Sources (Content) of Catechesis by Jo Manabat

CBCP - ECCCE
15th Annual Meeting of Catechetical Ministers
September 15-18, 2015
Sta. Catalina Spirituality Center, Baguio City
Dr. Josefina M. Manabat, EdD, SLD
WORSHIP / LITURGY
Sources (Content) of Catechesis

NNCDP # 151
As Vatican II declared, “although the sacred
liturgy is above all the worship of the divine
Majesty, it likewise contains abundant
instruction for the faithful. For in the liturgy,
God is speaking to His people, Christ is still
proclaiming His Gospel, and the people are
replying to both by song and prayer” (SC 33).

NNCDP # 151
Faith is needed to actively participate in the
liturgy, but faith in turn is nourished and
deepened in liturgical celebrations. Thus,
when catechists draw on the Eucharistic
Prayers, the texts of the sacramental rites and
prayers from the Liturgy of the Hours, they
are sharing in the priestly office of Jesus
Christ.

NNCDP # 152
Catechesis, then, “is intrinsically linked
with the whole of liturgical and
sacramental activity, for it is in the
sacraments, especially in the Eucharist,
that Christ Jesus works in fullness for the
transformation of human beings” (CT 23).

NNCDP # 152
The focus here is primarily on the liturgy as
a major source for all catechesis, rather
than liturgical catechesis which specifically
prepares for celebrating the sacraments.

NNCDP # 152
Without a vibrant sacramental and prayer life,
catechesis becomes lifeless intellectualism and
moralism. On the other hand, unless the doctrinal
basis for the sacraments is understood, and a moral
praxis actually flows from the liturgical life, “the
sacramental life itself becomes impoverished and
soon turns into hollow ritualism” (CT 23; cf. PCP II,
182-85).

NNCDP # 153
In the Philippine context, the place of liturgy as
a source for catechesis is exceptionally
important because of the Filipinos’ natural
attraction to celebration and song, for fiestas,
and festivities. This makes the liturgy a
privileged means of effectively communicating
the message.

NNCDP # 153
Unfortunately, worship is often seen as
only one dimension of life, without any
particular connection with life’s social,
economic, and political aspects.

NNCDP # 306
A good liturgical and sacramental catechesis can help
Filipino Catholics:
a) understand what they are doing and what is really
taking place in the liturgy;
b) assume the proper attitudes that should underlie their
actions and gestures in the liturgy;
c) strive to live according to what they believe and
celebrate.

NNCDP # 306
Through a solid and adequate
liturgical/sacramental formation, Filipino
Catholics can be brought to a conscious
and holistic Catholic worship, fruitful for
their own personal faith life and for the
life of their faith-communities.

NCDP # 317
An effective catechetical approach to the
sacraments must go beyond merely giving
factual information about the sacraments and
concentrate on inspiring those being
catechized to a personal appreciation of the
importance of the sacraments for living out
the Catholic Faith.

NCDP # 317
Catechesis must focus on explaining the
reasons why receiving/celebrating the
sacraments is essential for Filipino Catholics to
live as disciples of Jesus Christ, in his
community, the Church, now, in today’s
Philippines.

CFC # 1468
The Church’s sacramental life has
been radically revitalized as a result
of the liturgical renewal set in
motion by Vatican II.

The Vatican II Constitution Sacrosanctum
Concilium on the Sacred Liturgy 52 years ago,
the first among the 16 documents that came
out of the Council.
5
2

A PASTORAL VISION,
A THEOLOGICAL FOUNDATION
The vision of the Vatican II
program of liturgical renewal is
pastoral and practical in
nature:

THE ACTIVE, FULL, AND
CONSCIOUS PARTICIPATION
OF THE FAITHFUL IN
LITURGICAL CELEBRATIONS

Sacrosanctum Concilium # 14
Mother Church earnestly desires that all the faithful
should be led to that full, conscious, and active
participation in liturgical celebrations which is
demanded by the very nature of the liturgy. Such
participation by the Christian people as "a chosen
race, a royal priesthood, a holy nation, a redeemed
people (1 Pet. 2:9; cf. 2:4-5), is their right and duty by
reason of their baptism.

But the Constitution on the Sacred
Liturgy does not begin with practical
measures on how to realize that
vision.

The first thirteen articles of Sacrosanctum
Concilium (SC 1-13) unfold, rather, the most
profound theological understanding of
the liturgy that the Church has ever
conceived of in her two-thousand-year
history.

Woven from a treasury of ancient sources.
This, the Liturgy Constitution does by
skillfully weaving together biblical,
patristic, liturgical, and magisterial
sources that form part of the revered
literary treasure and tradition of the
Church.
= ressourcement

SC 2-13 alone has 38 biblical citations
from both the Old and the New
Testament; 3 citations from patristic
sources; 11 from ancient and recent
liturgical texts, and 2 from magisterial
sources.

SC 2-13 alone has 38 biblical
citations
from both the
Old and the New
Testaments.

SC 2 – 13 has reference to 3
patristic texts.
SC 5: Christ as «bodily and spiritual
medicine» (Letter to the Ephesians 7:2)
SC 5: the Church as «wondrous
sacrament» (Sermon on Psalm 138, 2).
SC 7: Christ's presence in the
sacraments: «so that when a man
baptizes it is really Christ Himself who
baptizes » (Sermon 6 on the Gospel
according to John 1:7).

SC 2 – 13 makes 11 references to
liturgical texts.

In art. 5, there are four:
we find a phrase from a Prayer over the
Gifts of the Sacramentarium Veronense:
In Christ "the perfect achievement of our
reconciliation came forth, and the fullness of
divine worship was given to us”.

a phrase from a Preface of the Roman
Missal
He achieved His task principally by the paschal
mystery of His blessed passion, resurrection
from the dead, and the glorious ascension,
whereby "dying, he destroyed our death and,
rising, he restored our life”.

an indirect reference is made to the Unde et
memores of the Roman Canon and to the
Prayer after the Second Reading for the Easter
Vigil in the Roman Missal(before restoration):
For it was from the side of Christ as He slept the
sleep of death upon the cross that there came
forth "the wondrous sacrament of the whole
Church“.

In art. 8, there are three indirect citations
from the Roman Canon.

Art. 10 has a phrase taken directly from the
Prayer after Communion of the Easter Vigil and
Easter Sunday in the Roman Missal...
The liturgy moves the faithful, filled with "the
paschal sacraments," to be "one in holiness;"

and a phrase from the Prayer after
Communion of Tuesday of the Octave of Easter
in the Missale Romanum.
[The Liturgy] prays that "they [the faithful] may
hold fast in their lives to what they have grasped
by their faith."

Art. 12 has a phrase directly quoted from the
Prayer over the Gifts, Monday of the Octave
of Pentecost in the pre-Vatican II Roman
Missal.
We ask the Lord in the sacrifice of the Mass that,
"receiving the offering of the spiritual victim," he
may fashion us for himself "as an eternal gift."

SC 2 - 13 has 2 references to conciliar
documents.
Both are references to the decrees of the
Council of Trent (1545 – 1563):

In SC 6, there is a direct quote of
the phrase from the Decretum
de ss. Eucharistia, 5 to affirm
that the Eucharist is where « the
victory and triumph of his death
are again made present ».

Another direct quote from the Decretum
de ss. sacrificio Missae, 5 is found in SC 7 to
affirm the presence of Chrìst in the
sacrifice of the Mass: « the same now
offering, through the ministry of priests,
who formerly offered himself on the
cross».

Woven from a treasury of ancient sources.
The Liturgy Constitution skillfully weaves together
biblical, patristic, liturgical, and magisterial
sources that form part of the revered literary
treasure and tradition of the Church to unfold the
most profound theological understanding of the
liturgy that the Church has ever conceived of in
her two-thousand-year history.
= ressourcement

The result is a vision of the
liturgy
that is not derived from philosophical deductions
but from the point of view of salvation history
as it unfolds in the pages of Sacred Scripture
as it was understood and taught by the Fathers
of the Church , and
as it has been enshrined in the venerable prayers
of the Church.

Liturgy is salvation history…
celebrated per ritus et preces.
The vision of Vatican II liturgical renewal is
practical but its foundation is theological:
The liturgy accomplishes “today,” “here and now,” the
work of our redemption accomplishedby Christ once and
for all in history.

In the
LITURGY
THE WORK OF
OUR
REDEMPTION
IS
ACCOMPLISHED!

In the
LITURGY
what Christ did
for our
redemption is
being
accomplished
“here and
now”.

Articles 2 and 7 of the Liturgy
Constitution are particularly
eloquent in expressing this
theological description of the
liturgy.

Anamnesis
the work
of our redemption
is accomplished.
Paschal Event
CHRIST
LITURGY

CHURCH
Eucharist
SACRAMENTS
Sacrosanctum Concilium, no. 2
Art. 6
In the
Liturgy
Pagsasa-ngayon Pagsasa-dito

SACROSANCUM CONCILIUM, NO. 7
The liturgy is “an
exercise of the
priestly office of
Jesus Christ” by
Christ himself and his
Body, the Church.

the Church celebrates the presence
of salvation today (= hodie), here
and now by means of ritual action.
The celebration of the liturgy
extends the work of Christ in time
and space “until he comes again”.
In the Liturgy

The work of
redemption
accomplished
by CHRIST
in the
SACRAMENTS
of the CHURCH,
continues today
in the celebrations
of the feasts&
seasons of the
Liturgical Year,
in the sanctification of
time in the Liturgy of
the Hours.

The salvation which Christ has already
accomplished in his Incarnation and
Paschal Mystery is made available and
accessible to all men and women,
especially in the celebration of the
sacraments, in and through the Church
“that came forth from the side of Christ as
he slept the sleep of death upon the
In the Liturgy

9/29/2015 46
REMBRAND
T:
Christ’s
Deposition
from the
Cross

47
REMBRANDT:
Christ’s
Deposition
from the
Cross

What in Christ was
visible
passed on
to the sacraments of the
Church!
St Leo the Great [440-461]

SC n. 7
[For the Church] to accomplish so great a work, Christ is
always present in His Church, especially in her liturgical
celebrations. He is present in the sacrifice of the Mass,
not only in the person of His minister, "the same now
offering, through the ministry of priests, who formerly
offered himself on the cross”, but especially under the
eucharistic species. By His power He is present in the
sacraments, so that when a man baptizes it is really
Christ Himself who baptizes.

SC n. 7
He is present in His word, since it is He Himself who
speaks when the holy scriptures are read in the
Church. He is present, lastly, when the Church prays
and sings, for He promised: "Where two or three are
gathered together in my name, there am I in the midst
of them" (Matt. 18:20) .

LITURGY SALVATION HISTORY
One cannot possibly understand the
nature of liturgy adequately without
seeing its intimate relationship with the
history in which Christ worked out man’s
reconciliation with the Father; in which
he exercised his priestly office; in short,
salvation history.

The Liturgy engrafts
the faithful “today”,
that is, at the
moment of the
celebration, into
that uninterrupted
flow of life and

Idinudugtong tayo
ng LITURHIYA sa
patuloy at walang
patidna daloy
ng BUHAY at
PAGLILIGTAS!

CHRISTMAS
Mass at Midnight, responsorial psalm
Today is born our
Savior, Christ the
Lord!

EASTER SUNDAY,
responsorial psalm
This is the day
that the Lord has
made.
Let us rejoice and
be glad!

EPIPHANY, Canticle of Mary
antiphon
Three mysteries mark this holy day:
today the star leads the Magi to the
infant Christ; today water is
changed into wine for the wedding
feast; today Christ wills to be
baptized by John in the river
Jordan to bring us salvation.

The Church re-reads and re-
lives the great events of
salvation history in the
"today" of her liturgy.
CCC n. 1095

But this also demands that catechesis
help the faithful to open themselves
to this spiritual understanding of the
economy of salvation as the Church's
liturgy reveals it and enables us to
live it.

But why this greater emphasis of
Vatican II on the need to
understand LITURGY/ the
SACRAMENTS/ THE LITURGICAL
FEASTS and SEASONS with their
intimate relationship with
SALVATION HISTORY?

CCC 1097
In the liturgy of the New Covenant every
liturgical action, especially the
celebration of the Eucharist and the
sacraments, is an encounter between
Christ and the Church.

CCC 1097
The liturgical assembly derives its unity
from the "communion of the Holy
Spirit" who gathers the children of God
into the one Body of Christ. This
assembly transcends racial, cultural,
social—indeed, all human affinities.

Forming the
Body of Christ:
BREAD and ASSEMBLY

Christ’s and the Church’s vision of the
Eucharistic mystery:
The primary reason for
celebrating the Eucharist is the
Church’s need to be constantly
built up into the “Body of
Christ”.

The bread and wine
have to become
the “Body of Christ”
in order to form
those who partake of it
into the “Body of Christ”!

CONSECRATORY EPICLESIS
The Holy Spirit is invoked upon the
gifts of bread and wine so that they
“may become the body and blood
of our Lord Jesus Christ” (EP III).

COMMUNION EPICLESIS
The same Holy Spirit is invoked upon
the assembly so that by partaking of
the body and blood of Christ, they “may
be filled with his Holy Spirit and
become one body, one spirit in Christ”
(EP III).

It is the same Spirit whom the priest
invokes later in the eucharistic prayer,
so that he may also transform those
who will receive the body and blood of
Christ unto the image of Christ himself:
one body, one spirit in Christ.

DIDACHE, ca. 80-90 A.D.
“As this broken bread was scattered
over the hills and then, when gathered,
became one mass, so may thy Church be
gathered from the ends of the earth into
thy kingdom”.

o For the early Church, what was most
crucial about the Eucharistic celebration
is that it caused them to “gather
together”.
o Their faith conviction was that it is in
being “gathered together” (= ekklesia)
that salvation comes upon them.

It is in seeing themselves as the
“one Body of Christ” that the
healthy members felt sensitive to the
pain and sufferings of the sick
members and thus felt impelled to
help them in their needs.

The Eucharist generates
social justice
by forming the gathered assembly
into the “One Body of Christ” where
division, factions, and apathy
toward the suffering are called into
question.

The Eucharist exhorts toward
social justice, yes, by motivating
us to think of the poor and to
serve them the way Christ did …

The Eucharist exhorts toward
social justice more by reminding
us of who we are—the BODY OF
CHRIST—and what it cost Christ
to form us into such!

FROM THEOLOGICAL FOUNDATION
TO LITURGICAL PRINCIPLES
A number of liturgical principles
naturally emerge from the above-
articulated theological nature of
liturgy. Two are herein taken up and
expounded on.

1. The liturgy is a celebration
of our salvation and it
should be accomplished
and experienced as such.

1. The liturgy is a celebration of our salvation and it
should be accomplished and experienced as such.
Characterized by joy,
order, recollection,
restfulness, and a
spirit of gratitude…

liturgy is praise &
thanksgiving to God for
the salvation which Christ
has accomplished for us
and which the Church
perpetuates today in the
power of the Holy Spirit.

should be accomplished and experienced as such
“In the liturgy the
whole public worship
is performed by the
Mystical Body of Jesus
Christ, that is, by the
Head and His
members” (SC 7).

This principle has real demands…
on the
celebrant’s
manner of
presiding.

on the way the
Word should be
proclaimed.

on the music
of the liturgy
and its
rendition.

on how the
place of the
celebration
should be
set up.

on the quality of
the people’s
involvement in
the liturgical
celebration.

Pastors are, therefore,
enjoined that, “when the liturgy
is celebrated, something more is
required than the mere
observance of the laws
governing valid and licit
celebration (SC 11)

it is their duty also to
ensure that the
faithful take part fully
aware of what they
are doing, actively
engaged in the rite,
and enriched by its
effects” (SC 11).

For their part, “the people
should be encouraged to take
part by means of acclamations,
responses, psalmody,
antiphons, and songs, as well as
by actions, gestures, and bodily
attitudes. And at the proper
times all should observe a
reverent silence” (SC 30).

2. Liturgy demands the full,
active, full, and conscious
participation of all the faithful
in liturgical celebrations
(SC 14).

2. Liturgy demands the full, active, full, and conscious
participation of all the faithful in liturgical celebrations
(SC 14).
The great Benedictine
theologian Odo Casel, in his
theological synthesis
articulating the mystery of
Christian worship, asserts
that…

the faithful assembled
for worship, by
performing the rite,
take part in the saving
act made present
precisely by the rite and
thereby win salvation.

The very nature of the
liturgy as a making present
of Christ’s work for our
redemption in rites, word,
and signs asks that the
Christian faithful,
whenever they are
gathered together for
liturgical celebrations,
(SC 14).

take part “fully
aware of what they
are doing, actively
engaged in the rite,
and enriched by its
effects” (SC 11).
(SC 14).

(SC 14).
They “should not be there as strangers or
silent spectators; on the contrary, through a
good understanding of the rites and prayers
they should take part in the sacred action
conscious of what they are doing, with
devotion and full collaboration”
(SC 48).

(SC 14).
The various ministries
within the liturgy,
beginning from that
of the presiding
celebrant, are to help
the assembly
accomplish that kind
of participation.

(SC 14).
Since this concerns, first of all, the clergy to
whom belongs the chief duty of a “faithful
dispenser of the mysteries of God” (SC 19) by
instruction and edifying leadership in
liturgical celebrations, how important is the
liturgical formation of the clergy both in
seminary and in the course of their ministry
(SC 14-18)!

PEDAGOGICAL AND PASTORAL
PROMOTION
OF THE
LITURGICAL PRINCIPLES
OF SACROSANCTUM CONCILIUM

The Liturgy Constitution itself brings
forward a number of concrete
measures for the pedagogical and
pastoral promotion of the liturgical
principles mentioned above:

1. Liturgical formation in seminaries (SC 14-17):
so that future priests may become
thoroughly imbued with the spirit
and power of the liturgy, and
undertake to give instruction
about it.

The teaching of liturgy in seminaries
was the first indication given by
Sacrosanctum Concilium.
“Professors who are
appointed to teach
liturgy in seminaries,
religious houses of
study, and
theological faculties
must be properly
trained for their
work in institutes
which specialize in
this subject,” ( n. 15).

2. Continuing liturgical formation of priests
both secular and religious who are already
working in the Lord's vineyard (SC 18): so that
they may understand ever more fully what it is
that they are doing when they perform sacred
rites; they are to be aided to live the liturgical
life and to share it with the faithful entrusted
to their care.

2. Continuing liturgical formation of priests

3. Liturgical instruction of the faithful (SC 19):
the faithful, so far as possible, should
be enabled to understand the
liturgical celebrations with ease and
to take part in them fully, actively,
and as befits a community (SC 21).

For this, the same Constitution
proposes the following means:

a) Noble simplicity.
Liturgical rites should be kept simple,
clear, and within the people’s powers of
comprehension (SC 34, 59). This explains
Vatican II’s promotion of the use of the
vernacular languages in liturgical
celebrations (SC 36.2; 63).

b) Homiletics.
The ministry of preaching is to be
fulfilled with exactitude and fidelity,
drawing its content mainly from
scriptural and liturgical sources, and
its character should be that of a
proclamation of God's wonderful
works in the history of salvation, the
mystery of Christ, ever made present
and active within us, especially in the
celebration of the liturgy (SC 35.2;
52).

c) Liturgical catechesis.
Instruction which is more explicitly liturgical
should be given to the faithful in a variety of
ways (SC 35.3). They should be helped develop
a good understanding of the rites and prayers
of the liturgy so that they can take part in the
sacred action conscious of what they are doing,
with devotion and full collaboration (SC 48).

Moreover, their minds
must be directed primarily
toward the feasts of the
Lord whereby the
mysteries of salvation are
celebrated in the course
of the year (SC 108).

Various post-conciliar documents look
to the teaching activity [mystagogia]
of the 4th and 5th century bishop-
mystagogues as paradigm for the
content and method of liturgical
catechesis.

The Directory for Masses with
Children provides that
catechetical instruction on the
liturgy, especially on the Mass,
must be given to children with
a view to encouraging them to
participate in it actively,
consciously and genuinely.

It must be “geared towards
the age and intelligence of the
children, and must be aimed
at conveying through the
principal rites and prayers the
meaning of the Mass
particularly as a sharing in the
life of the Church” (n. 12).

Those who have charge of the religious
instruction of children, especially parents,
parish priests and teachers should be careful
when they are introducing them gradually to
the mystery of salvation, to give emphasis to
instruction on the Mass… aiming “to convey
the meaning of the Mass through the
principal rites and prayers.”
Instruction Eucharisticum Mysterium
on the Worship of the Eucharistic Mystery

Liturgical catechesis aims to
initiate people into the
mystery of Christ (it is
“mystagogy”) by proceeding
from the visible to the
invisible, from the sign to the
thing signified, from the
“sacraments” to the
“mysteries” (CCC 1075).

d) Bible study and services of the
Word (SC 35.4, cf. SC 51)
On account of the
importance of the Word
of God in the liturgy, the
clear and dignified
proclamation of the
word by well-trained and
formed lectors can well
be helped

d) Bible study and services of the
Word (SC 35.4, cf. SC 51)
by promoting among the
faithful a “warm and
living love for Scripture”
(SC 24) by opening
opportunities for study
of the Scripture and
various celebrations of
the Word.

4) Promoting a sense of community
within the parish (SC 42):
This should be
sought, above all,
in the common
celebration of the
Sunday Mass in
the parish church.

Common activities among
various groups (according
to age level, concerns,
occupations, advocacies,
etc.) outside liturgical
celebrations can have a real
impact on the sense of
community with which the
liturgy is to be celebrated:

sports activities for
children and youth,
outreach activities by
various professional
groups (free medical
services by physicians who
are from the parish; free
legal aid by lawyers who
belong to the parish, etc.).

Promoting common celebration of the Liturgy
of the Hours, at least Lauds and Vespers, in
church on Sundays and the more solemn feasts
also holds great promise for developing a sense
of community among parishioners (SC 100).

5) Establishment and maintenance
of a Liturgy Commission.
Proper organization of the liturgical
apostolate in the local Church is
crucial for the promotion of SC’s
liturgical principles. “Every diocese is
to have a commission on the sacred
liturgy under the direction of the
bishop, for promoting the liturgical
apostolate” (SC 45).

5) Establishment and maintenance
of a Liturgy Commission.
This must have a counterpart in
every parish belonging to the
diocese to see to the promotion
of the liturgy in the grassroots
level. Besides the commission on
the sacred liturgy, every diocese,
as far as possible, should have
commissions for sacred music and
sacred art (SC 46).

It is not to be forgotten, however, that
the best and most effective means is to
promote the liturgical sensibility and
consciousness of the Christian
community…

through actual
experiences of
liturgical
celebrations that
are in keeping

with the dignity of
the liturgy as the
highest form of
encounter
between God and
his People…

and with the
identity of the
Christian faithful
as the royal
Priestly People of
God.

Sources (Content) of Catechesis by Jo Manabat

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Sources (Content) of Catechesis by Jo Manabat