THE FEAST OF SAINT CHARLES BORROMEO
ISSUE 15 - NOVEMBER 2013
Q U A R T E R L Y
J O U R N A L
The election of a Bishop of Rome is a world-wide media event, with reactions of Catholics and non-Catholics split between delight and dismay. The reception given to Pope Francis has been no different. Months after he took ofﬁce, his Fr. Andrew Byrne unconventional style is still making waves in the media. Here a Catholic priest who is a chaplain to students at Oxford University gives some reﬂections.
T H E
O F F I C E
F O R
C A T E C H E S I S
Fisherman Book Review
The Mission of Evangelization in the World Today Page 6
Understanding the Three “News” of the New Evangelization November 4 St. Charles Borromeo 1538 - 1584
Mission We believe that through our ministry we continue the mission of Jesus Christ by enabling the people of the Diocese of Springﬁeld in Illinois to develop the gifts given them by the Spirit. In carrying out this mission, we strive to provide resources, service and leadership to all who are part of the educational mission of the Church: religious education, early childhood, elementary and secondary schools, and adult education. We do this in the spirit of Jesus Christ.
Staff Jonathan F. Sullivan Director of Catechetical Services firstname.lastname@example.org Chris Malmevik Associate Director for Catechesis email@example.com Cynthia Callan Executive Secretary for Catechesis Secretary for Youth and Young Adult Ministries firstname.lastname@example.org
Today the Church celebrates the heroic sanctity of St. C h a r l e s Borromeo, Archbishop of Milan (d. 1584). St. Borrome o i s o n e of the patron saints of catechists, owing in large part t o h i s role in the wr iting of the Roman Catechism during the C o u n c i l of Trent. This was the first universal catechism of the C h u r c h and held a place of pre-eminence within catechesis th a t o n l y ended with the publication of the Catechism of the Cath o l i c Church in 1992. It may be tem pting to characterize the time of the Cou n t e r Reformation by an austere and humorless defense aga i n s t Protestantism (and St. Borromeo was certainly known f o r t h o s e qualities!) but even in the Roman Catechism we see a fo c u s o n the encounter with Jesus Christ as the ultimate end of evangelization and catechesis: The whole concern of doctrine and its teaching must be di r e c t e d t o the love that never ends. Whether something is proposed f o r b e l i e f , for hope or for action, the love of our Lord must always be m a d e accessible, so t hat anyone can see that all the works of per f e c t Christian virtue spring from love and have no other object i v e t h a n to arrive at love. (Roman Catechism, no. 10) As we remember St. Charles Borromeo we ask for his i n t e r c e ssion as catechists and for the strength, wisdom, patie n c e , a n d love to bring those in our care to a full and lasting en c o u n t e r with our lord and savior, Jesus Christ.
Jean Johnson Superintendent of Catholic Schools email@example.com Marilyn Missel Associate Superintendent of Catholic Schools firstname.lastname@example.org Lori Casson Secretary for School Personnel email@example.com Kyle Holtgrave Associate Director of Youth and Young Adult Ministries firstname.lastname@example.org
Charles Borromeo (Italian: Carlo Borromeo, Latin: Carolus Borromeus, 1538–1584) was the cardinal archbishop of Milan from 1564 to 1584. Among the great reformers of the troubled sixteenth century, Borromeo, with St. Ignatius of Loyola, St. Philip Neri, and others, led the movement to combat the inroads of the Protestant Reformation. He was a leading ﬁgure during the Counter-Reformation and was responsible for signiﬁcant reforms in the Catholic Church, including the founding of seminaries for the education of priests. He is honoured as a saint in the Catholic Church and his feast day is 4 November.(from Wikipedia) To learn more about St. Charles Borromeo visit Catholic.org. http://www.catholic.org/saints/saint.php?saint_id=212 VIEWS OF THE FISHERMAN . . . 3 THE MISSION OF EVANGELIZATIOS IN THE WORLD TODAY . . . 6 UNDERSTANDING THE “THREE NEWS”. . . 10 webinars . . . 11 Online Graduate Opportunities . . . 12 Book Review . . . BACK COVER Calendar of Events . . . back cover cover photo: Cynthia Gallo Callan
The Views of the Fisherman Fr. Andrew Byrne
The election of a Bishop of Rome is a world-wide media event, with reactions of Catholics and non-Catholics split between delight and dismay. The reception given to Pope Francis has been no different. Months after he took ofﬁce, his unconventional style is still making waves in the media. Here a Catholic priest who is a chaplain to students at Oxford University gives some reﬂections. There is a Spanish saying: “A río revuelto, ganancia de pescadores”; that is, “When the river becomes turbulent, it’s the ﬁshermen’s gain”. True ﬁshermen thrive in times of turbulence. I was asking myself some time ago, long before the election of Jorge Mario Bergoglio as Bishop of Rome, but as one deeply grateful for the Popes God has given us since 1846 (an arbitrary date, that in which Pope Pius IX was elected), “What would happen if God allowed us to have a Pope like Alexander VI, the Borgia Pope? Or one of those 10th Century Popes, like John XII?” The answer was simple: “I should love him all the same, because he is the Vicar of Christ, the Holy Father.” In this context I would remember the debates in the Vatican Council – Vatican I, that is – on papal infallibility. The Council ended up decreeing in 1870 that the Pope is infallible when he teaches ex cathedra, that is, with the intention of declaring something to be believed with utter faith by all members of the Church, a pretty narrow deﬁnition. And Catholics should also obey the Pope’s normal magisterium, even if in imparting it he makes no claim to infallibility. That normal teaching is magisterium, not so a Pope commenting on the weather or some item of the news. The appropriate attitude for Catholics is to have a profound respect for the Pope, whoever he is, because he is their father in Christ and it is a commandment to honour one’s father and mother. Some people (and not a few, I think it is fair to say) have been somewhat disconcerted by Pope Francis. Take his interview with Eugenio Scalfari, an avowed atheist, the editor of the Italian newspaper La Repubblica. Pope Francis is quoted, for instance, as saying that a “Vatican-centric view neglects the world around us. I do not share this view and I’ll do everything I can to change it.” But the interview also elicited from Scalfari the
confession that he had once been a daily communicant and, in the Second World War, had sought and been given asylum in a Jesuit house, where he had – under some duress – done the month long Exercises of St Ignatius. We would never have known that, if Francis had not “run the risk” of dialoguing with him. Yes, Pope Francis is disconcerting some of his co-religionists. But didn’t Christ do the same? He shocked the Pharisees, failing to wash his hands in the prescribed fashion; or working miracles on the Sabbath; or welcoming publicans and sinners. Pope Francis has called strongly for “ecological commitment”, not very popular perhaps among those who think all this talk about ecology is a bit “over the top”. But we should all be ecological. This beautiful world is of God’s making and the Catechism of the Catholic Church states that as his stewards, we have a sacred duty to protect it. The Pope has refused to accept the logic of war. He asked for a world day of prayer and fasting on September 7 at a time when it seemed certain that Western powers would bomb Syria. The bombing did not take place… many of us think it was thanks to the Pope’s intervention. And the African immigrants who died trying to get to the European island of Lampedusa: who if not Francis has called the world’s attention to this tragedy and its underlying causes? We human beings constitute one race, one family, and we cannot act in ways that deny that truth. Catholics should love the Pope with all their heart, always, especially in times of turbulence, including times when it might seem to be the Pope himself who is stirring things up. Love does not mean ﬂattery, or creating a bubble of admiration, or treating him like a sporting super star. The other day I heard a journalist addressing an athlete with, “You, perhaps the greatest long distance runner of all time…” Ridiculous ﬂattery. I have always felt a bit embarrassed when suddenly, after a Pope is elected, books of his, previously virtually unknown, become worldwide best sellers. I can understand it in a media-driven world, but it does not seem a very mature approach. I have read with joy and proﬁt the new Pope’s encyclical on faith. Then critics will say, “Most of that was the work of Benedict”. I could reply: “That’s in Francis’ favour.” He has had the humility to make extensive use of that ﬁrst draft for his encyclical, thus turning it into papal magisterium, not just an essay possibly gathering dust. Are there things I disagree with in the way Popes do things? Yes. But I try not to make too much of them. Time and again I have found it was I, who did not have the full picture, and not the Holy Father, who got it wrong. So, it’s prudent to try to keep our negative views quiet, and follow the Pope eagerly in everything which our conscience dictates is right. But neither should we shout too enthusiastically about all the things we approve of, lest our silence on other things be seen as criticism when in fact it should not be read as such. And we should not forget that all of us, not just Peter, are called to be ﬁshers of men. As I read a few days ago in one of the key documents of the Second Vatican Council, Lumen Gentium: “the laity – no matter who they are – have, as living members the vocation of applying to the building up of the Church (…) all the powers which they have received from the goodness of the Creator and from the grace of the Redeemer”. If we want to be Christians, we should try to direct all our powers to loving God and winning others to that love. As the commandment, given over 3,000 years ago to our elder
brothers the Jews, tells us: “You shall love the Lord your God with all your heart, and with all your soul, and with all your might”. This applies to everyone. One thing that the new Pope has in common with his predecessors is devotion to the Blessed Virgin. The day after his election he hastened to the church of St Mary Major to place his pontiﬁcate under her protection, perhaps bearing in mind Pope John Paul II’s injunction that the Marian dimension of the Church runs deeper than the Petrine. Francis’ love for Mary gives Catholics reassurance that they are in safe hands, even if they belong to a father who sometimes disconcerts. We should love the Pope. As we should have done in the 18th Century had we been Jesuits when the Clement XIV suppressed the Society. Or Englishmen in the 16th when Pius V excommunicated our Queen. The Catholic faith is a demanding faith, not one for the timorous and cowardly. It requires a deep sense of freedom and a willingness to be true, “come rain, come shine”. One of the most attractive features of Pope Francis is his belief in the perennial youthfulness and relevance of the Church. He is brings with him a tremendous conﬁdence that we have before us a new springtime for Christianity. His addresses to three million young people in July at the World Youth Day in Brazil were inspiring. They must go out and preach the faith to all and sundry, making “disciples of all nations”, he told them. That includes going to the “peripheries”, those far away from our normal environment. It is up to us Catholics, if we wish, to listen to Francis and follow his call. These are stirring times. The rivers of the world are in full spate. Turbulent rivers call for steady, faith-ﬁlled ﬁshermen and women. Let us ﬁsh courageously as Christians who trust in God. Fr Andrew Byrne is chaplain of Grandpont House, Oxford, England. This article by Fr. Andrew Byrne was originally published on MercatorNet.com under a Creative Commons Licence. If you enjoyed this article, visit MercatorNet.com for more: http://www.mercatornet.com/articles/view/the_views_of_the_ﬁsherman
by Rev. John R. Nuelle, MS, PHL, STL Executive Director United States Catholic Missions Association -6-
Mission In the Gospels, “mission” is always a dynamic reality. Conveying the meaning of empowering someone to accomplish a task of special importance, various forms of the verb “to send” are used more than two hundred times. Jesus was the life-giving Emissary empowered by the Father (Catechism of the Catholic Church [CCC], 2nd ed. [Washington, DC: Libreria Editrice Vaticana—United States Conference of Catholic Bishops, 2000], no. 858). Clearly, in the minds of the Gospel writers, mission was seen as a dynamic spirit conferred on someone—principally Jesus and his disciples—to initiate the “kingdom” or “reign” of God, of which the Church was to be the sign and the “universal sacrament of salvation” (see Second Vatican Council, Decree on the Church’s Missionary Activity [Ad Gentes Divinitus (AG)], no. 1, in Vatican Council II: Volume 1: The Conciliar and Post Conciliar Documents, ed. Austin Flannery [Northport, NY: Costello Publishing, 1996]). For centuries the Church emphasized the dynamic role of mission as the life-giving activity of proclaiming the Word of God to those who knew little or nothing of Jesus (CCC, no. 854). In this Gospel proclamation, commonly known as “ad gentes,” there was and is a vitality that energetically unfolds and that is, in itself, a reﬂection of the Trinity: •The Father, who so loved the world that he gave his only Son, so that everyone who believes in him might have eternal life (Jn 3:16) •The Son, who came so that people might have life more abundantly (Jn 10:10) •The Holy Spirit, the Advocate who is the dynamic force teaching all that the Son revealed (Jn 14:26) Indeed it was in turning to this Trinitarian reality of God that the Second Vatican Council placed the origin of mission, which, of her very nature, is integral to being Christian and Church (AG, no. 2). Drawn into the life of the Trinity itself, can the Church be other than missionary?
Evangelization Jesus revealed his purpose by proclaiming, “I came so that they might have life and have it more abundantly” (Jn 10:10). Because of his obedience, even unto death on a Cross, Jesus was exalted in glory (Phil 2:7-9) to the beneﬁt of all humanity (Jn 12:32). Death had no lasting power over him (Jn 10:17). In dying and rising from the dead, Jesus’ dynamic mission of salvation was completed once for all in himself [AG, no. 5]. In the joy of Easter, the Lord shared the fruit of his Death and Resurrection with his Apostles, saying “as the Father has sent me, so I send you” (Jn 20:21). Then he breathed on them and said to them, “Receive the holy Spirit” (Jn 20:22). In this way, he united them to the mission he had received from the Father, simultaneously conferred on them the principal agent who would lead them forward, and gave them the courage to forge new paths.The gift of the Holy Spirit was not conferred on them so that they would keep it for themselves. “All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age” (Mt 28:18-20). In the supernatural dynamism of Pentecost, Jesus’ disciples ﬁrst gave their bold witness to the world. In so doing, both the Church and her missionary activity—evangelization—were born. “The pilgrim Church is missionary by her very nature, since it is from the mission of the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father” (AG, no. 2). From that moment and “until the end of the age,” all disciples of Jesus are called to witness to him
and their faith. “Thus it is the whole Church that receives the mission to evangelize, and the work of each individual member is important for the whole” (Pope Paul VI, Evangelization in the Modern World [Evangelii Nuntiandi (EN)], no. 15, www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi_en.html). “The person who has been evangelized goes on to evangelize others. Here lies the test of truth, the touchstone of evangelization: it is unthinkable that a person should accept the Word and give himself to the kingdom without becoming a person who bears witness to it and proclaims it in his turn” (EN, no. 24).
The World Today We live in extraordinary times. Ideas and imaginings of one society, previously limited geographically, are now universally available through the World Wide Web. Scientiﬁc research and discovery, formerly restricted to a privileged few, are readily accessible to many. Injustices and atrocities committed in one part of the globe are rapidly communicated via social media. Diversiﬁed cultures and religions, whereby people exercise their beliefs, philosophies, values, and creativity, are now touching us through the lives of our next-door neighbors. Freedom, individualism, ecology, consumerism, education, dialogue, economic development, poverty, migration, and globalization are all integral parts of modern society. As such, every aspect of human life is inﬂuenced (Pastoral Constitution on the Church in the Modern World [Gaudium et Spes], nos. 4, 5, 6, in Vatican Council II: Volume 1). Underneath this global advancement and transformation, the basic hunger and thirst to be fully human, fully alive, remains unchanged. The quest for meaning in life endures, and the longing for a relationship with God—the Supreme, the Ultimate, the Alpha and the Omega—persists. “Missionary activity is intimately bound up with human nature and its aspirations” (AG, no. 8). The permanently relevant question for the Church in the world today is how to contextualize “the unceasing interplay of the Gospel and of man’s concrete life, both personal and social” so as to evangelize it (EN, no. 29). Adapting traditional wisdom to the technology of today, we recognize that methods of evangelizing vary according to different circumstances of time, place, and culture and thereby present a continual challenge to our capacity for discovery and adaptation. Though methods may vary, certain elements and aspects of evangelization remain constant. •The “principal agent” of the Church’s mission is Holy Spirit who leads the company of believers to form a community, to be Church (CCC, nos. 852, 858). •“There is no true evangelization if the name, the teaching, the life, the promises, the kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed” (EN, no. 22). •The divine mandate to proclaim the Gospel to every creature has been and remains primarily the duty of the Church to which Christ gave his Spirit (EN, no. 59). Missionary by her very nature, the work of evangelization is one of the most basic duties of the People of God (AG, no. 35) and the primary service that the Church can render to every individual and to all humanity in the modern world. Within the Church, responsibility is incumbent predominantly on Bishops, the successors to the Apostles (CCC, no. 862). Yet accountability does not end with them. Bishops must educate the faithful so that the whole Church may truly recognize its missionary vocation and the entire People of God can fulﬁll its missionary obligation (Pope Paul VI, Ecclesiae Sanctae, introduction to Chapter 3, www.vatican.va/holy_father/paul_vi/motu_proprio/documents/hf_p-vi_motu-proprio_19660806_ecclesiae-sanctae_en.html); Dogmatic Constitution on the Church [Lumen Gentium], no. 17, in Vatican Council II: Volume 1).
From the perspective of the world today, it can never be stressed too strongly that the mission of evangelization consists in more than the preaching and teaching of a doctrine. The Gospel must be proclaimed by witness—verbal and nonverbal, personal and communal—that draws others into questioning themselves (EN, no. 21). Following Jesus’ example, the starting point of evangelization must always focus on life (Jn 10:10) and be directed to the person. The life that Jesus came to restore will be bestowed on those who can open their hearts to loving and reconciling relationships with God and among themselves, caring enough to feed the hungry, succor the sick, and welcome strangers into their midst (Mt 25:35-40). One of the central purposes of the mission of evangelization is to bring people together in hearing the Gospel, in fraternal communion, in prayer, and in the Eucharist (Acts 2:42). One of the greatest challenges to the Church today is represented by the hunger of vast de-Christianized populations who have lost all sense of being “the People of God.” To help them rediscover the one who is “the way and the truth and the life” (Jn 14:6), a renewed sense of prayer (EN, no. 28) and apostolic zeal need to be enkindled in the hearts of today’s modern disciples (Lk 12:49). To proclaim the Gospel in the early pilgrim Church, apostolic messengers traveled over roads built by Roman engineering. Navigation today entails going digital. Nearly a third of the world’s population uses the information superhighway, the Internet, on a daily basis. It is the world’s fastest growing new language, which freely crosses all borders. Evangelizing via the information superhighway requires a paradigm shift. Can it be developed as a catechetical tool empowering our de-Christianized brothers and sisters in their search for Christ, in their quest for meaning and fullness of life (Pope John Paul II, On the Permanent Validity of the Church’s Missionary Mandate [Redemptoris Missio], no. 37c, www.vatican. va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_07121990_redemptoris-missio_en.html)? Missionary by nature, the Church must employ every appropriate means at her disposal to witness “to the ends of the earth.” This includes being aware of the potential beneﬁts, challenges, and dangers of social media. ________________________________________ Copyright © 2013, United States Conference of Catholic Bishops, Washington, DC. All rights reserved. Permission is hereby granted to duplicate this work without adaptation for non-commercial use. Excerpts from the Catechism of the Catholic Church, second edition, copyright © 2000, Libreria Editrice Vaticana—United States Conference of Catholic Bishops, Washington, DC. Used with permission. All rights reserved. Excerpts from Pope Paul VI, Evangelii Nuntiandi, copyright © 1975, Libreria Editrice Vaticana (LEV); Ecclesiae Sanctae, copyright © 1966, LEV; Pope John Paul II, Redemptoris Missio, copyright © 1990, LEV. Used with permission. All rights reserved. Scripture excerpts used in this work are taken from the New American Bible, rev. ed.© 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.
the Three “News” of the New Evangelization by Jonathan F. Sullivan I recently had the opportunity to moderate the weekly #CatholicEdChat on Twitter. This gathering of Catholic educators happens every Saturday morning and focuses on a different topic each week. My subject was Catholic schools and the New Evangelization. The ﬁrst question I posed for discussion was how the participants understand the phrase “New Evangelization” – what does it mean, how is it lived out? I received a variety of responses, including several teachers who said that the New Evangelization meant using new technologies to spread the Gospel. This is often one of the ﬁrst things people tend to associate with the New Evangelization. And while the use of social media and other communications tools is certainly one aspect of the New Evangelization it hardly exhausts it. In fact, I would go so far as to say that if we focus on only the technological aspects of spreading the Gospel we are missing two of the three pillars of the New Evangelization. In his oft-quoted address to the bishops of Latin America, Bl. Pope John Paul II said that the New Evangelization must be “new in ardor, methods and expression.” He didn’t qualify that statement or encourage one over the other. Indeed, we’re left with the impression that the New Evangelization requires all three of these “news” in order to be effective. If any one is absent the kerygma cannot be heard.
For instance, if we utilize new expressions and have a new ardor, but fail to utilize new methods, the Gospel will go unheard. We must use modern methods of communication to give voice to the faith in the modern world. Just as the Church adopted print, radio, and television in the past, we must ask what methods of communication are most effective in this particular time and culture. On the other hand, if we use new methods and new expressions but fail to have a renewed ardor for the faith, our message will be unconvincing. This is one of the great insights of Fr. Robert Barron: people are ultimately con______________________________________ vinced by a passionate argument. If we fail to demonstrate the zeal, ﬁre, and joy of a disciple of Jesus Christ, our proclamation will be limp and lifeless.
We must use modern methods of communication to give voice to the faith in the modern world. ___________________________
Finally, if we have a renewed ardor and use new methods, but fail to do so with new expression, the message will be incoherent to our audience. By that I mean that we must use language and expressions that speak to a modern culture in terms they can understand. This doesn’t mean abandoning from the rich theological language of the Church’s tradition. But it does mean that when we explain “churchy words” we do so in clear, easily understood language. The New Evangelization is no place for jargon. Bl. John Paul II gave us a key insight and a powerful charge when he outlined the necessities of the New Evangelization. All three “news” – methods, ardor, and expressions – must be utilized for the full proclamation of the kerygma in our modern culture. If we fail in any one of the three our evangelization and catechesis cannot reach its full potential.
Webinar Recording: How to Write a News Release
On October 18 Kathie Sass, director of communications, offered a free webinar on how to write a professional news release for your parish, school, or ministry. Kathie offered excellent advice both on crafting a release as well as how to contact news outlets to get the message published. The video of the webinar is available at: https://vimeo.com/74878157
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Online Graduate Study Opportunities in Ministry and Catechesis With the advent of new media technologies studying for theology and ministry has gotten easier and easier. Here are three great programs available to lay ministers in our diocese who are looking for advanced study options.
Aquinas Institute of Theology St. Louis, Missouri; www.ai.edu Aquinas Institute is a Dominican-sponsored graduate school of theology and ministry located in downtown St. Louis. Most classes may be taken on-campus or online. Students from the diocese of Springﬁeld in Illinois receive a substantial tuition discount thanks to a partnering agreement with the school. In addition, scholarships are available from the Ofﬁce for Catechesis. Academic Programs • • • •
Master of Arts (MA) Masters of Arts in Pastoral Studies (MAPS) Master of Arts in Pastoral Studies in the Catechesis of the Good Shepherd (MAPS) Master of Divinity (MDiv)
Quincy University Quincy, Illinois; www.quincy.edu Quincy University recently announced the creation of a new online Master of Religious Education. This 33-credit program involves 10 courses and a culminating experience to integrate classroom learning while tailoring the program to your speciﬁc ministerial situation. Academic Program • Master of Religious Education (MRE)
Augustine Institute Greenwood Village, Colorado; www.augustineinstitute.org The Augustine Institute offers online graduate courses in theology with an emphasis on preparing lay ministers for the new evangelization. Academic Programs • Master of Arts in Theology (MA) • Graduate Certiﬁcate
• • • • •
Graduate Certiﬁcate in Biblical Studies Graduate Certiﬁcate in Pastoral Care Graduate Certiﬁcate in Spiritual Direction Graduate Certiﬁcate in Thomistic Studies Doctor of Ministry in Preaching (DMin)
Mentors for the New Evangelization
by Jonathan F. Sullivan
This past summer at the St. John Bosco Conference I picked up a copy of Sr. M. Johanna Paruch’s new book, Mentors for the New Evangelization: Catechetical Saints of North America (Catechetical Institute at Franciscan University, 2013). I’m glad I did — the book is a treasure trove of inspiring stories from the saints of North America who evangelized and catechized the continent.
The book focuses both on familiar names (St. Juan Diego, St. Elizabeth Ann Seton, Ven. Fr. Michael McGiveny) and lesser-known saints (St. Marguerite Bourgeoys, Bl. Marie of the Incarnation). Each chapter focuses on one or two saints and includes a biographical sketch, a reﬂection based on the life of the saints, questions for further reﬂection, and a prayer. The biographies are straight-forward if leaning towards hagiography. The reﬂections and prayers would be ideal for use in a small group setting or retreat for catechists; I can imagine a catechetical leader presenting information on each saint and then leading a period of reﬂection based on the material. Mentors for the New Evangelization is an ideal resource for those who wish to know more about the history and persons behind catechesis in North America. It would make a great addition to any catechetical library.
CALENDAR OF EVENTS Catholic Schools Week: “Communities of Faith, Knowledge, and Service” January 26 - February 1, 2014
NCEA (National Catholic Educational Association) Convention and Expo April 22-24, 2014; Pittsburg, Pennsylvania; ncea.org/ConventionCentral.asp
NCCL (National Conference for Catechetical Leadership) “Energize, Evangelize, Catechize” May 19-22, 2014 in St. Louis, Missouri; nccl.org
Thursdays, November 21, 2013; January 16, March 20, and May 15, 2014; Catholic Pastoral Center; Springfield, Illinois; 10a-2p
June 10-11, 2014; Villa Maria; Springfield, Illinois
“Here lies the fundamental challenge that we face: to show the church’s capacity to promote and form disciples and missionaries who respond to the calling received and to communicate everywhere, in an outpouring of gratitude and joy, the gift of the encounter with Jesus Christ. We have no other treasure but that.” Bishops of Latin America and the Caribbean, Concluding Document, General Conference V (Aparacida) This work is distributed under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 United States License.
COREnotes November 2013 - Issue 15 The Feast of St.Charles Borromeo
Office for Catechesis 1615 W. Washington • Springfield, IL 62702 - 4757 217.698.8500 ph • 217.698.8620 fax • dio.org/catechesis