[Part 1] Liturgy and Catechesis by Fr. Atta Okyere Samuel

A POSSIBLE TEMPLATE?

Some years ago, apart from the annual laity week organized at the St. Michael Church parish of Kyirapatre in the Catholic Archdiocese of Kumasi, I recall our venerable catechist Agya Nyame (requiescat in pace), still optimised pre-mass moments of regular Sundays for catechetical impact.

Without compromising the yearly stipulated period for the laity week and other faith-nurturing programs, he believed Sundays remained a good option to catechize an appreciable number of the Faithful. His belief may appear to be a mere numerical argument, but in matters of faith, the fact that every soul counts and deserves to be sought after gave credence to his efforts (cf. Lk. 15:4-7; Mt. 18:12-14).

With his constant encouragement and proper preparation with the help of the pastor (cf. CIC Can. 776), the catechist almost made the preceding hour of the mass an irresistible norm.

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The frequently occuring chit-chat of some of the Faithful that characterized the pre-mass atmosphere was respectfully discouraged, and no matter the number of Faithful present, during the hour before Mass, the priest found appreciable time to listen to confessions while concomitantly; the Faithful used about 15 minutes to pray the rosary (for some, it was the only time to [learn how to] pray the rosary), after which the catechist used about 30 minutes for an open DISCUSSION of the day’s homily, or a systematic catechesis (following the order of the Catechism of the Catholic Church). After that, the remaining 15 minutes were reserved for personal reflections and preparations for the Mass.

This model may not be feasible in all jurisdictions, and its necessity may even be debatable. But considering the obvious lapses in our catechetical structure, can this not-novel template be formally considered, at least, as a starter or as a lesser evil? If this template, which is basically inspired by Pope Pius X’s Encyclical, Acerbo Nimis (19-25) is to be considered for adoption or adaptation, the Parish may have to consider;

§ Active Involvement of the Laity (cf. Can. 780): Inspired by best practices in some ecclesiastical jurisdictions, this project is facilitated by a group of Lectors with the help of the Pastor who, together with the group, pre-discuss the topics in weekly meetings. From the group, selected individuals lead Sunday’s pre-mass catechesis of the church, preferably in a synodal way where the individuals are grouped as they would sit during Mass, so as to avoid distractive movements.

The group may be opened to other interested persons, and other informed persons may lead the pre-discussion at the discretion of the pastor (cf. CIC Can. 777). Apart from its capacity to groom lay active Catholic missionaries, this approach satisfactorily responds to the call of Synodality with the necessary involvement of the laity who, together with the ordained, make up the pilgrim Church.

Simultaneously, it makes efficient use of all the gifts of God, deposited in the Church for her integral edification (cf. 1 Cor. 12).

§ Availability of Right Resources (traditional, digital, and other contemporary means): locally, the team should be duly motivated and facilitated with materials like the CCC, that they may be rightfully informed and enabled with relatable and practical interpretations (cf. CIC Can. 779).

§ Time consciousness:
Fidelity to the published time for the pre-mass catechesis and for the Mass are to be ensured. Respectfully, without theatrics or any attempt to be the lord of the liturgy rather than its servant, the Mass doesn’t last long and may easily accommodate the suggested model if positively decided on.

For instance, since homilies are reserved for the ordained and must not be omitted on Sundays and solemnities except for a grave cause, the Minister (cf. Sacramentum Caritatis, 53) may have to be faithful to the stipulated homily period and avoid the temptation of creating ‘artificial homilies’ in the Introductory Rites, before the Sign of Peace (Communion Rites), and in the Concluding Rites for instance. After all, in essence, homily isn’t synonymous to sermon, nor catechesis (cf. GIRM, 65-66; Acerbo Nimis, 12, 14, 26; CIC Can., 766-767; SC, 24, 35, 52).

Also, unless when necessary and pre-approved by the pastor or the liturgical committee, all announcements may be channelled through the Church Secretary (or liturgical commentator), who is expected to be concise yet effective. In fact, in a reading environment, the announcements may be kept in the parish bulletin, if any.

The choirs may also need to have a strong understanding of their function in the liturgy as a sacred, catechetical, and contemplative ministry as opposed to mere aesthetics or aesthesics (cf. SC, 29, 112, 114, 118, 121; Redemptionis Sacramentum, 57; GIRM, 95, 103-104; Musicam Sacram, 23).

Amongst others, the above suggestions are not only necessary because it helps the praying community to concentrate on those things necessary, nor for an effective facilitation of the ‘Sacraments of faith’ alluded to in the Introductory Part of this series, but also because, ‘the Eucharist should be celebrated with dignity and beauty, in compliance with the established norms’ (BXVI, Africae Munus, 153).

To be continued…