Mystagogical Catechesis

I just read this from Pope Benedict's Apostolic Exhortation Sacramentum Caritatis that came out today and thought that it goes great with this post I made earlier today. I actually wrote the post on Friday while on the airplane to Orlando without any knowledge that Benedict would give a treatment to mystagogy in his Apostolic Exhortation. Hence the reason for my excitement!

Also, if any of my classmates from Theological Foundations are reading, pay close attention. You will find that this benefits you greatly!:

The Church's great liturgical tradition teaches us that fruitful participation in the liturgy requires that one be personally conformed to the mystery being celebrated, offering one's life to God in unity with the sacrifice of Christ for the salvation of the whole world. For this reason, the Synod of Bishops asked that the faithful be helped to make their interior dispositions correspond to their gestures and words. Otherwise, however carefully planned and executed our liturgies may be, they would risk falling into a certain ritualism. Hence the need to provide an education in eucharistic faith capable of enabling the faithful to live personally what they celebrate. Given the vital importance of this personal and conscious participatio, what methods of formation are needed? The Synod Fathers unanimously indicated, in this regard, a mystagogical approach to catechesis, which would lead the faithful to understand more deeply the mysteries being celebrated. In particular, given the close relationship between the ars celebrandi and an actuosa participatio, it must first be said that "the best catechesis on the Eucharist is the Eucharist itself, celebrated well." By its nature, the liturgy can be pedagogically effective in helping the faithful to enter more deeply into the mystery being celebrated. That is why, in the Church's most ancient tradition, the process of Christian formation always had an experiential character. While not neglecting a systematic understanding of the content of the faith, it centred on a vital and convincing encounter with Christ, as proclaimed by authentic witnesses. It is first and foremost the witness who introduces others to the mysteries. Naturally, this initial encounter gains depth through catechesis and finds its source and summit in the celebration of the Eucharist. This basic structure of the Christian experience calls for a process of mystagogy which should always respect three elements:

a) It interprets the rites in the light of the events of our salvation, in accordance with the Church's living tradition. The celebration of the Eucharist, in its infinite richness, makes constant reference to salvation history. In Christ crucified and risen, we truly celebrate the one who has united all things in himself (cf. Eph 1:10). From the beginning, the Christian community has interpreted the events of Jesus' life, and the Paschal Mystery in particular, in relation to the entire history of the Old Testament.

b) A mystagogical catechesis must also be concerned with presenting the meaning of the signs contained in the rites. This is particularly important in a highly technological age like our own, which risks losing the ability to appreciate signs and symbols. More than simply conveying information, a mystagogical catechesis should be capable of making the faithful more sensitive to the language of signs and gestures which, together with the word, make up the rite.

c) Finally, a mystagogical catechesis must be concerned with bringing out the significance of the rites for the Christian life in all its dimensions – work and responsibility, thoughts and emotions, activity and repose. Part of the mystagogical process is to demonstrate how the mysteries celebrated in the rite are linked to the missionary responsibility of the faithful. The mature fruit of mystagogy is an awareness that one's life is being progressively transformed by the holy mysteries being celebrated. The aim of all Christian education, moreover, is to train the believer in an adult faith that can make him a "new creation", capable of bearing witness in his surroundings to the Christian hope that inspires him.