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Catechesis and the Sacred Scriptures

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Catechesis and the Sacred Scriptures Diocesan Catechetical Apostolate Diocese of Talibon Bohol, Philippines CATECHESIS AND THE SACRED SCRIPTURES Pagpatin-aw sa mga termino: Catechism = libro o tamdanan alang sa catechesis Catechetics = the study of the nature, methods, goals, sources of catechesis, the modern stress on inculturation and contextualization1 Catechesis = usa ka pulong nga gigamit sa karaang mga Griyego alang sa teatro o pasundayag ug kini nagkahulogan og “paghimog tingog sama sa usa ka echo."2 Kining pulonga maoy gigamit sa bag- ong mibuswak nga Simbahan alang sa nag-unang gimbuhaton sa paghimog mga disipulo. Kining pagsangyaw sa kaluwasan kinahanglang matibuok3, ang mga buhat ug mga trabaho makamugna og "echo" diha sa hunahuna ug sa kasingkasing sa namati sa pagsangyaw, aron sa paghatag og kausaban sa ilang tibuok nga kinabuhi. = the form of ministry of the Word whose purpose is “to make men’s faith become living, conscious, and active, through the light of instruction.”4 = an education of children, young people, and adults in the faith, which includes especially the teaching of Christian doctrine imparted in an organic and systematic way, with a view toward initiating the hearers into fullness of Christian life.”5 = a basic and essential formation centered on what constitutes the nucleus of Christian experience, the most fundamental certainties of faith and the most essential evangelical values.”6 Mga kahimatngon gikan niining mga paghulagway:7 Ang Catechesis dili lamang mao ang pagtudlo diha sulod sa classroom. Ang Tumong: pag-edukar diha sa pagtuo. Kini naglakip dili lang sa tibuok nga kinabuhi sa pagtuo apan usab sa kalidad sa pagtuo. Kining maong “pagtudlo” ikahatag dili lamang ngadto sa kabataan ug kabatan-onan, apan usab ngadto sa mga hamtong. Ang “Oo” (o pagsanong) sa pagtuo gikinahanglan sa matag ang-ang sa kinabuhi sa usa ka tawo – usa ka personal ug responsabling lihok sa pag-surrender sa kaugalingon ngadto sa Pulong sa Dios ug pagsalig niini, ug pagpaningkamot nga madugangan ang kahibalo sa mas lawom nga kahulogan niining maong Pulong.8 Ang uluhang tinubdan sa catechesis mao gayud ang Balaang Kasulatan ug Tradisyon, kini maoy nahimong usa ka balaan nga panudlanan (a single sacred deposit) sa Pulong sa Dios nga gipiyal sa Simbahan.9 Kini napadayag (expressed) diha sa mga doktrina, pagtulun-ang moral, ug liturhiya sa Simbahan. Ang Balaang Kasulatan maoy labing mahinungdanon nga tinubdan alang sa pagsangyaw ug pag-edukar diha sa Pagtuo tungod kay kini mao ang linamdagan (divinely inspired) nga Pulong sa Dios. Tungod niini, ang Balaang Kasulatan maoy naglangkob sa dili kapulihan nga giya ug tinubdan alang sa tanang porma sa pangalagad sa Pulong (ministry of the Word).10 Kining giingong “inspired” nagkahulogan nga ang Balaang Kasulatan nagtanyag o nagpresentar sa buhing Pulong sa Dios diha sa tawhanong pinulongan. God’s message is communicated in the Scriptural narrative of “deeds and words 1 New National Catechetical Directory for the Philippines (NNCDP) 114. 2 Etymology and use of the word "catechesis ": cf. Dizionario dei Concetti Biblici del Nuovo Testamento, EDB, Bologna 1986, p. 533. 3 First proclamation or "kerygma": cf. Dizionario dei Concetti Biblici..., p. 529. 4 Christus Dominus 14. 5 Catechesi Tradendae (CT) 18. 6 General Directory for Catechesis (GDC) 67. 7 NNCDP 115-116. 8 CT 20. 9 Cf. Dei Verbum (DV) 10; CT 27. 10 NNCDP 133. Catechesis and the Sacred Scriptures page 2 which are intrinsically bound up with each other. As a result, the works performed by God in the history of salvation show forth and bear out the doctrine and realities signified by the words; the words, for their part, proclaim the works, and bring to light the mystery they contain.”11 Ang Kasulatan nagpakita sa naga-uswag nga pagpadayag sa Dios ug sa Iyang plano sa Kaluwasan. Kini makita diha sa pagkamanaglahi apan pagkadugtong sa duha ka Testamento: ang Daang Kasabutan nagasaad ug nagapunting ngadto sa Bag-ong Kasabutan diha ni JesuCristo kang kansang hingpit (definitive) nga pagpadayag sa Dios atong makaplagan. Kining naga-uswag nga pagpadayag diha sa Bibliya nagpakita usab nga ang Kasulatan usa ka libro, dili lamang usa ka kolesyon sa nagkadaiyang mga teksto. Sa katapusan, kini ang libro sa Simbahan, ang Kristohanong katilingban, nga maoy mitanyag niini sa linangkob nga paagi, makasaysayanong mipuyo niini, ug pinaagi sa Magisterium12 mipasabut niini. Gikan sa Kasulatan ang catechesis nagpili sa mga teksto, mga panghitabo, mga personalidad, mga tema ug mga simbolo nga naghatag sa mga gikinahanglan sa Pagtuo. Ang ketekista dili malambigit sa scientific studies sa Kasulatan, apan makagamit siya sa mga resulta sa maong mga pagtuon kon kini makatabang sa pagpasabut sa mensahe sa Ebanghelyo, ngadto sa partikular nga ang-ang sa gitudlo-an. Unsa man diay ang aktwal nga tahas sa Bibliya diha sa catechesis?13 1. Ang Bibliya makahimo paglihok o pagtandog dili lamang sa mga salabutan kondili labina gayud sa mga kasingkasing – nga mahimo kining formative (mag-umol) ug transformative (mag-usab) labaw sa iyang pagka- informative (maghatag og kasayuran). 2. Ang Bibliya mag-edukar o magtudlo sa mga Kristiyanos sa kasaysayan sa kaluwasan (salvation history)– giunsa pagpadayag sa Dios ang iyang kaugalingon dili pinaagi sa dili makita nga mga prinsipyo ug kamandoan, kondili pinaagi sa sugilanon nga gisaysay sa ordinaryong mga pulong ug mga buhat ni Yahweh diha sa kasaysayan sa Israel, ni JesuCristo, ug sa sinugdanan sa Simbahan. 3. Ang Bibliya naglangkob sa dili mapulihan nga tinubdan aron atong mailhan ug higugmaon si JesuCristo. Kon wala ang mga Ebanghelyo, wala gyud kitay kahimanan sa pagpamalandong sa presensiya ni Cristo dinhi sa atong kaugalingong kasinatian, dinha sa uban, ug dinha sa kalibutan. Si San Pablo nag-ingon, “Ang tibuok Kasulatan gisulat uban sa lamdag gikan sa Dios ug mapuslanon kini alang sa pagtudlo sa kamatuoran, sa pagbadlong, sa pagsaway, ug sa pagtudlo unsaon pagkinabuhig matarong.”14 Usa kini ka maayong sumada sa kagamitan sa Kasulatan diha sa catechesis. Ang nahibilin alang sa kakugi ug kamamugnaon sa katekista mao ang “unsaon”: ang mga pamaagi sa pagtudlo (methods and approaches) nga gikinahanglan aron ang mga teksto sa Kasulatan mamahimong buhi alang sa lokal nga Simbahan sa iyang nahimutangan ug alang sa tagsa- tagsa ka sakop niining mga katilingban sa nagkalainlaing ang-ang sa ilang kristohanong pag-umol.15 Ang Balaang Tradisyon ug Balaang Kasulatan, suod nga nahiusa... nagagikan sa samang diosnong tuburan, paingon ngadto sa samang tumong ug nahimong usa ka balaan nga panudlanan (a single sacred deposit) sa Pulong sa Dios.16 Ang Tradisyon mahimong paga-ilhon isip proseso (process) nga pinaagi niini ang diosnong pagpadayag, nga gikan ni JesuCristo pinaagi sa mga apostoles, gimantala ug gitanyag sa katilingban sa Simbahan, o isip unod (content) sa pagpadayag nga gimantala. Mao nga ang buhing Tradisyon sa Simbahan, nga naglakip sa pulong sa Dios diha sa Balaang Kasulatan, mao ang agianan nga pinaagi niini ang pagpadayag sa kaugalingon sa Dios miabot dinhi kanato. Kay ang Balaang Kasulatan mitubo man gikan sa Tradisyon, kini usab pagahubaron pinaagi sa Tradisyon—ang kinabuhi, pagsimba, ug pagtulun-an sa Simbahan.17 Ang Dios nagpadayon sa pagpaila sa iyang kaugalingon karon pinaagi sa Kasulatan ug Tradisyon. Gikan niining hiniusang uluhang tinubdan nga Kasulatan ug Tradisyon midagayday ang nahimong tulo ka tradisyonal nga mga tinubdan sa catechesis: ang doktrina sa Simbahan (Doctrine), Katolikong moralidad (Moral), ug ang kinabuhi sa pag- ampo ug pagsimba nga gihimo sa Simbahan pinaagi sa iyang liturhiya (Worship). Kining mga tinubdan naporma diha sa aktibo nga dialogue tali sa Kasulatan ug sa inadlaw-adlaw nga kasinatian sa kinabuhi sa mga magtutuo. Out of this 11 DV 2. 12 The living teaching office of the Churc or the teaching authority of the Church 13 NNCDP 138. 14 2 Tim 3:16. cf. also Col 1:28; 3:16. 15 NNCDP 139. 16 Cf. DV 9, 10. 17 Catechism for Filipino Catholics 83-84. Catechesis and the Sacred Scriptures page 3 dynamic dialogue, originating in the apostolic experience, the Church has formed its faith in terms of creedal truths and doctrines, moral values and precepts, and personal prayer and sacramental worship.18 18 NNCDP 144. Catechesis and the Sacred Scriptures page 4 Most Excellent Theophilus Both Luke’s Gospel (1:3) and the Book of Acts (1:1) are addressed to a man named Theophilus, whom Luke calls “most excellent” (kratistos). This honorific adjective, which in antiquity a person might use when approaching someone of a higher social class than himself, was deemed especially appropriate for addressing government officials. Indeed, Luke himself provides three examples of this usage: the letter of Lysias to the governor Felix (Acts 23:26), an address to the same man by Tertullus (24:3), and St. Paul’s speech to the governor Festus (26:25). It is not surprising, then, that many interpreters of Holy Scripture think Theophilus was a Roman political figure. This is an attractive and likely suggestion. Many of these same biblical interpreters go on to contend that Theophilus was perhaps a sympathetic Roman ruler, but still a pagan, whom Luke was endeavoring to persuade of the truth of the gospel. They argue, in other words, that Luke’s intent in these two books was largely apologetic, rather much like Paul arguing his case before Festus and Agrippa (26:2– 23). These exegetes believe that Luke was thus recommending the merits of the Christian faith to the official Roman world as represented in Theophilus. One may mention two reasons for believing that this line of interpretation is not very likely. First, though the Book of Acts does contain several apostolic speeches of an apologetic nature, Luke’s two works on the whole are not marked by the directness and simplicity normally characteristic of an apologetic case. As many of those same biblical interpreters have shown, Luke’s thought and style are theologically very complex and subtle.
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