Aligning Faith Formation with a More Evangelizing Vision
As we answer the call of Jesus in the Great Commission it is very important to closely examine the key components of faith formation in our parishes. Tim Glemkowski reminds us of a key concept that should guide our examination and planning:

When we are trying to reform any aspect of parish life and ministry, we must first ask what the thing is so that we can rearticulate the truth of what it is in light of mission. Authentic renewal never changes the core of what something is, but does make sure that it prioritizes mission (MM 136).

It is important to mention again that there is no one approach that will work in every parish.

Each parish is unique, with a rich history and pastoral context that changes the tactics that might work at ground level. A “one size fits all” approach to parish renewal simply cannot work… (MM 25).

 It is also important to mention again that this realignment requires a paradigm shift in parish culture, and that cultural change is difficult and does not happen quickly.

The key element is time… Cultural change, because it involves the transformation of minds and hearts is not the work of a moment. This kind of transformation is difficult. To effect such a change will take not a week, or even a year or two, but will be the work of the next ten years. This is the inherent difficulty in parish renewal. There is no way around this problem, and any attempts at “short cuts” will only lead to false starts (MM 46).

As parishes approach the task of crafting their own unique strategy of realigning faith formation, there are some common concepts to consider.

The Purpose of Catechesis
There was a time in the history of our Church when evangelization was considered to be a moment in the catechetical process. Our last three popes and our bishops have taught that a shift has occurred. Now catechesis is seen as a moment in the evangelization process. Glemkowski adds that “evangelization is a moment in the conversion process” (MM 102).

Because of this role in evangelization and conversion, catechesis cannot be simply the communication of knowledge. Instead catechesis must also facilitate conversion and accompanying of those being catechized on their discipleship journey. The key to an evangelizing catechesis is to “combine the invitation to conversion with meeting someone where they are” (MM 51).

Many of those presenting themselves for catechesis have not experienced conversion and do not have a personal relationship with Jesus. For these individuals a period of pre-evangelization is necessary.

Pre-evangelization needs to utilize truth, beauty, and goodness in order to prepare people for discipleship. These three attributes of God attract the human heart. They all interrelate and intersect, and each is an indispensable need of the human heart and a motivator for our restless hearts to come to finally possess absolute Truth, Beauty, and Goodness in heaven. Pre-evangelization is meant to walk with individuals through the various, complex movements of the mind and heart that lead to the choice to become a disciple (MM 99).

Knowledge and understanding of the Kerygma (the Great Story of Jesus) is an essential part of the conversion process. In The Joy of the Gospel (Evangelii Gaudium), Pope Francis calls the Kerygma the “first proclamation.”

On the lips of the catechist the first proclamation must ring out over and over: “Jesus Christ loves you; he gave his life to save you; and now he is living at your side ever to enlighten, strengthen, and free you.” This first proclamation is called “first” not because it exists at the beginning and can then be forgotten or replaced by other more important things. It is first in a qualitative sense because it is the principal proclamation, the one we must hear over and over again, in different ways, the one which we must announce one way or another throughout the process of catechesis, at every level and moment (EG 164).

Without a personal relationship with Jesus a person will never be able to cross the threshold of discipleship. Therefore, this is the starting point of the discipleship journey and all forms of catechesis should always stress the importance of this relationship. It is difficult, if not impossible, for an individual to believe in the possibility of this type of relationship if they have not heard the stories of individuals who actually have this type of relationship with Jesus. For this reason, all forms of catechesis should “normalize the sharing of our stories… here’s what God’s done in my life” (MM 105).

Those Who Catechize
As a catechist, you are a living witness of the Faith. Your relationship with God, the Church, and the sacraments should animate your natural gifts and talents as you teach. This is what will bring about lasting fruit in your catechesis (EC, back cover).
 
The foundation of catechesis is the formation of those who catechize. In forming and training catechists, it should be noted that those who catechize should demonstrate these qualities:

• A personal relationship with Jesus
• Knowledge and love of the Catholic faith
  • Knowledge of, and the ability to articulate, the Kerygma

• The ability to create an atmosphere of welcoming and hospitality

• The ability and willingness to share with others the story of how God has acted in his or her life

Religious Education
Every parish provides some form of religious education for their children. Despite dedicated catechists, however, the religious education models used by parishes seem to be failing.

The Catholic Church is losing more of her young people than any other religion right now, according to a recent study from St. Mary Press. The typical age of those who leave the Faith is 13. In fact, as of 2015, 13 percent of all young adults between the ages of 18 and 25 in the United States are former Catholics. The desire of parishes to reach young people remains an important one, but we have yet to adopt a model that really works. (MM 142)

In Made for Mission Tim Glemkowski offers some possible solutions:

Many (parishes) are finding more success by moving to a family faith formation model. A model can only go so far, however; it is how you implement it, so good questions to ask would be:

1. What does religious education look like currently in our parish?
2. What is working well?
3. What hasn’t worked well?
4. How are we building community for parents in our religious education program?
5. How are we actively helping parents in our religious education program encounter Jesus personally?
6. In what ways are we currently trying to reach parents/entire families who are not yet disciples? (MM 144).

  Through the Sacraments of the Church, God offers us numerous graces, but these graces do not “work” all by themselves like magic. In order for the graces particular to each sacrament to be effective, the person receiving the sacrament has to have the proper disposition.
       

1. What could we do transform our sacramental preparation programs into evangelization processes with the goal of forming intentional disciples?
2. What are some ways we could accompany families and/or individuals as they  prepare for the sacraments?
3. What unique considerations might we have for these individuals (preparing for the sacraments) as we try to win, build, and send them? (MM 140).

  Earlier it was mentioned that 75 % of those who enter the Church through RCIA end up leaving the Church after 5 years. Most of our RCIA programs do a good job of catechizing, but many need to do more to make the process (especially inquiry) more pre-evangelistic and evangelistic in nature.
       

1. Where have you been?
2. Where are you now?
3. Where do you want to get to?
4. How are you going to get to where you want to go?
5. How will you know when you have arrived?

 
A missionary disciple making RCIA begins by first leading the RCIA team through these five questions to enable them to then accompany enquirers as they walk through the process and create and implement their own faith formation plan.
 

• Instituting a year-round catechumenate

• Providing a more fully developed mystagogy that includes substantial spiritual formation
• Building personal relationships between parishioners and candidates/catechumens through mentoring relationships and involvement in small groups with people outside of RCIA
• Bringing in programs like Alpha or Christ Life as a key piece of the inquiry process

• Holding an evangelizing retreat (MM 141)

 
As we look at our RCIA programs through the lenses of evangelization and forming missionary disciples, here are some good questions to ask:
 

1. How could our WIN step (discussed earlier) be a part of the evangelization and precatechumenate phase?
2. What additional formation/support may we need to provide specifically to those pursuing RCIA?
3. What would it look like to integrate our BUILD step (discussed earlier) into the evangelization and precatechumenate phase?
4. What additional formation might we need to have for those in RCIA in the BUILD step?
5. How could we provide formation for sponsors (and all those involved in RCIA) to help them in their own journey as disciples, as well as how they can share that vision with the catechumens?
6. What special consideration may we need for those who have just received sacraments at Easter? How could we teach a reliance on the Holy Spirit? (MM 142).

A final key concept to consider is the importance of language. Helping people view the RCIA through the lenses of evangelization and forming missionary disciples will require changing the way we talk about the process. Wagner provides us with some examples of the language change:

 I don’t use the language of academia or business to describe this process. So instead of constructing a learning contract, we are developing a faith formation plan. Instead of talking about competencies, we talk about gifts. Instead of talking about learning, we talk about developing or strengthening our gifts. In this faith formation model, there are no teachers, consultants, or counselors. Instead, our team consists of catechists, mentors, sponsors, and companions. Also, there are no students. We encounter seekers or enquirers. In the precatechumenate there are no classes. We have meetings, sessions, dinner, or coffee (SLG 23).