Saturday, August 20, 2016

When Adults Learn that the Mass is Much More Than They Thought...

Last night, I was privileged to spend a couple hours with 28 of my own parish's fellow catechists, all Hispanic, almost all of whom attend Spanish Mass.  I have known some of these folks for years, but last night, I watched them grow, right before my eyes as I presented an adapted-for-catechists version of my book, From Mass to Mission for Children.  What I experienced confirmed my suspicion that many Catholic adults know very little about the Mass except the basics of external participation.

The format was a bilingual presentation... with bilingual slides and the help of one of the catechists who translated what was said.  The informal camaraderie of a community of learners was quite evident. These catechists definitely appreciate one another and our director.

As I unfolded the structure and meaning of the Introductory Rites and the Liturgy of the Word, I noticed that lots of notes were being taken. Their responses to questions about how they personally prepare for Mass revealed a wide range of practices, but many of those in the room had a real "aha moment" when they learned that looking at the readings ahead of time and considering what they need to pray for at that Mass are good practices.

They did not already know (except those who are readers at Mass) that there are 3 cycles of Sunday readings - and years dedicated to Matthew, Mark and Luke, nor did they know about the relationship between the Old Testament readings and the Gospel, or the role of the Holy Spirit in bringing the Word from the ear to the heart of the listener.

When we talked about what they had heard, there was such wonder and joy in their ideas on how they will now attend Mass differently.

It was a very good session - and I definitely felt the love and appreciation. I bet they all come back on Monday for Part 2 - and maybe they will even bring a few friends.

Tuesday, July 5, 2016

(Overdue) Book Review: Jared Dees - "To Heal, Proclaim and Teach"

What if parish ministers treated everyone they encountered as if they truly wanted them to become disciples of Jesus Christ?  What if they used the same methods Jesus did to attract his followers? These are the important questions that Jared Dees attempts to answer in To Heal, Proclaim and Teach: The Essential Guide to Ministry in Today's Catholic Church.


Dees starts by noting the crisis in catechesis, which has resulted in many young people leaving the Church after Confirmation. He begins probing the problem by noting the 5 stages of evangelization described in the National Directory for Cathechesis, all of which are inspired by the Catechumenate (RCIA):  Pre-Evangelization, Missionary Preaching, Initiatory Catechesis, Mystagogical or Post-Baptismal Catechesis and finally, Permanent or Continuing Catechesis

In effect, Dees implies, we tend to move right into the third stage without giving attention to the first two. Then, we skip the 4th stage and wonder why people are not around or not interested in the fifth. An experienced teacher himself, Dees admits that he, too, has spent a great deal of time doing things in less-than-effective ways.

Jesus, Dees points out, had a specific method. He reached out to people in ways that they most needed. Quite often, Jesus first healed people, either physically or by attending to what it is they needed most spiritually.  Then, he proclaimed his message about the love of God the Father. Only when he had done these, did he teach them. The disciples and those most closely connected to Jesus received a deeper form of teaching. The crowds, however, he taught in parables, because they were not ready for the fullness of knowledge of the faith. "In other words, writes Dees, "we do not teach the unevangelized. We cannot expect them to understand the mysteries of God's Kingdom because they are not yet ready."

The first step is healing. We need to listen, get to know people and understand their deepest longings. Catechists cannot move forward effectively if they do not know those whom they teach. We need to help people discover the sin and brokenness in their own lives. We do that best when we get in touch with our own brokenness - so that we can recognize it and approach it authentically in others. This, of course, echoes the "threshold conversations" of Sherry Weddell's Forming Intentional Disciples, aimed at building up trust.

The second step is to proclaim. He suggests we share four things with those we evangelize: the Paschal Mystery, personal testimony, saint stories and the way we live. (See Chapter 6 for how to have something to share on these.)

The third step is to teach. Not in the ways that currently bore young people, but by challenging them to look at the world differently:
In order for us to to be truly remarkable teachers and catechists, whether it is in religious education of children, youth ministry, marriage preparation, RCIA, or adult faith formation, we have to think of ways to present our beliefs in ways that challenge conventional thinking about the world. We have to offer new and creative insights into the stories and teachings Catholics have heard for years or even decades. Or, at the very least, we need to make sure that we do not strip all sense of wonder and awe out of the process.  (p.105)
It all hinges on Chapter 6, "Be Evangelized."  Dees issues a series of nine challenges to the reader to deepen his or her own faith... and skills for sharing it. We cannot accompany learners unless we ourselves live our faith.

The rest of the book is dedicated to exploring methods for one-on-one evangelization, for fostering small groups, and to suggesting specific age-appropriate approaches for children, teens, college students, young adults and adults.

Dees has offered us a blueprint for deepening our formational approach in parishes from teaching ministries to what Pope Francis calls "accompaniment." Parish ministers who, like Jesus did with the disciples at Emmaus, listen first, then reveal what people most need to hear in ways that reach them deeply will revolutionize parishes by truly forming disciples.

I was given a copy of this book by the publisher in exchange for a fair review. 

Monday, June 27, 2016

Liturgical Catechesis Should Make Jesus in the Eucharist as attractive as... BACON!

I had a chuckle or two over this funny post this morning about a mythical parish (St. Simon the Sulfite) attracting people to Mass by serving bacon at after-Mass hospitality.  

But then I thought about it. Our goal should be to make people want Jesus in the Eucharist as much as they want bacon. Really.

Many people will go out of their way for bacon. People also testify to their love for bacon all over the internet by sharing pictures, recipes and other signs of bacon-joy.  We don't see much of that kind of passion for Jesus, whom we consume in the Eucharist at every Mass.

The goal of liturgical catechesis should be to change that from a blasé attitude to one of intense longing that echoes the longing of the psalmist:



We've got work to do.

Thursday, June 23, 2016

Notes from the 2016 Notre Dame Symposium 8: Liturgical Catechesis - An Apprenticeship

JAMES PAULEY: "Liturgical Catechesis: an Apprenticeship in Mystery and Mission"

Cultural shifts in US affect how we do catechesis.  
Jim Beckman in Becoming a Psrish of Intentional Disciples  proposes small group ministry

"Apprenticeship" in the Decree on Missionary Activity
"The catechumenate is not a mere expounding of doctrines and precepts, but a  training period in the whole Christian life, and an apprenticeship duty drawn out, during which disciples are joined to Christ their teacher." [14] 

Characteristics of an Apprenticing Relationship:
  • We put ourselves under the direction of someone who has mastered/is mastering the craft
  • Objective: learning a new way of seeing and learning new abilities
  • Learning happens through the experience of sustained presence with the other.

Three Related Concepts: 
  1. Pope Francis has freqently mentioned "Spiritual Accompaniment"  (EG 169-170)
  2. GDC 47 "Slow Stages" of Evangelization  - Before relationship with God is proposed there needs to be a sustained conversation
  3. Sherry Weddell's Forming Intentional Disciples: Thresholds of Conversion. - We need to study the person... And tailor our approach based on who they are. 

How  Would "Apprenticeship" Inspire our Catechetical Approaches?
  • The Content of Faith would e communicated in a genuinely personal way
  • All that is taught would e oriented to how it may be lived
  • Time would be set apart to allow for responsiveness, dialog and mentoring
  • Participants would learn a new way of seeing and a new way of living

Sophia Cavelleti allows time for silence... 
Apprenticeship model is most germane to liturgical catechesis because the liturgy is a place of encounter with God. 

See CCC 1624 on marriage role of Holy Spirit...  

If catechist is teaching in impersonal way, the richness  will be missing

Four Necessary Skills Needed to Live a Rich Sacramental Life
  1. The ability to disengage from distractions and attune ourselves to God in the sacramental action  - How do we help people disengage and attune to God? How the catechist starts the session is crucially important.
  2. The ability to "see" and "receive" and "give" in a sacramental way  - Seeing in a sacramental way gives us the ability to unite ourselves to see the invisible in the visible (Sohia Cavaletti) we need to help people to see the invisible. Then, we need authentic witnesses
  3. The ability to unit the mind and heart to the language of the liturgy  (is this even possible today - is it too much to expect? Children can. See Sophia Cavalletti Religious Potential of the Child, p. 43 
  4. The ability to be responsive to the gift God gives so that a change is effected in how we live

3 challenges to doing this.  From 2013 institute of church life survey

  1. Lack of trained personnelL
  2. Insufficient intentional disciples
  3. Catechesis takes place in larger groups

Maybe we start out small...

Organic Opportunities Today for Apprenticeship:
  1. It remains a deep conviction within our tradition that parents are the primary educators of their children... - Challenge to help parents apprentice the sacramental life.. Need homes where faith is lived organically
  2. A vitally important element of our ecclesial vision is that adult evangelization and catechesis  is "the axis around which revolves the catechesis of childhood and adolescence as well as thoat of old age." (GDC 275)...   We must pour our efforts into evangelizing adults 
  3. We can invest deeply in the mentoring roles that are already clearly defined... - Invest in mentoring roles sponsor, godparent...
  4. We recognize that the year after receiving a sacrament is a sensitive period... - The neophyte years is important. In marriage, the 1st year establishes behaviors
  5. The practice of spiritual direction is an already familiar model...   Spiritual direction is an apprenticeship model
  6. Opportunities may be found in catechetical sessions as they are currently structured...  Build time for mentoring into catechetical sessions 
  7. Many of the Saints [our mentors] apprenticed others in the Christian life...  If the task is beyond our strength,   like St. Therese, turn to God

Our catechesis should be rooted in respect for the mystery of God and the person.










Notes from the 2016 Notre Dame Symposium 7: Preaching - Relational Evangelization

KARLA BELLINGER:  "Liturgical Preaching and Evangelization"

YOU matter. YOU are the way. Pope Francis embodies this. Jesus was like that too. This is a theological statement. Yet we wonder if any word WE say matters. Do our words matter?

When the Holy Spirit asks say yes!  You matter, words matter, liturgical words matter!

Many people have deep feelings about preaching.

Name one word that comes to mind about Sunday preaching: (mine is "Forgettable")

Is preaching epiphenominological?  (i.e., Does it cause something to happen to the listener?) Too many people say "I come for the Eucharist not for the preaching." The homily is the 21st century hair shirt!

Priests and deacons think: Is anyone listening? 
Those in the pews think: Are you talking to me?  

Preaching is a relationship... When we don't have the connection there is a gap. Deep feelings on both sides... A conversation we are not having.

Study: 94% of those who gave feedback gave it to preachers they liked.  Only one in four catechetical leaders would pass a comment they heard on to a preacher... Zero would do it if the feedback was negative in nature.

Preaching is relational.

We need: new methods, new ardor, new expression

Andrew Greely said 1 out of 6 are preaching well.  CARA study says 1 out of 6 people in the pews is active. The target audience is the other 5.

Preachers should aim at those who only come once a year... If preacher yells at them or the music is bad, why would they ever come back?

For evangelization the homily that speaks to the inner circle does not work.

7-10 minutes can make or break a parish for a visitor.

The homily matters to the relationships in the church.  Connection and authenticity. Be real. Young people: don't talk AT us. Talk TO us.
Go deeper!

The focus should be on How can our people get an "A" in life? Let's call on the Holy Spirit to help us do this.

Q & A 
What does going deeper mean?   The spirituality of the listener and the preacher's content both matter.

Preachers need to get out among the non-active to listen.

What would a seminary formation in authenticity look like?  Like vinyl siding: paint scratches off aluminum siding. Vinyl siding is the same on the inside as on the outside.









Notes from the 2016 Notre Dame Symposium 6: Music - Connecting Experience

FR. ANTHONY RUFF "What does Church Music Have to do With My Life? Music and the New Evangelization"

The Problem
Young people think organized religion is not for good and that rituals of the church are meaningless. Inherited structure is meaningless. 
But his students are curious open and searching for meaning. They are often surprised that the rituals of the church can have meaning. It's news to them that liturgy is participation in salvation history.

Why is it a surprise that the rites are saving? Poor catechesis?

What happens in the Eucharistic prayer?  EVERYTHING

Christian Symbol and Ritual Bernard Cooke and Gary Macy starts with human experience... Very Rahnerian. He uses it to teach, because students today need that approach.

Five aspects of Ritual:
  1. Hermeneutic of experience
  2. Maturation
  3. Presence
  4. Service
  5. Friendship

Rahner  Foundations of Christian Faith all experience is open to God
vs. Von Balthaasar Intentions A very Critical Intorduction (Kilby)  beauty aesthetic acknowledging the beauty of revelation

Rahnerian starting point is a better approach in the Church today rather than zealots with an attitude that church teaching is good and the world is evil

Book he uses is Patrick T McCormick, A Banqueter's Guide to the All-Night Soup Kitchen of the Kingdom of God.  Students don't see any of this as spirituality. No connection between social justice and spirituality. Spirituality, in reality,  is an entire world view.

MUSIC
How is it meaningful?
Does it relate to spirituality?
Does it relate to my life?

We need a realistic piety around texts we sing

Do the texts of the songs line up with our longings?

Or, are they epiphenomenological?  (Do the texts cause the longings?)  Or are the songs overly cut off from the real world?  Do we balance our faith and doubt?

We don't want to be pious in a sloppy way.  No need for a layer of lace and holy water 

Instead, we need to respect artistic ability and musical impulse. Do musicians have to be disciples? Sing to the Lord 39  says yes, but we should expect them to be human and not to be perfect.

The Appropriate use of Tradition

SC 112 we need a Thesaurus Musicae Sacrae 

Overly traditional impulse comes from a sense that what we have is  not working. It's not all bad... 
Idealization of chant and stylistic Euro-centrism ignore the culture people come from.

Some agendas  more chant, fewer hymns...

The reform of the reform starts with Musical tradition and points to the liturgy... Is backwards. We should start with liturgy and work toward musical tradition

Alcuin Clark T&T Clark Companion to Liturgy.   Critique 
nothing positive about congregational singing or participation

Musical traditionalism attempts to make music meaningful. Escapist. Misreading of hermeneutic of continuity

We can indeed have a preferential option for tradition in Vatican II 

We need a hybrid hermeneutic for interpreting SC chapter 6. 
Theological dynamic,culturally sensitive rite plus a solid musical tradition 

Music-Makiing as embodied Spirituality: 
Sacred Music divinizes us by humanizing us.

Great tradition of music making in the church as humanizing got subverted In The 18th and 19th century when we first had concerts.  "Concert culture"

Before 19th century most music making was without any written page 

CONCLUSIONS

We need:
  • More comfort with our bodies and voices
  • Greater relationality in our ensemble music- making -see Voice Care Network website
  • Naturalness in proclamation of texts
  • Comfort with rhythm and dance
  • Relationality in engagement of assembly - cantor eye contact...
  • Affirmation of musical professionalism - Greater musical skills enable us to be more human
Multicultural music  we need openness to all culture

Tuesday, June 21, 2016

Notes from the 2016 Notre Dame Symposium 5: Ritual - How Do We Form People in a Visual Culture

KIMBERLY BELCHER: "Ritual Formation and Evangelization"

 History,  ritual and formation in the liturgical movement

1. Narrative of the past 
2. Explains one aspect of the present evolution.  Romanticism

Metzger book History of the Liturgy as example: everything took place before 12th century or between then and Vatican II. Liturgy is something that takes place in old books.  For most people text is not the most important thing about their experience of the liturgy.

Liturgy's boundaries  

Through 20th century boundaries were the 7 sacraments.  Text studies fairly limited.... Jewish texts, etc.  
also Liturgy of the Hours  
Liturgical Year
Rites of Burial
Occasional rites a any public prayer in common

Renewal was limited to input of books and output of books.  That is not sufficient.

Liturgy's meaning
Aidan Kavanaugh Three Days story of baptism romanticized

Paul Bradshaw and Max Johhnson The eucharistic liturgies - deconstructs the romanticism... There was no golden age of the catechumenate...

History and the worshiping subject.  Guardini (1918) on the church as beyond the body of the faithful.  In 1964. He said in the 19th century we moved to qwindividualistic inward act and lost the sense of being a member of the body of Christ 

Some implications of ritual
Traditional -----> pluralistic.    In a traditional worlds there is only one way.. The way you have always done it and your parents etc.  we forget there was evolution

Oral----> Post-literate. Transition to culture not adept at interpreting body language, imagery etc.  but are adept at texts. (Now that is transitioning to a culture of images again.

  • Distinction between public and private eroding
  • Knowledge is embodied  and interpretive
  • Individuals do not live  in stable symbolic communities it contrict their social worlds through pastiche 

Ritual: a system of mutually interpreting human behaviors that function as connected tissues....

Ritual and meanings
  • Meaning is fluid, not fixed
  • Meanings are constructed by practice and reflection over time - we have to go back to it over and over so the ritual can speak to us when time arises
  • Individuals are now capable of subversion-assigning sago a practice a earning opposite that prescribed by authority - confirmation
  • Ritual can be a space for production of meanings rather than having a meaning of its own

Solutions
Hermeneutics 
Allowing space for questions

Ritual: defying bounds

Ritual is "connective tissue". Can be stretched but retain its connection
  • Liturgy has intrinsic tension between its nearness and distance from the everyday
  • Liturgy promotes connections bwtwymundane experience, private prayer, and social and cultural life

Ritual and renewal

Not just about new books or old books!

Nathan Mitchell is it possible that modern people don't know how to make a ritual act?

We need to learn to dance! We need to give people permission to thrive in the culture the live in that isnverynnegative

Liturgical evangelization:  
Make space to LISTEN
To decolonizing cultures 
To those we minister to
Build up the partial

Foster BODY  practice. Doesn't just happen in the Eucharist.
How does our culture re-learn how to process?

Video of Kenyan dances at papal Mass

Photography as tool to help people reintegrate their lives

  • REFLECT and remember use photos to help the,m remember 
  • SPEAK a common language from our experience

Pictures of 2 churches from Flickr...

Pictures take a sustained gaze to generate theological reflection

We need to get together to generate sustained reflection on our rites -theological reflection in communities. 

Ritual evangelization is to assist people in liturgy, not to assess

Q & A
Doing this together communally builds up an assembly that understands how better to celebrate

In our cultures athletes and musicians understand doing things over and over until we get it right.