Exemplars, types, and reasoning are the three most basic categories that define the way we humans think. They are the result of mathematical syllogisms that support first order categorical logic (Makkei & Reyes, 1977), that is, exemplars, types, and reasoning.
While the mathematical reasoning and proofs are far beyond my basic math skills, I looked to them because I needed a new perspective to approach Jesus’ actions and behavior in the Gospels that was evidence-based. In turn, that is important because, as Hayes wrote from the perspective of ACT (Acceptance and Commitment Therapy) our words trap us. Those words have definitions that limit what we can “see,” that is, perceive. The way out of that is to consider that perhaps we are beginning with the wrong words, that is, different categories.
However, not just any categories will do, because there are countless possibilities. Instead of just relying on ourselves to find a category to enlighten us, we look to the evidence built into creation. As the Catechism points out, the Creator is the ultimate guide, and the Father’s “Creation is the foundation of ‘all God’s saving plans,” (Catechism #280).
The way we find evidence of God’s intent in creation is to look for evidence to guide us. Why? Because God, Ho Theos in the Hebrew Scriptures is so smart that his name is Holy. So, as a researcher I tend to keep looking until I find someone who is authentically examining every aspect of creation, even the categories. I have yet to find in my hundreds (225+/-) of small research efforts in the past for the Mental Health Division of the New Jersey Department of Health that the way to get a fresh perspective is to look at the categories, language, and reasoning behind “facts” as most people understand them.
A simple example will do, namely, the shifting use of the word “liturgical.” Part 2 of the Catechism under the category, The Celebration of the Christian Mystery, asked “What does the word liturgy mean?” The answer offered was,
The word “liturgy” originally meant a “public work” or a “service in the name of/on behalf of the people.” In Christian tradition it means the participation of the People of God in “the work of God.” Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church. (#1069).
The Catechism adds,
In the New Testament the word “liturgy” refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity. In all of these situations it is a question of the service of God and neighbor. In a liturgical celebration the Church is servant in the image of her Lord, the one “leitourgos“; she shares in Christ’s priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity) (#1070).
Yet, despite these definitions, many writings imply that “liturgy” refers only to sacramental celebrations rather than many manifestations of the work of the Communion of Saints/the People of God as “public works” of the Lord.
Thus, in this more ancient and, following the Catechism definition, mystagogy is rightfully a “public work” of the Communion of Saints. Perceiving mystagogical catechesis that way can shift our perspective so that mystagogy is rightfully viewed as important in the life of the Church. And to accomplish that, all we need to do is broaden our understanding of the word “liturgical” to not just refer to the sacraments but to all the many public works of proclamation and service essential to the People of God.
Deacon Ray Biersbach, PhD
January 15, 2025
Work cited:
Makkei & Reyes (Corrections to “First Order Categorical Logic::” Lectures in Mathematics: First Order Categorical Logic: Model-Theoretical Methods in the Theory of Topoi and Related Categories, 1977),
