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African Bible Study

Easter Vigil 2019 (90)

The Adult Catechumenate and Christian Formation: The “Eye-Opening” Catechumenate

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Last week I took a hiatus from blogging on the catechumenate course I am teaching at the seminary. The last three class periods, however, have provided some “eye-opening” moments. It’s not surprising that an experience that leads catechumens to the revelation of the mysteries of the rites of initiation should pop with eye-opening moments. In this case at least three things have proven so revelatory. The first unit of the course has focused upon the catechumenate’s liturgies, from the rites of acceptance and election to the rites of initiation. As we have been exploring the rites, we have been reading through Journey to Jesus as part of introducing the contours of the catechumenate in specific contexts, in this case the four congregations that Rhoda and I researched. I would point to three things as eye-opening to the students (and they never cease to have the same effect on me): 1) The unique stories of the catechumenate in our four congregations; 2) The catechetical potentials of the African Bible Study method; 3) The profound effect of the post-baptismal anointing in initiation.

First, the unique stories. I had the students  give demonstrations to the class representing each of the congregations, trying to convince us of the benefits of that congregation’s catechumenal structures and practices. They all sought to enter into the individual, contextual character of the catechumenates at St. John, St. Mary’s, Living Faith and Redeemer. It was “eye-opening” to see how very diverse catechumenates can be so compelling in initiating new Christians into the Christian assembly.

Second, the African Bible Study presents to many students a completely new way of exposing people to the Word of God. They noted that it introduces catechumens to the primary gospel story, facilitates the kinds of questions they bring to the text, provides an opportunity for theological and spiritual exploration without having to feel that one has to provide the right answers, and allows—as one student said—the Holy Spirit through the Word to do the primary work of bringing people to faith in the God and Father of our Lord Jesus Christ in the Spirit. What would not be “eye-opening” about that?

Third, I had them watch the movie This is the Night about the catechumenate at a Roman Catholic congregation in Texas in the early 90’s. While the movie is dated, now some 30+ years old, I can remember the first time I watched it in my doctoral studies at Notre Dame (it was new at the time) and how “eye-opening” it was for me. The post-baptismal anointing (confirmation) was “eye-opening” because the priest pours so much oil on the neophytes’ heads and then rubs it into their faces. “Do all Roman Catholic congregations use that much oil?” (Answer: No) “How would most LCMS members receive an anointing like that?” (Answer: Probably in 90% of cases, not well. But that doesn’t mean oil can’t be used.) But their eyes were opened to how anointing can be part of the way in which the neophytes experience the pouring out of the Spirit in their baptism.

I am thankful that my students’ eyes have been opened in these ways by catechumenal practices even as the church rejoices in all the “eye-opening” experiences of these Great 50 Days!

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Formational Reading of Scripture: The African Bible Study Method

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Likely the most utilized Bible study method in the catechumenate is the African Bible Study method (also called collation). As Go Make Disciples describes “it refers to the process of ‘collecting’ or gathering thoughts, reflections, and prayers through the hearing of a passage of Scripture read multiple times” (140). It bears marked similarity to the ancient devotional practice of Lectio Divina. New Christian communities in South Africa employed it in the 1960’s and 1970’s as a way of evangelizing and building the church. All three primary methods of Bible study can be utilized throughout any of the stages of the catechumenate. However, I think this method works particularly well in the first two stages of Inquiry and the Catechumenate stage. It exposes inquirers and catechumens to the Word of God in a non-threatening and inviting way. It facilitates an encounter with the Word in which becoming familiar with God’s self-revelation in Christ Jesus is at the center. That encounter takes place through this method in the context of where the inquirer and catechumen are in the specificity of their lived experience. (This would be true of all three methods.) As with the other two methods, the African study method meets the inquirer where they are at, not where the church wants them to be. In other words, the focus is not on discursive, propositional study of the Scriptures. It is not the downloading of all the catechetical and doctrinal knowledge that we believe the catechumen needs to have. With these methods we have to release for controlling the movement toward right belief. We have to let the Spirit lead through the Word in this encounter. But that doesn’t mean this approach isn’t catechetical. The catechesis arises from and out of the encounter with the Word.

So what is the pattern of reading, reflection, and sharing in this method?

  • Typically, the biblical text is the Gospel reading for the “current” Sunday (that is, if the group gathers on Sunday, they will use the text from that day). The same reading is used throughout the week, Monday through Saturday, on whatever day the group meets. [Other texts, including liturgical texts or rituals, can also be used].
  • The Gospel text is read three times, each time with a different prompt for individual reflection. There are different kinds of prompts that can be used.
    • First reading, reflection, and sharing.
      • The catechist gives the first prompt, “Listen for a word, phrase, or image that captures your attention,” pauses for a brief time of silence, and then reads the text slowly.
      • After the reading and a short silence, each person shares their word, phrase, or image; no one comments on what others have said.
    • Second reading, reflection, and sharing.
      • The catechist gives the second prompt, followed by silence, before the text is read slowly a second time by someone else.
      • Second prompt (here are two options)
        • How is God speaking to you in this story? Or
        • What theme or concerns do you hear in this text?
      • After the reading and a short silence, each person shares briefly; no one comments on what others have said.
    • Third reading, reflection, and sharing.
      • The catechist gives the third prompt, followed by silence, before the text is read slowly the third time by someone else.
      • Third prompt (here are two options)
        • Where does this passage touch my life today? Or
        • A question crafted by the catechumenal team specific to the Gospel reading. These questions were written for Matthew 11:25-30.
          • What burdens are you carrying now?
          • What is the Son revealing to you at this point in your life?
        • Optional addition after the second reading: The catechist may offer a voice from tradition which illuminates the passage in some way (i.e. scriptural teaching and/or catechesis); this “voice from tradition” should be prepared in consultation with the pastor or may be one or two points from the Sunday’s sermon.

 

This provides the basic pattern, but there are numerous other structural options. Central to this experience is each individual inquirer’s or catechumen’s encounter with the Word. That is why the silence and the prohibition against speaking until all who want to express their response to the prompts have done so. The catechist catechizes in this method by the kinds of prompts they provide, by their guiding of the process, and by their initial teaching that flows from the time together in the Word. This method decidedly expresses the conviction that the agent of conversion and strengthening of faith is the Holy Spirit through the living and breathing Word of God.