continued from U7 meditations at the end of chapters, and the writers’ consistent attempt to connect faith and culture throughout the text. While it is well written, clear and more engaging than the CCC, the USCCA does not represent quite the exciting genre that the sixteenth century large catechisms represented for their readers. For American Catholic adults, the printing press is hardly a novelty. The mode of learning that now takes its place for novelty is the Internet, the World Wide Web of information that is only a click away. It would be naïve to imagine that this catechism or any other will serve to close conversation and research; it will be an important tool in American adults’ quest to understand and to articulate faith, but it will not be the only resource that curious adults will consider. Because of the enormous changes in the ways people access knowledge, this new catechism will be like the CCC in that it will be the point of departure, rather than the point of arrival, for adult conversation. It will be successful to the degree that it serves to start faith conversation among adults, and not stop it. Ideally, the act of reading it will spark new questions; reading it will be regarded as one part of
U8
Distance Learning | Volume 17, July 06
a larger process of learning. The creative work of adult catechesis, as described, for example, in Our Hearts Were Burning Within Us, can be the context for these conversations. This new catechism can play an important role as a reference work for adults; in this regard, too, it is instructive to note the distinctions between a small and a large catechism. The potential readership of the USCCA clearly fits neither category, as the adults who read it will do so with various levels of readiness and theological sophistication, and various pre-understandings of the role of a catechism. Some adults may be cavalier and dismissive of the catechism, while others may cut off conversation and adult learning in favor of catechism fundamentalism. Whatever the pre-understandings of its learners, the future of this rather creatively written catechism depends on the openness of its readers and the skill of catechetical leaders who guide them.
Michael P. Horan, PhD, is professor of religious education and director of the graduate program in theological studies at Loyola Marymount University, Los Angeles, California ❙
cl