Meditation on GDC 56c: "Profession of faith"

Abandonment of self to Jesus Christ arouses in believers a desire to know him more profoundly and to identify with him. Catechesis initiates them in knowledge of faith and apprenticeship in the Christian life, thereby promoting a spiritual journey which brings about a "progressive change in outlook and morals". This is achieved in sacrifices and in challenges, as well as in the joys which God gives in abundance. The disciple of Jesus Christ is then ready to make an explicit, living and fruitful profession of faith.

Upon reading these words (especially "apprenticeship"), the following reflection came to me.

The Catholic Church teaches that to be a Christian is more than just to know about Jesus Christ; it's even more than knowing Jesus Christ. It is, in fact, to cooperate with him, to be configured to him, to share in his life and death, and ultimately to participate in the divine life of the Trinity. It is to live for Christ, not for yourself; it is, as the GDC states, "to identify with him." In the words of St. Paul: "I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." (Gal. 2:20)

We're living 24 hours a day, 7 days a week, 365 days a year. There's no vacation, no off-time. Living is a full-time job. Being a Christian means living Christ every minute of every day. It's an occupation: you don't occupy it, it — that is, he — occupies you! If being a Christian is a job, where do you acquire your job skills? Back in Jesus' day, there weren't carpentry schools: if you wanted to learn a trade, you apprenticed under someone. As far as the faith goes, that hasn't changed for us today: you can go to all the schools you want, amass all the degrees you can, but if you haven't apprenticed under the Master Himself, you're not a Christian. Christianity — I mean genuine Catholic Christianity — is not an encounter with a book, but rather, as Pope Benedict wrote in Deus Caritas Est, it is "the encounter with an event, a person, which gives life a new horizon and a decisive direction."

Being a disciple of Jesus Christ means sitting at his feet (like Martha's sister Mary) and learning from him. The word disciple comes from the Latin verb discere which means "to learn; to hear, get to know, become acquainted with; to acquire knowledge of / skill in." A disciple gets to know Jesus and acquires skill in being like him. This is apprenticeship!

When you are ready to call yourself a disciple of Jesus Christ, when you are ready to accept the Catholic faith, the GDC says you are "ready to make an explicit, living and fruitful profession of faith." Being a disciple is a full-time job. There are no "amateur" disciples, only professional ones. Being a Catholic is more than a "way of life," it is a profession. It's about what you believe: we accept the revelation which God has made to known through His Church. And it's about what you do: the "obedience of faith" (Rom. 1:5) we owe to God demands that we conform ourselves to Jesus Christ. No wonder the Church teaches that we are all called to share in the redemptive mission of our Savior: if we're living like Jesus, what else can we do than save souls? If we're as Christ-like as can be, we're all co-mediators and co-redeemers who are living and carrying out the mission of our Lord. (Don't get me wrong: Jesus is the Redeemer and the Mediator, but if we are co-operating with him, we are sharing in his redemptive and mediative works.)

God is hiring. There are openings in His family. The benefits are phenomenal... and eternal.

GDC on Catechesis of Youth

Here is an excerpt which I just read from the General Directory for Catechesis (nn. 181-185). I thought I'd share it.

Catechesis of Young People

Pre-adolescence, adolescence and young adulthood

181. In general it is observed that the first victims of the spiritual and cultural crisis gripping the world are the young. It is also true that any commitment to the betterment of society finds its hopes in them. This should stimulate the Church all the more to proclaim the Gospel to the world of youth with courage and creativity. In this respect experience suggests that it is useful in catechesis to distinguish between pre-adolescence, adolescence and young adulthood, attending to the results of scientific research in various countries. In developed regions the question of preadolescence is particularly significant: sufficient account is not taken of the difficulties, of the needs and of the human and spiritual resources of pre-adolescents, to the extent of defining them a negated age-group. Very often at this time the pre-adolescent, in receiving the sacrament of Confirmation, formally concludes the process of Christian initiation but from that moment virtually abandons completely the practice of the faith. This is a matter of serious concern which requires specific pastoral care, based on the formative resources of the journey of initiation itself. With regard to the other two categories, it is helpful to distinguish between adolescence and young adulthood even though it is difficult to define them strictly. They are understood together as the period of life which precedes the taking up of responsibilities proper to adults. Youth catechesis must be profoundly revised and revitalized.

The importance of youth for society and the Church

182. The Church, while regarding young people as "hope", also sees them as "a great challenge for the future of the Church" herself. The rapid and tumultuous socio-cultural change, increase in numbers, self-affirmation for a consistent period before taking up adult responsibilities, unemployment, in certain countries conditions of permanent under-development, the pressures of consumer society — all contribute to make of youth a world in waiting, not infrequently a world of disenchantment, of boredom, of angst and of marginalization. Alienation from the Church, or a least diffidence in her regard, lurks in many as a fundamental attitude. Often this reflects lack of spiritual and moral support in the family and weaknesses in the catechesis which they have received. On the other hand, many of them are driven by a strong impetus to find meaning, solidarity, social commitment and even religious experience.

183. Some consequences for catechesis arise from this. The service of the faith notes above all the contrasts in the condition of youth as found concretely in various regions and environments. The heart of catechesis is the explicit proposal of Christ to the young man in the Gospel (cf. Matt. 19:16-22); it is a direct proposal to all young people in terms appropriate to young people, and with considered understanding of their problems. In the Gospel young people in fact speak directly to Christ, who reveals to them their "singular richness" and calls them to an enterprise of personal and community growth, of decisive value for the fate of society and of the Church. Therefore young people cannot be considered only objects of catechesis, but also active subjects and protagonists of evangelization and artisans of social renewal.

Characteristics of catechesis for young people

184. Given the extent of this task, the Catechetical Directories of particular Churches and national and regional Episcopal Conferences must, taking into account different contexts, determine more specifically suitable measures for these areas. Some general directions, however, may be indicated.

• The diversity of the religious situation should be kept in mind: there are young people who are not even baptized, others have not completed Christian initiation, others are in grave crises of faith, others are moving towards making a decision with regard to faith, others have already made such a decision and call for assistance.
• It should also be remembered that the most successful catechesis is that which is given in the context of the wider pastoral care of young people, especially when it addresses the problems affecting their lives. Hence, catechesis should be integrated with certain procedures, such as analysis of situations, attention to human sciences and education, the co-operation of the laity and of young people themselves.
• Well organized group action, membership of valid youth associations and personal accompaniment of young people, which should also include spiritual direction as an important element, are useful approaches for effective catechesis.

185. Among the diverse forms of youth catechesis, provision should be made, in so far as circumstances permit, for the youth catechumenate during school years, catechesis for Christian initiation, catechesis on specific themes, as well as other kinds of occasional and informal meetings.

Generally youth catechesis should be proposed in new ways which are open to the sensibilities and problems of this age group. They should be of a theological, ethical, historical and social nature. In particular, due emphasis should be given to education in truth and liberty as understood by the Gospel, to the formation of conscience and to education for love. Emphasis should also be placed on vocational discernment, Christian involvement in society and on missionary responsibility in the world. It must be emphasized, however, that frequently contemporary evangelization of young people must adopt a missionary dimension rather than a strictly catechumenal dimension. Indeed, the situation often demands that the apostolate amongst young people be an animation of a missionary or humanitarian nature, as a necessary first step to bringing to maturity those dispositions favourable to the strictly catechetical moment. Very often, in reality, it is useful to intensify pre-catechumenal activity within the general educational process. One of the difficulties to be addressed and resolved is the question of "language" (mentality, sensibility, tastes, style, vocabulary) between young people and the Church (catechesis, catechists). A necessary "adaptation of catechesis to young people" is urged, in order to translate into their terms "the message of Jesus with patience and wisdom and without betrayal".