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The Fruits and Challenges of Restoring the Order

Last fall I had the pleasure of submitting an article to Catechist magazine exploring the pros and cons of the movement to restore the order of the Sacraments of Initiation for Catholic youth. The article is now online:

At the same time, moving the sacrament of Confirmation to an earlier age is not a panacea for the Church’s evangelization of young people. Simply moving up the age of Confirmation doesn’t address the need to evangelize young people — to proclaim the kerygma, mentor them in a life of faith, and accompany them in their growing relationship with Jesus.

Read more at Catechist magazine…

The Tasks of Catechesis

On May 2 our diocesan Office of Catechesis hosted our biannual Parish Catechetical Leaders meeting. We host these gatherings twice a year as an opportunity for fellowship and ongoing formation for DREs, youth ministers, RCIA coordinators, and other parish leaders.

This spring the theme of our meeting was “Education, Formation, and Catechesis.” I gave a presentation on the tasks of catechesis (as found in the General Directory for Catechesis); I’m happy to share the audio and slides of that presentation here:

Question from the Field: Can Students Bless One Another?

A few years back I received a question about the appropriateness of students in catechetical programs signing one another on the forehead with holy water at the start of class. The catechist had been told that blessings can only be given by someone who has authority over the person receiving the blessing (e.g., a parent to a child or a bishop to a member of his flock) and wanted to know if this was true.

We need to make a distinction between liturgical blessings and devotional blessings. The former are defined by the Church and set out in ritual texts (such as the Roman Missal or Book of Blessings); the latter are not defined, but should support and and extend the liturgical practices of the Church (cf. Catechism of the Catholic Church, no. 1675).

The Catechism says of blessings:

Sacramentals derive from the baptismal priesthood: every baptized person is called to be a ‘blessing,’ and to bless. Hence lay people may preside at certain blessings; the more a blessing concerns ecclesial and sacramental life, the more is its administration reserved to the ordained ministry (bishops, priests, or deacons). (Catechism of the Catholic Church, no. 1669)

There is nothing in that explanation that supports a hierarchical notion of blessings of persons over persons; the principle regards the nature of the blessing itself.

So the question then becomes: how concerned with “ecclesial and sacramental life” is a non-liturgical blessing on the forehead with holy water?

The Book of Blessings gives us some guidance. Generally, liturgical blessings over people (“Blessing of the Sick,” “Blessing of a Mother Before Childbirth, “Blessing of Students”) give the option of allowing a lay person to preside if no clergy are present. The text states that

[L]aymen and laywomen, in virtue of the universal priesthood, a dignity they posses because of their baptism and confirmation, may celebrate certain blessings… Such laypersons exercise this ministry in virtue of their office (for example, parents on behalf of their children) or by reason of some special liturgical ministry or in fulfillment of a particular charge in the Church, as is the case in many places with religious or catechists appointed by decision of the local Ordinary. (Book of Blessings, no. 18; emphasis in the original)

Students signing one another with holy water seems in line with the “Blessing of Students.” Given the principles of the Book of Blessings, the ideal would be for the catechist to do the blessings. (And in fact, I think it would be a powerful ritual symbol for a catechist to sign the foreheads of students as they came into the classroom.) But since the signing in question isn’t a liturgical action, but a devotional one, I don’t think there’s anything stopping a catechist from delegating the act of signing to a student. (If it were a liturgical action, such as celebrating the “Blessing of Students” from the Book of Blessings, I’d say the catechist must preside, unless a member of the clergy is present, in which case he would be the proper minister.)

What I Learned From My Lent Without Twitter

If you follow me on Twitter or Instagram you know that I took social media off for Lent. This is the first time I’ve ever done this and it was an interesting experiment that netted some important lessons:

  1. I didn’t miss it. Sure, there were one or two times when I thought “Hey, I should share this on Twitter!” But the feeling quickly passed and I doubt anyone really missed a random link about evangelization or catechesis from me..
  2. I missed hearing from some online friends. There are a number of people I only know online who I enjoy interacting with and I did miss them. Which makes me think I should find some ways to meet these folks face-to-face.
  3. I wasn’t more productive. I had hoped that I might get some writing done, or a bunch of reading. That didn’t happen; in fact, my pace seemed to slow down a bit more this Lent than in years passed. And I was OK with that.
  4. I missed a bunch of hot takes on current events… and that was great. One of the interesting side effects of being off social media was not hearing about breaking news until after the initial reactions had passed and there had been time to get context. This was a much more enjoyable way to consume news and makes me want to return to more long-form reading in magazines and journals that have taking time to reflect before publication.

I’m not sure I’ll give up social media next year, but I’m glad I did it this year. I hope I’ll be able to take these lessons to heart in my use of Twitter in the coming months.

Book Review: Christ in the Classroom

Jared Dees’ new book, Christ in the Classroom: Lesson Planning for the Heart and Mind, beings with a simple premise: long lectures, busywork, and the “read and review” model of religious education are failing to pass on the faith in a meaningful way.

Dees advocates a different approach, beginning with the actual goal of catechesis. While much of modern religious education seeks to transmit theological information, Dees (citing Matthew 28) puts the focus squarely on “making disciples,” a very different task.

To facilitate this goal, Dees utilizes the steps of lectio divina — lectio, meditatio, oratio, and contemplatio — and adepts them to catechetical lesson planning. In preparing each lesson catechists are encouraged to lead students towards an encounter with Jesus through a multifaceted learning approach:

  1. Learn: What does this teaching mean?
  2. Meditate: What is Christ saying to me?
  3. Pray: What can I say to Christ in response?
  4. Contemplate: What conversion of mind, heart, and life is Christ asking of me?
  5. Act: How will I make my life a gift for others?

The main body of the book is guidance for each of these steps, with specific strategies and lesson ideas outlined. For instance, the contemplatio step suggests using the Jesus Prayer, icons, and Eucharistic Adoration, and music to help students experience a conversion of heart connected to the subject of the lesson.

Jared Dees continues to be one of the most innovative and practical catechetical leaders working today and, like his previous books, Christ in the Classroom is a treasury of advice for new and veteran religion teachers. I highly recommend it for catechists, religion teachers, and catechetical leaders.

NB: I received a free review copy of this book from Ave Maria Press.