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RESEARCH DOCUMENT

Reimagining Sunday-School Catechesis in the Syro-Malabar Church

A Strategic Reform Framework Using Porter’s Five Forces, SWOT, PEST, BCG, Blue Ocean Strategy, Scenario Planning, OKRs and the Ansoff Matrix

Executive Summary

The Syro-Malabar Church possesses a substantial and organized catechetical system. The central Syro-Malabar Catechetical Commission currently provides structured catechism materials for Classes I–XII in multiple languages, teaching guides, video classes, teaching aids and other resources. In recent years, revised textbooks and additional digital resources have continued to be developed. �

syromalabarcatechesis.com +2

Therefore, the question is not whether the Church has a catechism system. It clearly does.

The deeper question is:

Is a catechism system designed primarily for classroom instruction, textbooks, periodic examinations and Sunday attendance sufficient to form a generation capable of living the Syro-Malabar Catholic faith in the radically different world of the twenty-first century?

This research concludes that the principal challenge is not necessarily a lack of faith content. It is a possible mismatch between the architecture of traditional faith instruction and the learning environment of today's children and adolescents.

The contemporary child lives simultaneously in:

the family,

the parish,

the school,

the peer group,

the digital world,

social media,

a highly pluralistic society,

and, increasingly, a global and mobile culture.

Pope Francis's Christus Vivit emphasizes that young people now live within a digital culture that has profoundly affected how they learn, communicate, form relationships and understand themselves. It also warns against an educational disconnect between what young people are taught and the world they must actually live in. �

Vatican

A major official Syro-Malabar discussion has itself recognized the problem of contextual flexibility: the 2024 Synod discussion noted that the existing textbooks could occupy the entire catechetical period, leaving insufficient space for themes specific to particular mission contexts; it also discussed giving some discretionary power to eparchies outside Kerala because their ground realities differ. �

console.syromalabarchurch.in +1

Thus, the proposed reform is not:

“Replace the Syro-Malabar catechism.”

It is:

“Transform the existing catechism from a curriculum system into an integrated faith-formation ecosystem.”

PART I

RESEARCH BASIS AND ANALYTICAL APPROACH

This analysis combines four sources of evidence:

1. Official Syro-Malabar catechetical developments

Including:

Classes I–XII textbooks,

revised and new materials,

teaching guides,

digital catechesis,

teacher formation,

Synodal discussions concerning contextual adaptation. �

syromalabarcatechesis.com +3

2. Official Catholic teaching

Especially:

Directory for Catechesis

Christus Vivit

the Church's teaching on the family as the primary environment of faith formation

accompaniment and youth participation. �

Press Vatican +3

3. Existing Syro-Malabar catechetical practice

Examples from dioceses show that current systems already include some activities beyond textbooks, including:

examinations,

Bible quizzes,

retreats,

Holy Qurbana participation,

community service,

teacher training,

ministry participation. �

Diocese of Mandya +2

4. Strategic analysis using the eight models in the image

Porter’s Five Forces

SWOT Analysis

PEST Analysis

BCG Matrix

Blue Ocean Strategy

Scenario Planning

OKR Framework

Ansoff Matrix

PART II

AN IMPORTANT CAUTION: THE “PRESENT SYSTEM” IS NOT ONE SINGLE SYSTEM

The Syro-Malabar Church has central standards, but actual implementation varies according to:

eparchy,

parish,

catechetical centre,

country,

teacher availability,

language,

student profile,

family environment.

Therefore, the problems identified below should not be read as accusations against every parish, priest, catechist or catechetical centre.

Many dedicated catechists serve exceptionally well. Some eparchies have already developed:

systematic teacher formation,

virtual training,

diplomas in theology,

retreats,

service programmes,

Bible competitions,

youth activities. �

console.syromalabarchurch.in +2

The issue is more structural:

The strongest local initiatives are often not yet guaranteed as a universal, integrated formation architecture.

PART III

THE CENTRAL PROBLEM

From “Catechism Class” to “Faith Formation”

A child may know:

the Ten Commandments,

the seven sacraments,

important prayers,

the history of salvation,

Church doctrines,

and still be unable to answer:

Why should I believe?

How does Christ change my life?

How do I respond when friends reject my faith?

How do I face pornography, addiction, depression, social media pressure or moral confusion?

How does the Syro-Malabar Qurbana become part of my identity?

Why should I continue with the Church after I complete Class XII?

This is the difference between:

INFORMATION

and

TRANSFORMATION.

The future system must move from:

“Did the student complete the lesson?”

to:

“Is the student gradually becoming a mature disciple of Christ?”

PART IV

THE MAJOR PITFALLS IN THE PRESENT MODEL

PITFALL 1: THE TEXTBOOK MAY BECOME THE CENTRE OF THE SYSTEM

The textbook is essential.

But a textbook should be:

a tool of catechesis, not the entire experience of catechesis.

Official Syro-Malabar Synodal discussion has recognized a practical challenge: where the full textbook consumes the available catechism time, there may be little room for contextual themes. �

console.syromalabarchurch.in +1

Risk

The educational structure can become:

Textbook → Chapter → Teaching → Homework → Examination → Promotion

The more complete formation model should be:

Word → Encounter → Understanding → Prayer → Worship → Community → Service → Reflection → Life

Recommended Reform

Adopt a 60–20–20 formation structure:

60% Core Syro-Malabar Formation

Doctrine

Scripture

Prayer

Sacraments

Liturgy

Church history

Syro-Malabar identity

20% Contemporary Life Formation

Topics selected according to age:

digital life,

social media,

mental resilience,

relationships,

sexuality and human dignity,

addiction,

AI,

misinformation,

interfaith life,

migration,

ecological responsibility.

20% Experiential Formation

Service

Worship

Retreat

Pilgrimage

Parish participation

Bible study

Mission activities

Peer discussion

This would preserve doctrinal unity while creating space for pastoral relevance.

PITFALL 2: EXAMINATION MAY BE CONFUSED WITH FAITH FORMATION

Several catechetical calendars understandably include examinations, centralized evaluation and academic assessment. �

Diocese of Mandya

Examinations can measure:

memory,

knowledge,

conceptual understanding.

But they cannot fully measure:

prayer life,

compassion,

moral maturity,

belonging,

faith commitment,

capacity for service,

personal encounter with Christ.

Proposed Assessment Model

Dimension A – KNOW

What does the student understand?

Dimension B – PRAY

Can the student develop a relationship with God?

Dimension C – CELEBRATE

Does the student understand and participate in liturgical life?

Dimension D – LIVE

Can the student apply faith to daily decisions?

Dimension E – SERVE

Does the student practise charity and social responsibility?

Dimension F – BELONG

Does the student experience the Church as a community?

The student portfolio could therefore include:

knowledge assessment,

reflection journal,

Bible engagement,

participation,

service experience,

project work,

personal faith reflection.

PITFALL 3: A 60-MINUTE WEEKLY CLASS MAY BE TOO FRAGMENTED

One Syro-Malabar eparchial curriculum specifies at least one hour every Sunday, and many centres must necessarily work within limited Sunday schedules. �

syromalabarcatechesischicago.org

One hour a week may produce approximately:

35–45 hours annually

But compare this with the child's total environment:

school,

tuition,

internet,

YouTube,

Instagram,

gaming,

peer culture,

streaming platforms.

The Church cannot realistically assume that one weekly classroom encounter alone will shape identity.

Solution: 7-Day Catechesis

Sunday should become:

The weekly gathering point, not the entire catechetical experience.

Monday

Family discussion

Tuesday

Bible engagement

Wednesday

Digital micro-learning

Thursday

Prayer/reflection

Friday

Faith challenge or moral reflection

Saturday

Service or preparation

Sunday

Community and catechesis

PITFALL 4: THE GAP BETWEEN PARISH AND HOME

Catholic teaching identifies the family as a primary environment of faith formation and describes the Christian family as a “domestic Church.” �

Vatican

Yet a possible weakness in many traditional models is:

The Church teaches the child, while the family observes from a distance.

This creates a serious problem.

If the parish teaches:

“Prayer is important”

but the family never prays together, the child receives two contradictory catechisms.

Proposed Reform: Parent Catechesis

Every month:

A 20–30 minute Parent Faith Module

Topics:

How to pray with children

How to answer difficult questions

How to discuss sexuality and morality

Digital parenting

Faith and mental well-being

Preparing children for confession

Understanding the Holy Qurbana

The strongest model is:

Child + Parent + Catechist + Parish

not:

Child + Catechist only

Research on children's Catholic faith formation likewise identifies stronger parental participation and cooperation between parents, parishes and catechists as important to effective formation. �

Jurnal Edukasi +1

PITFALL 5: INSUFFICIENT CONTEXTUAL FLEXIBILITY

A child in:

Kottayam,

Bengaluru,

Delhi,

Mumbai,

Dubai,

Melbourne,

Chicago

does not experience life in exactly the same way.

The 2024 Syro-Malabar Synod itself discussed different mission contexts and the need for some local adaptation without losing the integrity and unity of Syro-Malabar catechetical formation. �

console.syromalabarchurch.in +1

Solution: CORE + CONTEXT Curriculum

80% Universal Core

Common to the Syro-Malabar Church.

20% Contextual Module

Prepared at eparchial level, subject to appropriate Church oversight.

Examples:

Kerala

Religious pluralism

Digital addiction

Academic pressure

Migration

Gulf

Christian minority life

Religious freedom

multicultural identity

Europe

Secularism

cultural identity

religious indifference

North America

pluralism

individualism

identity questions

Australia

multiculturalism

indigenous reconciliation awareness

secular public culture

PITFALL 6: THE DIGITAL WORLD IS NOT YET THE NATURAL ENVIRONMENT OF ALL CATECHESIS

The Syro-Malabar catechetical system has already made digital progress through:

video classes,

Smart Catechism,

digital teaching materials,

online resources. �

syromalabarcatechesis.com +2

However, digital catechesis should not simply mean:

“Take the classroom lesson and put it online.”

The Directory for Catechesis specifically identifies digital culture as a major challenge requiring catechesis to reconsider how formation is communicated. �

Press Vatican

The Future Model

Create a Syro-Malabar Faith Digital Ecosystem.

Components

5-minute faith videos

Interactive Bible journeys

Qurbana explainers

Saints in animation

Podcasts for teenagers

Parent resources

AI-supported revision

Digital safety education

Faith challenges

Age-appropriate apologetics

Most Important Principle

Digital content should not replace the parish community.

It should support:

PERSONAL + COMMUNITY + DIGITAL

PITFALL 7: INSUFFICIENT EMPHASIS ON QUESTIONS AND DOUBT

Many adolescents have difficult questions about:

science,

evolution,

sexuality,

suffering,

evil,

gender,

other religions,

miracles,

Church controversies,

hypocrisy,

faith and reason.

If the catechetical system has no safe space for questions, the student may search elsewhere.

Proposed Solution: “ASK ANYTHING” CATECHESIS

Each class should have:

10–15 minutes for anonymous questions.

A question box or digital form could ask:

“What is the one question about God or life you are afraid to ask?”

The catechist must be trained to say:

“I do not know. Let us find out.”

That is not weakness.

That is intellectual honesty.

PITFALL 8: CATECHISTS MAY BE HIGHLY DEVOTED BUT NOT ALWAYS PROFESSIONALLY PREPARED

This is one of the most important areas.

An official Syro-Malabar eparchial catechetical page has explicitly identified challenges including:

peer pressure,

media influence,

lack of teacher training,

parental working styles. �

syromalabar.org.au

The answer is not to criticize volunteer catechists.

The answer is to support them as a strategic mission force.

The New Catechist Formation Model

LEVEL 1 – FAITH

Spiritual life

Prayer

Sacraments

LEVEL 2 – CONTENT

Scripture

Theology

Syro-Malabar liturgy

Church teaching

LEVEL 3 – PEDAGOGY

Adolescent psychology

Active learning

Storytelling

Classroom management

LEVEL 4 – ACCOMPANIMENT

Listening

Empathy

Basic safeguarding

Referral awareness

LEVEL 5 – DIGITAL

AI literacy

Media literacy

Social media

Online safety

LEVEL 6 – CONTINUOUS DEVELOPMENT

A catechist should not receive training only once.

Formation should be:

Train → Teach → Observe → Reflect → Improve

PITFALL 9: WEAK TRANSITION FROM CLASS XII TO ADULT FAITH

One of the greatest dangers in catechesis is the idea that:

Class XII is graduation from faith.

It should be:

Graduation from childhood faith formation into adult discipleship.

The Church's youth documents stress that young people need community, accompaniment and opportunities for responsibility rather than simply receiving instruction. �

Vatican +1

New Model: THE 18–25 BRIDGE

After Class XII:

Year 1 – DISCOVER

Faith and identity

Year 2 – DISCERN

Career, vocation, relationships

Year 3 – LEAD

Service and leadership

This creates a bridge between:

Sunday School → Youth Ministry → Adult Christian Life

PART V

APPLYING THE EIGHT STRATEGIC MODELS

MODEL 1

PORTER’S FIVE FORCES

Porter's model asks:

What forces compete for the child's attention, loyalty and identity?

A catechism system is now operating within a highly competitive attention ecosystem.

Force 1: Rivalry

Catechesis competes with:

tuition,

sports,

entertainment,

digital platforms,

weekend travel,

peer activities.

Strategy

Do not merely demand:

“Come to catechism.”

Create:

A community children do not want to miss.

Force 2: Threat of New Entrants

Children are constantly exposed to new belief systems through:

influencers,

YouTube,

AI,

social media,

online spirituality.

Strategy

Teach:

discernment,

source verification,

critical thinking,

Catholic apologetics.

Force 3: Bargaining Power of the “Consumer”

Modern children expect:

participation,

relevance,

explanation,

authenticity.

Strategy

Listen systematically.

Every catechetical centre should conduct:

Annual Student Voice Survey

Force 4: Power of the Attention Suppliers

Digital companies have enormous resources to capture attention.

Strategy

The Church cannot simply fight the internet.

It must learn:

How to evangelize within a digital culture without surrendering human community.

Force 5: Threat of Substitutes

Potential substitutes include:

secular self-help,

influencer spirituality,

individualistic spirituality,

“I believe but do not need Church.”

Strategic Response

Catechesis must demonstrate the value of:

community,

Eucharist,

tradition,

sacramental life,

service,

belonging.

MODEL 2

SWOT ANALYSIS

STRENGTHS

The Syro-Malabar system already possesses:

a strong ecclesial identity,

structured Classes I–XII,

established textbooks,

parish networks,

committed volunteers,

strong sacramental tradition,

Scripture,

liturgy,

rich heritage.

The existence of central textbooks, teaching guides and digital resources is a significant institutional strength. �

syromalabarcatechesis.com +2

WEAKNESSES

Potential structural weaknesses include:

overdependence on classroom learning,

variation in teacher preparation,

limited contextual flexibility,

excessive examination orientation,

insufficient parental integration,

transition problems after adolescence.

OPPORTUNITIES

AI-assisted personalized learning

Digital resources

Youth-led catechesis

Diaspora networking

Parent formation

Service learning

Inter-parish collaboration

THREATS

Digital addiction

Religious indifference

Peer pressure

Secularism

Information overload

Misinformation

Family time constraints

Migration and identity fragmentation

MODEL 3

PEST ANALYSIS

POLITICAL AND SOCIAL

Children are increasingly exposed to:

identity conflicts,

misinformation,

polarization,

communal tensions.

Catechesis must develop:

Catholic conviction without hatred of others.

ECONOMIC

Parents often face:

work pressure,

migration,

long travel,

weekend exhaustion.

The system must therefore design faith formation for:

real families, not ideal families.

SOCIAL

Major issues include:

loneliness,

family fragmentation,

social comparison,

anxiety,

academic pressure.

Catechesis must teach:

the healing, compassionate and relational dimension of faith.

TECHNOLOGICAL

AI and digital platforms are transforming:

knowledge,

authority,

learning,

identity.

The Church should not fear AI.

It should teach children:

when to use it,

when not to trust it,

how to verify it,

how faith differs from merely retrieving information.

MODEL 4

BCG MATRIX FOR CATECHETICAL PROGRAMMES

The BCG model should not classify children.

It should classify programmes and resources.

STARS

High-value, high-growth activities:

Digital faith formation

Parent catechesis

Youth leadership

Service learning

Strategy

Invest more.

CASH COWS

Established, effective systems:

Parish catechism

Qurbana

Sacramental formation

Core textbooks

Strategy

Maintain and improve.

QUESTION MARKS

New possibilities:

AI tutors

Gamification

Digital mentoring

Hybrid learning

Strategy

Pilot → evaluate → scale.

DOGS

Activities that consume large resources but produce little transformation.

These may include, in some local settings:

repetitive passive lectures,

programmes without follow-up,

competitions treated as the main goal,

activities conducted merely because “we always do it.”

Strategy

Stop, redesign or replace.

MODEL 5

BLUE OCEAN STRATEGY

Traditional catechesis may compete for attention in a crowded educational environment.

Blue Ocean Strategy asks:

What can we create that children cannot find elsewhere?

Proposed Blue Ocean:

THE SYRO-MALABAR FAITH LAB

A Sunday School becomes:

A laboratory for living the Gospel.

Every month:

EXPERIENCE

A service project

QUESTION

A contemporary issue

ENCOUNTER

Prayer and Scripture

CREATE

Art, video, music or project

CELEBRATE

Liturgy and community

REFLECT

“What did Christ teach us?”

This cannot be easily replaced by:

tuition,

YouTube,

social media,

or an ordinary classroom.

MODEL 6

SCENARIO PLANNING

The Church must not build for 1990.

It must prepare for 2035.

SCENARIO A: DIGITAL IMMERSION

Most children learn through:

AI,

immersive technology,

virtual spaces.

Response

Digital literacy + physical community.

SCENARIO B: POST-INSTITUTIONAL SPIRITUALITY

Young people believe:

“I am spiritual, but I do not need organized religion.”

Response

Teach why:

community matters,

sacraments matter,

tradition matters.

SCENARIO C: GLOBAL SYRO-MALABAR IDENTITY

Migration increases.

Children grow up outside Kerala.

Response

Core identity + contextual flexibility.

SCENARIO D: CULTURAL SECULARIZATION

Religion becomes increasingly private.

Response

Train young people to explain faith intelligently and respectfully.

MODEL 7

OKR FRAMEWORK

The reformed system must have measurable goals.

OBJECTIVE 1

Develop disciples, not merely successful exam candidates.

Key Results

90% regular participation in worship.

80% complete an annual service activity.

100% participate in age-appropriate prayer formation.

Improvement in student belonging scores.

OBJECTIVE 2

Make parents active partners.

Key Results

Parent orientation in every parish.

Monthly parent resource.

Regular family prayer challenges.

OBJECTIVE 3

Build a high-quality catechist corps.

Key Results

Basic certification for every new catechist.

Annual formation for serving catechists.

Mentoring for new teachers.

OBJECTIVE 4

Create a relevant digital ecosystem.

Key Results

Age-specific digital content.

Teacher resource bank.

Digital safety curriculum.

Student questions platform.

MODEL 8

ANSOFF MATRIX

1. MARKET PENETRATION

Existing programmes + existing students.

Improve participation through:

better teaching,

better communication,

student engagement.

2. MARKET DEVELOPMENT

Existing formation + new groups.

Extend to:

parents,

grandparents,

young adults,

diaspora families.

3. PRODUCT DEVELOPMENT

New programmes for existing students.

Examples:

Digital Faith Lab

Apologetics

Mental health and faith

Service learning

4. DIVERSIFICATION

Create new platforms.

Examples:

Syro-Malabar Faith App

Online mentor network

AI-supported learning system

Global youth formation platform

PART VI

THE PROPOSED NEW ARCHITECTURE

SYRO-MALABAR INTEGRATED FAITH FORMATION SYSTEM – SMIF 2.0

The future system should contain seven interconnected pillars.

PILLAR 1: KNOW – KNOW THE FAITH

Scripture

Doctrine

Prayer

Sacraments

Morality

Syro-Malabar tradition

PILLAR 2: PRAY – ENCOUNTER GOD

Personal prayer

Family prayer

Adoration

Retreats

Scripture meditation

PILLAR 3: CELEBRATE – LIVE THE LITURGY

Understand the Holy Qurbana

Participate actively

Learn the liturgical seasons

Discover the Syriac tradition

PILLAR 4: LIVE – APPLY THE FAITH

Topics:

Friendship

Relationships

Media

Ethics

Justice

Forgiveness

Sexuality

Mental well-being

PILLAR 5: SERVE – BECOME CHRIST FOR OTHERS

Every class should complete an annual service-learning experience.

For example:

Class 3

Care for the elderly.

Class 6

Environmental action.

Class 9

Community service.

Class 12

Leadership and social responsibility.

PILLAR 6: BELONG – BUILD COMMUNITY

Every child should belong to:

a peer group,

a parish community,

a service team,

a mentoring network.

PILLAR 7: WITNESS – SHARE THE FAITH

Students should learn:

how to explain their faith,

how to respect other religions,

how to answer questions,

how to live as witnesses.

PART VII

A NEW SUNDAY SCHOOL SESSION DESIGN

Instead of 60 minutes of continuous lecture:

0–10 Minutes

EXPERIENCE

Prayer and life-sharing.

10–25 Minutes

DISCOVER

Interactive Scripture or doctrine.

25–40 Minutes

DISCUSS

Real-life issue.

40–50 Minutes

APPLY

Activity, project or decision.

50–60 Minutes

COMMIT

Prayer and weekly faith challenge.

The student must be asked:

What will I do differently this week because of what I learned today?

PART VIII

AGE-BASED REFORM

AGES 5–8

“God Loves Me”

Methods:

Story

Music

Art

Movement

Family activities

AGES 9–12

“I Belong to God’s People”

Methods:

Bible

Saints

Sacraments

Church participation

AGES 13–15

“What Do I Believe and Why?”

Methods:

Questions

Debate

Apologetics

Media literacy

AGES 16–18

“How Do I Live as a Christian?”

Methods:

Relationships

Career

Vocation

Ethics

Service

Social issues

AGES 18–25

“How Do I Own My Faith?”

Methods:

Mentoring

Leadership

Discernment

Mission

Community

PART IX

THE IMPLEMENTATION ROADMAP

YEAR 1 – LISTEN

Conduct:

Student survey

Parent survey

Catechist survey

Parish audit

YEAR 2 – PILOT

Select:

one urban parish,

one rural parish,

one diaspora community.

Pilot:

Faith Lab,

parent formation,

portfolio assessment,

mentoring.

YEAR 3 – MEASURE

Measure:

attendance,

participation,

satisfaction,

retention,

post-Class-XII engagement.

YEAR 4 – SCALE

Create:

teacher certification,

resource platform,

diocesan adaptation modules.

YEAR 5 – INTEGRATE

Move from:

Sunday School

to:

Parish-Based Lifelong Faith Formation

FINAL CONCLUSION

The Syro-Malabar Church should not abandon its catechetical inheritance.

Its strong curriculum, central catechetical structure, rich liturgical tradition and committed catechists are major assets.

But the Church is now called to make a strategic shift.

THE OLD QUESTION

“Have we completed the catechism lessons?”

must be replaced by:

THE NEW QUESTION

“Are our children becoming disciples capable of believing, praying, thinking, celebrating, serving and witnessing in the real world?”

The ultimate transformation should be:

FROM TEXTBOOK TO LIFE

FROM TEACHING TO ACCOMPANIMENT

FROM MEMORY TO DISCIPLESHIP

FROM CLASSROOM TO COMMUNITY

FROM PASSIVE LISTENING TO ACTIVE PARTICIPATION

FROM EXAMINATION TO TRANSFORMATION

FROM LOCAL SUNDAY SCHOOL TO A GLOBAL SYRO-MALABAR FAITH NETWORK

The image you uploaded provides an excellent strategic blueprint. Applied to catechesis, the eight models together create a continuous reform cycle:

PEST – understand the changing world

↓

Porter – understand the competition for attention and identity

↓

SWOT – understand the Church's current strengths and gaps

↓

Scenario Planning – prepare for different futures

↓

Blue Ocean – create a unique and compelling faith experience

↓

BCG – invest in the most effective programmes

↓

Ansoff – develop new ways of reaching and forming people

↓

OKRs – measure whether transformation is actually occurring

The ultimate objective should be:

To ensure that no Syro-Malabar child merely “studies Christianity” but gradually learns to “live in Christ, through the Church, in the real world.”

Key research note: Several recommendations above are strategic proposals rather than claims that a single official deficiency exists everywhere. The strongest directly documented Syro-Malabar reform signals include the current development of revised textbooks and digital resources, recognition of contextual constraints in the Synodal discussions, and explicit catechetical concerns about peer pressure, media influence, teacher training and parental realities. �

syromalabar.org.au +3

For deeper implementation, the official Syro-Malabar resource hub is available through Syro-Malabar Catechesis⁠�, while the Church's broader renewal framework is strongly informed by Christus Vivit⁠� and the Directory for Catechesis⁠�.