Summary of St. Augustine's First Catechetical Teaching

Part One: The Theory of Catechesis

 

I. The Introduction

 

• Augustine writes in response to the deacon Deogratias, who finds himself weary and unsure about the content of his catechesis. (2)
• Augustine admits that it is difficult to express what the heart feels using language, but even in the inadequacy of language there is the universality of emotion, which reaches and moves man. (3).
• What we may see from ourselves as a dull discourse can capture the minds of others. We realize that it is God working through us, and not of anything we ourselves are capable of. We thus must show excitement and interest in the truths that we share. (4)

 

II. The Narration

 

• The content of the story of salvation should be summed up from the time that God created the world to the present period of Church history. (5)
• It is always Jesus who we teach, and His teachings that we pass on to others. Teaching should be given in stages, and always end up a whole and complete teaching of the faith. (6)
• Christ came to the earth because of His love for us, and because of the Father’s love for us. So too should we, when we teach, express our love for those we are evangelizing as Christ loves us, and through our own transparency show Christ’s love to others through us. (7)
• Through the inspiration of the scriptures the Catechist shares the love of Christ to others. He reveals that “in the Old Testament the New is concealed, and in the New the Old is revealed.” In the God-man Jesus Christ, we see a humility that can bring the pride of man low. (8)
• When we begin to learn about those who come to us to be catechized we must take the time to learn about their motives. Even if the motives are impure and they want to become Christians for some temporary gain, we must still start from the lies they tell us, and share with them the truth and love of Jesus. In this way they will hopefully reach a point of metanoia and gain a sincere and humble heart. (9)
• As Augustine says, then, the narration that is addressed to those we catechize should begin with God making all things good and lead down to the present times of Church history. The truth we relate should be simple and honest, unfettered of any controversy or opinions. (10)

III. The Exhortation

 

• At the conclusion of the Narration, the catechist should speak about the last things, of the pains of hell and the joys of heaven. The catechist should add a short discourse on those who deny the resurrection if time permits. Always share that there are many people in the Church who claim that they are Christians but practice evil, and those will eventually be separated from the elect. Finally be sure to also tell the person that there are also many wonderful Christians in the Church as to not let him think there are mainly bad people in the Church. (11)

 

IV. The Treatment of Certain Candidates

 

• When persons come to us interested in becoming Christian, but are already clearly educated in the Christian faith through self study, it is not prudent to try to approach them with the same method as someone who is ignorant of Catholic thought. The catechist should discuss what they have read and learned already and hope to bring to light anything they may yet be ignorant of. It is important to recognize why they want to become Christian and what books they have read to see if they mistakenly have accepted any heresy believing it to be the true teaching of the Church. (12).
• Those who approach the Church and have some learning, but do not have the education of those who have already been self-taught in the Christian faith, they also much be approached differently than the ’illiterate’. Special attention should be given to teaching them about Christian humility while they are learning and thus not to assume that they ’already know it all’. (13)

 

V. The Disposition of the Catechist

 

• While the catechist is typically equipped with the Deposit of Faith and the words in which to share it, weariness can overcome him and he may be concerned his discourse is poor. Augustine reminds us that the Lord “loves a cheerful giver.” (14)
• Augustine calls the catechist to practice humility and be willing to explain the faith even to the ‘lowliest of stations’, that is to those whom it may take a great deal of care and time to express even the very basics of the faith. And in doing this he calls us to express great love for those we are catechizing. (15)
• Augustine again addresses the deacons worries about our inadequate words and language in expressing the truths of the faith. He reminds us that if we ever do realize that we have taught something that is in error in our own words, that after reproving ourselves, we should gently and compassionately correct our audience, especially if they received the error with glad tidings, believing it to be truth. (16)
• If a catechist grows bored in repeating the same truths over and over again, he should remember that those who have approached him have a desire and great need to hear the Word, and that he has been entrusted with sharing that Word and the Christian faith with his hearers. (17)
• A catechist must aim and work at soliciting a response from the hearer, as to move him to share his opinion about what the catechist is sharing. (18)
• Hospitality is important when catechizing others. If those who you are catechizing are uncomfortable, say from standing too long, then we should do everything in our power to make them comfortable so that they do not leave or become uninterested. (19)
• If any thoughts of other work are entertaining the catechists mind as having more importance than the Lord’s work he should remember that “there are many thoughts in the heart of a man, but the will of the Lord shall stand forever.” (20)
• Even though some of those who will claim to be Christians will turn out to be ‘children of hell’ we should still spread the Good News with joy knowing that for the sorrow we have of those who will ultimately and finally be lost, there are others who accept the Good News and join the Church becoming faithful members of the body of Christ. (21)
• If we are pained by some sin, we should run and seek forgiveness, especially through almsgiving, especially remembering that Jesus seeks “mercy, not sacrifice.” (22)

 

VI. Style

 

• When sharing the Gospel with others we must adapt our discourse depending on the needs of the audience. Augustine likens it to medicine, that not all medicine will do everyone the same good, and to some it could do harm. Thus whoever we are speaking too, we must share the Gospel message according to their needs. (23)

 

Part Two: The Practice of Catechesis

 

I. A Model Catechetical Address

 

• Augustine shares a short discourse on how to address an educated man who seeks to become a Christian, the main point being that all of our hope much be in God and not of any of the riches or things of this world. (24)
• Going over a whole list of evil desires which men have, especially in temporal passions, lusts, and material wants, Augustine shows how none of these will ever truly satisfy. He explains that only God can fill what is lacking in man. (25)
• There are many who will claim to be Christians and be among us for a time, but ultimately at end of this age they will sifted out and cast away as will Satan and his demons. (26)
• Those who desire to become Christians because they seek the faith with true motives and ultimately desire eternal rest, but not for the things of this world will eventually find that rest. (27)
• Augustine begins his catechetical address by quickly over viewing the whole of salvation history from creation to Jesus Christ, noting that the 6 days of creation and 7^th day of rest correspond to the 6 ages of history. (28)
• The first part of salvation history is creation. Augustine especially notes that man was created in the image and likeness of God, the relationship that God had with man, the first sin and its punishment, and how that affects our own relationship with God. (29-30)
• Man must toil in order to survive. He becomes evil and in an act of justice God wipes out the whole of the earth save Noah and the ark. (31-32)
• Abraham is made a revelation of the coming Son of God who will reign over all nations. People often worship the created instead of the creator, but it is God who created the heavens and the earth. It is through Jesus Christ and faith in Him though that we are saved from our sin and pride. (33)
• Typologically Moses serves to teach us about baptism as many were saved through water passing the Red Sea, into new life. Christ is prefigured in the Passover meal, the slaughtering of a lamb. It is through His Passion and the Cross that today we are marked and sealed as children of God through our baptisms. (34)
• The law is given to the people, but they cannot fulfill it and thus no one may be saved through the law. The law itself becomes bondage, and a realization of their sinfulness, for the law itself convicts those who live by the law. (35)
• Many of the signs that we have seen in the Old Testament come to be fulfilled with the founding of the Church in the New Testament along with the Paschal Mystery and the life of Christ. (36)
• Israel is thrown into captivity. The Northern and Southern kingdoms both fail and Israelites are scattered. Many are taken into captivity in Babylon. Eventually they are delivered from this city of the wicked after 70 years was complete. These become signs that we are to obey our temporal masters, knowing of the Heavenly Jerusalem which awaits us. (37)
• David, serving as a great king, foreshadows our great high King who is yet to come, the Messiah, the Christ, who will ultimately lead us out of the captivity of the bonds of sin. (38)
• Augustine explains the six ages of the world: 1) Adam and Eve with Noah; 2) Time leading up to Abraham; 3) From Abraham to David; 4) From David to the captivity in Babylon; 5) captivity to the coming of our Lord Jesus Christ; 6) the age which we live in now, after the coming of Jesus Christ. (39)
• Our new covenant today rests in Christ, who was born of the Virgin Mary, and who through faith in Him quenches all of our thirst. (40)
• Through Christ the Church is founded and the Holy Spirit comes upon the Church. The Church is the bride of Christ and the pillar and bulwark of truth. Saul becomes St. Paul and is pivotal in leading the Gentiles (nations) to Christ, wherein the Jewish people realize that salvation is not only for their nation, but for all people. (41-43)
• Church history continues on. It has spread through the blood of the martyrs and has fought many heresies, always being a pillar of truth and always free from error. (44-45)
• Augustine exhorts the hearer to believe in the dogmas of the faith and in the final resurrection. (46)
• Resist temptation and sin, fleeing instead to God. Be no longer a slave to sin but call upon God and fix your hearts upon Jesus. Instead be willing to spend time suffering for what is greater and what is yet to come. (47-48)
• Associate with what is good and true and what brings a love of God to mind. “Humble yourself before God that He may not suffer you to be tempted beyond your strength.” (49)

 

II. Reception of the Candidate into the Catechumenate

 

• Those candidates that have listened to the very salvation that can be of their own and desire it to be so should be received into the Church, being sure that they understand the sacraments and all of the obligations that are called upon them as Christians. They should have gone through a time of metanoia and submit to the obedience of the Church. (50)

 

III. A shorter form of Instruction

 

• Augustine notes that sometimes his catechetical narration is too long and should be shortened depending on the time that the catechist has to declare Jesus to his audience. He then gives and example of such a shorter discourse. (51-55)