A pastoral conversion

Catechumenate at the centre of Christian initiation (CI) in Europe, a “model and a fundamental inspiration of Catechesis”. Its “rediscovery”, understood as a “winning” pastoral option in the framework of the ongoing crisis of CI in our continent was proposed by Emilio Alberich, Professor emeritus of Catechetics at the Pontifical Salesian University, who spoke on November 23rd at the meeting “Christian initiation. The Community educates to faith. A glance at the European situation”, organized by the Theological Triveneto Faculty in Padua (Italy). Pastoral conversion and catechumenate. Today, Alberich said, “in order to efficiently address the complex and urgent problem of Christian initiation in Europe” there is the need for “true ‘pastoral conversion'”; “courageously focusing on the development of a new paradigm of Christian experience”, passing from “catechesis of transmission to catechesis of initiation, from heritage to proposal”; in order to “evangelize in pluralism and within intercultural and inter-religious dialogue”. For the theologian, the European experience shows that “it is necessary to recover catechumenate in its various forms (baptismal of adults, youth, re-initiation) and place it at the centre of CI, as an essential Church service. Equally clear is the proclamation of catechumenate as a model and as the basic inspiration of catechesis”. “Two” Europes. The speaker mentioned the documents published over the past years by the European Churches – starting with “Lettre aux catholiques de France” released in 1996 – on the new evangelization and the relative pastoral choices imposed by the current situation. These include the French document “Aller au coeur de la foi” (2003), the German bishops’ document “Katechese in veränderter Zeit” (2004), the Belgian “Devenir adulte dans la foi” of 2006, and also in 2006, the “Texte national pour l’orientation de la catéchèse en France et principes d’organisation”; a Catechetic magisterium which is “a reminder of the origins: the General Directory for Catechesis of 1997 (Dgc)”, whose guidelines the other document refer to. Delving into the differences between Western and Eastern Europe, Alberich described the former as witnessing the “decay of the ancient situation of ‘Christianity'”, as the premise for a “common and mutually shared religious foundation”; as a “crisis in Church credibility” whereby institutionalized religion “is perceived as a never publicized and badly managed product”; along with the “transformations and ambiguity of religion”. “In part, Eastern Europe seems to mirror the difficulties of West European countries”, he said, although “in some regions (notably in ex-Communist Germany and in the Czech Republic) there appears to be a generalized ‘a-religiosity’ lived in a low tone, almost as a new ‘confession'”. Three guidelines. Along this horizon, and before the ensuing challenges, the “prevailing approach” of the Churches, Alberich observes, “is to open up to hope, and address without nostalgia nor motivated by yearning for reconquest, the reality of this world”, also in the light of the warning of Denis Villepelet (maître de conférences all’Institut catholique de Paris, Ed.’s note) who argues that each crisis “possesses a positive element, and from a concrete angle, the crisis of our times is not ‘catastrophic'”. In fact, it entails “une chance pour la foi”. The efforts for renewal of European Churches follow three guidelines, namely “the restoration and practice of catechumenate, the revision of the traditional CI process and the experiences of ‘re-initiation’ for those who ‘return’ or ‘start anew'”. The rediscovery of spirituality, the personalization of faith, the centrality of adults and the need to reach people exactly where they are: these are the most significant traits; the “lessons” of catechumenate. The “irreplaceable role” of the family is fundamental: hence the importance of “family Catechesis”.From the Church to the world. “Christian initiation always sheds light on the way in which is lived the relationship between the Church and the world, between faith and current mentality”. It is the belief of Giuseppe Laiti, professor of pathology (Theological Study San Zeno in Verona). Delving into CEI pastoral guidelines for the next decade, he remarked: “it seems to be largely believed that the Church and the World” do not coincide; “they are autonomous and alien to one another”. From this angle Italy and the rest of Europe are the same. But that’s not the case. “By its very nature the Gospel is not an opposing message. It is the ‘Grace’ that encourages the Church to proclaim it in a cordial and critical dialogue” and “the Christian difference” lies in “her original and free contribution” (which asks for no privileges in return) to the common task of honoring the dignity of the human person” and “humanize our world”. But it requires the presence of “adult Christians” that will do their share “for the erection of the city of men, with special attention to those who risk carrying the burden of injustice and of our weaknesses”.