Proposed Process of Recognition of Catechetical Centers and Religious Education Departments of Catholic Universities and Colleges Offering Formation Program for Catechists and Religion Teachers

Fr. Renato de Guzman, SDB

ECCCE Advisory Board

 

1. ECCCE's Journey: A Quick Recall

• 1990 National Catechetical Year - "Every Christian a catechist"
• 1991 First National Convention of Catechetical Formators = Catechists' Basic Formation Program
• 1992 - National Convention in Jaro - Launching of CFC and CBFP
• 1993 - 1995 - Regional Meetings for CBFP
• 1997 - Approval of CFC as first adult catechism approved by Congregation of Clergy and Congregation of Doctrine and Faith
• 1998 till present - dissemination and seminar on the use of CFC
• 2000 - Jubilee Congress for Catechesis and Catholic Education
• 2001 - Initial Work for the revision of the National Catechetical Directory for the Philippines
• 2004 - Initial Work of Process of Recognition for Catechetical Centers and Religious Education Department of Catholic colleges and universities offering Formation Program for Religion Teachers and Catechists

Through all these years, diocesan catechetical centers and congregational/diocesan colleges and universities offering formation program for religion teachers and catechists have multiplied.

Through all these past 14 years ECCCE produced various documents on the ministry of catechesis (NCDP) in general to formation of catechists (CBFP) and to content of catechesis (CFC.  

Thus today ECCCE is moving towards helping the formation centers develop quality formation centers that not only study the documents on catechesis but also apply them so as to ensure the Church in the Philippines effective catechists and religion teachers responsive of the times we are in.

To achieve this, ECCCE proposes a process of Recognition for the catechetical centers and Religious Education Department of colleges and universities offering formation program for religion teachers and catechists.

This process takes inspiration in the process of accreditation done in the academe (PAASCU)as well as in the corporate world (ISO).

KNOW WHAT - Concept of Accreditation/Recognition

According to PAASCU

Accreditation is the recognition of an educational institution as possessing certain standards of quality or excellence.

Accreditation is:

·        a concept based on self-regulation which focuses on evaluation and the continuing improvement of educational quality.

·        a process by which institutions or programs continuously upgrade their educational quality and services through self-evaluation and the judgment of peers.

·        a status granted to an educational institution or program that meets commonly accepted standards of quality or excellence.

An accredited school is not a perfect school but it is a genuinely good school. It is effectively doing what it says it should be doing according to its stated purposes and objectives.

The basic characteristics of accreditation are:

a.      its prevailing sense of volunteerism;

b.     its strong tradition of self-regulation;

c.      its reliance on evaluation techniques;

d.     its primary concern with quality.

According to ECCCE

Recognition is a voluntary process through which a diocesan catechetical center [DCC] / religious education department [RED] is able to measure the quality of its services and performance against nationally recognized standards set up by ECCCE. The accreditation process involves self-assessment by the DCC/RED, as well as a thorough review by the ECCCE's expert surveyors.

The Recognition certificate is a symbol that the DCC/RED is committed to providing high-quality service and that it has demonstrated that commitment by measuring up to the ECCCE's high standards.

KNOW HOW - Procedure for Accreditation Process

The effectiveness of self-regulatory accreditation depends upon an institution's acceptance of certain responsibilities, including involvement in and commitment to the accreditation process. An institution is required to conduct a self-study at the interval specified by the Commission and, at the conclusion of the self- study, accept an honest and forthright peer assessment of institutional strengths and weaknesses. The Commission requires that the self-study assess every aspect of the institution; involve personnel from all segments of the institution, including faculty, staff, students, administration and governing boards; and provide a comprehensive analysis of the institution, identifying strengths and weaknesses. In addition, the Commission requires an adequate institutional follow-up plan to address issues identified in the self-study.

Procedure for Recognition of DCC/RED by ECCCE

Steps for Recognition

1.     ECCCE proposes to the local Ordinary to conduct process of recognition to the catechetical centers and religious education departments in his diocese.

2.     Once the local Ordinary agrees, ECCCE approaches the Director of the catechetical center or President / Religious Education Department Head of the university offering religious education.

3.     Upon agreement of the Director or President or Department Head, ECCCE sends Recognition team to the Center or university concerned and conduct orientation to the administrative staff, students and faculty.

4.     After the orientation, the Center uses the Instrument and does self-evaluation or self-survey.

5.     When the Center is done with self-evaluation and has submitted a written report of its self-evaluation, Recognition Team visits the Center/Religious Education Department for ECCCE's evaluation and assessment.

6.     ECCCE through the Recognition Team makes a final report based on the Center's self-evaluation and the Team evaluation. This final report is confidential and only for the local Ordinary. It is the local Ordinary who will decide whether to release the final report to the Center concerned and act upon the recommendations of the Team.

7.     Once the local Ordinary agrees to act upon the recommendations of the final report, ECCCE meets with the Director of the Catechetical Center and key persons of the Center/Department to discuss the final report and recommendations and schedule the next visit.

KNOW WHY - Drivers to Recognition of DCC/RED

1. Process Drivers

1.1. Catechesis in the process of evangelization

The GDC aims to balance two aspects: to contextualize catechesis in evangelization as proposed by Paul VI in Evangelii Nuntiandi (Evangelization in the Modern World) and to appropriate the content of the faith as presented in the Catechism of the Catholic Church [GDC 7].[1]

In the GDC, evangelization is the umbrella or organizing principle. It permeates all the aspects of the document.. In the GDC, catechesis is described as "a moment, an essential moment in the process of evangelization."[2]  Evangelization is the heart of the document. All of the themes on which the GDC is based are interrelated with evangelization.[3]

Made possible only by initial conversion and the pursuit of lifelong conversion, catechesis was seen as an activity done in the context of worship and the search for deeper faith.[4]

1.2. Inculturation

In one sense the concept of inculturation is the "new kid on the catechetical block." For though it was already the talk of the town in recent years, we have not yet effectively integrated it into catechesis. Now GDC brought it to the forefront as an integral and very important aspect of our catechesis.[5]

Inculturation is not simply an external adaptation designed to make the Christian message more attractive. On the contrary it means penetration of the strate of persons and peoples by the gospel which touches them deeply, going to the very center and roots of their cultures.[6]  This implies that inculturation is also an important agenda in the formation of the catechists and religion teachers.

1.3. Contextualization

Corollary to inculturation is contextualization. As we admit that all authentic faith formation includes information, we also affirm that information needs to be within the context of a community, celebrated in liturgical ritual and relevant to the life of a Christian. GDC points out that catechists and religion teachers become aware of the fact that the life and faith of the catechized are in continuous change.[7]

GDC states that the formation of catechists (and religion teachers) requires that they have a sufficient knowledge of the message that they transmit, of those to whom they hand on the message and of the social context in which they live (GDC 238). Teachers/catechists need to interact with the broad social situation in which catechesis and religious instruction takes place.[8]

Thus the GDC includes in the formation of the catechists today

sufficient use not only of theological principles but also secular findings, especially in the fields of psychology and sociology.. The social sciences provide an awareness of the socio-cultural context in which man lives and by which he is strongly influenced. It is therefore necessary that in the formation of catechists that there take place "an analysis of the religious situation as well as of the sociological, cultural and economic conditions to the extent that these facts of collective life can greatly influence the success of evangelization (GDC 242).

1.4. Interdisciplinary Approach

With inculturation and contextualization catechesis today requires that it becomes interdisciplinary in approach. An interdisciplinary approach presupposes the concept of culture. Consequently, the formation of catechists demands the need for interdisciplinary education that includes an ecumenical and interreligious (interfaith) content and methodology.[9]

2. Personnel-Focused Drivers

2.1. Some Personal observations

- formation program similar to the formation of seminarians or candidates for religious life (Stay-in Popularized Theology formation model);

- formation program that tends to come out with graduates who are good teachers of religion as an academic subject (Lived out Popularized Theology formation model);

- formation program that stresses techniques of animation and forms catechists and religion teachers with capacity for relationships and management, but tends to neglect contents and objectives (Operative or technical Training Model)[10]

2.2. New image - new competencies of catechists/religion teachers

The current existential demands call for catechists, who are convinced and convincing, and who possess significant qualities both from the human and faith standpoints.

Catechists need to be fully inserted in time and space, identified completely with their people, open to the real problems and with cultural, social and political sensibilities.. Only catechists truly inserted in the reality of the world can imagine a catechesis that is in agreement and suitable to the current demands.

Nowadays catechetical work cannot be based on good will or improvisation.

3. Organizational Structure-Based Drivers

3.1. Pluralistic Post Modern Society

In a complex pluralistic society, we are offered with a variety of products, old and new, attractive and ambiguous. Without an exclusive monopoly that the Church possessed earlier, Christian faith turns out to be one product among many and competition sets in when alternatives exist. (Just note the Sunday homilies and talk shows.)  The Christian option is no longer the only possible and hence it is forced to win its clientele. And in a certain sense, the Catholic "product" is disadvantaged, since all believe that they know a lot about it or that the Church can not give a really convincing answer about the issue.[11]

In the post-modern culture, society is dominated by many fragmentary aspects and by a crisis of strong values, such that religion becomes fragmented and is perceived in a contradictory manner. (Take note of the criticism against the images and the proliferation of the images of angels with personal names whose origins we are not certain of.) Post-modern culture leads today's Christians to redefine religion and morality.[12]

3.2. Economic - moral crisis

While the first two phenomena are universal yet affecting us locally as a nation and as Church, in our own islands, in our own dioceses and parishes and Christian communities, we are facing the worst ever economic crisis that is in reality rooted in a moral crisis that kept worsening.

4. Technology Driver - Mass Media and New Media

Communicating faith is difficult in a time when vivid and compelling narratives are electronically communicated in an endless stream designed to be entertaining. An ethos of entertainment is unable to tolerate the kinds of troubling questions about the purposes of life posed by Jesus of Nazareth.[13]

Within the dominant system of social communication and the new media, religious experience is frequently reduced to a marginal, insignificant proposal jammed by a potent socializing machine. In this open market of cultural offers, religion runs the risk of appearing as a showy, a spectacular product of something fleeting.. Media usually generate a fragmentary superficial culture.[14]

The power of today's communication media to shape our worldview and values according to the interest of consumerism is alarming to many of us.[15]

In short, catechesis today is undergoing paradigm shift at various levels, hence catechetical centers responsible for catechetical formation must gear themselves to journey with the catechists towards these various moves.[16]

*Catechesis pre-occupied with teaching to catechesis at the service of Christian initiation (GDC 65-68)

Catechesis as preparation for the sacraments to a catechesis as education in the faith (GDC 84)

Catechesis of truths of faith to catechesis of meaning (GDC 116-117)

Catechesis as transmission of knowledge of to catechesis as education of internalized attitudes of faith (GDC 85-86)

Catechesis of simple assimilation to catechesis of creativity and co-responsibility (GDC 157)

*Appreciation of Family Catechesis as well as the emergence of Basic ecclesial communities

Configuring formation to trans-formation

*Catechists are prepared to move from a conservation catechesis that perpetuates the existing ecclesial situation to a catechesis that transforms, that is at the service of a Church of communion and service.

KNOW HOW - Instrument for Recognition of DCC/RED

Sources of Principles to be used for Recognition of DCC/RED

GDC             General Directory for Catechesis (1997)

GC               Guide for Catechists (1993)

ExC              Ex Corde Ecclesiae (1990)

NCDP                     National Catechetical Directory for the Philippines (1983)

CIC              Code of Canon Law (1983)

                    Norms and Guidelines for the Ministry of Catechesis - CBCP (1980)

CS               The Catholic School (1977)

GCD             General Catechetical Directory (1971)

                   PAAASCU Manual of Accreditation

It has to be noted that in constructing the instrument for the process of recognition of DCC/RED, while the sources of principles are documents pertinent to the ministry of catechesis, the focus and context are not the ministry in general nor the program of formation in particular but the diocesan catechetical center or religious education department of colleges and universities offering formation program for religion teachers and catechists.

For this reason, areas for evaluation or assessment of the DCC/RED have to be identified. Here the PAASCU Manual of Accreditation was used as a basis. Thus for the instrument of Recognition, the following areas are proposed:

      Vision-mission-aim-objectives

      formators-teachers-faculty

      catechists-students

      formation program - curriculum

      community involvement

      physical plant

Using these areas as parameters in reading the various documents mentioned above, the instrument is constructed in form of a grid containing principles or standards expected for the different areas. The second element of the grid is the list of behavioral indicators that translate the principles into minimum level of performance or actualization to maximum level of performance actualization.

CARE WHY

This is the task of the workshop this afternoon and will lead us to determine the last element of the task of framing the process of Recognition. That is Care Why. This refers to the self-motivated creativity that exists in us involved in the formation of catechists and religion teachers. It refers to the degree of our acceptance, participation and ownership of the process of recognition of DCC/RED.

Conclusion

I would like to conclude this presentation with words from a fellow catechists-formator in Latin America.

After twenty-nine years of contact with thousands of catechists from all over Latin America, the following conclusion strikes me on my face: they, the true inculcators of faith, men and women who withstand the 'rigour and heat of the day' are the last at the table. And once seated they frequently receive only the crumbs.[17]

His observation is saddening. But we in the Philippines are very hopeful to give our catechists who "are among the most faithful servants of the Lord and of the Church in the Philippines" (PCP II 647) a suitable formation environment and experience as we take up the challenge of drawing up the process of recognition of our catechetical centers.

On the concept of Recognition (20 minutes)

1. How do you feel about self-regulating your Catechetical Center/Religious Education Department and given Recognition?
2. What benefits do you think will your Center/Department get from the process of Recognition?
3. What difficulties do you think will the Center/Department face in undergoing the process of Recognition?

On the Procedure for Recognition (20 minutes)

1. How do I find the procedure for Recognition? Do I agree or disagree with the steps? If agree, why? If no, why disagree?
2. What other steps do you suggest for the procedure for Recognition?

On the Instrument for Recognition (60 minutes or 1 hour)

1. Does it cover all the areas in the catechetical formation or religious education curriculum? If not, what else do you think should be included?
2. How would you simplify the principles stated in the instrument?
3. After simplifying the principles, list as many observable behavioral indicators that manifest or express the principles