in three Persons). Therefore, Initiatory catechesis – both before and after the reception of Baptism – prepares for this decisive undertaking. Continuing catechesis helps to mature this profession of faith. This profession of faith calls one to be a witness to the faith even to the point of oppression & martyrdom (cf. GDC, 82).
3. TASK OF CATECHESIS AS PASTORAL ACTION (cf. DCG, 24-30, GDC 85-86)
We are inspired by the manner in which Christ formed his disciples buy cultivating the different dimensions of faith, in what is to be known, celebrated, lived and prayed. The task of catechesis should constitute a totality, rich and varied in aspects. They are done by the transmission of the Gospel and built on Christian experience. They include the following, all of which are necessary, interdependent and should be Christological and Trinitarian:
1. Promoting the Knowledge o Faith: Adherence (to embrace) to the faith (fides qua) requires, a certain knowledge of the (fides quae) . this includes the knowledge of the whole truth as found/contain in the Scripture and Tradition. Thus the life of faith is strengthened by a deeper knowledge of the truth.
2. Liturgical Education: The disciple lives in communion with Christ especially by celebrating his presence in the sacraments, especially in the Eucharist. Such a knowledge will help the disciple have a full, conscious and active participation in the liturgy.
3. Moral Formation: The follower of Christ requires that the disciple think, judge and act like Christ. Hence our catechesis should communicate his teaching as found in the Sermon fo the Mount, the spirit of the Beatitudes and the Decalogue, so that one can corm a genuine Christian morality.
4. Teaching to Pray: Catechesis should lead the catechized to assume the attitude of prayer an contemplation so as to be able to turn to the Father in adoration, praise, thanksgiving, filial confidence, supplication and awe for His glory. The catechesis of “Our Father”.
5. Education for Community Life: This includes many characteristics of Christian life, like simplicity and humility, option for the poor and the alienated, fraternal correction and mutual forgiveness. This formation should include also the ecumenical dimension.
6. Missionary Initiation: Educating to the missionary sense, an important dimension of Christ’s disciple, besides helping one to know how to permeate culture with Christian values, I should also prepare the disciple for interreligious dialogue.
Catechesis seeks to equip & prepares disciples of Jesus to proclaim the Good News to all peoples & to be present as Christians in society through their professional, cultural and social lives. In educating this missionary sense, catechesis is also necessary for interreligious dialogue.
UNDERSTANDING CATECHESIS
Definition of Catechesis
Catechesis is an ecclesial ministry of formation in the Christian faith imparted to the baptized generally in an organic and systematic way, with a view to initiate and lead them to maturity of faith and fullness of Christian life. (GDC, 21; CT 18; CCC 5, GDC 30).
Catechesis is intended to make a person faith more living, conscious, and active through the light of instruction. The General Directory for Catechesis defined catechesis as “distinct from the primary proclamation of the Gospel; it promotes and matures initial conversion, educates the convert in the faith and incorporates him/her into the Christian community” (GDC, 61). It is a moment in the process of evangelization and a period of formation and apprenticeship in the whole Christian life. Catechesis initiates one into the knowledge of faith and apprenticeship in the Christian life, thereby promoting a spiritual journey which brings about a progressive change in outlook and morals.
The GDC says “catechesis is the term used for the form of ecclesial action which leads both communities and individuals members of the faithful to maturity of faith” (General Catechetical Directory, 21).
According to the Catechism of the Catholic Church and Catechesi Tradendae “catechesis is an education in the faith of children, young people and adults which includes especially the teaching of the Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view of initiating the hearers into the fullness of Christian life (CCC 5; CT 18). Catechesis is for the maturation of the faith of Christians and for their witness in the world; it is aimed at helping Christians to attain to the unity of the faith and the knowledge of the Son of God.
Meaning of the Term Catechesis
Catechesis comes from the Greek word Katecheo which means ‘to sound from above’ ‘to echo or’ ‘to hand down’, in the Greek context, this word is used to refer to poets addressing their hearers from a stage. But in common use, two meaning have developed:
(i) to recount something or someone or to inform someone or something
(ii) to instruct or to teach something to someone.
In the New Testament, on some occasions we find this term signifying the ‘instruction given by the mouth’ (Lk 1:4; Acts 18:25; Rom 2:18; 1 Cor 14: 19; Gal 6:6). In the Bible, there is also another commonly used word didakein or didache, which means teach or teaching. The word diackein is used to refer to the teaching act of Jesus. In the Greek context the word didakein is used for the authentic teaching act of philosophers, who have some inspiration or revelation. Hence the didakein is authentic teaching while katekein is an instruction given to someone in the teaching of an authentic person. In order to make distinction between the teaching of Jesus and the teaching act of the Apostles, St. Paul uses the word katekein. According to him catechesis mean the instruction given by the Apostles on the teaching of the Lord. The Church uses this word catechesis to refer to that particular mode of Christian instruction, imparted to the believer, either baptized or aspiring to be baptized, in the teaching of the Lord, by an authorized person of the Church.
In the Patristic period, the word catechesis received the precise significance of the fundamental teaching of the Christian faith in the context of the catechumenate. The term continued to be used down through the history of the Christian Church to designate an oral instruction. After the reformation, however, it seems to have become an exclusively Catholic word, and it is a common term in Catholic circles today.
What is Catechesis?
Catechesis holds an important place in the life and mission of the Church because it is the form and part of the ministry of the World. It is the proclamation of the Good News to be baptized believers in order to deepen and sustain them in mature Christian faith. Formerly, catechesis was considered an instruction in faith given to children or catechumens alone, while now it is understood as an ongoing process in the life of Christian which fosters their faith till the end of their life. Catechesis id faith formation and it is the process of forming Christ (Gl. 4:19) in the individual and community. Catechesis is a ministry of the Word that calls the community to stronger faith. Faith is at the centre of Christian life. It is a personal adherence to God and a free assent to the whole truth that God has revealed. “Christian faith is a life lived in response to the Kingdom of God in Jesus Christ.” (Christian Religious Education: Sharing Our Story and Vision, GROOM T.H).
The purpose of catechesis is to bring faith to life and life to faith for both the individual and community. The Church give priority to catechesis than any other activity since it is intimately bound up with the whole of the Church’s life.
Why Catechesis?
Catechesis is the mission of the Church. Jesus entrusted this mission to his disciples. “As my Father has sent me even I send you’ (Jn.20:21). Again Jesus said to them “Go therefore and make disciples of all nations, baptizing them in the name of the Father of the Son and of the Holy Spirit” (Mt 28:19). “The Church on earth is by its very nature missionary since, according to the plan of the Father, it has its origin in the mission of his Son and the Holy Spirit”(AG,2). Catechesis is regarded as the most significant and most important activity of the Church.
Catechesis is a ministry of the Church. It is part or form of the ministry of the Word. The Church is called upon to establish the Kingdom of God. The Church is called upon to establish the Kingdom of God and thus make Christ’s salvific spirit operative. This is the mission of the Church. This mission has various aspects: the ministry of the Word, the ministry of Worship, the ministry of guidance. These three ministries are the continuation of the ministries of Christ namely, prophet, priest and king and they are complementary. The ministry of the Word is the fulfillment of the ministry of prophecy; the ministry of worship is fulfilled in the liturgical celebration and the ministry of the guidance is carried out through the education of the Christian community. There are four forms of ministry of the Word: Evangelization, catechesis, homily and theology. Catechesis is the second form of the ministry of the Word, the Ministry of the Word is a pioneering ministry among the ministries of the Church, because in the process of making disciples of Christ, it is through the ministry of the word that the Kingdom of God is proclaimed and introduced.
Catechesis is the right and duty of the Church. The Church has always regarded catechesis as a sacred duty and an inalienable right. It is a duty, which comes form the final command of Christ, that is, a call to the ministry of being pastors. Another important factor that the Church discovers in this work of catechesis is that she finds in catechesis a strengthening of her internal life as a community of believers and of her external activity as a missionary Church.
Communication of faith is one of the primary tasks of the Church. If Christianity is still alive today after two thousand years, both in free and in some communist countries, it is because of the activity of handing down the faith, either orally or in writing, by those who believe in and are committed to the person of Jesus of Nazareth. This act of communicating the faith is called evangelization and catechesis. It is used in the New Testament as an oral instruction in which a very simple explanation (one step beyond the kerygma) was given to the people as milk rather than solid food is given to children. The message was spoken orally.
(Groome, 1978, p. 18).
Catechesi Tradendae defines Catechesis as "education of children, young people and adults in the faith ...especially the teaching of Christian doctrine imparted in an organic and systematic way with a view to initiating the hearer into the fullness of Christian life". (Catechesi Trudendae, no.18). ‘Catechesis leads both community & individual members of the faithful to maturity of faith’
(General Catechetical Directory, 21 (1971)).
EVANGELIZATION
Evangelization takes on different meanings, but the most popular and common meaning is that "activity whereby the Gospel is proclaimed and explained, whereby living faith is awakened in non-Christians and fostered in Christians"
(Evangelization of Asia Today, 1972, p.1).
Technically, it is defined as "the proclamation of the Good News of salvation to all, generating new creatures in Christ through Baptism, and training them to live knowingly as children of God"
(The Catholic School, 1978, no. 7).
Pope Paul VI defines evangelization as “bringing the Good News into all strata of humanity, and through its influence transforming humanity from within and making it new: ‘Now I am making the whole of creation new’”
Catechesis is an ecclesial ministry of formation in the Christian faith imparted to the baptized generally in an organic and systematic way, with a view to initiate and lead them to maturity of faith and fullness of Christian life. (GDC, 21; CT 18; CCC 5, GDC 30).
Catechesis is intended to make a person faith more living, conscious, and active through the light of instruction. The General Directory for Catechesis defined catechesis as “distinct from the primary proclamation of the Gospel; it promotes and matures initial conversion, educates the convert in the faith and incorporates him/her into the Christian community” (GDC, 61). It is a moment in the process of evangelization and a period of formation and apprenticeship in the whole Christian life. Catechesis initiates one into the knowledge of faith and apprenticeship in the Christian life, thereby promoting a spiritual journey which brings about a progressive change in outlook and morals.
The GDC says “catechesis is the term used for the form of ecclesial action which leads both communities and individuals members of the faithful to maturity of faith” (General Catechetical Directory, 21).
According to the Catechism of the Catholic Church and Catechesi Tradendae “catechesis is an education in the faith of children, young people and adults which includes especially the teaching of the Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view of initiating the hearers into the fullness of Christian life (CCC 5; CT 18). Catechesis is for the maturation of the faith of Christians and for their witness in the world; it is aimed at helping Christians to attain to the unity of the faith and the knowledge of the Son of God.
Meaning of the Term Catechesis
Catechesis comes from the Greek word Katecheo which means ‘to sound from above’ ‘to echo or’ ‘to hand down’, in the Greek context, this word is used to refer to poets addressing their hearers from a stage. But in common use, two meaning have developed:
(i) to recount something or someone or to inform someone or something
(ii) to instruct or to teach something to someone.
In the New Testament, on some occasions we find this term signifying the ‘instruction given by the mouth’ (Lk 1:4; Acts 18:25; Rom 2:18; 1 Cor 14: 19; Gal 6:6). In the Bible, there is also another commonly used word didakein or didache, which means teach or teaching. The word diackein is used to refer to the teaching act of Jesus. In the Greek context the word didakein is used for the authentic teaching act of philosophers, who have some inspiration or revelation. Hence the didakein is authentic teaching while katekein is an instruction given to someone in the teaching of an authentic person. In order to make distinction between the teaching of Jesus and the teaching act of the Apostles, St. Paul uses the word katekein. According to him catechesis mean the instruction given by the Apostles on the teaching of the Lord. The Church uses this word catechesis to refer to that particular mode of Christian instruction, imparted to the believer, either baptized or aspiring to be baptized, in the teaching of the Lord, by an authorized person of the Church.
In the Patristic period, the word catechesis received the precise significance of the fundamental teaching of the Christian faith in the context of the catechumenate. The term continued to be used down through the history of the Christian Church to designate an oral instruction. After the reformation, however, it seems to have become an exclusively Catholic word, and it is a common term in Catholic circles today.
What is Catechesis?
Catechesis holds an important place in the life and mission of the Church because it is the form and part of the ministry of the World. It is the proclamation of the Good News to be baptized believers in order to deepen and sustain them in mature Christian faith. Formerly, catechesis was considered an instruction in faith given to children or catechumens alone, while now it is understood as an ongoing process in the life of Christian which fosters their faith till the end of their life. Catechesis id faith formation and it is the process of forming Christ (Gl. 4:19) in the individual and community. Catechesis is a ministry of the Word that calls the community to stronger faith. Faith is at the centre of Christian life. It is a personal adherence to God and a free assent to the whole truth that God has revealed. “Christian faith is a life lived in response to the Kingdom of God in Jesus Christ.” (Christian Religious Education: Sharing Our Story and Vision, GROOM T.H).
The purpose of catechesis is to bring faith to life and life to faith for both the individual and community. The Church give priority to catechesis than any other activity since it is intimately bound up with the whole of the Church’s life.
Why Catechesis?
Catechesis is the mission of the Church. Jesus entrusted this mission to his disciples. “As my Father has sent me even I send you’ (Jn.20:21). Again Jesus said to them “Go therefore and make disciples of all nations, baptizing them in the name of the Father of the Son and of the Holy Spirit” (Mt 28:19). “The Church on earth is by its very nature missionary since, according to the plan of the Father, it has its origin in the mission of his Son and the Holy Spirit”(AG,2). Catechesis is regarded as the most significant and most important activity of the Church.
Catechesis is a ministry of the Church. It is part or form of the ministry of the Word. The Church is called upon to establish the Kingdom of God. The Church is called upon to establish the Kingdom of God and thus make Christ’s salvific spirit operative. This is the mission of the Church. This mission has various aspects: the ministry of the Word, the ministry of Worship, the ministry of guidance. These three ministries are the continuation of the ministries of Christ namely, prophet, priest and king and they are complementary. The ministry of the Word is the fulfillment of the ministry of prophecy; the ministry of worship is fulfilled in the liturgical celebration and the ministry of the guidance is carried out through the education of the Christian community. There are four forms of ministry of the Word: Evangelization, catechesis, homily and theology. Catechesis is the second form of the ministry of the Word, the Ministry of the Word is a pioneering ministry among the ministries of the Church, because in the process of making disciples of Christ, it is through the ministry of the word that the Kingdom of God is proclaimed and introduced.
Catechesis is the right and duty of the Church. The Church has always regarded catechesis as a sacred duty and an inalienable right. It is a duty, which comes form the final command of Christ, that is, a call to the ministry of being pastors. Another important factor that the Church discovers in this work of catechesis is that she finds in catechesis a strengthening of her internal life as a community of believers and of her external activity as a missionary Church.
Communication of faith is one of the primary tasks of the Church. If Christianity is still alive today after two thousand years, both in free and in some communist countries, it is because of the activity of handing down the faith, either orally or in writing, by those who believe in and are committed to the person of Jesus of Nazareth. This act of communicating the faith is called evangelization and catechesis. It is used in the New Testament as an oral instruction in which a very simple explanation (one step beyond the kerygma) was given to the people as milk rather than solid food is given to children. The message was spoken orally.
(Groome, 1978, p. 18).
Catechesi Tradendae defines Catechesis as "education of children, young people and adults in the faith ...especially the teaching of Christian doctrine imparted in an organic and systematic way with a view to initiating the hearer into the fullness of Christian life". (Catechesi Trudendae, no.18). ‘Catechesis leads both community & individual members of the faithful to maturity of faith’
(General Catechetical Directory, 21 (1971)).
EVANGELIZATION
Evangelization takes on different meanings, but the most popular and common meaning is that "activity whereby the Gospel is proclaimed and explained, whereby living faith is awakened in non-Christians and fostered in Christians"
(Evangelization of Asia Today, 1972, p.1).
Technically, it is defined as "the proclamation of the Good News of salvation to all, generating new creatures in Christ through Baptism, and training them to live knowingly as children of God"
(The Catholic School, 1978, no. 7).
Pope Paul VI defines evangelization as “bringing the Good News into all strata of humanity, and through its influence transforming humanity from within and making it new: ‘Now I am making the whole of creation new’”
SIRI KATEKETIK MALAYSIA (SKM) - PENGENALAN
MATLAMAT, OBJEKTIF DAN SPIRITUALITAS
Siri Kateketikal Malaysia telah diterbitkan untuk memenuhi permintaan para ibu bapa, para katekis dan para paderi yang inginkan satu siri kateketikal tempatan berikutan dengan penerbitan Katekismus Gereja Katolik. Siri ini terdiri dari 11 buah buku untuk peserta katekesis dari katekesis dari Tahun 1 hingga Tingkatan 5. Siri ini juga dilengkapi dengan satu set buku panduan para katekis.
MATLAMAT
General Directory for Catechesis (GDC) menyatakan bahawa “MATLAMAT utama katekesis bukan hanya membawa orang untuk berhubung dengan Tuhan tetapi juga membawa mereka dalam persekutuan dan mempunyai hubungan yang intim dengan Yesus Kristus” (GDC, n. 82). Hanya bila kita mempunyai hubungan yang intim dengan Yesus kita dapat satukan diri kita secara mendalam dengan:
- Allah BapaNya, yang telah mengutusNya ke dunia,
- Roh Kudus, yang mendorong misiNya
- Gereja TubuhNya, yang mana Dia serahkan nyawaNya dan
- Saudara-saudariNya, yang mana Dia mahu berkongsi kehidupan mereka.
Oleh yang demikian, matlamat Siri Kateketikal ini bukan hanya membimbing paserta katekesis untuk mengenali dan berkembang dalam kesatuan dengan Yesus Kristus tetapi juga untuk mengakui dan menghidupi iman Gereja Katolik dalam Allah Bapa, Putera dan Roh Kudus (GDC, n. 81).
OBJEKTIF
Objektif siri ini adalah untuk membantu para peserta katekesis untuk:
- menyedari martabat mereka sebagai peribadi manusia diciptakan mengikut gambar dan rupa Allah;
- merenung secara mendalam kehadiran Tuhan Allah dalam kehidupan mereka dan menjawab KasihNya dengan mencintai Allah dengan segenap hati, fikiran dan kekuatan, dan mencintai orang lain seperti mereka mencintai diri mereka sendiri.
- mengungkapkan persekutuan mereka dengan Yesus Kristus di dalam Roh Kudus dengan:
bertumbuh dalam Iman, Pengharapan dan Cintakasih,
melibatkan diri secara aktif dalam liturgi, dalam doa peribadi dan komuniti, dan dalam hidup dan misi Gereja.
- menyedari realiti sosial, politik, keagamaan, kebudayaan dan alam sekitar yang berlaku disekeliling mereka, dan membantu mereka menjawab realiti-realiti ini berdasarkan kepada iman mereka;
- menghafal beberapa formula utama dan teks Kitab Suci, doktin Gereja dan doa-doa Gereja.
SPIRITUALITAS
Pada permulaan milenium baru, Bapa Suci Yohannes Yohannes Paulus II menyatakan bahawa cabaran yang paling besar dihadapi oleh Gereja ialah untuk menjadikan Gereja “rumah dan sekolah persekutuan”. Bapa Suci menjelaskan spiritualitas persekutuan seperti berikut:
- Ia melibatkan kontemplasi kita akan misteri Trinitas yang tinggal dalam kita dan kita harus mampu untuk melihat misteri ini dalam diri orang lain.
- Kemampuan untuk memikirkan orang lain dalam iman dalam kesatuan Tubuh Mistik, dan ini membolehkan kita untuk berkongsi kegembiraan dan penderitaan mereka, merasakan keinginan mereka, memenuhi keperluan mereka dan menjalinkan persahabatan yang sejati dengan mereka.
- Kemampuan untuk melihat apa yang baik dalam diri orang lain.
- Tahu bagaimana untuk “memberi ruang” kepada orang lain, sama-sama memikul beban dan melawan percubaan-percubaan yang selalu mencabar dan membangkitkan persaingan, mementingkan diri sendiri, ketidakpercayaan dan iri hati.
Pada tahun-tahun yang lalu, Gereja tempatan juga senantiasa menekankan perlunya spiritualitas persekutuan. Siri ini dengan sedaya upaya cuba untuk menjadikan setiap usaha mempromosi persekutuan antara para pelajar. Spiritualitas persekutuan dapat dipromosikan dalam katekesis kita melalui:
- Para paderi, ibu bapa dan katekis, dimana dengan menghidupi spiritualitas persekutuan dalam kehidupan mereka seharian membantu para pelajar untuk melakukan perkara yang sama.
- Komuniti paroki yang merupakan tempat utama katekesis. Dengan memasukkan para pelajar ke dalam kehidupan komuniti paroki mereka akan mengalami hidup berkomuniti secara konkrit
METODOLOGI
Metodologi yang digunakan dalam Siri ini adalah berasaskan kepada garis panduan yang diberikan dalam General Directory for Catechesis (n. 148-162).
Setiap pelajaran mempunyai matlamat dan mengandungi komponan seperti berikut:
1. Pengalaman Hidup
2. Sabda Allah (Kitab Suci dan Tradisi)
3. Sahutan Iman
Setiap tiga komponan ini mengandungi objektif, yang dikenali sebagai hasil pembelajaran.
• Dengan MENAMAKAN PENGALAMAN HIDUP, para pelajar dibantu untuk menemukan dan mengongsikan pendapat-pendapat dan sikap-sikap mereka berdasarkan kepada pengalama mereka; mereka akan lebih menyedari diri mereka sendiri, diri orang lain dan dunia sekeliling mereka.
• Dengan MENGONGSIKAN SABDA ALLAH, para pelajar di bantu untuk mendengar Sabda Allah dari Kitab Suci dan dari Ajaran-ajaran Gereja dan memperkambangkan iman mereka.
• Dengan SAHUTAN IMAN, para pelajar dibimbing untuk membuat satu jawapan kepada Tuhan dan kepada orang lain secara peribadi, melalui doa dan perbuatan, agar mereka hidup sebagai murid-murid Yesus.
Pengunaan Metodologi
Dalam permulaan setiap pelajaran, katekis perlu membantu para pelajar menyedari kehadiran Tuhan ditengah-tengah mereka. Aktiviti-aktiviti dalam bahagian ini termasuklah doa pembukaan, lagu yang sesuai dan ucapan salam. Adalah penting juga para pelajar di bantu untuk mengimbas secara ringkas topik dan mesej utama yang telah mereka pelajari sebelumnya sebelum pelajaran baru diperkenalkan.
1. PENGALAMAN HIDUP
Mulakan pelajaran dengan menceritakan satu pengalaman hidup yang berkaitan dengan topik. Ini boleh disampaikan melalui cerita, menggunakan gambar, skesta, kegiatan dinamik kumpulan dan sebagainya. Pengalaman ini kemudiannya dikongsikan dan dibincangkan oleh katekis dan pelajar. Dengan cara ini katekis membantu para pelajar untuk lebih memahami Sabda Allah yang akan wartakan dalam bahagian seterusnya.
2. SABDA ALLAH (KITAB SUCI DAN TRADISI)
Katekis memperkenalkan petikan dari Kitab Suci berdasarkan pada topik pelajaran. Katekis menjemput para pelajar untuk mewartakan Sabda Allah sebagai Khabar Gembira yang mana melaluiNya Allah menampakkan diriNya. Katekis memberi peluang kepada para pelajar untuk merenung Sabda Allah yang diwartakan dan menggalakkan mereka untuk mengungkapkan pendapat, renungan ataupun pertanyaan-pertanyaan yang berkaitan dengan petikan tersebut. Katekis menjelaskan Sabda Allah tersebut dan membantu mereka untuk menyelami mesej utama pelajaran sebelum mengaitkan petikan tersebut dengan ajaran Gereja.
3. SAHUTAN IMAN
Dalam bahagian ini, katekis dan pelajar berusaha untuk mencari cara bagaimana mereka dapat menyahut datau menjawab Sabda Allah yang diwartakan secara konkrit. Sahutan ini mempunyai 2 fomat, doa peribadi atau doa komuniti dan tindakan. Ini adalah berMATLAMAT untuk membantu para pelajar untuk menyedari bahawa mereka harus mempraktikkan apa yang mereka pelajari dan mempercayai apa yang mereka pelajari. Adalah baik jika mereka dibantu untuk mengungkapkan jawapan mereka secara oral atau melalui penulisan.
Sebelum mengakhiri pelajaran, katekis memberi galakan kepada para pelajar untuk mengimbas kembali topik dan mesej utama pelajaran. Pertemuan diakhiri dengan satu aktiviti yang sesuai seperti doa atau menyanyiakan sebuah lagu yang berkaitan dengan topik. Aktiviti-aktiviti lain boleh dilakukan sekiranya masa mengizinkan.
BEBERAPA MAKLUMAT PENTING
1. MEMAHAMI PELAYANAN ANDA
Sebelum Yesus naik ke syurga, Dia memberi perintah kepada murid-muridNya, “Pergilah ke seluruh dunia, jadikan semua bangsa muridKu, baptislah mereka dalam nama Bapa dan Anak dan Roh Kudus, dan ajarlah mereka melakukan segala sesuatu yang telah kuperintahkan kepada mu.” (Mat. 28:20). Sejak dari itu, Gereja begitu setia mewartakan khabar gembira dan menjadikan beribu-ribu lelaki dan wanita murid Yesus di seluruh dunia. Hari ini, kita sebagai anggota Gereja dicabar untuk meneruskan misi yang diamanatkan oleh Yesus. Kita dipanggil untuk menjadi murid dan mengajar orang lain untuk mengikuti segala apa yang telah diajarkan oleh Yesus. MATLAMAT utama katekesis bukan hanya membantu orang dewasa, belia dan kanak-kanak untuk memahami iman mereka tetapi yang lebih penting ialah membimbing mereka untuk lebih mendekati dan mempunyai hubungan yang lebih intim dengan peribadi Yesus Kristus.
2. MEMAHAMI PERANAN ANDA
Peranan anda sebagai katekis lebih daripada mengajar sekolah minggu. Tuhan telah memanggil anda untuk satu pelayanan istimewa, iaitu, membawa orang lain kepada Yesus dan menjadikan mereka murid-muridNya. Cara yang terbaik untuk melakukan ini ialah dengan menghidupi iman anda secara autentik melalui perkataan dan perbuatan. Dalam kata lain, lakukan yang terbaik untuk menjadi saksi Yesus dalam hidup anda seharian. Menjadi seorang saksi bererti anda telah melihat, mendengar dan mengalami sesuatu dalam diri seseorang, dan pengalaman ini mendorong anda untuk menjadi saksinya. Oleh itu, menjadi saksi Yesus bererti anda telah melihat, mendengar dan mengalami Yesus secara peribadi di dalam hidup anda. Dari sudut pandangan ini, anda bukan hanya mengajar iman dari buku atau mengajar satu subjek; anda mengongsikan sesuatu yang anda percaya benar dan baik. Kesaksian yang autentik akan berlaku apabila anda mempunyai hubungan yang intim dengan Yesus Kristus - melalui doa harian, membaca dan merenung Sabda Allah, ikut serta dalam perayaan Ekaristi dan perayaan-perayaan Liturgi yang lain, mewujudkan suasana persekutuan dalam keluarga dan di paroki serta berusaha untuk menegakkan keadilan dan kedamaian.
3. MEMAHAMI PELAJAR-PELAJAR ANDA
Para pelajar dalam tahap ini mula memasuki alam remaja. Pada dasarnya mereka bukan lagi kanak-kanak dan dalam masa yang sama mereka belum lagi layak untuk di gelar remaja. Mereka berada dalam satu tahap dimana mereka tidak mahu dianggap sebagai kanak-kanak (mereka tidak suka dilayan seperti kanak-kanak) walaupun pada hakikatnya mereka masih memerlukan kebenaran dan bimbingan dari ibubapa atau orang-orang tertentu (mereka merasa terbiar sekiranya tidak dapat perhatian yang sepatutnya mereka termia) satu perkara yang mereka perlu lakukan untuk tidak dianggap budak-budak adalah dengan meluangkan masa bersama dengan kumpulan mereka. Rakan sebaya adalah penting bagi mereka. Oleh itu, cara kita melayani mereka dihadapan kawan-kawan sebaya adalah penting kerana identiti diri merupakan aspek utama dalam hidup mereka.
Dalam peringkat ini mereka juga mula berfikiran logik. Mereka cuba untuk memahami iman mereka secara logik dan waras. Walaupun imaginasi masih memainkan peranan penting dalam mengenali iman mereka namun susah bagi mereka untuk memahami perkara-perkara abstrak. Keadaan ini mendorong mereka untuk mempersoalkan kebenaran ataupun faktor yang seolah-olah tidak logik dan tidak masuk akal bagi mereka. Mereka perlu dibantu untuk berfikiran logik dengan menjelaskan perhubungan antara fakta dan idea. Dalam menjawab soalan-soalan, elakkan dari memberi jawapan setiap masa, sebaliknya galakkan para pelajar untuk berfikir dan merenung sehingga mereka dapat memberi jawapan dan pendapat mereka sendiri.
Adalah sukar bagi mereka untuk mengerti bahawa Allah itu kasih apabila mereka tidak dapat melihat dan tidak merasainya dalam hidup mereka. Dalam peringkat umur ini mereka belajar dari apa yang mereka lihat dan alami dalam hidup mereka melalui interaksi mereka dengan orang lain, terutama sekali orang-orang yang penting dalam hidup mereka. Contoh yang kita berikan sebagai ibu bapa, penjaga dan katekis membantu mereka untuk memahami dan bertumbuh dalam iman mereka secara praktikal.
Pelajaran-pelajaran yang di sediakan di tahap ini melibatkan para pelajar di sepanjang pertemuan. MATLAMATnya adalah untuk membantu para pelajar untuk mengembangkan pemahaman mereka dengan topik tertentu secara logik sambil melibatkan mereka secara konkrit melalui aktiviti-aktiviti yang dijalankan, merenung petikan dari Kitab Suci, menjawab soalan-oalan dan menyuarakan pendapat-pendapat mereka. Dalam masa yang sama mereka dibimbing untuk memberi jawapan kepada iman yang mereka terima dalam setiap pelajaran.
4. INFORMASI LAIN
Persiapkan Pelajaran Anda
Anda tidak akan menjadi seorang katekis yang berjaya sekiranya anda berpendapat bahawa “idea akan turun dari langit”. Memang benar Tuhan akan memberikan kita inspirasi sebelum dan selepas mengajar, tetapi dalam masa yang sama anda perlu mempunyai persiapan sebelum anda memulakan katekesis anda. Sila rujuk buku teks pelajar dan panduan katekis dan fikirkan bagaimana untuk menjadikan pelajaran anda lebih menarik dan kreatif. Buku panduan ini hanya sebagai satu panduan. Ianya bergantung kepada anda untuk menjadikan kelas anda lebih menarik dan memberi kesan dalam hidup para pelajar. Anda bebas untuk menyediakan aktiviti-aktiviti selain dari apa yang tertulis dalam buku panduan ini, tetapi ia haruslah berkaitan dengan topik pelajaran. Bersiap sedia untuk menjawab soalan-soalan yang mungkin akan dikemukakan oleh para pelajar.
Bertanggung jawab dengan apa yang anda ajar
Adalah penting bagi anda untuk menyedari bahawa Allah yang telah memanggil anda dan di lantik oleh komuniti untuk menjadi katekis; oleh itu anda bertanggung jawab untuk mengajar hanya apa yang Gereja ajarkan. Dengan ini anda perlu tahu tentang Kitab Suci dan Ajaran-ajaran Gereja. Ambil inisiatif untuk mencari informasi tentang realiti-realiti yang berlaku dalam Gereja, dalam negara dan dalam dunia masa kini. Sekiranya anda tidak yakin tentang sesuatu informasi yang anda perolehi contohnya dari internet, sila rujuk dengan paderi paroki anda atau dengan koodinator komiti/komisi kateketikal di paroki atau di diosis anda.
Kerjasama
Ketahuilah bahawa anda bukan seorang diri dalam pelayanan ini. Oleh itu anda perlu berkerjasama dengan katekis-katekis yang lain, dengan paderi paroki, dengan ibu bapa dan dengan anggota-anggota Gereja yang lain di paroki anda. Setiap anggota Gereja mempunyai peranan di dalam mewariskan iman. Galakkan ibu bapa untuk lebih terlibat dalam pembentukan iman anak-anak mereka. Carilah jalan bagaimana untuk melibatkan mereka dalam pelayanan kateketikal.
5. SESI LUAR KELAS
Selain daripada 25 topik pelajaran adalah juga dicadangkan sekurang-kurangnya 5 sesi luar kelas di berikan. Sesi luar kelas ini akan melengkapkan perlajaran-pelajaran yang disediakan. Program ini juga berMATLAMAT untuk membantu para pelajar untuk mempraktikkan apa yang telah mereka pelajari. Adalah dicadangkan agar satu sesi luar kelas di adakan selepas setiap unit selesai (lihat dalam isi kandungan) atau satu masa yang sesuai bagi anda. Sesi ini akan dilakukan mengikut kreativiti anda, tetapi harus berkait rapat dengan tema ”Allah Menyelamatkan UmatNya” Beberapa contoh aktiviti telah disediakan dalam buku ini tetapi adalah lebih baik jika anda sendiri menghasilkannya.
Siri Kateketikal Malaysia telah diterbitkan untuk memenuhi permintaan para ibu bapa, para katekis dan para paderi yang inginkan satu siri kateketikal tempatan berikutan dengan penerbitan Katekismus Gereja Katolik. Siri ini terdiri dari 11 buah buku untuk peserta katekesis dari katekesis dari Tahun 1 hingga Tingkatan 5. Siri ini juga dilengkapi dengan satu set buku panduan para katekis.
MATLAMAT
General Directory for Catechesis (GDC) menyatakan bahawa “MATLAMAT utama katekesis bukan hanya membawa orang untuk berhubung dengan Tuhan tetapi juga membawa mereka dalam persekutuan dan mempunyai hubungan yang intim dengan Yesus Kristus” (GDC, n. 82). Hanya bila kita mempunyai hubungan yang intim dengan Yesus kita dapat satukan diri kita secara mendalam dengan:
- Allah BapaNya, yang telah mengutusNya ke dunia,
- Roh Kudus, yang mendorong misiNya
- Gereja TubuhNya, yang mana Dia serahkan nyawaNya dan
- Saudara-saudariNya, yang mana Dia mahu berkongsi kehidupan mereka.
Oleh yang demikian, matlamat Siri Kateketikal ini bukan hanya membimbing paserta katekesis untuk mengenali dan berkembang dalam kesatuan dengan Yesus Kristus tetapi juga untuk mengakui dan menghidupi iman Gereja Katolik dalam Allah Bapa, Putera dan Roh Kudus (GDC, n. 81).
OBJEKTIF
Objektif siri ini adalah untuk membantu para peserta katekesis untuk:
- menyedari martabat mereka sebagai peribadi manusia diciptakan mengikut gambar dan rupa Allah;
- merenung secara mendalam kehadiran Tuhan Allah dalam kehidupan mereka dan menjawab KasihNya dengan mencintai Allah dengan segenap hati, fikiran dan kekuatan, dan mencintai orang lain seperti mereka mencintai diri mereka sendiri.
- mengungkapkan persekutuan mereka dengan Yesus Kristus di dalam Roh Kudus dengan:
bertumbuh dalam Iman, Pengharapan dan Cintakasih,
melibatkan diri secara aktif dalam liturgi, dalam doa peribadi dan komuniti, dan dalam hidup dan misi Gereja.
- menyedari realiti sosial, politik, keagamaan, kebudayaan dan alam sekitar yang berlaku disekeliling mereka, dan membantu mereka menjawab realiti-realiti ini berdasarkan kepada iman mereka;
- menghafal beberapa formula utama dan teks Kitab Suci, doktin Gereja dan doa-doa Gereja.
SPIRITUALITAS
Pada permulaan milenium baru, Bapa Suci Yohannes Yohannes Paulus II menyatakan bahawa cabaran yang paling besar dihadapi oleh Gereja ialah untuk menjadikan Gereja “rumah dan sekolah persekutuan”. Bapa Suci menjelaskan spiritualitas persekutuan seperti berikut:
- Ia melibatkan kontemplasi kita akan misteri Trinitas yang tinggal dalam kita dan kita harus mampu untuk melihat misteri ini dalam diri orang lain.
- Kemampuan untuk memikirkan orang lain dalam iman dalam kesatuan Tubuh Mistik, dan ini membolehkan kita untuk berkongsi kegembiraan dan penderitaan mereka, merasakan keinginan mereka, memenuhi keperluan mereka dan menjalinkan persahabatan yang sejati dengan mereka.
- Kemampuan untuk melihat apa yang baik dalam diri orang lain.
- Tahu bagaimana untuk “memberi ruang” kepada orang lain, sama-sama memikul beban dan melawan percubaan-percubaan yang selalu mencabar dan membangkitkan persaingan, mementingkan diri sendiri, ketidakpercayaan dan iri hati.
Pada tahun-tahun yang lalu, Gereja tempatan juga senantiasa menekankan perlunya spiritualitas persekutuan. Siri ini dengan sedaya upaya cuba untuk menjadikan setiap usaha mempromosi persekutuan antara para pelajar. Spiritualitas persekutuan dapat dipromosikan dalam katekesis kita melalui:
- Para paderi, ibu bapa dan katekis, dimana dengan menghidupi spiritualitas persekutuan dalam kehidupan mereka seharian membantu para pelajar untuk melakukan perkara yang sama.
- Komuniti paroki yang merupakan tempat utama katekesis. Dengan memasukkan para pelajar ke dalam kehidupan komuniti paroki mereka akan mengalami hidup berkomuniti secara konkrit
METODOLOGI
Metodologi yang digunakan dalam Siri ini adalah berasaskan kepada garis panduan yang diberikan dalam General Directory for Catechesis (n. 148-162).
Setiap pelajaran mempunyai matlamat dan mengandungi komponan seperti berikut:
1. Pengalaman Hidup
2. Sabda Allah (Kitab Suci dan Tradisi)
3. Sahutan Iman
Setiap tiga komponan ini mengandungi objektif, yang dikenali sebagai hasil pembelajaran.
• Dengan MENAMAKAN PENGALAMAN HIDUP, para pelajar dibantu untuk menemukan dan mengongsikan pendapat-pendapat dan sikap-sikap mereka berdasarkan kepada pengalama mereka; mereka akan lebih menyedari diri mereka sendiri, diri orang lain dan dunia sekeliling mereka.
• Dengan MENGONGSIKAN SABDA ALLAH, para pelajar di bantu untuk mendengar Sabda Allah dari Kitab Suci dan dari Ajaran-ajaran Gereja dan memperkambangkan iman mereka.
• Dengan SAHUTAN IMAN, para pelajar dibimbing untuk membuat satu jawapan kepada Tuhan dan kepada orang lain secara peribadi, melalui doa dan perbuatan, agar mereka hidup sebagai murid-murid Yesus.
Pengunaan Metodologi
Dalam permulaan setiap pelajaran, katekis perlu membantu para pelajar menyedari kehadiran Tuhan ditengah-tengah mereka. Aktiviti-aktiviti dalam bahagian ini termasuklah doa pembukaan, lagu yang sesuai dan ucapan salam. Adalah penting juga para pelajar di bantu untuk mengimbas secara ringkas topik dan mesej utama yang telah mereka pelajari sebelumnya sebelum pelajaran baru diperkenalkan.
1. PENGALAMAN HIDUP
Mulakan pelajaran dengan menceritakan satu pengalaman hidup yang berkaitan dengan topik. Ini boleh disampaikan melalui cerita, menggunakan gambar, skesta, kegiatan dinamik kumpulan dan sebagainya. Pengalaman ini kemudiannya dikongsikan dan dibincangkan oleh katekis dan pelajar. Dengan cara ini katekis membantu para pelajar untuk lebih memahami Sabda Allah yang akan wartakan dalam bahagian seterusnya.
2. SABDA ALLAH (KITAB SUCI DAN TRADISI)
Katekis memperkenalkan petikan dari Kitab Suci berdasarkan pada topik pelajaran. Katekis menjemput para pelajar untuk mewartakan Sabda Allah sebagai Khabar Gembira yang mana melaluiNya Allah menampakkan diriNya. Katekis memberi peluang kepada para pelajar untuk merenung Sabda Allah yang diwartakan dan menggalakkan mereka untuk mengungkapkan pendapat, renungan ataupun pertanyaan-pertanyaan yang berkaitan dengan petikan tersebut. Katekis menjelaskan Sabda Allah tersebut dan membantu mereka untuk menyelami mesej utama pelajaran sebelum mengaitkan petikan tersebut dengan ajaran Gereja.
3. SAHUTAN IMAN
Dalam bahagian ini, katekis dan pelajar berusaha untuk mencari cara bagaimana mereka dapat menyahut datau menjawab Sabda Allah yang diwartakan secara konkrit. Sahutan ini mempunyai 2 fomat, doa peribadi atau doa komuniti dan tindakan. Ini adalah berMATLAMAT untuk membantu para pelajar untuk menyedari bahawa mereka harus mempraktikkan apa yang mereka pelajari dan mempercayai apa yang mereka pelajari. Adalah baik jika mereka dibantu untuk mengungkapkan jawapan mereka secara oral atau melalui penulisan.
Sebelum mengakhiri pelajaran, katekis memberi galakan kepada para pelajar untuk mengimbas kembali topik dan mesej utama pelajaran. Pertemuan diakhiri dengan satu aktiviti yang sesuai seperti doa atau menyanyiakan sebuah lagu yang berkaitan dengan topik. Aktiviti-aktiviti lain boleh dilakukan sekiranya masa mengizinkan.
BEBERAPA MAKLUMAT PENTING
1. MEMAHAMI PELAYANAN ANDA
Sebelum Yesus naik ke syurga, Dia memberi perintah kepada murid-muridNya, “Pergilah ke seluruh dunia, jadikan semua bangsa muridKu, baptislah mereka dalam nama Bapa dan Anak dan Roh Kudus, dan ajarlah mereka melakukan segala sesuatu yang telah kuperintahkan kepada mu.” (Mat. 28:20). Sejak dari itu, Gereja begitu setia mewartakan khabar gembira dan menjadikan beribu-ribu lelaki dan wanita murid Yesus di seluruh dunia. Hari ini, kita sebagai anggota Gereja dicabar untuk meneruskan misi yang diamanatkan oleh Yesus. Kita dipanggil untuk menjadi murid dan mengajar orang lain untuk mengikuti segala apa yang telah diajarkan oleh Yesus. MATLAMAT utama katekesis bukan hanya membantu orang dewasa, belia dan kanak-kanak untuk memahami iman mereka tetapi yang lebih penting ialah membimbing mereka untuk lebih mendekati dan mempunyai hubungan yang lebih intim dengan peribadi Yesus Kristus.
2. MEMAHAMI PERANAN ANDA
Peranan anda sebagai katekis lebih daripada mengajar sekolah minggu. Tuhan telah memanggil anda untuk satu pelayanan istimewa, iaitu, membawa orang lain kepada Yesus dan menjadikan mereka murid-muridNya. Cara yang terbaik untuk melakukan ini ialah dengan menghidupi iman anda secara autentik melalui perkataan dan perbuatan. Dalam kata lain, lakukan yang terbaik untuk menjadi saksi Yesus dalam hidup anda seharian. Menjadi seorang saksi bererti anda telah melihat, mendengar dan mengalami sesuatu dalam diri seseorang, dan pengalaman ini mendorong anda untuk menjadi saksinya. Oleh itu, menjadi saksi Yesus bererti anda telah melihat, mendengar dan mengalami Yesus secara peribadi di dalam hidup anda. Dari sudut pandangan ini, anda bukan hanya mengajar iman dari buku atau mengajar satu subjek; anda mengongsikan sesuatu yang anda percaya benar dan baik. Kesaksian yang autentik akan berlaku apabila anda mempunyai hubungan yang intim dengan Yesus Kristus - melalui doa harian, membaca dan merenung Sabda Allah, ikut serta dalam perayaan Ekaristi dan perayaan-perayaan Liturgi yang lain, mewujudkan suasana persekutuan dalam keluarga dan di paroki serta berusaha untuk menegakkan keadilan dan kedamaian.
3. MEMAHAMI PELAJAR-PELAJAR ANDA
Para pelajar dalam tahap ini mula memasuki alam remaja. Pada dasarnya mereka bukan lagi kanak-kanak dan dalam masa yang sama mereka belum lagi layak untuk di gelar remaja. Mereka berada dalam satu tahap dimana mereka tidak mahu dianggap sebagai kanak-kanak (mereka tidak suka dilayan seperti kanak-kanak) walaupun pada hakikatnya mereka masih memerlukan kebenaran dan bimbingan dari ibubapa atau orang-orang tertentu (mereka merasa terbiar sekiranya tidak dapat perhatian yang sepatutnya mereka termia) satu perkara yang mereka perlu lakukan untuk tidak dianggap budak-budak adalah dengan meluangkan masa bersama dengan kumpulan mereka. Rakan sebaya adalah penting bagi mereka. Oleh itu, cara kita melayani mereka dihadapan kawan-kawan sebaya adalah penting kerana identiti diri merupakan aspek utama dalam hidup mereka.
Dalam peringkat ini mereka juga mula berfikiran logik. Mereka cuba untuk memahami iman mereka secara logik dan waras. Walaupun imaginasi masih memainkan peranan penting dalam mengenali iman mereka namun susah bagi mereka untuk memahami perkara-perkara abstrak. Keadaan ini mendorong mereka untuk mempersoalkan kebenaran ataupun faktor yang seolah-olah tidak logik dan tidak masuk akal bagi mereka. Mereka perlu dibantu untuk berfikiran logik dengan menjelaskan perhubungan antara fakta dan idea. Dalam menjawab soalan-soalan, elakkan dari memberi jawapan setiap masa, sebaliknya galakkan para pelajar untuk berfikir dan merenung sehingga mereka dapat memberi jawapan dan pendapat mereka sendiri.
Adalah sukar bagi mereka untuk mengerti bahawa Allah itu kasih apabila mereka tidak dapat melihat dan tidak merasainya dalam hidup mereka. Dalam peringkat umur ini mereka belajar dari apa yang mereka lihat dan alami dalam hidup mereka melalui interaksi mereka dengan orang lain, terutama sekali orang-orang yang penting dalam hidup mereka. Contoh yang kita berikan sebagai ibu bapa, penjaga dan katekis membantu mereka untuk memahami dan bertumbuh dalam iman mereka secara praktikal.
Pelajaran-pelajaran yang di sediakan di tahap ini melibatkan para pelajar di sepanjang pertemuan. MATLAMATnya adalah untuk membantu para pelajar untuk mengembangkan pemahaman mereka dengan topik tertentu secara logik sambil melibatkan mereka secara konkrit melalui aktiviti-aktiviti yang dijalankan, merenung petikan dari Kitab Suci, menjawab soalan-oalan dan menyuarakan pendapat-pendapat mereka. Dalam masa yang sama mereka dibimbing untuk memberi jawapan kepada iman yang mereka terima dalam setiap pelajaran.
4. INFORMASI LAIN
Persiapkan Pelajaran Anda
Anda tidak akan menjadi seorang katekis yang berjaya sekiranya anda berpendapat bahawa “idea akan turun dari langit”. Memang benar Tuhan akan memberikan kita inspirasi sebelum dan selepas mengajar, tetapi dalam masa yang sama anda perlu mempunyai persiapan sebelum anda memulakan katekesis anda. Sila rujuk buku teks pelajar dan panduan katekis dan fikirkan bagaimana untuk menjadikan pelajaran anda lebih menarik dan kreatif. Buku panduan ini hanya sebagai satu panduan. Ianya bergantung kepada anda untuk menjadikan kelas anda lebih menarik dan memberi kesan dalam hidup para pelajar. Anda bebas untuk menyediakan aktiviti-aktiviti selain dari apa yang tertulis dalam buku panduan ini, tetapi ia haruslah berkaitan dengan topik pelajaran. Bersiap sedia untuk menjawab soalan-soalan yang mungkin akan dikemukakan oleh para pelajar.
Bertanggung jawab dengan apa yang anda ajar
Adalah penting bagi anda untuk menyedari bahawa Allah yang telah memanggil anda dan di lantik oleh komuniti untuk menjadi katekis; oleh itu anda bertanggung jawab untuk mengajar hanya apa yang Gereja ajarkan. Dengan ini anda perlu tahu tentang Kitab Suci dan Ajaran-ajaran Gereja. Ambil inisiatif untuk mencari informasi tentang realiti-realiti yang berlaku dalam Gereja, dalam negara dan dalam dunia masa kini. Sekiranya anda tidak yakin tentang sesuatu informasi yang anda perolehi contohnya dari internet, sila rujuk dengan paderi paroki anda atau dengan koodinator komiti/komisi kateketikal di paroki atau di diosis anda.
Kerjasama
Ketahuilah bahawa anda bukan seorang diri dalam pelayanan ini. Oleh itu anda perlu berkerjasama dengan katekis-katekis yang lain, dengan paderi paroki, dengan ibu bapa dan dengan anggota-anggota Gereja yang lain di paroki anda. Setiap anggota Gereja mempunyai peranan di dalam mewariskan iman. Galakkan ibu bapa untuk lebih terlibat dalam pembentukan iman anak-anak mereka. Carilah jalan bagaimana untuk melibatkan mereka dalam pelayanan kateketikal.
5. SESI LUAR KELAS
Selain daripada 25 topik pelajaran adalah juga dicadangkan sekurang-kurangnya 5 sesi luar kelas di berikan. Sesi luar kelas ini akan melengkapkan perlajaran-pelajaran yang disediakan. Program ini juga berMATLAMAT untuk membantu para pelajar untuk mempraktikkan apa yang telah mereka pelajari. Adalah dicadangkan agar satu sesi luar kelas di adakan selepas setiap unit selesai (lihat dalam isi kandungan) atau satu masa yang sesuai bagi anda. Sesi ini akan dilakukan mengikut kreativiti anda, tetapi harus berkait rapat dengan tema ”Allah Menyelamatkan UmatNya” Beberapa contoh aktiviti telah disediakan dalam buku ini tetapi adalah lebih baik jika anda sendiri menghasilkannya.
CHRISTIAN INITIATION - GENERAL INFORMATION
I. Introduction
1. In the sacraments of Christian initiation we are freed from the power of darkness and joined to Christ's death, burial, and resurrection. We receive the Spirit of filial adoption and are part of the entire people of God in the celebration of the memorial of the Lord's death and resurrection. [1]
2. Baptism incorporates us into Christ and forms us into God's people. This first sacrament pardons all our sins, rescues us from the power of darkness, and brings us to the dignity of adopted children, [2] a new creation through water and the Holy Spirit. Hence we are called and are indeed the children of God. [3]
By signing us with the gift of the Spirit, confirmation makes us more completely the image of the Lord and fills us with the Holy Spirit, so that we may bear witness to him before all the world and work to bring the Body of Christ to its fullness as soon as possible. [4]
Finally, coming to the table of the eucharist, we eat the flesh and drink the blood of the Son of Man so that we may have eternal life [5] and show forth the unity of God's people. By offering ourselves with Christ, we share in the universal sacrifice, that is, the entire community of the redeemed offered to God by their High Priest, [6] and we pray for a greater outpouring of the Holy Spirit, so that the whole human race may be brought into the unity of God's family. [7]
Thus the three sacraments of Christian initiation closely combine to bring us, the faithful of Christ, to his full stature and to enable us to carry out the mission of the entire people of God in the Church and in the world. [8]
II. Dignity of Baptism
3. Baptism, the door to life and to the kingdom of God, is the first sacrament of the New Law, which Christ offered to all, that they might have eternal life. [9] He later entrusted this sacrament and the Gospel to his Church, when he told his apostles: "Go, make disciples of all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Spirit." [10] Baptism is therefore, above all, the sacrament of that faith by which, enlightened by the grace of the Holy Spirit, we respond to the Gospel of Christ. That is why the Church believes that it is its most basic and necessary duty to inspire all, catechumens, parents of children still to be baptized, and godparents, to that true and living faith by which they hold fast to Christ and enter into or confirm their commitment to the New Covenant. In order to enliven such faith, the Church prescribes the pastoral instruction of catechumens, the preparation of the children's parents, the celebration of God's word, and the profession of faith at the celebration of baptism.
4. Further, baptism is the sacrament by which its recipients are incorporated into the Church and are built up together in the Spirit into a house where God lives, [11] into a holy nation and a royal priesthood. [12] Baptism is a sacramental bond of unity linking all who have been signed by it. [13] Because of that unchangeable effect (given expression in the Latin liturgy by the anointing of the baptized person with chrism in the presence of God's people), the rite of baptism is held in highest honor by all Christians. Once it has been validly celebrated, even if by Christians with whom we are not in full communion, it may never lawfully be repeated.
5. Baptism, the cleansing with water by the power of the living word, [14] washes away every stain of sin, original and personal, makes us sharers in God's own life [15] and his adopted children. [16] As proclaimed in the prayers for the blessing of water, baptism is a cleansing water of rebirth [17] that makes us God's children born from on high. The blessed Trinity is invoked over those who are to be baptized, so that all who are signed in this name are consecrated to the Trinity and enter into communion with the Father, the Son, and the Holy Spirit. They are prepared for this high dignity and led to it by the scriptural readings, the prayer of the community, and their own profession of belief in the Father, the Son, and the Holy Spirit.
6. Far superior to the purifications of the Old Law, baptism produces these effects by the power of the mystery of the Lord's passion and resurrection. Those who are baptized are united to Christ in a death like his; [18] buried with him in death, they are given life again with him, and with him they rise again. [19] For baptism recalls and makes present the paschal mystery itself, because in baptism we pass from the death of sin into life. The celebration of baptism should therefore reflect the joy of the resurrection especially when the celebration takes place during the Easter Vigil or on a Sunday.
III. Offices and Ministries of Baptism
7. The preparation for baptism and Christian instruction are both of vital concern to God's people, the Church, which hands on and nourishes the faith received from the apostles. Through the ministry of the Church, adults are called to the Gospel by the Holy Spirit and infants are baptized in the faith of the Church and brought up in that faith. Therefore it is most important that catechists and other laypersons should work with priests and deacons in the preparation for baptism. In the actual celebration, the people of God (represented not only by the parents, godparents, and relatives, but also, as far as possible, by friends, neighbors, and some members of the local Church) should take an active part. Thus they will show their common faith and the shared joy with which the newly baptized are received into the community of the Church.
8. It is a very ancient custom of the Church that adults are not admitted to baptism without godparents, members of the Christian community who will assist the candidates at least in the final preparation for baptism and after baptism will help them persevere in the faith and in their lives as Christians. In the baptism of children, as well, godparents are to be present in order to represent both the expanded spiritual family of the one to be baptized and the role of the Church as a mother. As occasion offers, godparents help the parents so that children will come to profess the faith and live up to it.
9. At least in the later rites of the catechumenate and in the actual celebration of baptism, the part of godparents is to testify to the faith of adult candidates or, together with the parents, to profess the Church's faith, in which children are baptized.
10. Therefore godparents, chosen by the catechumens or by the families of children to be baptized, must, in the judgment of the pastor, be qualified to carry out the proper liturgical functions mentioned in no. 9.
Godparents are persons, other than the parents of candidates, who are designated by the candidates themselves or by a candidate's parents or whoever stands in the place of parents, or, in the absence of these, by the pastor or the minister of baptism. Each candidate may have either a godmother or a godfather or both a godmother and a godfather.
Those designated must have the capability and intention of carrying out the responsibility of a godparent and be mature enough to do so. A person sixteen years of age is presumed to have the requisite maturity, but the diocesan bishop may have stipulated another age or the pastor or the minister may decide that there is a legitimate reason for allowing an exception.
Those designated as godparents must have received the three sacraments of initiation, baptism, confirmation, and eucharist, and be living a life consistent with faith and with the responsibility of a godparent.
Those designated as godparents must also be members of the Catholic Church and be canonically free to carry out this office. At the request of parents, a baptized and believing Christian not belonging to the Catholic Church may act as a Christian witness along with a Catholic godparent. [20] In the case of separated Eastern Christians with whom we do not have full communion the special discipline for the Eastern Churches is to be respected.
11. The ordinary ministers of baptism are bishops, priests, and deacons.
In every celebration of this sacrament they should be mindful that they act in the Church in the name of Christ and by the power of the Holy Spirit.
They should therefore be diligent in the ministry of the word of God and in the manner of celebrating the sacrament. They must avoid any action that the faithful could rightly regard as favoritism. [21]
Except in a case of necessity, these ministers are not to confer baptism outside their own territory, even on their own subjects, without the requisite permission.
12. Bishops are the chief stewards of the mysteries of God and leaders of the entire liturgical life in the Church committed to them . [22] This is why they direct the conferring of baptism, which brings to the recipient a share in the kingly priesthood of Christ. [23] Therefore bishops should personally celebrate baptism, especially at the Easter Vigil. They should have a particular concern for the preparation and baptism of adults.
13. It is the duty of pastors to assist the bishop in the instruction and baptism of the adults entrusted to their care, unless the bishop makes other provisions. Pastors, with the assistance of catechists or other qualified laypersons, have the duty of preparing the parents and godparents of children through appropriate pastoral guidance and of baptizing the children.
14. Other priests and deacons, since they are co?workers in the ministry of bishops and pastors, also prepare candidates for baptism and, by the invitation or consent of the bishop or pastor, celebrate the sacrament.
15. The celebrant of baptism may be assisted by other priests and deacons and also by laypersons in those parts that pertain to them, especially if there are a large number to be baptized. Provision for this is made in various parts of the rituals for adults and for children.
16. In imminent danger of death and especially at the moment of death, when no priest or deacon is available, any member of the faithful, indeed anyone with the right intention, may and sometimes must administer baptism. In a case simply of danger of death the sacrament should be administered, if possible, by a member of the faithful according to one of the shorter rites provided for this situation. [24] Even in this case a small community should be formed to assist at the rite or, if possible, at least one or two witnesses should be present.
17. Since they belong to the priestly people, all laypersons, especially parents and, by reason of their work, catechists, midwives, family or social workers or nurses of the sick, as well as physicians and surgeons, should be thoroughly aware, according to their capacities, of the proper method of baptizing in case of emergency. They should be taught by pastors, deacons, and catechists. Bishops should provide appropriate means within their diocese for such instruction.
IV. Requirements for the Celebration of Baptism
18. The water used in baptism should be true water and, both for the sake of authentic sacramental symbolism and for hygienic reasons should be pure and clean.
19. The baptismal font, or the vessel in which on occasion the water is prepared for celebration of the sacrament in the sanctuary, should be spotlessly clean and of pleasing design.
20. If the climate requires, provision should be made for the water to be heated beforehand.
21. Except in case of necessity, a priest or deacon is to use only water that has been blessed for the rite. The water blessed at the Easter Vigil should, if possible, be kept and used throughout the Easter season to signify more clearly the relationship between the sacrament of baptism and the paschal mystery. Outside the Easter season, it is desirable that the water be blessed for each occasion, in order that the words of blessing may explicitly express the mystery of salvation that the Church remembers and proclaims. If the baptistery is supplied with running water, the blessing is given as the water flows.
22. As the rite for baptizing, either immersion, which is more suitable as a symbol of participation in the death and resurrection of Christ, or pouring may lawfully be used.
23. The words for conferring baptism in the Latin Church are: I BAPTIZE YOU IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY SPIRIT.
24. For celebrating the liturgy of the word of God a suitable place should be provided in the baptistery or in the church.
25. The baptistery or the area where the baptismal font is located should be reserved for the sacrament of baptism and should be worthy to serve as the place where Christians are reborn in water and the Holy Spirit. The baptistery may be situated in a chapel either inside or outside the church or in some other part of the church easily seen by the faithful; it should be large enough to accommodate a good number of people. After the Easter season, the Easter candle should be kept reverently in the baptistery, in such a way that it can be lighted for the celebration of baptism and so that from it the candles for the newly baptized can easily be lighted.
26. In the celebration the parts of the rite that are to be celebrated outside the baptistery should be carried out in different areas of the church that most conveniently suit the size of the congregation and the several parts of the baptismal liturgy. When the baptistery cannot accommodate all the catechumens and the congregation, the parts of the rite that are customarily celebrated inside the baptistery may be transferred to some other suitable area of the church.
27. As far as possible, all recently born babies should be baptized at a common celebration on the same day. Except for a good reason, baptism should not be celebrated more than once on the same day in the same church.
28. Further details concerning the time for baptism of adults and of children will be found in the respective rituals. But at all times the celebration of the sacrament should have a markedly paschal character.
29. Pastors must carefully and without delay record in the baptismal register the names of those baptized, of the minister, parents, and godparents, as well as the place and date of baptism.
V. Adaptations By the Conferences of Bishops
30. According to the Constitution on the Liturgy (art. 63, b), it is within the competence of the conferences of bishops to compose for their local rituals a section corresponding to this one in the Roman Ritual, adapted to the needs of their respective regions, After it has been reviewed by the Apostolic See, it may be used in the regions for which it was prepared.
In this connection, it is the responsibility of each conference of bishops:
to decide on the adaptations mentioned in the Constitution on the Liturgy (art. 39);
carefully and prudently to weigh what elements of a people's distinctive traditions and culture may suitably be admitted into divine worship and so to propose to the Apostolic See other adaptations considered useful or necessary that will be introduced with its consent;
to retain distinctive elements of any existing local rituals, as long as they conform to the Constitution on the Liturgy and correspond to contemporary needs, or to modify such elements;
to prepare translations of the texts that genuinely reflect the characteristics of various languages and cultures and to add, whenever helpful, music suitable for singing;
to adapt and augment the Introductions contained in the Roman Ritual, so that the ministers may fully understand the meaning of the rites and carry them out effectively;
to arrange the material in the various editions of the liturgical books prepared under the guidance of the conference of bishops, so that these books may better suit pastoral use.
31. Taking into consideration especially the norms in the Constitution on the Liturgy (art. 37?40, 65), the conferences of bishops in mission countries have the responsibility of judging whether the elements of initiation in use among some peoples can be adapted for the rite of Christian baptism and of deciding whether such elements are to be incorporated into the rite.
32. When the Roman Ritual for baptism provides several optional formularies, local rituals may add other formularies of the same kind.
33. The celebration of baptism is greatly enhanced by the use of song, which stimulates in the participants a sense of their unity, fosters their praying together, and expresses the joy of Easter that should permeate the whole rite. The conference of bishops should therefore encourage and help specialists in music to compose settings for those liturgical texts particularly suited to congregational singing.
VI. Adaptations by the Minister of Baptism
34. Taking into account existing circumstances and other needs, as well as the wishes of the faithful, the minister should make full use of the various options allowed in the rite.
35. In addition to the adaptations that are provided in the Roman Ritual for the dialogue and blessings, the minister may make other adaptations for special circumstances. These adaptations will be indicated more fully in the Introductions to the rites of baptism for adults and for children.
Endnotes
See Vatican Council II, Decree on the Church's Missionary Activity Ad gentes, no. 14.
See Colossians 1:13; Romans 8:15, Galations 4:5. See also Council of Trent, sess. 6, Decre. de iustificatione, cap. 4: Denz.-Schon. 1524.
See 1 John 3:1.
See Vatican Council II, Decree on the Church's Missionary Activity Ad gentes, no. 36.
See John 6:55.
See Augustine, De citivate Dei 10, 6: PL 41, 284. Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 11; Decree on the Ministry and Life of Priests Presbyterorum Ordinis, no. 2.
See Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 28.
See ibid., no. 31.
See John 3:5.
Matthew 28:19.
See Ephesians 2:22.
See 1 Peter 2:9.
See Vatican II, Decree on Ecumenism Unitatis redintegratio, no. 22.
See Ephesians 5:26.
See 2 Peter 1:4.
See Romans 8:15; Galatians 4:5.
See Titus 3:5.
See Romans 6:4-5.
See Ephesians 2:5-6.
See Codex Iuris Canonici, can. 873 and 874, §§1 and 2.
See Vatican Council II, Constitution on the Liturgy Sacrosanctum Concilium, art. 32; Pastoral Constitution on the Church in the Modern World Gaudium et spes, no. 29.
See Vatican Council II, Decree on the Pastoral Office of Bishops Christus Dominus, no. 15.
See Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 26.
See Rite of Christian Initiation of Adults, nos. 375-399; Rite of Baptism for Children, nos. 157-164.
1. In the sacraments of Christian initiation we are freed from the power of darkness and joined to Christ's death, burial, and resurrection. We receive the Spirit of filial adoption and are part of the entire people of God in the celebration of the memorial of the Lord's death and resurrection. [1]
2. Baptism incorporates us into Christ and forms us into God's people. This first sacrament pardons all our sins, rescues us from the power of darkness, and brings us to the dignity of adopted children, [2] a new creation through water and the Holy Spirit. Hence we are called and are indeed the children of God. [3]
By signing us with the gift of the Spirit, confirmation makes us more completely the image of the Lord and fills us with the Holy Spirit, so that we may bear witness to him before all the world and work to bring the Body of Christ to its fullness as soon as possible. [4]
Finally, coming to the table of the eucharist, we eat the flesh and drink the blood of the Son of Man so that we may have eternal life [5] and show forth the unity of God's people. By offering ourselves with Christ, we share in the universal sacrifice, that is, the entire community of the redeemed offered to God by their High Priest, [6] and we pray for a greater outpouring of the Holy Spirit, so that the whole human race may be brought into the unity of God's family. [7]
Thus the three sacraments of Christian initiation closely combine to bring us, the faithful of Christ, to his full stature and to enable us to carry out the mission of the entire people of God in the Church and in the world. [8]
II. Dignity of Baptism
3. Baptism, the door to life and to the kingdom of God, is the first sacrament of the New Law, which Christ offered to all, that they might have eternal life. [9] He later entrusted this sacrament and the Gospel to his Church, when he told his apostles: "Go, make disciples of all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Spirit." [10] Baptism is therefore, above all, the sacrament of that faith by which, enlightened by the grace of the Holy Spirit, we respond to the Gospel of Christ. That is why the Church believes that it is its most basic and necessary duty to inspire all, catechumens, parents of children still to be baptized, and godparents, to that true and living faith by which they hold fast to Christ and enter into or confirm their commitment to the New Covenant. In order to enliven such faith, the Church prescribes the pastoral instruction of catechumens, the preparation of the children's parents, the celebration of God's word, and the profession of faith at the celebration of baptism.
4. Further, baptism is the sacrament by which its recipients are incorporated into the Church and are built up together in the Spirit into a house where God lives, [11] into a holy nation and a royal priesthood. [12] Baptism is a sacramental bond of unity linking all who have been signed by it. [13] Because of that unchangeable effect (given expression in the Latin liturgy by the anointing of the baptized person with chrism in the presence of God's people), the rite of baptism is held in highest honor by all Christians. Once it has been validly celebrated, even if by Christians with whom we are not in full communion, it may never lawfully be repeated.
5. Baptism, the cleansing with water by the power of the living word, [14] washes away every stain of sin, original and personal, makes us sharers in God's own life [15] and his adopted children. [16] As proclaimed in the prayers for the blessing of water, baptism is a cleansing water of rebirth [17] that makes us God's children born from on high. The blessed Trinity is invoked over those who are to be baptized, so that all who are signed in this name are consecrated to the Trinity and enter into communion with the Father, the Son, and the Holy Spirit. They are prepared for this high dignity and led to it by the scriptural readings, the prayer of the community, and their own profession of belief in the Father, the Son, and the Holy Spirit.
6. Far superior to the purifications of the Old Law, baptism produces these effects by the power of the mystery of the Lord's passion and resurrection. Those who are baptized are united to Christ in a death like his; [18] buried with him in death, they are given life again with him, and with him they rise again. [19] For baptism recalls and makes present the paschal mystery itself, because in baptism we pass from the death of sin into life. The celebration of baptism should therefore reflect the joy of the resurrection especially when the celebration takes place during the Easter Vigil or on a Sunday.
III. Offices and Ministries of Baptism
7. The preparation for baptism and Christian instruction are both of vital concern to God's people, the Church, which hands on and nourishes the faith received from the apostles. Through the ministry of the Church, adults are called to the Gospel by the Holy Spirit and infants are baptized in the faith of the Church and brought up in that faith. Therefore it is most important that catechists and other laypersons should work with priests and deacons in the preparation for baptism. In the actual celebration, the people of God (represented not only by the parents, godparents, and relatives, but also, as far as possible, by friends, neighbors, and some members of the local Church) should take an active part. Thus they will show their common faith and the shared joy with which the newly baptized are received into the community of the Church.
8. It is a very ancient custom of the Church that adults are not admitted to baptism without godparents, members of the Christian community who will assist the candidates at least in the final preparation for baptism and after baptism will help them persevere in the faith and in their lives as Christians. In the baptism of children, as well, godparents are to be present in order to represent both the expanded spiritual family of the one to be baptized and the role of the Church as a mother. As occasion offers, godparents help the parents so that children will come to profess the faith and live up to it.
9. At least in the later rites of the catechumenate and in the actual celebration of baptism, the part of godparents is to testify to the faith of adult candidates or, together with the parents, to profess the Church's faith, in which children are baptized.
10. Therefore godparents, chosen by the catechumens or by the families of children to be baptized, must, in the judgment of the pastor, be qualified to carry out the proper liturgical functions mentioned in no. 9.
Godparents are persons, other than the parents of candidates, who are designated by the candidates themselves or by a candidate's parents or whoever stands in the place of parents, or, in the absence of these, by the pastor or the minister of baptism. Each candidate may have either a godmother or a godfather or both a godmother and a godfather.
Those designated must have the capability and intention of carrying out the responsibility of a godparent and be mature enough to do so. A person sixteen years of age is presumed to have the requisite maturity, but the diocesan bishop may have stipulated another age or the pastor or the minister may decide that there is a legitimate reason for allowing an exception.
Those designated as godparents must have received the three sacraments of initiation, baptism, confirmation, and eucharist, and be living a life consistent with faith and with the responsibility of a godparent.
Those designated as godparents must also be members of the Catholic Church and be canonically free to carry out this office. At the request of parents, a baptized and believing Christian not belonging to the Catholic Church may act as a Christian witness along with a Catholic godparent. [20] In the case of separated Eastern Christians with whom we do not have full communion the special discipline for the Eastern Churches is to be respected.
11. The ordinary ministers of baptism are bishops, priests, and deacons.
In every celebration of this sacrament they should be mindful that they act in the Church in the name of Christ and by the power of the Holy Spirit.
They should therefore be diligent in the ministry of the word of God and in the manner of celebrating the sacrament. They must avoid any action that the faithful could rightly regard as favoritism. [21]
Except in a case of necessity, these ministers are not to confer baptism outside their own territory, even on their own subjects, without the requisite permission.
12. Bishops are the chief stewards of the mysteries of God and leaders of the entire liturgical life in the Church committed to them . [22] This is why they direct the conferring of baptism, which brings to the recipient a share in the kingly priesthood of Christ. [23] Therefore bishops should personally celebrate baptism, especially at the Easter Vigil. They should have a particular concern for the preparation and baptism of adults.
13. It is the duty of pastors to assist the bishop in the instruction and baptism of the adults entrusted to their care, unless the bishop makes other provisions. Pastors, with the assistance of catechists or other qualified laypersons, have the duty of preparing the parents and godparents of children through appropriate pastoral guidance and of baptizing the children.
14. Other priests and deacons, since they are co?workers in the ministry of bishops and pastors, also prepare candidates for baptism and, by the invitation or consent of the bishop or pastor, celebrate the sacrament.
15. The celebrant of baptism may be assisted by other priests and deacons and also by laypersons in those parts that pertain to them, especially if there are a large number to be baptized. Provision for this is made in various parts of the rituals for adults and for children.
16. In imminent danger of death and especially at the moment of death, when no priest or deacon is available, any member of the faithful, indeed anyone with the right intention, may and sometimes must administer baptism. In a case simply of danger of death the sacrament should be administered, if possible, by a member of the faithful according to one of the shorter rites provided for this situation. [24] Even in this case a small community should be formed to assist at the rite or, if possible, at least one or two witnesses should be present.
17. Since they belong to the priestly people, all laypersons, especially parents and, by reason of their work, catechists, midwives, family or social workers or nurses of the sick, as well as physicians and surgeons, should be thoroughly aware, according to their capacities, of the proper method of baptizing in case of emergency. They should be taught by pastors, deacons, and catechists. Bishops should provide appropriate means within their diocese for such instruction.
IV. Requirements for the Celebration of Baptism
18. The water used in baptism should be true water and, both for the sake of authentic sacramental symbolism and for hygienic reasons should be pure and clean.
19. The baptismal font, or the vessel in which on occasion the water is prepared for celebration of the sacrament in the sanctuary, should be spotlessly clean and of pleasing design.
20. If the climate requires, provision should be made for the water to be heated beforehand.
21. Except in case of necessity, a priest or deacon is to use only water that has been blessed for the rite. The water blessed at the Easter Vigil should, if possible, be kept and used throughout the Easter season to signify more clearly the relationship between the sacrament of baptism and the paschal mystery. Outside the Easter season, it is desirable that the water be blessed for each occasion, in order that the words of blessing may explicitly express the mystery of salvation that the Church remembers and proclaims. If the baptistery is supplied with running water, the blessing is given as the water flows.
22. As the rite for baptizing, either immersion, which is more suitable as a symbol of participation in the death and resurrection of Christ, or pouring may lawfully be used.
23. The words for conferring baptism in the Latin Church are: I BAPTIZE YOU IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY SPIRIT.
24. For celebrating the liturgy of the word of God a suitable place should be provided in the baptistery or in the church.
25. The baptistery or the area where the baptismal font is located should be reserved for the sacrament of baptism and should be worthy to serve as the place where Christians are reborn in water and the Holy Spirit. The baptistery may be situated in a chapel either inside or outside the church or in some other part of the church easily seen by the faithful; it should be large enough to accommodate a good number of people. After the Easter season, the Easter candle should be kept reverently in the baptistery, in such a way that it can be lighted for the celebration of baptism and so that from it the candles for the newly baptized can easily be lighted.
26. In the celebration the parts of the rite that are to be celebrated outside the baptistery should be carried out in different areas of the church that most conveniently suit the size of the congregation and the several parts of the baptismal liturgy. When the baptistery cannot accommodate all the catechumens and the congregation, the parts of the rite that are customarily celebrated inside the baptistery may be transferred to some other suitable area of the church.
27. As far as possible, all recently born babies should be baptized at a common celebration on the same day. Except for a good reason, baptism should not be celebrated more than once on the same day in the same church.
28. Further details concerning the time for baptism of adults and of children will be found in the respective rituals. But at all times the celebration of the sacrament should have a markedly paschal character.
29. Pastors must carefully and without delay record in the baptismal register the names of those baptized, of the minister, parents, and godparents, as well as the place and date of baptism.
V. Adaptations By the Conferences of Bishops
30. According to the Constitution on the Liturgy (art. 63, b), it is within the competence of the conferences of bishops to compose for their local rituals a section corresponding to this one in the Roman Ritual, adapted to the needs of their respective regions, After it has been reviewed by the Apostolic See, it may be used in the regions for which it was prepared.
In this connection, it is the responsibility of each conference of bishops:
to decide on the adaptations mentioned in the Constitution on the Liturgy (art. 39);
carefully and prudently to weigh what elements of a people's distinctive traditions and culture may suitably be admitted into divine worship and so to propose to the Apostolic See other adaptations considered useful or necessary that will be introduced with its consent;
to retain distinctive elements of any existing local rituals, as long as they conform to the Constitution on the Liturgy and correspond to contemporary needs, or to modify such elements;
to prepare translations of the texts that genuinely reflect the characteristics of various languages and cultures and to add, whenever helpful, music suitable for singing;
to adapt and augment the Introductions contained in the Roman Ritual, so that the ministers may fully understand the meaning of the rites and carry them out effectively;
to arrange the material in the various editions of the liturgical books prepared under the guidance of the conference of bishops, so that these books may better suit pastoral use.
31. Taking into consideration especially the norms in the Constitution on the Liturgy (art. 37?40, 65), the conferences of bishops in mission countries have the responsibility of judging whether the elements of initiation in use among some peoples can be adapted for the rite of Christian baptism and of deciding whether such elements are to be incorporated into the rite.
32. When the Roman Ritual for baptism provides several optional formularies, local rituals may add other formularies of the same kind.
33. The celebration of baptism is greatly enhanced by the use of song, which stimulates in the participants a sense of their unity, fosters their praying together, and expresses the joy of Easter that should permeate the whole rite. The conference of bishops should therefore encourage and help specialists in music to compose settings for those liturgical texts particularly suited to congregational singing.
VI. Adaptations by the Minister of Baptism
34. Taking into account existing circumstances and other needs, as well as the wishes of the faithful, the minister should make full use of the various options allowed in the rite.
35. In addition to the adaptations that are provided in the Roman Ritual for the dialogue and blessings, the minister may make other adaptations for special circumstances. These adaptations will be indicated more fully in the Introductions to the rites of baptism for adults and for children.
Endnotes
See Vatican Council II, Decree on the Church's Missionary Activity Ad gentes, no. 14.
See Colossians 1:13; Romans 8:15, Galations 4:5. See also Council of Trent, sess. 6, Decre. de iustificatione, cap. 4: Denz.-Schon. 1524.
See 1 John 3:1.
See Vatican Council II, Decree on the Church's Missionary Activity Ad gentes, no. 36.
See John 6:55.
See Augustine, De citivate Dei 10, 6: PL 41, 284. Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 11; Decree on the Ministry and Life of Priests Presbyterorum Ordinis, no. 2.
See Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 28.
See ibid., no. 31.
See John 3:5.
Matthew 28:19.
See Ephesians 2:22.
See 1 Peter 2:9.
See Vatican II, Decree on Ecumenism Unitatis redintegratio, no. 22.
See Ephesians 5:26.
See 2 Peter 1:4.
See Romans 8:15; Galatians 4:5.
See Titus 3:5.
See Romans 6:4-5.
See Ephesians 2:5-6.
See Codex Iuris Canonici, can. 873 and 874, §§1 and 2.
See Vatican Council II, Constitution on the Liturgy Sacrosanctum Concilium, art. 32; Pastoral Constitution on the Church in the Modern World Gaudium et spes, no. 29.
See Vatican Council II, Decree on the Pastoral Office of Bishops Christus Dominus, no. 15.
See Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 26.
See Rite of Christian Initiation of Adults, nos. 375-399; Rite of Baptism for Children, nos. 157-164.
PEMBAPTISAN
Pembaptisan yang di terima sah oleh Gereja Katolik valid Baptisan. Maksudnya mereka yang beragama di bawah ini kalau mereka memasuki agama Katolik mereka tidak perlu dipermandikan tapi mereka akan diminta untuk mengucapkan doa “Aku Percaya” di hadapan umum di Gereja.
1. Pembaptisan itu mestilah “ke dalam Kristus” (niat)
2. Permulannya mestilah memohon Bapa, Anak (Putera) dan Roh Kudus (Bentuk)
3. Mesti menggunakan air dan mesti mengalir di sebahagian tubuh badan orang itu (bahan)
Kebanyakan Pembaptisan menuruti keperluan ini tetapi banyak yang lain juga tidak. Berikut adalah senerai denominasi Kristian (agama-agama) yang diterima sah Pembaptisannya oleh Gereja Katolik.
1. Gereja Anglikan / Angelican Church
2. Gereja Armenian/ Armenian Church
3. Gereja –gereja Baptis/ Baptis Church
4. Gereja India Selatan/ Church of South India
5. Gereja Sri Langka/ Church of Sri Langka
6. Gereja-gereja Kongregasional/ Congregational Church
7. Gereja of Huntingdon’s Church
8. Gereja-gereja Koptik/ Coptic Church
9. Murid-murid Kristus / Disciples of Christ
10. Gereja Belanda terpulih/ Dutch Reformed Church
11. Gereja Injil Segi Empat/ For Square Gospel Church (umur minima 9 tahun)
12. Gereja Bebas England/ Free Church of England
13. Gereja-gereja Persekutuan Protestan Peranchis/French Protestant Church Union.
14. Gereja-gereja persendirian Pengikut John Cavin/Independent Calvinist Churches.
15. Gereja Lusitania/Lusitanian Church
16. Gereja Lutheran/Lutheran Church
17. Kristian Malabar atau Kristian Sto.Thomas/Malabar Christians or Christian of St. Thomas.
18. Gereja Mar Thoma/Mar Thoma Church
19. Gereja-gereja Metodis/Methodist Churches
20. Gereja-gereja Nestorian /Nestorian Churches
21. Gereja Katolik yang Tua/Old Catholic Church
22. Gereja-gereja Orthodox/Orthodox Churches
23. Gereja –gereja Presbyterian/Presbyterian Churches
24. Gereja Protestan Tuvalu /Protestant Church of Tuvalu
25. Gereja Episkopal Terpulih Sepanyol/Spanish Reformed Episcopal Church
26. Gereja Bersekutu Kanada/ United Church of Canada
27. Gereja Australia Menyatukan/ United Church of Australia
28. Waldensian
Dalam kajian1. Gereja Basel
2. SIB
Perhatian: Jika ada sebarang kemuskilan, sila berhubung dengan Paderi di Paroki anda.
Pembaptisan yang di terima sah oleh Gereja Katolik valid Baptisan. Maksudnya mereka yang beragama di bawah ini kalau mereka memasuki agama Katolik mereka tidak perlu dipermandikan tapi mereka akan diminta untuk mengucapkan doa “Aku Percaya” di hadapan umum di Gereja.
1. Pembaptisan itu mestilah “ke dalam Kristus” (niat)
2. Permulannya mestilah memohon Bapa, Anak (Putera) dan Roh Kudus (Bentuk)
3. Mesti menggunakan air dan mesti mengalir di sebahagian tubuh badan orang itu (bahan)
Kebanyakan Pembaptisan menuruti keperluan ini tetapi banyak yang lain juga tidak. Berikut adalah senerai denominasi Kristian (agama-agama) yang diterima sah Pembaptisannya oleh Gereja Katolik.
1. Gereja Anglikan / Angelican Church
2. Gereja Armenian/ Armenian Church
3. Gereja –gereja Baptis/ Baptis Church
4. Gereja India Selatan/ Church of South India
5. Gereja Sri Langka/ Church of Sri Langka
6. Gereja-gereja Kongregasional/ Congregational Church
7. Gereja of Huntingdon’s Church
8. Gereja-gereja Koptik/ Coptic Church
9. Murid-murid Kristus / Disciples of Christ
10. Gereja Belanda terpulih/ Dutch Reformed Church
11. Gereja Injil Segi Empat/ For Square Gospel Church (umur minima 9 tahun)
12. Gereja Bebas England/ Free Church of England
13. Gereja-gereja Persekutuan Protestan Peranchis/French Protestant Church Union.
14. Gereja-gereja persendirian Pengikut John Cavin/Independent Calvinist Churches.
15. Gereja Lusitania/Lusitanian Church
16. Gereja Lutheran/Lutheran Church
17. Kristian Malabar atau Kristian Sto.Thomas/Malabar Christians or Christian of St. Thomas.
18. Gereja Mar Thoma/Mar Thoma Church
19. Gereja-gereja Metodis/Methodist Churches
20. Gereja-gereja Nestorian /Nestorian Churches
21. Gereja Katolik yang Tua/Old Catholic Church
22. Gereja-gereja Orthodox/Orthodox Churches
23. Gereja –gereja Presbyterian/Presbyterian Churches
24. Gereja Protestan Tuvalu /Protestant Church of Tuvalu
25. Gereja Episkopal Terpulih Sepanyol/Spanish Reformed Episcopal Church
26. Gereja Bersekutu Kanada/ United Church of Canada
27. Gereja Australia Menyatukan/ United Church of Australia
28. Waldensian
Dalam kajian1. Gereja Basel
2. SIB
Perhatian: Jika ada sebarang kemuskilan, sila berhubung dengan Paderi di Paroki anda.
Istilah Kateketikal
DIFINISI ISTILAH
Penanggung adalah:
1. Seorang yang berjalan bersama dengan calon atau katekumen yang mempersiapkan diri untuk diterima masuk ke dalam Gereja Katolik.
2. Seorang yang bersedia untuk menjadi sahabat, saksi serta pembimbing kepada katekumen.
3. Berdasarkan kepada Ritus:
Seorang laki-laki atau perempuan yang mengenal calon. Membantu dia dan bersaksi iman, moral dan keinginan calon.
“Seorang yang rapat dengan calon kerana teladannya, sikapnya dan persahabatannya dan Ia diwakilkan oleh komuniti Kristian setempat dan diluluskan oleh paderi. Adalah menjadi tanggungjawabnya untuk menunjukkan kepada para calon dalam cara yang mesra, kedudukan Injil dalam kehidupannya sendiri dan dalam masyarakat, untuk membantu dia dalam keraguan dan kebingungan, memberi kesaksian umum bagai dia dan untuk memperhatikan perkembangan kehidupan rohaninya, membantu dia supaya tetap setia kepada janji-janji baptisannya.”
Penanggung
Mereka yang pada upaca pemilihan, berjalan bersama katekumen dalam persiapan terakhir sebelum Inisiasi dan meneruskannya selepas permandian untuk membantu mereka bertahan dalam iman dan dalam hidup mereka sebagai kristian.
Nota Pastoral:
Dalam kebanyakan kejadian, orang yang menjadi sponsor adalah orang yang sama yang akan menjadi penanggung permandian.
Katekumen
Orang yang belum dipermandikan dan yang memohon untuk diterima masuk di dalam Gereja Katolik melalui Sakramen Baptis, Krisma dan Ekaristi.
Calon
Orang yang telah dibaptis dan mememohon untuk diterima masuk ke dalam gereja Katolik melalui Pengakuan Iman, Baptis, Krisma dan Ekaristi.
MEMILIH PENANGGUNG PEMBAPTISAN
Sponsor dan penanggung adalah dipilih oleh calon, katekumen, atau keluarga anak –anak untuk dibaptis. Mereka haruslah dalam pengadilan padaeri paroki, layak unuk menjalankan fungsi-fungsi yang betul.
Nota Pastoral:
Dalam situasi paroki tertentu, “simpatisan” datang kepada komuniti tanpa mengenali seseorang yang dapat menjalankan peranan sebagai sponsor atau penanggung. Mereka haruslah dibantu oleh paderi dan komuniti paroki dalam mengenal pasti orang yang sesuai sebagai dan benar-benar dapat melayani sebagai sponsor atau penanggung baptis bagi perjalanan iman mereka dan dapat memenuhi keperluan-keperluan yang digariskan dalam Kanon 874.
TANGGUNGJAWAB SEORANG SPONSOR ATAU PENANGGUNG BAPTIS.
1. Mempunyai keupayaan untuk melaksanakan liturgy dengan betul, memberi kesaksian akan iman kepada calon atau katekumen (Kod Hukum Kanon 872 & 879); hadir dan mengambil bahagian dalam perayaan upacara-upacara bersama calon atau ketekumen.
2. Menghadiri sesi kateketikal sekerap yang mungkin demi untuk dapat besama dengan calon atau katekumen.
3. Menghadiri aktiviti-aktiviti yang dijalankan seperti retreat dan pelayanan komuniti bersama calon atau katekumen.
4. Menperkenalkan kepada calon atau ketekumen kepada komuniti beriman dan mengajak mereka untuk mengahdiri dan mengambilb ahagian dalam berbagai pelayanan liturgy dan fungisi-fungsi paroki.
5. Berdoa bersama dan mengongsikan iman peribadi dengan calon atau katekumen.
PEMBENTUKAN SPONSOR/PENANGGUNG
Demi untuk membolehkan seorang sponsor melaksanakan tanggungjawb mereka sesuai dengan panggilan mereka, penerangan dan pembentukan haruslah disediakan oleh kepimpinan pastoral paroki. Ini termasuklah:
1. Penerangan dan pemerhatian proses Inisiasi. Sumber-sumber untuk digunakan dan diberikan kepada sponsor atau penanggung adalah Bimbingan untuk Sponsor oleh Ron Lewinski.
2. Penerangan ke atas liturgy dimana sponsor harus mengambil bahagian di sepanjang perjalanan mereka bersama calon atau katekumen.
3. Alas an-alasan “Confidentiality”
4. Erti perubahan dan hubungan dalam perjalanan kepada inisiasai.
5. Erti hamba dan bagaiman setiap kita yang dibaptis dipanggil untuk menjadi hamba kepada satu sama lain.
6. Penerangan bahawa setiap calon atau katekumen adalah unik dalam perjalanan iman dan perubahan mereka, dan tidak seharusnya dibandingkan dengan jangka masa seorang berada dalam katekumenate.
7. Membuat komitmen untuk terus memberi sokongan kepada orang baru diterima, termasuk dalam masa mistagogia dan disepanjang hidup.
8. Penerangan tentang komitmen amali disepanjang masa katekumenate, seperti sesi mingguan, aktiviti-aktiviti pelayanan atau perkumpulan-perkumpulan.
KELAYAKAN KANONIKAL SEORANG SPONSOR/PENANGGUNG
Kanon 872: Calon Baptis sedapt mungkin diberi penanggung pembaptisan yang bertanggungjawab mendampingi calon baptis dewasa dalam inisiasi Kristian, dan mengajukan besama orangtua calon baptis bayi untuk dibaptis, dan juga wajib berusaha agar yang dibaptis hidup sebagai kristian yang sesuai dengan baptisnya serta memenuhi denan setia kewajiban-kewajiban yang melekat pada baptis tersebut.
Kanon 873: Sebagai penanggung permandian hendaklah ia seorang lelaki atau seorang perempuan, atau lelaki dan perempuan.
Nota Pastoral: kelayakan kanonikal ini hanya digunakan bagi sponsor/penanggung bagi orang dewasa, kanak-kanak dan bayi.
Kanon 874:
1. Agar seseorang dapat diterima untuk menjalankan tugas penanggung, ia haruslah;
a. Ditunjukkan oleh calon baptis atau orang tuannya atau oleh orang yang mewakili mereka, atau bila mereka tidak ada, oleh Paderi Paroki atau pelayan baptis, serta memiliki kecekapan dan maksud untuk melakukan tugas itu;
b. Telah berumur genap enambelas (16) tahun, kecuali jika umur lain ditentukan oleh Uskup diosesan, atau Paderi Paroki ataupun pelayan baptis menilai bahawa kekecualian atas alas an wajar dapat diterima.
c. Seorang katolik yang telah menerima penguatan dan sakramen Ekaristi mahakudus, hidup sesuai dengan imand an tugas yang diterimanya;
d. Tidak dijatuh atau dinyatakan ternoda oleh suatu hokum kanonik (hidup tidak bertentangan dengan hokum kanonik)
e. Bukan ayah atau ibu oleh calon baptis.
2. Seorang yang telah dibaptis dalam suatu jemaat gerejawi bukan katolik hanya dapat diizinkan tampil hanya bersama dengan seorang penanggung baptis Katolik, dan itu sebagai saksi baptis.
PENGUATAN
Kanon 892: Calon penguatan hendaknya sedapat mungkin didampingi oleh seorang penanggung penguatan, yang bertugas mengusahkan agar yang telah menerima penguatan bertindak selaku saksi Kristus yang sejati dan dengan setia memenuhi kewajiban-kewajiban yang melekat pada sakramen itu.
Kanon 893:
1. Agar seseorang dapat menjalnakan tugas wali –penguatan ia haruslah memenuhi syarat-syarat alam Kanon 874.
2. Adalah baik bahawa sebagai penanggung penguatan diambil orang yang sudah menerima tugas yang sama dalam baptis.
PEMBATALAN SEBAGAI SPONSOR
1. Tidak menpunyai keinginan untuk memenuhi tanggungjawabnya.
2. Dibawah 16 tahun
3. Belum menerima Sakramen Penguatan dan Ekaristi.
4. Tidak menghidupi imannya berdasarkanajaran gereja (Contoh: tidak menghadiri Misa Kudus 5 atau 10 tahun atau mengamalkan pengawal hamil)
5. Suami /isteri calon
6. Bapa angkat calon
7. Disingkirkan oleh gereja (contoh terlibata dalam satu atau lebih penguguran anak)
8. Ahli dari masyrakat yang disingkirkan.
9. Pendosa umum (contoh –pelacur atau hidup bersama dengan bukan pasangan yang sah)
10. Murtad dan skisma (KGK 2089)
11. Perkahwinan campur yang menyatakan kanak-kanak harus memilih agama mereka apabila mereka besar.
12. Seseorang yang percaya bahawa semua agama adalah sama sahaja.
13. Terlibat dalam perkahwinana yang tidak disahkan
14. Tidak berdaftara dengan paroki/tidak terlibat dalam mana-mana komuniti yang beriman.
BOLEHKAH PENANGGUNG DIGANTIKAN?
Untuk menggantikan seseorang penanggung seboleh-bolehnya dielakkan dari berlaku. Perhubungan diantara penanggung dan yang ditanggung akan berakhir bila:
· Kematian penanggung
· Konfili diantara penanggung dan ibubapa anak tersebut
· Penanggung tidak mahu menjadi sebahagian dari kehidupan calon tersebut (konflik)
· Perpindahan penanggung
Secara sah, panggilan sebagai penanggung tidak boleh diiambil/ditarik dari orang tersebut dan diberikan kepada orang lain kerana:
· Semasa pembaptisan anak tersebut, penanggung berperanan sebagai saksi. Jika dokumen gereja terhapus oleh kebakaran, penanggunglah yang menjadi saksinya.
· Jika dalam sesebuah Negara terpencil, dimana Sijil Baptisan hanya akan menjadi bukti akan kewarganegaraan akan tersebut. Untuk mengubah sijil tersebut adalah satu pemalsuan.
Tetapi jika persahabatan di antara penanggung berakhir, bapa boleh mencari seorang untuk membantu dalam perjalan iman anak tersebut. Jika anak tersebut belum menerima Krisma, maka orang tersebut boleh dipilih sebagai penanggung tersebut untuk Penguatan.
Kes-kes kecemasan: seorang penanggung tidak diperlukan (Baptisan) jika tidak ada penanggung –sekurang-
Thursday, March 18, 2010
A GLIMPSE OF THE YESTERYEARS OF CATECHETICAL COMMISSION…
“One cannot speak about the Diocese of Kota Kinabalu without looking at the beginning of the Catholic Church in Sabah.” (DOPP ch.1, 1.2). The early beginnings had been the work of and must be credited to the Mill Hill Missionaries who left their home, comfort, security and safety and offered their lives in order to sow the seed of the Catholic faith. Today there are still men and women who know that their mission is to spread the Good News of Jesus Christ by the witness of their lives while still others voluntarily offer their skills, time, energy and other resources particularly in the area of catechetics.
In 1979, there appears in the reports of commissions to PAX GENERAL ASSEMBLY the nature and role of the PAX CATECHETICAL COMMISSION. It says, “Its role is to ‘resound’ the Word of God through planned and organized activities which make Divine Revelation known and which aim at awakening and developing faith.
In short, its aim is IMPARTING and DEVELOPING a CHRISTIAN LIFE consciously lived; such a life renders glory to God and man finds there his salvation.” 1982 report says, “The Commission was formed to serve and to care for the ever-growing needs of the local Church in Sabah.”
This has been the concern and focus of the Commission ever since, through:
1. Awareness Seminars / Camps
2. Faith Deepening Seminars and Sessions
3. Catechetical Renewal Programmes
4. Catechetical Seminars and Courses
5. Religious Knowledge by Correspondence
6. Adult Catechesis
7. A Week-Long RCIA Experience
8. Retreats and Recollections
9. Organised Teachers Day Celebration
10. Children’s Liturgy of the Word
11. Animation/Formation Programmes
12. Revitalizing Sunday School, RCIA/CIC, Catechists
13. Printing of books suitable for Sabahans in the field of Catechetics
14. Dialogue on MCC Curriculum
15. Others
The target groups have been the:
a. Catholic Teachers
b. Catholic Students from Teachers Training Centres (Gaya/Kent College)
c. Catholic Students (Primary & Secondary Schools)
d. Parents (of children preparing for First Holy Communion and Confirmation)
e. Faith Educators (Sunday School and RCIA/IKD Facilitators)
In Grateful Appreciation:
A vote of thanks and appreciation is hereby recorded to one and all particularly to those who have dedicated untiringly their efforts and valuable service and contributions to the Diocese in the area of Catechetics.
Year 1977 - 1994
Bro. Charles O’Leary, fsc, Fr. Thomas Makajil, Fr. Tobias Chi, Fr. Cosmas Lee, Fr. Louis Kessels, Bro. Justin Mobilik, fsc, Bro. Herbertus Gompuk, fsc, Sr. M. Cecilia Liew, fsic, Sr. M. Stella Chin, fsic, Sr. M. Bernard, fsic, Sr. M. Genevieve Nicholas, fsic, Sr. M. Imelda Angang, fsic, Sr. M. Jane Sandalun, fsic, Sr. Grace Deosing, fsic, Sr. Cecelia Liew, rgs, Mr. Clement Kasimir, Mr. John Tham, Mr. Siow Siew Sing, Mr. John Lainsin, Datin J. Yee, Mrs. Sue Jayasuria, Ms. Caroline Jerome, Bro. Egbertus H. Severinus, fsc, Ms. Theresa Gumpodo, Mr. Edwin Tai, Mr. Albert Thien, Mr. Fidelis Sipangkui, Sr. Rosalie Lojiu, fsp.
“God Bless You All”
REVITALIZING THE COMMISSION ON CATECHETICS…
In September 1997, after a lapse of two and a half years or so, His Lordship Rt. Rev. Bishop Datuk John Lee appointed Sr. Grace Deosing, fsic, to head the Commission on Catechetics.
In his first address to the new Commission Team, His Lordship Bishop John Lee gave a brief history of the Commission and expressed his hope that the new Commission Team will come up with something concrete to re-organise the Commission. He also encouraged members not to feel inadequate for the important thing is the willingness to devote their time and look into the catechetical matters together.
The setting up of the Diocesan Catechetical Office proved to be a great help in the work of coordinating the parishes in the area of catechetics. All parishes have set up their Catechetical Committee and having close contact with the Diocesan Catechetical Office.
The Concern and Focus ever since…programmes, activities and events:
1. Setting up Team of the Commission on Catechetics (CCKK) and Diocesan Catechetical Office (DCO)
2. Strengthening Parish Catechetical Committees
3. Strengthening ties between CCKK and Parish Catechetical Committees
4. First Gathering cum Fellowship of Sunday School and RCIA/IKD facilitators
5. Gathering and up-dating of Catechetical information/records
6. Standardising Catechetical Materials and Programmes
7. Participating in the First National Catechetical Conference – Johor Bahru
8. First Diocesan Catechetical Conference – KDCA/Golfview
9. Visits to Parishes
10. Faith formation programmes for catechists
11. Participating in the Malaysian Catechetical Commission (MCC) Meeting
12. Parish Catechetical Coordinators Meetings
13. Catechetical Seminars
14. Retreat for CCKK Team
15. CCKK Team Discernment Weekend
16. Jubilee of Catechists Year 2000 (JKT 2000)
17. Seminar on the Catechism of the Catholic Church I
18. RCIA Workshop
19. Seminar on the Catechism of the Catholic Church II
20. Pre-Catechumenate Weekend Experience
21. SJD Exhibitions, Sacred Heart Parish Centre
22. Ongoing Faith Formation Programmes for Catechists
23. Panelist in finalizing as well as translating into Bahasa Melayu the contents of “Learner’s Book” for students and “Guide for Catechist”, to be published by Malaysian Catechetical Commission
24. Second Diocesan Catechetical Conference
25. Others
Commission on Catechetics Team Members, 1997 – 2004
Sr. Grace Deosing, fsic (Coordinator)
First Batch:
Stephen Lee, Joseph Lee, Aloysia G. Moguil, Helena Fong, Martina Voo, Stella Yong, Neil Mah, Hermes Sikajat, Melvin Ejot, Matthew Liow, Richard Angkis, Levita Michael.
Second Batch:
Levita Michael, Terisah Antonih, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Matthew Liow, Richard Angkis, Melvin Ejot, John Ansim, and Sr. Dariah Ajap, fsic & Sr. Calista Saliun, fsic (joined–2nd September 2002)
Third Batch:
Fr. Ambrose Atang (Spiritual Adviser), Sr. Dariah Ajap, fsic, Sr. Calista Saliun, fsic, Levita Michael, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Richard Angkis, Melvin Ejot, Melissa Angus, Aloysia G. Moguil.
Role and Functions of the Commission on Catechetics
The Role and Functions of the key Pastoral Agents and Institutions in the Diocese including the Commissions are spelt out in the Diocesan Organisation Pastoral Planning (DOPP).
Nature or Purpose of Existence
To animate and coordinate catechetical formation in the Diocese.
Composition
The Head is to be appointed by the Bishop. Members of the Commission are co-opted by the Head from among the laity and religious with strong foundation in Catechetics. The members are to elect among themselves the Office Bearers. The Head and Treasurer are to hold office for a maximum term of four years.
Functions and Responsibilities
1. Planning
• To support and monitor all catechetical situations in the Diocese as regards to needs, formation and implementation of programmes
• To prepare its annual budget
2. Organising
• To assist in the Catechetical programmes and courses organized by CPC
3. Leading
• To initiate the setting up of the Catechetical Committees at parishes and accompany them in their responsibilities
Accountability
To the Bishop and PAX
SEPINTAS LALU PERJALANAN KOMISI KATEKETIKAL…
“Jika kita bercakap tentang Diosis Kota Kinabalu maka kita harus melihat sejarah awal Gereja Katolik di Sabah.” (DOPP ch. 1, 1.2). Sejarah awal gereja menunjukkan bahawa para Mubalig Mill Hill merupakan pembawa Khabar Gembira ke negeri ini. Mereka telah meninggalkan tanah air, keselesaan, jaminan hidup dan keselamatan mereka, dan mengabdikan diri mereka agar benih-benih iman Katolik dapat ditabur dan disebarkan. Pada masa kini, masih terdapat saudara-saudari yang menyedari akan misi mereka untuk mewartakan Khabar Gembira Yesus Kristus melalui kesaksian hidup mereka, manakala yang lainnya, secara sukarela, menyumbangkan kemahiran, masa, tenaga dan sumber-sumber lain terutamanya dalam bidang katekese.
Pada tahun 1979, dalam laporan komisi-komisi ke PERHIMPUNAN AGUNG PAX, ada tertulis kedudukan dan peranan KOMISI KATEKETIKAL PAX. Laporan itu mengatakan bahawa “ Peranannya adalah untuk ‘menggemakan’ Sabda Tuhan melalui aktiviti-aktiviti yang dirancang dan dijalankan yang memperkenalkan Wahyu Ilahi dan yang bertujuan untuk menyedar dan membangunkan iman.
Dalam kata yang lain, tujuannya adalah untuk MENYAMPAI dan MEMBANGUNKAN KEHIDUPAN KRISTIANI; kehidupan sedemikian memberikan kemuliaan kepada Tuhan dan manusia mendapat keselamatannya.” Laporan 1982 mengatakan, “Komisi ini ditubuhkan untuk melayani dan memberikan perhatian kepada keperluan Gereja tempatan di Sabah yang makin lama bertambah.”
Berikut adalah usaha dan tumpuan Komisi semenjak itu, melalui:
1. Seminar/Kem Kesedaran
2. Seminar dan sesi Mendalami Iman
3. Program Pembaharuan Kateketikal
4. Seminar dan Kursus Kateketikal
5. Belajar Agama melalui Pos
6. Katekese Dewasa
7. Pengalaman RCIA selama seminggu
8. Retret dan Rekoleksi
9. Mengadakan Perayaan Hari Guru
10. Liturgi Sabda Kanak-kanak
11. Program Animasi/Pembentukan
12. Memberi nafas baru kepada Sekolah Minggu, RCIA/CIC, Katekis
13. Menerbitkan buku-buku kateketikal yang sesuai untuk digunakan di Sabah
14. Dialog tentang Kurikulum MCC
15. Lain-lain
Kumpulan Sasaran adalah:
a. Guru-guru Katolik
b. Pelajar-pelajar Katolik dari Maktab Perguruan Gaya/Kent
c. Pelajar-pelajar Katolik (Sekolah Rendah & Menengah)
d. Ibu bapa (kanak-kanak yang bersedia menerima Komuni Pertama dan Penguatan)
e. Pembimbing Iman (Sekolah Minggu dan RCIA/IKD)
Penghargaan:
Di sini dirakamkan ucapan ribuan terima kasih dan penghargaan kepada semua terutamanya mereka yang telah menyumbangkan tenaga dan bakti pelayanan yang tak terhingga kepada Diosis dalam bidang kateketikal.
Tahun 1977 - 1994
Bro. Charles O’Leary, fsc, Fr. Thomas Makajil, Fr. Tobias Chi, Fr. Cosmas Lee, Fr. Louis Kessels, Bro. Justin Mobilik, fsc, Bro. Herbertus Gompuk, fsc, Sr. M. Cecilia Liew, fsic, Sr. M. Stella Chin, fsic, Sr. M. Bernard, fsic, Sr. M. Genevieve Nicholas, fsic, Sr. M. Imelda Angang, fsic, Sr. M. Jane Sandalun, fsic, Sr. Grace Deosing, fsic, Sr. Cecelia Liew, rgs, Mr. Clement Kasimir, Mr. John Tham, Mr. Siow Siew Sing, Mr. John Lainsin, Datin J. Yee, Mrs. Sue Jayasuria, Ms. Caroline Jerome, Bro. Egbertus H. Severinus, fsc, Ms. Theresa Gumpodo, Mr. Edwin Tai, Mr. Albert Thien, Mr. Fidelis Sipangkui, Sr. Rosalie Lojiu, fsp.
“Semoga Tuhan Memberkati Anda Sekalian’
MENGGIATKAN SEMULA KOMISI KATEKETIKAL…
Pada bulan September 1997, setelah lelap selang selama lebih kurang dua tahun, Yang Mulia Bapa Uskup Datuk John Lee, telah melantik Sr. Grace Deosing, fsic untuk mengetuai Komisi Kateketikal.
Dalam pertemuan pertamanya dengan Tim Komisi yang baru, Bapa Uskup John Lee telah memberitahu sejarah ringkas Komisi dan meluahkan harapannya agar Tim Komisi yang baru dapat menghasilkan sesuatu yang konkrit untuk menyusun semula Komisi Kateketikal. Bapa Uskup juga menggalakkan para ahli agar tidak merasa serba kekurangan dalam perihal menjalankan tugas kerana yang penting adalah kesanggupan untuk meluangkan masa mereka dan menangani perihal kateketikal bersama.
Kewujudan Pejabat Kateketikal Diosis telah banyak membantu dalam kerja penyelarasan bidang kateketikal di paroki-paroki. Semua paroki telahpun menubuhkan Komiti Kateketikal mereka dan berhubung terus dengan Pejabat Kateketikal Diosis.
Usaha dan tumpuan Komisi semenjak itu…program dan aktiviti:
1. Mewujudkan Tim Komisi Kateketikal (CCKK) dan Pejabat Komisi Diosis (DCO)
2. Mengukuhkan Komiti Kateketikal Paroki
3. Mengukuhkan perhubungan di antara CCKK dan Komiti Kateketikal Paroki
4. Perhimpunan Katekis Yang Pertama sempena Minggu Kateketikal
5. Mengumpul dan mengemaskinikan informasi/rekod
6. Menyelaraskan Sumber dan Program Kateketikal
7. Menyertai Persidangan Kateketikal Kebangsaan Yang Pertama – Johor Bahru
8. Persidangan Kateketikal Keuskupan Yang Pertama – KDCA/Golfview
9. Melawat Paroki-paroki
10. Program Pembentukan Iman Katekis
11. Menyertai Mesyuarat Komisi Kateketikal Malaysia (MCC)
12. Mesyuarat para Kordinator Kateketikal Paroki
13. Seminar Kateketikal
14. Retret untuk Tim CCKK
15. Sesi Doa Discernment untuk Tim CCKK
16. Jubli Katekis Tahun 2000 (JKT 2000)
17. Seminar Catechism of the Catholic Church I
18. Bengkel RCIA
19. Seminar Catechism of the Catholic Church II
20. Pengalaman Pra-Katekumen
21. Pameran SJD, Pusat Paroki Sacred Heart
22. Program Pembentukan Iman Berterusan untuk Katekis
23. Ahli panel dalam penyemakan terakhir dan juga menterjemah ke dalam Bahasa Melayu isi kandungan buku kateketikal “Buku Pelajar” dan “Panduan Katekis”, yang akan diterbitkan oleh Komisi Kateketikal Malaysia (MCC)
24. Perhimpunan Kateketikal Diosis Yang Kedua
25. Lain-lain
Anggota Tim Komisi Kateketikal, 1997 – 2004
Sr. Grace Deosing, fsic (Kordinator)
Kumpulan Pertama:
Stephen Lee, Joseph Lee, Aloysia G. Moguil, Helena Fong, Martina Voo, Stella Yong, Neil Mah, Hermes Sikajat, Melvin Ejot, Matthew Liow, Richard Angkis, Levita Michael.
Kumpulan Kedua:
Levita Michael, Terisah Antonih, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Matthew Liow, Richard Angkis, Melvin Ejot, John Ansim, and Sr. Dariah Ajap, fsic & Sr. Calista Saliun, fsic (joined–2nd September 2002)
Kumpulan Ketiga:
Fr. Ambrose Atang (Pembimbing Rohani), Sr. Dariah Ajap, fsic, Sr. Calista Saliun, fsic, Levita Michael, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Richard Angkis, Melvin Ejot, Melissa Angus, Aloysia G. Moguil.
Peranan dan Fungsi Komisi Kateketikal
Peranan dan Fungsi Agen-Agen Utama dan Institusi-Institusi dalam Diosis termasuk Komisi-Komisi telah diterangkan dalam Pelan Pastoral Diosis (DOPP).
Tujuan Penubuhan
Memberi semangat dan menyelaras pembentukan kateketikal di Diosis.
Keanggotaan
Ketuanya dilantik oleh Uskup. Anggota Komisi dilantik oleh ketuanya dari kalangan umat awam dan religius yang mempunyai dasar kateketik yang kukuh. Jawatankuasanya dipilih dari antara para anggota. Ketua dan bendahari akan memegang jawatan bagi tempoh maksima empat tahun.
Fungsi dan Kewajipan
1. Merancang
• Menyokong dan mengawas semua keadaan kateketikal di diosis tentang keperluan, pembentukan serta perlaksanaan program.
• Menyediakan anggaran perbelanjaan tahunan.
2. Menganjur
• Membantu dalam program dan kursus kateketikal yang dianjurkan oleh PPK (CPC)
3. Memimpin
• Mengambil langkah untuk mengujudkan Komiti Kateketikal di paroki dan membantu mereka dalam kewajipan mereka.
Kebertanggungjawapan
Kepada Uskup dan PAX
“One cannot speak about the Diocese of Kota Kinabalu without looking at the beginning of the Catholic Church in Sabah.” (DOPP ch.1, 1.2). The early beginnings had been the work of and must be credited to the Mill Hill Missionaries who left their home, comfort, security and safety and offered their lives in order to sow the seed of the Catholic faith. Today there are still men and women who know that their mission is to spread the Good News of Jesus Christ by the witness of their lives while still others voluntarily offer their skills, time, energy and other resources particularly in the area of catechetics.
In 1979, there appears in the reports of commissions to PAX GENERAL ASSEMBLY the nature and role of the PAX CATECHETICAL COMMISSION. It says, “Its role is to ‘resound’ the Word of God through planned and organized activities which make Divine Revelation known and which aim at awakening and developing faith.
In short, its aim is IMPARTING and DEVELOPING a CHRISTIAN LIFE consciously lived; such a life renders glory to God and man finds there his salvation.” 1982 report says, “The Commission was formed to serve and to care for the ever-growing needs of the local Church in Sabah.”
This has been the concern and focus of the Commission ever since, through:
1. Awareness Seminars / Camps
2. Faith Deepening Seminars and Sessions
3. Catechetical Renewal Programmes
4. Catechetical Seminars and Courses
5. Religious Knowledge by Correspondence
6. Adult Catechesis
7. A Week-Long RCIA Experience
8. Retreats and Recollections
9. Organised Teachers Day Celebration
10. Children’s Liturgy of the Word
11. Animation/Formation Programmes
12. Revitalizing Sunday School, RCIA/CIC, Catechists
13. Printing of books suitable for Sabahans in the field of Catechetics
14. Dialogue on MCC Curriculum
15. Others
The target groups have been the:
a. Catholic Teachers
b. Catholic Students from Teachers Training Centres (Gaya/Kent College)
c. Catholic Students (Primary & Secondary Schools)
d. Parents (of children preparing for First Holy Communion and Confirmation)
e. Faith Educators (Sunday School and RCIA/IKD Facilitators)
In Grateful Appreciation:
A vote of thanks and appreciation is hereby recorded to one and all particularly to those who have dedicated untiringly their efforts and valuable service and contributions to the Diocese in the area of Catechetics.
Year 1977 - 1994
Bro. Charles O’Leary, fsc, Fr. Thomas Makajil, Fr. Tobias Chi, Fr. Cosmas Lee, Fr. Louis Kessels, Bro. Justin Mobilik, fsc, Bro. Herbertus Gompuk, fsc, Sr. M. Cecilia Liew, fsic, Sr. M. Stella Chin, fsic, Sr. M. Bernard, fsic, Sr. M. Genevieve Nicholas, fsic, Sr. M. Imelda Angang, fsic, Sr. M. Jane Sandalun, fsic, Sr. Grace Deosing, fsic, Sr. Cecelia Liew, rgs, Mr. Clement Kasimir, Mr. John Tham, Mr. Siow Siew Sing, Mr. John Lainsin, Datin J. Yee, Mrs. Sue Jayasuria, Ms. Caroline Jerome, Bro. Egbertus H. Severinus, fsc, Ms. Theresa Gumpodo, Mr. Edwin Tai, Mr. Albert Thien, Mr. Fidelis Sipangkui, Sr. Rosalie Lojiu, fsp.
“God Bless You All”
REVITALIZING THE COMMISSION ON CATECHETICS…
In September 1997, after a lapse of two and a half years or so, His Lordship Rt. Rev. Bishop Datuk John Lee appointed Sr. Grace Deosing, fsic, to head the Commission on Catechetics.
In his first address to the new Commission Team, His Lordship Bishop John Lee gave a brief history of the Commission and expressed his hope that the new Commission Team will come up with something concrete to re-organise the Commission. He also encouraged members not to feel inadequate for the important thing is the willingness to devote their time and look into the catechetical matters together.
The setting up of the Diocesan Catechetical Office proved to be a great help in the work of coordinating the parishes in the area of catechetics. All parishes have set up their Catechetical Committee and having close contact with the Diocesan Catechetical Office.
The Concern and Focus ever since…programmes, activities and events:
1. Setting up Team of the Commission on Catechetics (CCKK) and Diocesan Catechetical Office (DCO)
2. Strengthening Parish Catechetical Committees
3. Strengthening ties between CCKK and Parish Catechetical Committees
4. First Gathering cum Fellowship of Sunday School and RCIA/IKD facilitators
5. Gathering and up-dating of Catechetical information/records
6. Standardising Catechetical Materials and Programmes
7. Participating in the First National Catechetical Conference – Johor Bahru
8. First Diocesan Catechetical Conference – KDCA/Golfview
9. Visits to Parishes
10. Faith formation programmes for catechists
11. Participating in the Malaysian Catechetical Commission (MCC) Meeting
12. Parish Catechetical Coordinators Meetings
13. Catechetical Seminars
14. Retreat for CCKK Team
15. CCKK Team Discernment Weekend
16. Jubilee of Catechists Year 2000 (JKT 2000)
17. Seminar on the Catechism of the Catholic Church I
18. RCIA Workshop
19. Seminar on the Catechism of the Catholic Church II
20. Pre-Catechumenate Weekend Experience
21. SJD Exhibitions, Sacred Heart Parish Centre
22. Ongoing Faith Formation Programmes for Catechists
23. Panelist in finalizing as well as translating into Bahasa Melayu the contents of “Learner’s Book” for students and “Guide for Catechist”, to be published by Malaysian Catechetical Commission
24. Second Diocesan Catechetical Conference
25. Others
Commission on Catechetics Team Members, 1997 – 2004
Sr. Grace Deosing, fsic (Coordinator)
First Batch:
Stephen Lee, Joseph Lee, Aloysia G. Moguil, Helena Fong, Martina Voo, Stella Yong, Neil Mah, Hermes Sikajat, Melvin Ejot, Matthew Liow, Richard Angkis, Levita Michael.
Second Batch:
Levita Michael, Terisah Antonih, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Matthew Liow, Richard Angkis, Melvin Ejot, John Ansim, and Sr. Dariah Ajap, fsic & Sr. Calista Saliun, fsic (joined–2nd September 2002)
Third Batch:
Fr. Ambrose Atang (Spiritual Adviser), Sr. Dariah Ajap, fsic, Sr. Calista Saliun, fsic, Levita Michael, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Richard Angkis, Melvin Ejot, Melissa Angus, Aloysia G. Moguil.
Role and Functions of the Commission on Catechetics
The Role and Functions of the key Pastoral Agents and Institutions in the Diocese including the Commissions are spelt out in the Diocesan Organisation Pastoral Planning (DOPP).
Nature or Purpose of Existence
To animate and coordinate catechetical formation in the Diocese.
Composition
The Head is to be appointed by the Bishop. Members of the Commission are co-opted by the Head from among the laity and religious with strong foundation in Catechetics. The members are to elect among themselves the Office Bearers. The Head and Treasurer are to hold office for a maximum term of four years.
Functions and Responsibilities
1. Planning
• To support and monitor all catechetical situations in the Diocese as regards to needs, formation and implementation of programmes
• To prepare its annual budget
2. Organising
• To assist in the Catechetical programmes and courses organized by CPC
3. Leading
• To initiate the setting up of the Catechetical Committees at parishes and accompany them in their responsibilities
Accountability
To the Bishop and PAX
SEPINTAS LALU PERJALANAN KOMISI KATEKETIKAL…
“Jika kita bercakap tentang Diosis Kota Kinabalu maka kita harus melihat sejarah awal Gereja Katolik di Sabah.” (DOPP ch. 1, 1.2). Sejarah awal gereja menunjukkan bahawa para Mubalig Mill Hill merupakan pembawa Khabar Gembira ke negeri ini. Mereka telah meninggalkan tanah air, keselesaan, jaminan hidup dan keselamatan mereka, dan mengabdikan diri mereka agar benih-benih iman Katolik dapat ditabur dan disebarkan. Pada masa kini, masih terdapat saudara-saudari yang menyedari akan misi mereka untuk mewartakan Khabar Gembira Yesus Kristus melalui kesaksian hidup mereka, manakala yang lainnya, secara sukarela, menyumbangkan kemahiran, masa, tenaga dan sumber-sumber lain terutamanya dalam bidang katekese.
Pada tahun 1979, dalam laporan komisi-komisi ke PERHIMPUNAN AGUNG PAX, ada tertulis kedudukan dan peranan KOMISI KATEKETIKAL PAX. Laporan itu mengatakan bahawa “ Peranannya adalah untuk ‘menggemakan’ Sabda Tuhan melalui aktiviti-aktiviti yang dirancang dan dijalankan yang memperkenalkan Wahyu Ilahi dan yang bertujuan untuk menyedar dan membangunkan iman.
Dalam kata yang lain, tujuannya adalah untuk MENYAMPAI dan MEMBANGUNKAN KEHIDUPAN KRISTIANI; kehidupan sedemikian memberikan kemuliaan kepada Tuhan dan manusia mendapat keselamatannya.” Laporan 1982 mengatakan, “Komisi ini ditubuhkan untuk melayani dan memberikan perhatian kepada keperluan Gereja tempatan di Sabah yang makin lama bertambah.”
Berikut adalah usaha dan tumpuan Komisi semenjak itu, melalui:
1. Seminar/Kem Kesedaran
2. Seminar dan sesi Mendalami Iman
3. Program Pembaharuan Kateketikal
4. Seminar dan Kursus Kateketikal
5. Belajar Agama melalui Pos
6. Katekese Dewasa
7. Pengalaman RCIA selama seminggu
8. Retret dan Rekoleksi
9. Mengadakan Perayaan Hari Guru
10. Liturgi Sabda Kanak-kanak
11. Program Animasi/Pembentukan
12. Memberi nafas baru kepada Sekolah Minggu, RCIA/CIC, Katekis
13. Menerbitkan buku-buku kateketikal yang sesuai untuk digunakan di Sabah
14. Dialog tentang Kurikulum MCC
15. Lain-lain
Kumpulan Sasaran adalah:
a. Guru-guru Katolik
b. Pelajar-pelajar Katolik dari Maktab Perguruan Gaya/Kent
c. Pelajar-pelajar Katolik (Sekolah Rendah & Menengah)
d. Ibu bapa (kanak-kanak yang bersedia menerima Komuni Pertama dan Penguatan)
e. Pembimbing Iman (Sekolah Minggu dan RCIA/IKD)
Penghargaan:
Di sini dirakamkan ucapan ribuan terima kasih dan penghargaan kepada semua terutamanya mereka yang telah menyumbangkan tenaga dan bakti pelayanan yang tak terhingga kepada Diosis dalam bidang kateketikal.
Tahun 1977 - 1994
Bro. Charles O’Leary, fsc, Fr. Thomas Makajil, Fr. Tobias Chi, Fr. Cosmas Lee, Fr. Louis Kessels, Bro. Justin Mobilik, fsc, Bro. Herbertus Gompuk, fsc, Sr. M. Cecilia Liew, fsic, Sr. M. Stella Chin, fsic, Sr. M. Bernard, fsic, Sr. M. Genevieve Nicholas, fsic, Sr. M. Imelda Angang, fsic, Sr. M. Jane Sandalun, fsic, Sr. Grace Deosing, fsic, Sr. Cecelia Liew, rgs, Mr. Clement Kasimir, Mr. John Tham, Mr. Siow Siew Sing, Mr. John Lainsin, Datin J. Yee, Mrs. Sue Jayasuria, Ms. Caroline Jerome, Bro. Egbertus H. Severinus, fsc, Ms. Theresa Gumpodo, Mr. Edwin Tai, Mr. Albert Thien, Mr. Fidelis Sipangkui, Sr. Rosalie Lojiu, fsp.
“Semoga Tuhan Memberkati Anda Sekalian’
MENGGIATKAN SEMULA KOMISI KATEKETIKAL…
Pada bulan September 1997, setelah lelap selang selama lebih kurang dua tahun, Yang Mulia Bapa Uskup Datuk John Lee, telah melantik Sr. Grace Deosing, fsic untuk mengetuai Komisi Kateketikal.
Dalam pertemuan pertamanya dengan Tim Komisi yang baru, Bapa Uskup John Lee telah memberitahu sejarah ringkas Komisi dan meluahkan harapannya agar Tim Komisi yang baru dapat menghasilkan sesuatu yang konkrit untuk menyusun semula Komisi Kateketikal. Bapa Uskup juga menggalakkan para ahli agar tidak merasa serba kekurangan dalam perihal menjalankan tugas kerana yang penting adalah kesanggupan untuk meluangkan masa mereka dan menangani perihal kateketikal bersama.
Kewujudan Pejabat Kateketikal Diosis telah banyak membantu dalam kerja penyelarasan bidang kateketikal di paroki-paroki. Semua paroki telahpun menubuhkan Komiti Kateketikal mereka dan berhubung terus dengan Pejabat Kateketikal Diosis.
Usaha dan tumpuan Komisi semenjak itu…program dan aktiviti:
1. Mewujudkan Tim Komisi Kateketikal (CCKK) dan Pejabat Komisi Diosis (DCO)
2. Mengukuhkan Komiti Kateketikal Paroki
3. Mengukuhkan perhubungan di antara CCKK dan Komiti Kateketikal Paroki
4. Perhimpunan Katekis Yang Pertama sempena Minggu Kateketikal
5. Mengumpul dan mengemaskinikan informasi/rekod
6. Menyelaraskan Sumber dan Program Kateketikal
7. Menyertai Persidangan Kateketikal Kebangsaan Yang Pertama – Johor Bahru
8. Persidangan Kateketikal Keuskupan Yang Pertama – KDCA/Golfview
9. Melawat Paroki-paroki
10. Program Pembentukan Iman Katekis
11. Menyertai Mesyuarat Komisi Kateketikal Malaysia (MCC)
12. Mesyuarat para Kordinator Kateketikal Paroki
13. Seminar Kateketikal
14. Retret untuk Tim CCKK
15. Sesi Doa Discernment untuk Tim CCKK
16. Jubli Katekis Tahun 2000 (JKT 2000)
17. Seminar Catechism of the Catholic Church I
18. Bengkel RCIA
19. Seminar Catechism of the Catholic Church II
20. Pengalaman Pra-Katekumen
21. Pameran SJD, Pusat Paroki Sacred Heart
22. Program Pembentukan Iman Berterusan untuk Katekis
23. Ahli panel dalam penyemakan terakhir dan juga menterjemah ke dalam Bahasa Melayu isi kandungan buku kateketikal “Buku Pelajar” dan “Panduan Katekis”, yang akan diterbitkan oleh Komisi Kateketikal Malaysia (MCC)
24. Perhimpunan Kateketikal Diosis Yang Kedua
25. Lain-lain
Anggota Tim Komisi Kateketikal, 1997 – 2004
Sr. Grace Deosing, fsic (Kordinator)
Kumpulan Pertama:
Stephen Lee, Joseph Lee, Aloysia G. Moguil, Helena Fong, Martina Voo, Stella Yong, Neil Mah, Hermes Sikajat, Melvin Ejot, Matthew Liow, Richard Angkis, Levita Michael.
Kumpulan Kedua:
Levita Michael, Terisah Antonih, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Matthew Liow, Richard Angkis, Melvin Ejot, John Ansim, and Sr. Dariah Ajap, fsic & Sr. Calista Saliun, fsic (joined–2nd September 2002)
Kumpulan Ketiga:
Fr. Ambrose Atang (Pembimbing Rohani), Sr. Dariah Ajap, fsic, Sr. Calista Saliun, fsic, Levita Michael, Beatrice Foo, Catherine Wan, Jennifer Anjek, Stephen Kuin, Hermes Sikajat, Neil Mah, Richard Angkis, Melvin Ejot, Melissa Angus, Aloysia G. Moguil.
Peranan dan Fungsi Komisi Kateketikal
Peranan dan Fungsi Agen-Agen Utama dan Institusi-Institusi dalam Diosis termasuk Komisi-Komisi telah diterangkan dalam Pelan Pastoral Diosis (DOPP).
Tujuan Penubuhan
Memberi semangat dan menyelaras pembentukan kateketikal di Diosis.
Keanggotaan
Ketuanya dilantik oleh Uskup. Anggota Komisi dilantik oleh ketuanya dari kalangan umat awam dan religius yang mempunyai dasar kateketik yang kukuh. Jawatankuasanya dipilih dari antara para anggota. Ketua dan bendahari akan memegang jawatan bagi tempoh maksima empat tahun.
Fungsi dan Kewajipan
1. Merancang
• Menyokong dan mengawas semua keadaan kateketikal di diosis tentang keperluan, pembentukan serta perlaksanaan program.
• Menyediakan anggaran perbelanjaan tahunan.
2. Menganjur
• Membantu dalam program dan kursus kateketikal yang dianjurkan oleh PPK (CPC)
3. Memimpin
• Mengambil langkah untuk mengujudkan Komiti Kateketikal di paroki dan membantu mereka dalam kewajipan mereka.
Kebertanggungjawapan
Kepada Uskup dan PAX
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