Catechetic Itinerary of Initiation

U prvome dijelu članka promišlja se o nekim temeljnim inicijacijskim modelima u povijesti Crkve. Osobita se pozornost posvećuje postojećem modelu u Hrvatskoj. U drugom se dijelu govori o otežavajućim čimbenicima ili izazovima za aktualnu kršćansku inicijaciju koji su povezani s konkretnim društveno-kulturnim kontekstom i razvojnom dobi u kojoj se primaju sakramenti, osobito sakrament sv. potvrde. Ne može se, naime, zanemariti činjenica da su u suvremenom društvu na djelu mnoge kulturne transformacije koje se odražavaju također i na prenošenje vjere i na kršćanski odgoj. U trećemu je dijelu riječ o dobi i o redoslijedu primanja sakramenata te o uvjetima koji se traže kada tko želi primiti sakramente. U nekim se zemljama uočava težnja da se slavlje potvrde odgodi za kasniju, tj. za adolescentsku dob. Odgađanje potvrde za zreliju dob, smatra se, omogućava dugotrajniju pouku što bi trebalo rezultirati odgovornijim prihvaćanjem zahtjeva vjere. S druge pak strane, postoje određene inicijative koje, na tragu koncilskih i postkoncilskih dokumenata, idu u smjeru promjene postojećeg redoslijeda sakramenata kršćanske inicijacije. U četvrtome djelu daju se neka temeljna usmjerenja za obnovu prakse kršćanske inicijacije djece. Razmišljanje o kršćanskoj inicijaciji poziva na opću obnovu postojeće pastoralne prakse.In theological-pastoral care and pedagogic-catechetic thought over the past few years we have often seen discussions on the topic of Christian initiation - that is, religious socialisation of younger generations. Because of the evident failure of Christian initiation, demands to renew its entire model are being more frequently heard. The current model of Christian initiation most often leads to departing the Christian community which highlights its fundamental insufficiency. In the first part of this article the author considers some fundamental models of initiation throughout the history of the Church. Particular focus is dedicated to the existing model in Croatia. After a brief description of that model, the author defines some positive aspects as well as its limitations. This model of Christian initiation guarantees a wide religious socialisation so much so that we can speak about its virtually general religious socialisation. At the same time the result of that model is its obvious limitations, for example: lack of a feeling of belonging, falling off in religious practise, weak development of abilities to live a Christian life and so on. In the second part of the article the author speaks about the factors or challenges that burden current Christian initiation which is related to the concrete social-cultural context and age of development when the sacraments are accepted, particularly the sacrament of Confirmation. We cannot ignore the fact that modern complex society is affected by significant cultural transformation with much deeper changes which are also reflected and transferred to their belief and Christian upbringing. Does the Croatian model of Christian initiation take this context into account or is it tied to an extinct situation? Does it take into account the challenges and questions which can be related to the age of the children accepting the sacrament - pre-adolescent/adolescent? These are some of the questions that that author endeavours to answer. In the third part the author refers to the age and order of the sacraments and of the conditions that are required if someone wishes to accept the sacraments. Today there is a great deal of debating about the age that the sacrament of Confirmation should be accepted. In some countries, the tendency is to celebrate Confirmation at a later age, i.e. adolescent. Deferring Confirmation for a more mature age is considered to allow for a longer lasting period of teaching which should result in a more personal and responsible acceptance of the vow of faith. This opinion has been accepted in some (arch)dioceses in Croatia and they have introduced the practise of accepting Confirmation in secondary school. On the other hand though there are certain determined initiatives that are directed to changing the existing order of the sacraments of Christian initiation of children and pre-adolescents. In wake of the Vatican Council and post-Council documents, it is believed that regular pastoral practise should maintain the theologically founded order of the sacraments of initiation where Confirmation comes between Baptism and the Eucharist. The fourth part of the article deals with some fundamental directions to renew the practise of Christian initiation with children. Thoughts about Christian initiation call on general renewal of the existing pastoral practise. When we think today about the model of Christian initiation we are not referring to a crisis of any particular aspect of the models of initiation but rather of a crisis of the actual model and its inappropriate relation towards modern culture. Sporadic changes or cosmetic touch ups to existing models will not resolve the crisis. It is worthwhile to loyally, wisely and creatively approach and restructure the entire model. In that regard it is necessary: to change the practise that limits observations of Catechesis exclusively in the function of preparing candidates for the sacraments; and to start with a much deeper renewal of pastoral structure and to promote vital constituent processes of Catechesis and the celebration of a Christian life; it is necessary to abandon the school model of Catechesis and promote a mystical and experiential catechesis, to define the objectives that take account of the concrete contexts and subject, that value the significance of the group/community and in particular the significance of the parish community, etc