La catequesis del Tercer Milenio : Dentro de nuestras sociedades es cada vez más difícil vivir nuestra fe, el mundo ofrece placer, diversiones, “ley del menor esfuerzo”, falsos ídolos que nos alejan del amor de Dios.
Fenómenos tales como la secularización, Nueva Era, diversas ideologías nos plantean nuevos retos para permanecer en la presencia de Dios. Jesucristo nos sigue recordando: “Yo soy el camino, la verdad y la vida. Nadie va al Padre sino por mí…” (Jn 14,6).
Jesucristo es la respuesta, es el único medio de salvación, es la verdad y el amor vivo. Un mundo que se quiere negar a sí mismo alejándose de Dios no saldrá adelante, va a la perdición. Unámonos a Jesucristo, unámonos a Dios, amemos a la Iglesia y, amemos y vivamos su Palabra.
A) Llamado a una nueva evangelización
Muchas comunidades e individuos están llamados a vivir hoy en un mundo pluralista y secularizado, en el que se dan formas de incredulidad e indiferencia religiosa; en muchas personas se dan hoy con fuerza la búsqueda de certezas y de valores, pero a la vez existen varias formas falsas de religiosidad.
Ante estas complejas situaciones, algunos cristianos pueden encontrarse confusos y desorientados, sin saber hacer frente a tales situaciones, ni discernir los mensajes que transmiten, y esto les lleva a abandonar una práctica religiosa regular, terminando por vivir como si Dios no existiera. Su fe, sometida a prueba y amenazada, corre el riesgo de apagarse y morir, si no se la alimenta y sostiene constantemente.
Se hace indispensable una catequesis evangelizadora, es decir, “una catequesis llena de savia evangélica y con un lenguaje adaptado a los tiempos y a las personas”. Ésta tiene por objetivo educar a los cristianos en el sentido de su identidad de bautizados, de creyentes y de miembros de la Iglesia, abiertos y en diálogo con el mundo. Les vuelve a proponer los elementos fundamentales de la fe, los impulsa a una conversión auténtica, los ayuda a profundizar en la verdad y el valor del mensaje cristiano ante las objeciones teóricas y prácticas, los anima a discernir y a vivir el Evangelio en lo cotidiano, los capacita para dar razón de la esperanza que hay en ellos, los fortalece en su vocación misionera con el testimonio, el diálogo y el anuncio.
Hoy nos encontramos ante una situación religiosa bastante diversificada y cambiante; los pueblos están en movimiento; realidades sociales y religiosas, que tiempo atrás eran claras y definidas, hoy día se transforman en situaciones complejas. Baste pensar en algunos fenómenos, como el neoliberalismo, las migraciones masivas, la descristianización de países de antigua cristiandad, el influjo pujante del Evangelio y de sus valores en naciones con mayoría no cristiana, la aparición de mesianismos y sectas religiosas.
Todas las formas de la actividad misionera están marcadas por el objetivo de promover la libertad del hombre, anunciándole a Jesucristo. La Iglesia es fiel a Cristo, del cual es el cuerpo y continuadora de su misión. Es necesario que ella camine “por el mismo sendero que Cristo; es decir, por el sendero de la pobreza, la obediencia, el servicio y la inmolación propia hasta la muerte, de la que surgió victorioso por su resurrección. (Ad gentes, 5; Lumen Gentium, 8).
La Iglesia pues, tiene el deber de hacer todo lo posible para desarrollar su misión en el mundo y llegar a todos los pueblos; tiene también el derecho que le ha dado Dios para realizar su plan. La libertad religiosa y la garantía de todas las libertades que aseguran el bien común de las personas y de los pueblos. Es de desear que la auténtica libertad religiosa sea concedida a todos en todo lugar; ya con este fin la Iglesia despliega su labor en los diferentes países.
Por otra parte, la Iglesia se dirige al hombre en el pleno respeto de su libertad. La misión no coarta la libertad, sino más bien la favorece. La Iglesia propone, no impone nada: respeta las personas y las culturas, y se detiene ante el Sagrario de la conciencia. A quienes se oponen con los pretextos más variados a la actividad misionera de la Iglesia, ella va repitiendo: ¡Abran las puertas a Cristo!.
B) Catequesis: enseñanza de los apóstoles
La tarea que realiza el catequista participa de la propia misión de Jesús y se remonta a la Iglesia apostólica. En realidad, “el mensaje evangelizador de la Iglesia, hoy y siempre, es el mensaje de la predicación de Jesús y de los Apóstoles”.
•El catequista es, por tanto, testigo y eslabón de una tradición que “deriva de los apóstoles” (Dei verbum, 8). Quien catequiza transmite el Evangelio que, a su vez, ha recibido: “Les transmití lo que a mi vez recibí” (1 Cor 15,3).
“La predicación apostólica… se ha de conservar por transmisión continua hasta el fin de los tiempos” (Dei Verbum, 8). Hay en ella ciertas constantes, inalterables al paso del tiempo, que configuran toda la misión de la Iglesia y, por tanto, la catequesis. El catequista ha de conformar su acción educadora con apego al depósito de la Fe si no quiere exponerse a “correr en vano” (Gal 2,2).
Hacemos nuestra la sensibilidad de Juan Pablo II al recordarnos el respeto con que hemos de tratar el Evangelio recibido:
Todo catequista debería poder aplicar así mismo la misteriosa frase de Jesús: “Mi doctrina no es mía sino del que me ha enviado”(Jn 7,16).
Qué contacto asiduo con la Palabra de Dios, transmitida por el Magisterio de la Iglesia, qué familiaridad profunda con Cristo y con el Padre, qué espíritu de oración, qué despego de sí mismo ha de tener el catequista para poder decir “mi doctrina no es mía” (Catechesi Tradendae, 10).
•La acción catequizadora de los apóstoles es uno de los pilares sobre los que crecen las primeras comunidades cristianas: “Acudían asiduamente a la enseñanza de los apóstoles, a la comunión, a la fracción del pan y a las oraciones” (Hech 2,42).
“Se encuentra aquí, sin duda alguna, la imagen permanente de una Iglesia que, gracias a las enseñanzas de los Apóstoles, nace y se nutre continuamente de la Palabra del Señor, la celebra en el sacrificio eucarístico y da testimonio al mundo con el signo de la caridad” (Catechesi Tradendae, 10).
•Pronto los apóstoles comparten con otros su ministerio. Asocian a otros discípulos en su tarea de catequizar. Incluso simples cristianos, dispersados por la persecución (Hech 8,4), van por todas partes transmitiendo el Evangelio. Con ellos la cadena ininterrumpida de los catequistas empieza a extenderse.
•La Iglesia continúa esta misión de enseñar de los Apóstoles y de sus primeros colaboradores. En los siglos III y IV, Obispos y Pastores, los de mayor prestigio, consideran como parte esencial de su ministerio episcopal enseñar de palabra o escribir tratados catequéticos. Vincula directamente a su ministerio la acción catequizadora de sus Iglesias para encauzar mejor, así, su crecimiento y consolidación.
•En esta sucesión ininterrumpida de catequistas a lo largo de los siglos, la catequesis saca siempre nuevas energías de los concilios, con los que la figura del catequista se fortalece.
El Concilio de Trento da un impulso trascendental a la catequesis, al requerir celosamente la formación religiosa del pueblo y particularmente de los niños. La función del catequista no queda reservada a los párrocos y a los padres sino que se encomienda también a maestros, religiosos y a todo seglar dispuesto a colaborar.
•El Concilio Vaticano II está impulsando, igualmente, una verdadera renovación catequética en nuestros días. Los grandes documentos conciliares sobre la divina Revelación (Dei Verbum), sobre la Iglesia (Lumen Gentium), sobre la sagrada Liturgia (Sacrosantum concilium) y sobre la Iglesia en el mundo contemporáneo (Gaudium et Spes), establecen los fundamentos de esa renovación y dibujan implícitamente la figura de un nuevo tipo de catequista.
Además de saberse parte de una tradición viva, el catequista ve configurada su identidad por su inserción en la comunidad eclesial. No es un evangelizador aislado, que actúa por su cuenta, es como un árbol arraigado en el terreno firme de la comunidad cristiana. Sólo desde esa vinculación su acción podrá producir fruto.
C) Integral: Al hombre y a la sociedad actuales
El catequista no es un ser aislado que transmite una tradición muerta. Para transmitir el Evangelio, que es invitación actual al hombre, necesita estar abierto a los problemas y deseos de la persona y del entorno social en que vive.
Esta apertura a lo humano es una exigencia del Espíritu ya que es Él “quien hace discernir los signos de los tiempos – signos de Dios – que la evangelización descubre y valoriza en el interior de la historia” (Evangelii Nuntiandi, 75).
Enraizado en su ambiente, el catequista comparte “los gozos y las esperanzas, las tristezas y las angustias de los hombres de nuestro tiempo” (Gaudium et Spes, 1) y se compromete con ellos. Precisamente es esta sensibilidad para lo humano la que hace que su palabra catequizadora pueda echar raíces en los intereses profundos del hombre e iluminar las situaciones humanas más urgentes, promoviendo una respuesta viva al Evangelio. Su propio testimonio de compromiso social, compatible con su dedicación a la catequesis tiene un valor educativo muy importante.
•A veces, sin embargo, el catequista puede verse tentado por la sospecha de si su servicio catequizador es un verdadero compromiso con los hombres y si su puesto, no estará en asumir exclusivamente responsabilidades sociales directas, sin tener que dedicar su tiempo a la tarea de educar la fe, que queda en el ámbito de la Misión. Pudiera parecerle que otros agentes evangelizadores, íntegramente comprometidos en la promoción de la justicia, sirven a la causa del Evangelio mejor que él.
No debe caer en esa tentación ya que la tarea catequética es profundamente humanizadora. Da a conocer y vincula a Jesucristo, que es la afirmación del hombre. Transmite el Evangelio, que es un mensaje que encierra un sentido profundo para la vida y responde a los deseos más hondos del corazón humano. Inicia en el compromiso social. Abriendo al cristiano a “las consecuencias sociales de las exigencias evangélicas” (Catechesi Tradendae, 29). Sin la catequesis que él imparte los cristianos no podrían desarrollar en el mundo una acción comprometida realmente evangélica.
Por otra parte, junto a esta dimensión social, la catequesis colabora a una inserción más humana del cristiano en la trama de lo cotidiano. Como centro de todo está el Evangelio en el Amor, con los innumerables aspectos de esta dimensión cristiana fundamental (1 Cor 13,1-13), la vida evangélica en la que inicia el catequista proporciona una honda densidad humana en la vida diaria.
La acción catequética es un servicio, y un servicio educativo a unos hombres concretos. El catequista realiza su tarea atento no sólo al mensaje del Evangelio sino al hombre a quien catequiza.
El catequista participa de la evangelización que tiene como finalidad “anunciar la Buena Nueva a toda la humanidad para que viva de ella” (Catechesi Tradendae, 18). Se trata de la “Buena Nueva del Reino que llega y que ya ha comenzado” (Evangelii Nuntiandi, 13).
Este Reino de Dios se realiza en Jesucristo:
“La evangelización debe contener siempre – como base, centro y a la vez, culmen de su dinamismo – una clara proclamación de que en Jesucristo, Hijo de Dios hecho hombre, muerto y resucitado se nos ofrece la salvación a todos los hombres, como don de la gracia y de la misericordia de Dios” (Evangelii Nuntiandi, 27).
La Iglesia depositaria de la Revelación plena en Jesucristo, se prepara para este Tercer Milenio, se renueva espiritualmente y adecua sus métodos de trabajo evangelizador para dar una mejor respuesta al hombre de hoy. Nuestra realidad actual así lo exige. Sin embargo, hay grupos aislados que intentan meter miedo a la gente en relación al fin del mundo, acerca de mentiras propias de su organización, manipulando la Biblia con Interpretaciones de tipo “fundamentalistas”, sin base doctrinal, teológica o histórica. En este momento especial del término de dos mil años de cristianismo, es necesario predicar la Buena Nueva, predicar a Jesucristo, pero al Dios revelado por Él y no un invento humano, ¡sé cuidadoso y prepárate mejor!.
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