Chapter V

Methods in
Catechesis
Introduction

Most Filipinos, who have initially accepted God’s

revelation in Jesus Christ and His plan for salvation, have
yet to fully mature in their life of faith, particularly in view
of the realities and actual conditions that pose obstacles to
their faith commitment.
 In the effort to help Filipino Catholics toward maturity in their
Christian faith, this chapter examines various aspects of this
catechetical task and the different ways to nurture and deepen their
faith life, personally as members of their Christian community.
The faith life, primarily, is a gift flowing from God revealing
Himself in Scripture, Church teaching, and daily experience as
illumined by His Spirit. This living, then, develops through and in
an on-going personal relationship with the Risen Incarnate Son,
Jesus Christ, empowered by the Holy Spirit dwelling within us,
leading us to the Father.
 The Church continuously searches for new ways to communicate
the “Good News” to Filipinos of today. She pursues ever more
effective methods of carrying out her mission through the ministry of
the word.

To follow the backgrounder. This study of catechetical

methodology presents basic principles and guidelines regarding
methods in catechesis and the content-method relationship. It begins
with a “backgrounder” a brief sketch of changing catechetical
situation beginning with the Spanish times to the present situation
characterized by its emphasis on the “experiential”.
Consequently, this chapter discusses four main topics:
The Philippine Catechetical Scene
Catechetical Method’s Nature and general Directives
Types of Catechetical Methodology
A Pedagogy of Faith for Filipinos Today
 The Philippine
Catechetical Scene

CATECHESIS DURING SPANISH

TIME
 In the Spanish times (1521-1898), “Bajo las companas” catechesis prevailed
when the whole life of the Filipino village was governed by the church bells-pealing:
the Angelus thrice a day, calling to Mass tolling for the dead, ringing out for the
fiesta and solemn celebrations.

Daily lives was filled with number less reminders of the faith:
 The Life cycle of birth
 Marriage
 Death
Marked by religious celebrations involving the whole community;
 The images and statues on home altars
The parents blessing their children with the sign of the cross and the formula-prayer
“kaawaan ka ng Diyos, anak” (God have mercy on you, son/daughter), when the
latter kissed their hands.
The Filipinos learned their faith through memorized recital of the:
 “Senakulo” (dramatization of the passion)
 Singing/listening to “Pasyong Mahal” (poetic narrative of salvation History
from Adam to Jesus)
 Joining the church liturgies, especially during Mahal na Araw (Holy Week)

The methodology was orderly and logical. It was doctrine-centered and

deductive in its explicit teaching, starting with God’s will (Kalooban ng Diyos) and
applying it to concrete Filipino life.
This tradition form of catechetical methodology eventually broke down as the conditions
that had made it so effective gradually changed. Filipino life became more complicated.
Because of the Secularizing modernization set in.
The strong family structures which had supported this tradition slowly began to
disintegrate and many members of the family became “absentees” because of pressure in
work, especially to work elsewhere or overseas.

Moreover, the number of priests, religious and formed catechesis is so disproportionate

to the large numbers needing catechesis. Indeed, it is true that, “the harvest is rich but
the [formed] laborers are few.” (Mt 9:37)
“Sacramentalized”
Filipino Catholics
 The majority of Filipinos today have been initiated into Christian life by the
sacraments of Baptism and Confirmation. Most Filipinos still desire to have their
marriages solemnized in the sacrament of Matrimony, and to receive the sacrament of
the Anointing of the Sick. Hence, in one sense the average Filipino Catholic can be
said to be “sacramentalized”- that is, baptized, confirmed and married in the church.

These including burial, gave rise to the phrase “kasal/binyag/libing”(K.B.L.)

Catholics. But the preparation of Filipinos, for the reception of these sacraments and
for maturing in their Christian life in general, still leaves much to desire.
Parish catechetical activity in fact often centers on the yearly preparation for:
First Confession and first Holy Communion.
- in some parishes, First communion catechesis is well prepared, involving the
parents, godmother/godfather in preparing their children.
For many Catholic adults, this was the first and last systematic catechesis they ever
received.
Same is true of pre-marriage catechesis, which compounds the problem because
some newly-weds are unprepared to nurture and educate their children in the faith.

As well as the continuing lack of sufficient priests, religious and formed catechists,
especially in the rural areas, leads to a major problem to teach catechesis . It leads to the
fact that Filipino Catholics are “exteriorly” sacramentalized but never adequately
evangelized and/or catechized.
Folk Catholicism
 Consequently , one very pervasive influence in the faith-life of many Catholic
Filipinos is a certain “folk Catholicism” or popular religiosity including many traditional
folk beliefs and cultural values, prompted by social pressures from family, clan, and
community traditions and expectations. In a sense, this manifests how the Catholic faith
has become inculturated among Filipinos-the Church exists even in areas rarely reached
by priest or catechist.

Still “Folk Catholicism as such cannot be considered an adequate “pedagogy of faith”

for the Filipino of new millennium, especially in urban areas where faith is coming under
increasing attack and pressures form mass media, commercialism, and the impact of the
many ideological views and trends of globalization.
Catechesis as Priority
Area of Renewal