HEADING V
CATECHISM1
1. We have seen much earlier how preaching is the most essential part of the priestly ministry and now we come to that part which is the most delicate, most useful, most important in preaching: catechesis. It is more delicate because the souls that are engaged in it are more delicate: more useful, because mostly we can succeed: more important, inasmuch as the child of today is the man, the Christian, the citizen of tomorrow. If the child of today is good, tomorrow we can hope of having good men, practicing Christians, honest citizens; but if the child of today is stubborn, insolent, ignorant of religion, tomorrow we shall have men with no conscience, of Christians who would not have anything Christian but baptism; we shall have dishonest citizens and shame of society.
On the other hand, the word of the Vicar of Jesus Christ, of the Pope will be enough: now one of the things accomplished during the pontificate of Pius X, that very practical man, was the encyclical on catechesis.2
Then, catechesis is a work which no one can refuse on his own, inasmuch as even the last priest can do it: it is a work pleasing to parents, who are very happy to see their small children and the little ones loved: far from causing divisions or attracting hatred, it reconciles and brings to church the people themselves.
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It is often said: regarding adults, by now accustomed to indifference, or, worse, nurtured in hatred against religion and the priest, one cannot hope much. As regards these tender plants, which have not yet taken their leanings, we have many reasons to commit ourselves. Certainly, it is not a kind of work that satisfies ambition: he who knows not to sacrifice time, wallet, comfort, peace, almost cannot start...: but we need to ask Jesus Christ for that charity, where his heart burned for the little ones, that lovability, whereby he gathered the little ones, even the most importune ones, he caressed them, embraced them, and blessed them.
2. Let us get down to the practice. We see catechism classes in ordinary parishes, then in holiday oratories: and first, some general matters.
General matters.
a) We must love young people: he who does not love does not know how to find the means and neither knows how to attract children. It is only he who loves children who often thinks of them and often thinking of them is precisely the secret of success: it is only he who loves who knows how to impose on himself sacrifices and all initiatives demand much of them: only he who loves is loved, inasmuch as like the bee that flies to the flower, the fly to honey, so the heart is drawn to what it loves. Why are children so attached to their mother: Because she loves. Why was Don Bosco the idol of youth? Because he loved. Let us ask God that he may augment such love which, fundamentally, must already be a part of our vocation.
b) Utilize all means so that the people and more especially parents and children give the maximum importance to catechism. Among the means are: often and zealously speaking about it at the pulpit, in sermons and in admonitions; stimulate enthusiasm through feasts and catechetical contests, where-in
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parents participate; let people experience the usefulness of catechism, by making young people more obedient, more respectful, more industrious, seeking not only to instruct them, but also educate them and draw them to the Most Holy Sacraments; teach the manner with which the people, especially the parents, can materially and morally support it; by explaining often how catechism classes are organized and the part that concerns each one; by praising those who collaborate; by showing that the principal obligation in the instruction falls on the parents: theirs is a natural obligation, that of the priest is a free choice.
c) It is necessary to be humble: the proud disgust everyone: humility teaches one to be diffident [of himself], teaches how to seek advice, to take into consideration every observation by others.
Often there are priests who complain that they are left alone, that they do not have collaborators in bearing the burden, that they find coldness, contradiction or worse, instead...; not every time, but often one could invite them to make an examination of conscience: the desert around is formed by a certain secret pride, that does not bear observations, does not accept opinions, that would want to see everything bend to their will. The world is dominated by not pretending to dominate it... This is always true, but especially when speaking of the present topic.
d) Use all initiatives to attract young people. Charity suggests many of them: but when we visit a parish we visit, let us we observe, let us ask how it is being done, what initiatives are taken; we shall have a good list of them. Not every method is suitable for every priest and every place: but if one does not succeed, let us try a second one: if the second also fails, let us try
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a third, a fourth, etc., until we shall have found our way. If in time this last turns out to be inadequate, let us not feel sorry to have to take another. If novelty pleases everyone, for young people they are necessary: for them monotony is the worst of defects.
Let us remember, however, that even in the same method, one can add some pleasing novelties. Here, however, it is good to take note of a defect that comes from the lack of direction: to aim at the best. To aim at the best! that is, that everyone comes always: this is impossible. All ought to come at times; most, frequently, but not everyone, every time.
To expect the best, by demanding that the children were and behaved like adults and not wanting to suffer that light-heartedness and that liveliness that are the defects of that age. To get irritated because something was broken, not to allow that they play around before and after the class of catechism, to want them always to be serious as grown-ups, to expect that they remained attentive to long abstract meditations, wherein even the old ones yawn, etc., are all indiscretions. The last is an enemy of what is good. St. Philip used to say: For as long as young people do not sin, I will be willing to suffer even when they break a piece of wood on my shoulders.3 And Don Bosco did everything to keep his young boys amused.
Means for attracting them are: to provide entertainment before and after catechism classes: to promise prizes or gifts: a good and simple organization of catechism classes: to conduct lessons well to different classes.
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METHODS OF AWARDING
Principle: it is not how much one gives that matters: it is the manner that one gives: it is the suggestion and the holy attraction with which these are done, and it is the effect obtained that must be considered. There are zealous priests who, with nothing, impress the children because they know how to present it; they know how to give importance to it and underline its moral value; they know with a certain external apparatus all the desires and ambitions of the children and their relatives. Others, instead, with relatively heavy expenditures, with prizes of considerable value obtain very little effect. I have even seen children who seemed to have to win human respect and to do a charitable deed to the parish priest by going to him to receive the prize for catechism. The method of awarding then counts most.
Special prizes. - There are parish priests who are wont to have raffle prizes among those children who distinguish themselves in studies, attendance and conduct, every Sunday or catechism day, some small things: holy cards, candies, fruits, ticket for the movies, coupons for little expenses, etc. Others prefer such raffle prizes be given only once a month, during principal holidays, only outside the Lenten season, but in a single class by turns. All these practices are based on the maxim that the immediate prize, although small, draw better the attraction of children than another, though precious, but still a long way off. Also in these special prizes, here is a most essential admonition: give greatest importance to the prize. This is obtained by carefully explaining the reason behind it, if it shall be accompanied by a deserved (never exaggerated) praise,
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if it is given, not hidden, but in public. And in this matter, in some places, the custom of drawing the prizes and distributing them in church, immediately before or after the liturgical celebrations, in a manner that the population and the very relatives of the awardees are present, has been found most effective.
General awards. - Whether or not special awards are given, it is always necessary that during the year there is a solemn and general awarding of prizes. Ordinarily, the time for it is chosen in such a way that there is greater solemnity and where there is the need of shaking off the natural indifference of the young and of parents.
Here, however, there are many methods! One could give each time the young people deserve it a ticket that shows the presence, the studiousness, the conduct: to avoid that they are made too many, one has to pay attention to exchanging them in time with others of higher values of 10, 50, 100. A personal booklet may be distributed. On it would be printed some stamps: they can be submitted each time during which three stamps are marked: one for studiousness, another for conduct and the third for attendance, or a single ticket, but with the value of one, five, ten, according to the merit. Others make use of a single grade that every catechist jots down on her own registry book: while others, better, give tickets for parents to verify, and they keep tab of their number so to avoid little tricks by the children. In some other place, a number is assigned to each child, then, each time, on designated cards is placed a stamp bearing the same number. - In any case: it is obvious that the total of the stamps, of the tickets or of the grades will be the basis for the designation of prizes.
The execution itself of the awarding can vary very much. A specific prize may be fixed
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for each one, but this is a method which gives room for much criticism and discontentment. An exposition of the prizes may be made; the children are called by order of the grades they obtained and they are asked to choose; it is something that takes longer time, but it gives better satisfaction. A sort of bidding could also be held with the prizes exposed, one after the other, each is indicated and awarded to the highest bidders: he who has a bigger number of tickets or grades could increase the offer till he excludes every competition. Lastly, there are those who hold something like a sale: every object bears a number representing the value, the children buy according to the grade or votes they have. In these cases, it is a real moral satisfaction for parents and for mother to accompany their children in the choice of prizes.
Let it be noted, however, that in whatever method, in order to better succeed: that every child shall have some small award and this obtains the desired effect: to get the young interested in studying catechism and to persuade parents that such a study provides the most useful knowledge of their children.
For this, it matters so much to underline the value, at least the moral one, of the prizes. Let them be always distributed in public: not with the all the children alone, but, possibly also before the population. Let a solemn celebration be set; look for a wide and comfortable place that could be the church itself; an announcement is made long before and repeated to the children; let there be a public exposition of the prizes beforehand; invite all the young people, the parents, the teachers, priests, also of the neighboring parishes, the local authorities: at least the important prizes should have a clearly distinct place: let there be a short speech
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easy and very brief: there be appropriate songs and sounds: let there be no wrong understanding of economization in the decorations: let praises abound (without exaggerating) for the children and for those who cooperate in the catechetical instruction.
Many let others observe that it would be a very good prize to bring the most diligent ones to some pleasant trip, or to visit some famous and distant sanctuary. Certainly it is something good, but not sparse of inconvenience, when one does not know who to conveniently choose among the children; or else the trip may cause some problems. Prizes that are more commonly given are excursions of some hours or even a whole day: excursions that could be cheered up by music, songs, special liturgical celebrations, visit to some monument or nearby sanctuary, gymnastic presentation or movies.
How to meet the expenses of the awarding? - The majority, it is true, let go also the better ideas of works of zeal by thinking of the means. It is not true, so a very meritorious writer on this regard says, that more than often money is lacking: lacking more often are the persons of great spirit who know how to find it. A priest who has understood well the lofty ministry of catechizing, shall have the spirit of the saints, paying something on his own: appeal is made to good persons, showing that this work is more in value than many other deeds of charity: he shall let the people remember to do some offering in thanksgiving to the Lord for an abundant harvest, for a good profit in business: he shall show to parents what they give him will be to the advantage and honor of their children. In some parishes, there is the usage of placing in church a special collection box with this written: donations for catechism; in others, the children themselves
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presented some plays in the theater, promoted lotteries, made fund campaigns.
Is it impossible really to find money? Then the awarding shall be proportionately more modest: perhaps an excursion with a visit and Communion in some church and some snacks that the children should not fail to bring from home could be held. What matters is not to get discouraged: to continue doing good, without ostentation. The works shall speak for themselves eloquently enough before the people: and God and the people shall not be insensitive to who works with the spirit of self-denial: money shall come how much and when God sees it opportune: but it certainly will come.
Worth noting is what is practiced in a parish where catechism is well studied. Tickets are given: but more or less in this manner: 2 tickets for attendance; another 3 for good conduct, a third 2 tickets for studiousness, a fourth 3 tickets if the prayer book is brought to Mass and are used, a fifth 5 tickets are given each time one goes to confession. All these numbers are included in the total count and hence the prize is decided during the awarding.
CONDUCT CATECHISM CLASSES WELL4
One essential thing for catechism is to see to it that it succeeds to teach and at the same time to educate. Instruction requires that the children learned the answers and, more, that they understood according to their age and the material of the catechism. Education requires that they are little by little used to what they have learned: accustomed to praying, to going to the Holy Sacraments, to be devoted to Mary Most Holy, to obey and flee from bad companions.
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How to teach? By organizing well catechism classes. First of all, it is necessary that at the head of the catechism course be the parish priest, or he who stands for him. The custom of entrusting to another priest the entire care of catechesis is a real abuse. The parish priest himself is responsible before God: if the parish priest does not take care of his principal duty, how can he be called parish priest? The parish priest could let the very great part of the material work of catechesis be done by others: but the soul, the head, the true regulator is he. His principal task is not to take care of the finances, nor of preaching wherever he is asked, nor of taking care of few pious persons: instead, I repeat, it is catechesis. And no one can take away from him such right and duty. Then he shall think of the place available to him, to the number of children. Having these three things in consideration, he shall establish the schedule: 1. the schedule, which has to be the most comfortable for others, especially for children, and not for himself; 2. the number and division of classes: the number and division can be most varied; taking care as well to entrust them to his helpers in a way that he does not raise jealousies and gives way to suspicion of partiality; 3. the material that each class must learn: take note being very clear on this point, inasmuch as it is something important and is easily misunderstood.
It is useful as well to make some division of the questions, at least into four categories: those that everyone must know absolutely, as necessary as means or precept, that need to be repeated often also by the bigger ones; those that one who has to receive Confirmation, Confession must know; those that have to be studied only later; those that only need explaining. To distinguish them, conventional signs may be added
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beside each of them, for example, a cross, a small line, a parenthesis, etc.
Today, with the usage of a real school of catechism,5 with its five or six classes, with its own schedule, its own examinations, etc., the division shall be made according to classes; while noting well that each class must embrace the entire knowledge of religion, certainly with different coverage and depth.
With these things done, the parish priest then shall explain clearly, first to his catechists, then to the children, the manner of giving grades and how these shall regulate the giving of prizes; then he shall give the catechists and the children, according to his methods, what is necessary: tickets, booklets, registry books, etc... It is most important that the parish priest did not ordinarily conduct a special catechism class: his task is to watch over the students and his catechists; and to come in time to the classes to inform and admonish suitably, and to inflict extraordinary punishments; to speak with relatives, to render an account of the improvements of every class, not only by checking on the registry booklets, but by asking questions and explanations directly during classes; with doing all those things he might think proper.
Here, however, we need to underline something of great importance: the parish priest must watch over the catechists, but he has not to deprive them of proper freedom. Only this is capable of making them feel to be up to their jobs, show responsibility, perform well, raise holy enthusiasm for a good cause. Hence he shall show them much trust: by not spying on all their movements and in all their words, by not expecting that each one would do as he would in all the least things: by showing them instead
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that he loves and appreciate them, especially before the young people. His watchfulness must possibly be exercised in a manner that is least or not at all noticed: if corrections are needed, he shall do them in private, while not ever neglecting to say good words that praise the good and take away evil: if he then believes that the person is not capable, calmly and in an opportune time, he shall seek to substitute her. In everything, he shall remember that encouragement and moderate praise do more than bitter scolding and vulgar reproaches. One who helps does not deserve such recompense: and certain ill-mannered observations harm even one who seems to receive them well, at least most often.
And with this, it is useful to note that it would be good to give the catechists some show of appreciation: perhaps a book would do, or a crucifix, or a statute that is somehow better than those given to the children: perhaps, a dinner would do (if prudence allows it). But what matters most is perhaps the small trip or better a pilgrimage, to praise their work once in a while before the people and the children especially during the giving of prizes.
With organization mentioned, let us now come to the practical manner of conducting catechism classes. Catechism is the milk of the Christian: it is necessary to offer it properly to children: and this requires that a good training is given and that at least the elementary rules of pedagogy are observed.
As regards preparation: it is truly disappointing to see the lightness with which many prepare themselves to teach catechism: it is taken as something not worth it: one goes there without knowing yet what things to say, which questions to ask... Then, should one be surprised if the children do not learn? If they do not give
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importance to it? Instead of complaining about it, they would do very well to do some examination of conscience. Preparation is the almost certain indication of good results.
As regards the rules of pedagogy, here are some drawn from the Guida pratica per l'insegnamento del catechismo (Practical guide for the teaching of catechism).6
Coming into the classroom: The catechist shall see to it that she is in the classroom before the pupils arrive; she shall see to it that each has his place; let her not allow them to choose because those who will easily disturb would come together; if it is convenient, let her change the places; see to it that the pupils are seated facing her so that she can always observe all of them; let her not lose sight of them; let her not abandon the class; let her remove all distractions; she shall not stand on the entrance; the catechist shall always be dignified, but affable; she should look good, not crack jokes; she should not give orders while she goes, or comes, or when it is noisy.
Before starting the catechism class. Be punctual to the schedule; do not start prayer unless everyone is attentive and there is silence; in the same way, do not start the class if not all have settled down; the student must be convinced that the catechist will not explain or ask questions if there is no silence; do not rush to establish calm; do not threaten; nor make promises that cannot be fulfilled; do not seek to achieve discipline with little gifts distributed during the class, because this would interrupt class and would be something fruitless; it is good not to hurry against the negligent and to emphasize the nobility of conduct of the good ones; at times it is good to take note of the troublesome that are silent and with some mysterious air; do not make accusations or invectives on everyone, nor begin the lesson with a scolding; if this were necessary,
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do it with dignity and calm; do not waste so much energy in talking and in scolding, when one can get the effect having them less; caution in talking about them in their presence; seek to win over their affection; do not apply so many reproofs and punishments; study the nature of the disturbers and take initiatives to win them over and calm them; the proud often are better cared for by not paying attention to them; the lively and insolent ones by pretending not to hear them, nor understand them and showing dignity and firmness.
During class: hold on to the book: but possibly let it be memorized: do not get irritated if someone does not know his lesson: encourage emulation: ask the proud ones few questions: let them want to be called and in such case ask them difficult questions, so they err, without however deriding them, but correcting them with the maximum of indifference as if they were ordinary students: ask the shy easy questions, encouraging them, emphasizing what is good in the answer and correcting the rest; possibly, ask everyone questions, but especially the distracted ones and those who come late; the follow up questions should be done in such a way as they excite curiosity; cut short someone's recitation if you foresee he would say ridiculous things; wanting to explain something, never cite vulgar cases and examples: do not ask questions that suppose a wrong start: for example, what is the eighth Sacrament? Never scold their ignorance; do not lose patience when you see them not understanding; during class, do not cite events or examples that are very long; do not narrate extravagant stories; but prefer those of the Sacred Scriptures, of the history of the Church, of the lives of the more famous saints: never set aside summarizing the lesson and the
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practical resolution. She who wants to be a good catechist should not neglect anything heard or read and the other means that can help her.
After class. Like at the start, let the prayers be said well, and the going out of the classroom orderly. The study of the catechism shall bear so much fruit as much as it shall be made fruitful by prayer and mortification: never stop recommending to God one's own students, especially the more lively ones and the distracted ones.
Now I believe it good to add: one great undertaking is that of knowing how to ask questions and follow-up questions in a way that explanation comes clear, because the students themselves will have to reply; a curious explanation, because made under the form of dialogue: an explanation easy to remember, because close to life, that concerns much the self-love of the students. In these follow-up questions, it is good to abound: but they must be expressed clearly, with maximum brevity; in themselves they ought to fit the capacity of the children, they must be gradual, varied, suggestive, well related. A catechism text has recently come out; it offers very beautiful applications of such a method: after each reply, it has varied follow-up questions. It is Il Catechista dei fanciulli elaborato a mente dei voti del Congresso Catechistico di Milano (The catechist of children elaborated after the idea of the resolutions of the Catechetical Congress of Milan)7 (Libreria del S. Cuore, Torino - L. 3).
SOME AIDS FOR THE CATECHIST8
By itself, science is something good: we priests should never show ourselves enemies of real progress, as much as we must not run after all the novelties that have not yet been put under serious test.
Now it is certain that the objective method, which attracts very much the attention of young people, has been well tested.
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It makes them remember those truths that in themselves would be easily forgotten. Having to do with catechism it is not possible to use such method as physics would do to explain the pneumatic machine: and yet we can make use of it in some other manner.
A catechist could, for example, make his students buy an illustrated catechism textbook, like for example, Il piccolo o Il grande catechismo illustrato (The small or The large illustrated catechism)9 (L. 0,10 - L. 0,40: Società Buona Stampa, Torino).
He could also have with himself a collection of images or cards, representing the principal mysteries of religion, the life of Jesus Christ, of Mary Most Holy, the Most Holy Sacraments, the last things, etc. He who wants it will not have to spend much to have little by little a collection of them. Where it is possible, it would still be better if there were posters, that represent in bigger pictures what cards would have in small sizes; one could also take recourse of a black board for clear and lively explanations.
Best would also be a catechism class conducted with projections. For this, however, it is necessary to observe that it must not be so frequent as to become an ordinary thing: it would not achieve its purpose. More: it is necessary that before or after it, recitation be done in class inasmuch as it serves only as an explanation. It would be better to make it rather rarely and as a reward.
In explaining each frame it seems convenient to proceed in this order: first, say what it represents, then what the persons and things are in the picture for, finally some very short moral application.
How to educate with catechesis. Catechesis is not like other sciences that one learns, it is not
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something that has to stay in the mind alone: but it must extend to the will, go down to the heart and give form to the sentiments, the desires, the works, the life of man. This is education: to form the habit of doing good actions. Christianity is not thought only, it is life; now life is the result of thought and action. But what are the means? What has been said above regarding the manner of teaching is already in itself eminently educational: it would be useful, however, to add a few things more:
Let the catechist be a model of a good, pious, and regulated life. The children are very observant: they know very well how to distinguish he who feels and practices what he teaches, from him who does not feel or practice it. Let the parish priest exercise supreme care in the choice of his helpers.
During catechism classes let what is explained be applied to concrete life. This is applied by correcting mistakes, for example, if one comes badly in church, when they quarrel, when they do not study or pay attention, if they are proud: and here it is applied by raising the reasons given by faith. It is also applied by teaching how to practice what they have studied in catechism class: for example, how and when they ought to pray, how to assist at the Holy Mass, with what horror they ought to flee bad companions, cursing, dishonesty; it is applied by insisting, so that they may approach the Holy Sacraments, that they receive them well, that they receive them often.
Towards the end of the class of catechism, let the practice of the principal matter taught by means of a lively and short consideration, with an event, with an anecdote; let resolutions be made; let a practical memory be left. In this, however, let us remember that the child is capable of few things: hence a
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one practical resolution is enough. Not to pretend too much is a big secret.
After the lesson it would be very useful, as much as possible, to keep them in sight, study their character, their good qualities and then make use of such knowledge as needs arise.
All this requires sacrifice; but let's take courage the lot of the Lord's worker is thus described in the psalms: Euntes ibant et flebant mittentes semina sua, venientes autem venient cum exultatione portantes manipulos suos.10
Authors that could prove useful to catechists:11
Msgr. BERSANI, Catechismo spiegato ai fanciulli per via d'esempi e di similitudini (Catechism explained to children by way of examples).12
GAUME, Il catechismo di perseveranza (The catechism of perseverance), with the most beautiful additions and notes by Dr. Morandi, 8 vol. L. 16.
- Compendio del catechismo di perseveranza (Compendium of catechism of perseverance). L. 1.20.
GUILLOIS, Spiegazione dogmatica, morale, liturgica e canonica del catechismo (Dogmatic, moral, liturgical, canonical explanation of Catechism).
BOGGIO, Magister Parvulorum (Teacher of Children): explanation of the Great Catechism, L. 2.80.
- Piccolo coi Piccoli (Little among the little ones): id. for Catechismo Piccolo, L. 1.25.
DIANDA, Il Catechismo di Pio X spiegato al popolo sulle norme del Catechismo Tridentino (Pius X's Catechism explained to the people after the norms of the Tridentine Catechism), 6 v. L. 18.
Mons. ROSSI, Guida del catechista (Guide for the catechist).13
PERARDI, Manuale del catechista cattolico (Manual of the Catholic Catechist).
SCHMITT, Il piccolo catechismo spiegato (The little catechism explained).
SCHOUPPE, Istruzione religiosa per esempi (Religious instruction by examples).
SEGNERI, Fiori d'esempi e paragoni tratti dal Cristiano istruito (Blossoms of examples and comparisons drawn by the instructed Christian).
SPIRAGO, Raccolta di esempi (Collection of examples): 2 vol. in-16.
- Catechismo popolare cattolico (Catholic popular catechism), 3 volumi.
- Catechismo della gioventù (Catechism for the youth).
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ZACCARIA, Tesoro di racconti (A treasury of stories).
Giardino del catechista: prontuario d'esempi (A catechist's garden quick reference of examples).14
Il catechista istruito nei doveri del suo ministero (The learned catechisn in the duties of his ministry).15
DELLA-VALLE, Metodo da tenersi nell'insegnare (Method to use in teaching).
Guida pratica nell'insegnamento del catechismo (Practical guide in the teaching of catechism).
Fede mia e vita mia (My faith, my life),16 vol. 6.
In alto i cuori! (Lift up your hearts),17 vol. 4.
Gesù e i fanciulli (Jesus and the children),18 vol. 3.
Available with Cav. Marietti and in Catholic Bookstores.
NB. For the acquisition of projection machines and of slides, get in touch with:
1. The society Unitas of Turin.
2. The management of the Scuola italiana moderna, Brescia.
CATECHISM IN CHURCH OR PARISH SCHOOL OF CATECHISM
Msgr. Swoboda, professor of Pastoral Theology at the Vienna University had a considerable subsidy from his government to travel in all the principal cities of Europe in order to study the state of the care for souls. He praises much the way such care is organized in Italy:19 among the more serious inconveniences, however, he underlines especially the teaching of catechism to so many classes, spread through the churches. Here, in a very vast place, there are a thousand causes of distraction for the children and even for the catechists: here the classes, with the necessary recitations, disturb one another: here the teacher cannot avail with many means for disciplining available in a closed room: here, in the confusion, it is impossible to avoid everything, the
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children lose their esteem to the loftiest teaching, seeing it placed extremely way below any other subject: here the effort needed is doubled, tripled, etc., and the effect is very limited. Al these things are well understood by him who has experienced it and can make a comparison between such classes of catechism with those done in closed areas.
Hence the direction that is being taken today by many zealous priests is very opportune: the foundation of oratories and of parochial schools.
While it is expected that all shall have understood the need of it and get to work, let us take note of some practical things to avoid, the greater number possible of inconveniences to catechism in church.
a) In church, let there be the least number of classes. In every church, there is a sacristy and some other room that is used for keeping things, or for the Daughters of Mary,20 or for the Luigini.21 Possibly, let some classes be held there. In many parishes, there are areas that are used by the Circle, for the rural fund, for meetings: often, also these places could be used for classes so to lessen those in church.
b) Also when catechism classes are held in church, it is good to see to it that the children could have some recreation outside: this serves to attract them and to expect that a greater number would join. It is a bad system to let them join the class as they arrive, and there make them wait for the others to arrive: they get distracted, they lose esteem and respect for catechism and: goodbye discipline. Almost everywhere, the church has an open space or a wide road in front or beside: and why can't the parish priest grant the children their own courtyard? It is a sacrifice and also a suggestion: but he will be well repaid by the
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affection of the little ones, the satisfaction of work well done, merit for heaven. Jesus knew well how to bear the annoyance of children.
c) Then, in church, as much as possible, let all the children and the catechists be asked to pray and speak softly.
d) Let the coming in, the staying during classes, the going out be regulated by the sanctity of the place.
That is, the coming in shall be devote: let each one dip fingers in holy water, make the genuflection; let each one kneel before the Blessed Sacrament, recite a Pater and Ave or at least some ejaculatory prayer, then with measured steps go to his own place in class. During the class, let him remain well-behaved, and very good, too, to keep in hand the catechism booklet, or arms crossed. The exit should be done walking in line; two by two, with genuflection and sign of the cross done. Let no on run. One would say that these things are difficult, but if the catechist stays firm, she will obtain results: and they shall be the skin to preserve the core.
I have seen catechists being strict in such things, expecting them at all costs; their class became a model of orderliness and attention.
We complain that catechism classes don't work; but let us just think over it: elementary school teachers study for three years and execute attentively every pedagogical rule. And what do we do? How useful it would be for a priest to read, after finishing his studies, a manual of pedagogy! I refer the better ones:22
KRIEG, Catechetica (Catechesis).
BOGGIO, Catechismo e pedagogia (Catechism and pedagogy).
SPIRAGO, Metodica speciale dell'insegnamento religioso cattolico (Special methodology of the Catholic religious instruction).
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VECCHIA, Pedagogia (Pedagogy).
D'ISSENGARD, Breve cenno di catechetica (Brief reference on catechism).
N. N., Guida pratica all'insegnamento del catechismo (Practical guide for teaching catechism).
How much good there is in reading the periodical: Il Catechista cattolico! (The Catholic Catechist).23
ORATORY24
Currently, due to the malice of the times, the teaching of catechism in schools in Italy is reduced to a miserable condition. The goal of Freemasonry, however, is to go beyond and abolish it completely, as well as erase from the face of the earth all traces of Christianity. The duty is upon us to currently avail with the last remaining freedom left us by that mess of laws and of regulations that oppresses us: but this we shall see while discussing Catholic action. As of now, let us take note only of some things that can concern the oratories.
How to establish an oratory? It is a problem that scares the majority: let us remember, however, the method of Don Bosco and of Cottolengo: they started their work with an open space, a room, a barn. In the same way, we begin with things small: we do today what we can: tomorrow we will add something: the small grain, with God's blessings and with the spirit of sacrifice, shall grow to become a giant tree. No other method is worse in such things as the a priori methods: to immediately have the building, a wide and comfortable courtyard, a perfect personnel, well-defined rules. This method has so many inconveniences: it exposes one to immense expenditures without a relative benefit: keeps benefactors away, turns one proud. Let us follow the positive method: do what is possible, add little by little what the circumstances will indicate.
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But should not one bear in mind a grandiose purpose? Yes: and, according to this, like Don Bosco, one will look for a place where, with the passing of time, one can expand; rather, the same place that must serve as an oratory has to be made in such a way that they could serve many purposes: for example, for evening classes, perhaps one day for confessional schools, for the youth circle, as a house for the people.
But then, one thing is to have a grandiose design and another thing to get it done.
What then in practice? Having formulated the general lines, a grandiose design should take care of choosing the suitable place. And here it is good to note that possibly it should be close to the parish, either for the clergy's ease, or because the spirit of the Church is that every Catholic organization be formed as daughter and around the fundamental organization in the Church: and this is the parish.
One begins with the building of a few rooms, even just one will do...; rather, at first a shed or a courtyard would do, where little by little a place is built. If every five years a room is added, a parish priest, celebrating his silver jubilee, could have an oratory capable of housing five different classes... That one has to leave the completion of the work to his successor, what wrong there is in it?
Here, let us not ever forget that showing one's self in need, one will have to stop spending freely: persons who would offer something there would also be.
Should the project not succeed, one has never to feel ashamed, neither is there a great waste of money. Everything, however, makes one hope for a happy ending.
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If much money were available, it is not a good method to build a structure bigger than what is needed: it is better to grow a little each time, as need arises: as for the rest, the Ven. Cottolengo used to say: Transplanted cabbages grow bigger.
In Germany, beside the parish church stands the rectory as well as the oratory, which at the beginning is often built of wood to limit expenses. The secretary general for schools proposes as ultimate goal to obtain full freedom in teaching, on the system of free school, in order to open confessional schools run by Catholics. Thus it happened in Belgium that precedes Italy much as regards popular instruction: but it was achieved through a colossal struggle that lasted almost fifty years. We are still far from a similar victory: but also here the militant ones aim at this, here we need to add that if we want to give schools a similar freedom that is enjoyed in many states like in Germany, Belgium, England. If, after fifty years the idea of freedom and the Catholic idea shall have triumphed, we would have buildings most suitable for teaching.
How to organize an oratory? We are not speaking here as to when it is formed: if so, then, one does what he can: to the point of considering holding classes of catechism partly in the oratory and partly in the church...; we are instead speaking of formed oratory. Also here it would be a mistake to apply an absolute a priori method: that is to want to take entirely a method used somewhere else although it may be proved successful here. In different places, people have something in common and something in particular: hence, it is good to study well the organization of other oratories, especially the Salesian oratories and those of the Brothers of the Christian
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School, but then it would be equally important to introduce in it those peculiarities that the place requires.
And here we ought immediately to take note of some differences from oratory to oratory: there are oratories with minimum programs: their purpose is to gather young people from six to eighteen years old in order to keep them occupied with clean fun, draw them to the study of catechism and of religion, and to lead them to a good Christian and civic life. The means are: classes of catechism: short instruction in common: Mass, benediction of the Most Blessed Sacrament: entertainments and recreation: music, drama, library, movies, in some other places also a Buffet.
This is the oratory that is predominant at present.
There are oratories having average and maximum programs: these we shall see later.
There are parish oratories: but entrusted to a religious congregation: then, it is necessary that great freedom is allowed to the congregation: the parish priest has, however, to know everything done and keep himself in the closest possible relations with the management and with the young. The parish priest, on his part, shall insist on the families to send their boys, he shall visit them often during recreations and more during classes: the religious director on his part, although dependent on his superiors, must see to it that the young people truly have the necessary assistance and religious instruction, seeking to coordinate with the parish priest in everything that is not forbidden to him by his constitutions. It is only in these conditions that a similar oratory could exist: inasmuch as the parish priest must be the soul of the entire pastoral action under his care and religious direction, on it part, needs a sufficient freedom of action and of observance of the rules of his own congregation.
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There are inter-parish oratories. Is it not better to have an oratory for every parish also in population centers of two, three, four parishes? A thorny issue: but the reply is not mine but that of the Catechetical Congress of Turin (1911):25 Theorically, the parish oratory is better: in practice inter-parish oratories are better. For what reasons? Because there is a saving of money, of personnel, because viribus unitis (with joined forces) much more could be done. If instead I should say what I feel, I would say: if this inter-parish oratory is entrusted to a director (religious or secular Priest, it does not matter much), who is equally dependent on all the parish priests and given as well the necessary freedom, I would prefer the inter-parish oratory. If instead a single parish priest directs it, materially or morally, and on himself alone... I would prefer the parish oratory: although it may not live such a flourishing life. Appeal is made on the viribus unitis but is not often that we see forces become disunited precisely because of the oratory? It is said that more could be done: but is it not true that often the youth end up not going anywhere?
Now let us go down to the organization in particular. Speaking of things general, the organization can be more or less like that of the parish school of catechism: only that, having more suitable places, it could function better. It is, however, to be noted that during recreation, the children ought:
a) to be always busy, with every kind of games suitable for them: inasmuch as pastime activities are a sine qua non condition for the oratories. A disciple of St. Phillip said of his teacher: He was turning us to good persons through games, songs, and dance. One could as well teach
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new games, take part in them, set contests, races, etc.
b) Keep them under observation always and watch over them also when they evade being watched over.
c) Use every precaution to avoid accidents, seeking to keep dangers away.
As regards spirit of piety, which has to be inculcated in them, we already have mentioned these above when speaking about the young people; as regards leading them to social life, we shall see later while discussing Catholic action.
APPENDIX
1. Training of oratory catechists and personnel. This is one of the necessary concerns of a good management of the oratory and even for catechism classes in the parish alone: either in consideration of things only from the financial point of view or saving in expenses: either concerning moral matters, in order that they are trained in the place and under the direction of the parish priest, because one who is trained in the place and under the direction of the parish priest assumes better the spirit and comes to be attached to the place.
With this, it does not mean that the other priests of the parish are excused from teaching catechism: no one is excused unless impeded by physical or moral impossibility: if there are no reasons of justice, there is the obligation from the synods in almost everywhere; there is the obligation from the Pope expressed in these words: For whatever priest there is no duty more serious, nor under strict obligation than this (Encyclical on Catechism);26 there is the Bishop's declaration during ordination: let our teaching be medicine for the people of God; there is the nature itself of the priesthood, which is that of being
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an apostle of the word. First of all, therefore, the parish priest shall find first catechists among the priests: however, let him invite them for these and deal with them as ministers of God deserves.
Often, however, there is the need to train others: the means are varied:
If there is an oratory, a class of the older ones may be established therein; it may be called: school of religion, specialization school. If there is no oratory, one could hold the class of perseverance catechism for young ladies and men: in these classes, broader instructions could be given: for example, they may cover also sacred history, a bit of liturgy. The better ones of such classes shall be our catechists.
Catechists may be found among the Catholic associations and better yet among the Daughters of Mary.27
Often in towns there are good men, there are very good teachers, zealous nuns, pious ladies. It is necessary to invite them, too: sometimes they secretly want it.
If they are not found or there is no way of informing them, one could do a sermon on catechism, by underlining its importance and extending a warm invitation for zeal among the listeners: often the response surpasses expectation. Having chosen the more capable persons among them, one can think on how to train them. Training shall have two aspects: religious and scientific: the first is done especially through the confessional, by guiding them to a life that is truly Christian and exemplary. The second can be done by lending or giving as gifts suitable books for the explanations: more, by making them some short conferences wherein what they have to practically do is explained. If they already are trained, it would be enough to explain
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one's own catechetical organization and practical admonitions.
2. Catechetical contests. A parish priest thus wrote: I have given up catechetical contests for this reason: it happened almost always to see the first prizes won by young persons who are naughty, who are absent quite often at catechism classes; because they are gifted with good memory and frankness, they replied with ease. Instead the better and more assiduous ones, or because they are more shy, or because of weak memory, they take home the last prize, or they were left without any prize at all. Another parish at the meeting said: I have experienced the great usefulness of public contests, also in church, where the people and the parents are witnesses of the knowledge of the young ones. It seems one can conclude thus: contests are useful, but it must have a distinct prize in it to give to those who excel in studiousness, attendance, conduct in the classes held during the catechetical year.
3. Catechism examinations. Are examinations useful? Some believe that they are so important to establish every three months: others see it better not to have them. The most common conviction remains that they be given, but once or maximum twice a year. They are a very good occasion to let the lessons learned be repeated. But these examinations are to be given with the greatest solemnity: while inviting the teachers or the elementary school teachers, some neighboring priests, a number of catechists, etc.
And to emphasize the importance of this examination, it is good to remember that also with this external means one makes the people understand how great and necessary is the knowledge of catechism. If in teaching catechism we place it in the lowest degree of inferiority
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with respect to the teaching of other sciences, what importance would it assume before the children and the parents? To solve this problem, it seems very good to me what a zealous priest suggested: having distributed with criterion the classes of catechism, let the examinations for the promotion to the next class: let the grades be read in church and the promotions obtained: to each young person the certificate of promotion is given. Then, should it concern the examination for the fulfillment of the obligation of catechetical instruction, the solemnity should even be greater: let it be said as well that the certificate of the fulfillment of the obligation will have to be presented later, for example, when contracting religious marriage, just as the state requires that those who would register or elections should present the certificate of accomplished elementary education. The examination shall be most useful to those getting married since today, in practice, it is given only to those who do not need it.
It may be said: these things are an utopia in practice. Instead, they are not in many rural parishes; if one can't have the whole, let him have half; the lesser importance given to it by the priest, to lower himself to the level of the people, the less shall the people respond to it, so that such instructions would be believed useless as, unfortunately, it is already seen in some places.
To think that in order to learn how to read and write there are normal schools, many teachers, sizeable salaries, large rooms, strict examinations, a thousand formalities! And for catechism?... Has one to conclude that people do not believe its superiority over all human sciences? Otherwise, although theoretically believing such importance, why is courage and zeal wanting to do something in practice?
4. Class of perseverance catechism. It can be established everywhere:
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it is meant to gather those who have already accomplished the obligation to attend catechism classes for children, in order to impart them a more complete and better organized instruction. It is more difficult to have them attend catechism classes in church: it will be easier where there already is the oratory.
Under the guise of a youth circle, a cultural circle, a circle for the elderly, young people are often attracted, while young ladies will love to join the company of Mary28 and shall come to catechism classes for this reason.
5. Discussed Catechism. Is catechism done in church, from the pulpit to all of the people. In the majority of parishes it precedes vespers: in others, it follows the parish Mass: in some places, it is done before it. It is very useful, more so in our villages, where the explanation to the people, prescribed by the Council of Trent and again by Pius X,29 has turned into preaching: now preaching is no longer so accessible to the people unlike the discussed catechism.
However, it ought to be done slowly, easily, according to the text, with examples and comparisons suited to the intelligence of the simple people.
6. Explanations of the catechism before gathered classes. There are parishes where the parish priest, or another priest, is wont to explain the catechism to all classes gathered together. In such a case, the division of classes is done especially for the recitation: after which all the children are gathered in the chapel of the oratory or in the parish church. This could prove useful everywhere: but especially when such an explanation is listened to by the people and where the catechists are not yet fully trained in their job.
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SOME NOTES
1. It is asked: in every class of catechism, how many young people be included? Here, holds the principle: divide et impera (divide and rule): it is necessary to abound in dividing; the catechist shall better dominate the class and, saying things more suitable to few students and asking them all, he instructs them better. It is not possible, however, to specify an exact number: it shall be according to the ability of the teacher, according to the conduct of the children, according to whether the class is in a closed room or not: generally, they establish an average that ranges from fifteen to twenty children.
2. How long shall every lesson last? The Pope prescribes: for the space of one hour:30 it is understood that the hour includes: the prayers, the distribution of booklets, or of attendance tickets. Some, however, observe that, inasmuch as in many dioceses the catechism is done as well during Advent (this is not something strictly prescribed by the Pope), the duration of the lesson may be shortened a bit: more so if afterwards special instructions are given to the children.
3. Many, however, observe that the distribution of tickets and of the marked booklets during class is a big disturbance. The observation weighs: and some, to avoid such an inconvenience, are used to gather beforehand and then distribute after the lesson the marked booklets: as for the tickets, they are distributed when going out.
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SOCIETY OF THE CHRISTIAN DOCTRINE31
Pius X commanded: In all and in each parish shall be canonically erected the Congregation of the Christian Doctrine.32 It is destined to bring to the parish priest a valid material and moral assistance to sustain the teaching of catechism. In fact, one who joins obliges himself to pay each year some small amount that will be used to meet the expenses of the Confraternity and the prizes for the children; more, he obliges himself to give priority, according to his energies, to the teaching of the catechism, either by seeing to it that his children, employees, friends, relatives, acquaintances, attend it or offering himself to teach catechism, if it is possible.
Every parish priest can establish such a confraternity by compiling on his own a rule suitable for his parish and keeping an account of all the special circumstances.
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1 For Don Alberione, catechesis has always been a primary pastoral commitment. Even as a seminarian, he was engaged in this work as he himself describes in AD 78-81. The magazine Il Catechista Cattolico (The Catholic Catechist) published two articles written by Fr. Giuseppe Priero (1914-1915) wherein the catechetical meeting of the diocese of Alba and the programs are illustrated for the teaching of the Christian doctrine prepared by a commission for the purpose. Cf. G. PRIERO, “Adunanza catechistica diocesana di Alba”, in Il Catechista Cattolico, 1914, pp. 184-186, e “Il lavoro di un anno ad Alba”, in Il Catechista Cattolico, 1915, p. 267. Then see VI programmi per l'insegnamento della dottrina cristiana nella diocesi di Alba, Scuola Tip. Piccolo Operaio, Alba 1914. Also Don Giacomo Alberione participated in the aforementioned commission, as he documents it in AD 80, e I programmi seems to have been the first work printed by the upcoming Pia Società San Paolo founded by himself in 1914. For further studies on the theme of the Italian catechetical movement, cf. L. NORDERA, Il catechismo di Pio X. Per una storia della catechesi in Italia (1896-1916), LAS, Roma 1988, pp. 221-290, 449-451.
2 PIUS X, Acerbo Nimis, ASS, XXXVII (1905), pp. 613-625; cf. Also CC, 1905, II, pp. 264-276. In the encyclical, the widespread religious ignorance is lamented and the commitment in the task of instructing the faithful in sacred doctrine is solicited.
3 Cf. FILIPPO NERI (St.), Lettere, rime e detti memorabili (Memorable letters, rhymes, sayings), Ed. Fiorentina, Firenze 1922, p. 123.
4 In the text of ATP this division did not begin a new paragraph, but as a consequence of the above setup. The content nonetheless has a different composition.
5 The formula of “catechesis in the form of a true school” has been promoted above all through the work of Msgr. L. Pavanelli and Msgr. L. Vigna. Cf. L. PAVANELLI, L'insegnamento del catechismo in forma di vera scuola, secondo il metodo ciclico e il sistema intuitivo, Berruti, Torino 1914 e L. VIGNA, Un parroco di campagna ai suoi catechisti, Berruti, Torino 1912. Cf. L. NORDERA, Il catechismo di Pio X... , op. cit., pp. 271-275; 443-447.
6 Cf. Guida pratica all'insegnamento del catechismo , Fratello delle Scuole Cristiane (edited by), Berruti, Torino 1909.
7 Il Catechista dei fanciulli, Guida pratica per l'insegnamento e per la spiegazione del breve catechismo prescritto da S. S. Pio X, compilato a mente dei voti del Congresso Catechistico Nazionale Italiano tenutosi a Milano nel settembre 1910 (The catechist of children, Practical guide for the teaching and the explanation of the short catechism prescribed by His Holiness Pius X, compiled after the mind of the resolutions of the National Catechetical Congress held in Milan on September 1910), Libreria Sacro Cuore, Torino 1911.
8 Also here a division of paragraph, not present in ATP, has been added.
9 Probably it refers to the two books of Q. PIANA, Piccolo catechismo, used in the dioceses of Lombardy and Piedmont, in conformity with the authentic text prescribed by the Lombard and Piedmontese Episcopate. Illustrated with 25 tables. Scuola Tip. Salesiana, San Benigno Canavese 1904, pp. 96; Compendio della Dottrina Cristiana, for the use of the dioceses of Lombardy and Piedmont, in conformity with the authentic text prescribed by the Lombard and Piedmontese Episcopate, illustrated with 63 tables by Q. Piana, Salesian, Scuola Tip. Salesiana, San Benigno Canavese 1904, pp. 304.
10 Ps 125:6 “Those who sow in tears will reap with cries of joy. Those who go forth weeping, carrying sacks of seed, will return with cries of joy, carrying their bundled sheaves.”
11 Cf. Index of authors.
12 It probably refers to the book of A. BERSANI-DOSSENA, Catechismo spiegato al popolo per via d'esempi e di similitudini (Catechism explained to the people through examples and similes) , Tip. Quirico e Camagni, Lodi 1904; or esle La religione spiegata ai giovinetti con esempi (Religion explained to children, through examples), 4th edition revised and expanded, Tip. Quirico e Camagni, Lodi 1905.
13 G. B. ROSSI, Guida al catechista (Guide for the catechist), Chiantore e Mascarelli, Pinerolo 1897.
14 Probably, the author is Fr. LAGHI, Giardino del catechista (The catechist's garden), ossia prontuario d'esempi per l'esposizione della dottrina cristiana (or ready reference of examples for the exposition of the Christian doctrine), Desclée e Lefebvre, Roma 1908.
15 It probably refers to the book Il catechista istruito nei doveri del suo ministero (The catechist in the duties of his ministry), Milano, Majocchi, 1879, the author of which has not been identified).
16 L. VIGNA - L. PAVANELLI, Fede mia! Vita mia! (My faith! My life!), a complete course of religion, Berruti, Torino 1913.
17 A. BENINI - G. REVAGLIA, In alto i cuori (Lift up your hearts), a book of reading for classes of catechism, vol. 4, Ed. Internazionale, Torino 1913-1914.
18 C. RINALDI, Gesù e i fanciulli (Jesus and the kids). Readings. A brief catechism and preparation for first communion, Cromotip. Bolognese, Bologna 1912.
19 Cf. H. SWOBODA, La cura d'anime..., op. cit., pp. 137-141.
20 Cf. ATP, no. 94, note 2.
21 Cf. ATP, no. 94, note 3.
22 Cf. Index of authors.
23 The magazine Il Catechista Cattolico (The Catholic Catechist) founded by Msgr. G. B. Scalabrini in 1876 started “Periodico Religioso per le scuole della Dottrina Cristiana della diocesi di Piacenza” (A Religious Periodical for the schools of Christian Doctrine of the diocese of Piacenza). From 1890 to 1908, it became “Periodico del Comitato Permanente del I Congresso Catechistico Nazionale” (The periodical of the Permanent Committee of the I National Catechetical Congress) and from 1909 to 1943 it started serving the Diocesan Catechetical Offices. Cf. Il Catechista Cattolico, year 1, no. 1, 5 July 1876.
24 The first idea of gathering young boys during the holidays in order to keep them in the exercises of piety, in instruction works, dates back to St. Charles Borromeo who organized the “schools of Christian doctrine.” It was taken up, adding recreational elements, by St. Philip Neri. After the model of the Roman oratories, Card. Federico Borromeo founded nine oratories in Milan, starting from 1609, as a complement to the classes of Christian doctrine: he himself made the rules for them, rules that would last unchanged for a long time. In 1904, Card. Andrea Carlo Ferrari reformed it by adjusting it to new needs. A great popularizer and restorer of the ever beneficial institution was St. John Bosco. After him the oratories multiplied, especially in north Italy, with the tendency of becoming “houses for the youth” open also during ordinary days. Cf. Oratorio festivo, E.Ec., VII, 1963, pp. 795-796.
25 It refers to the Congresso Nazionale sugli Oratori Festivi e sulle Scuole di Religione (National Congress on holiday Oratories and on the Schools of Religion), which was held in Turin from 17 to 18 May 1911 and which was celebrated on the occasion and in homage to the priestly jubilee of the Archbishop, A. Richelmy. Letter of indiction of 28 April 1922, no. 59 of the same Archbishop. - News on the event in Il Momento, Turin's daily newspaper dated 17, 18, 19 May 1911. In the Turin section, the following headlines appear: “The V Congress of the Holiday Oratories and of the Schools of Religion: the Holy Father's blessing”; “Second day of the Congress of the Holiday Oratories.” The acts of the Congress are collected in M. A. ANZINI, Gli oratori festivi e le scuole di religione, Eco del V Congresso, Tip. S. A. I. D. Buona Stampa, Torino 1911.
26 Cf. PIUS X, Acerbo Nimis, op. cit., p. 274.
27 Cf. ATP, no. 94, note 2.
28 Cf. ATP, no. 94, note 2.
29 Cf. PIUS X, Acerbo Nimis, op. cit., pp. 268-276.
30 Cf. PIUS X, Acerbo Nimis, op. cit., p. 274.
31 In the Acts of the Diocesan Synod of Alba in 1873 promoted by Msgr. E. Galleti, we see published a general regulation of the Società della Dottrina Cristiana (Society of the Christian Doctrine), to be established and formed in the parishes of the diocese of Alba. Cf. Appendix Novissima ad Synodum Dioecesanam Albensem..., op. cit., pp. 171-178.
32 The Arciconfraternita della Dottrina Cristiana (Archconfraternity of the Christian Doctrine) was founded in Rome by Paul V with the Ex credito nobis dated 6 October 1607. It took charge of the teaching of catechism to children in parishes, in institutes, along the streets. The Archconfraternity had its statutes and rules, that kept on being adapted to the times and various needs. Pius X with the encyclical letter Acerbo Nimis of 15 April 1905 specified that Confraternita della Dottrina Cristiana (Confraternity of Christian Doctrine) were established in all parishes so that the parish priests may have valid collaborators among secular persons for the teaching of catechism. Cf. C. TESTORE, Dottrina Cristiana (Arciconfraternita della), EC, IV, 1950, pp. 1907-1908.