How would you teach third-graders about the Church?

In two weeks' time I will be a catechist for third-graders at my parish, St. Hedwig's in Trenton.  The curriculum for the year (using the Sadlier series) is "We are the Church".  So I get to teach these third-graders about the Catholic Church: the who, the what, the how, the why.

On the first day, I'm going to ask them a few easy questions to get their brains working: what is the Church, who started it, who belongs to it?  But then I'm going to step back and ask them a more basic question: what does the word "church" mean?

How would you talk to the third-graders about the Church?  What language would you use (or avoid)?  What points of history and theology would you make (or pass over)?  And, most importantly, how would you relate it to them so that it's not a bunch of head-knowledge, but helps them grow as individual Catholics in that Church?

"Praying the Mass" at St. Gregory the Great in Hamilton, NJ

I'll be at St. Gregory the Great in Hamilton, NJ, on Wednesday, December 1st, at 7pm to talk about a prayerful approach to the Mass. Here's the announcement from their bulletin:

If you're in the area, I recommend you stop by for an hour of solid liturgical catechesis in the spirit of Luke 10:27.

Pope Benedict on the liturgy's symbolism

In the technological culture of today, the Gospel is the guide and the permanent paradigm of inculturation, purifying, healing and elevating the better elements of the new languages and new forms of communication. For this difficult and fascinating task, the Church can draw on the extraordinary patrimony of symbols, images, rites and gestures of her tradition. In particular, the rich and dense symbolism of the liturgy must shine forth in all its power as a communicative element, to the point of deeply touching the human conscience, heart and intellect. The Christian tradition has always been closely linked to the liturgy and to the language of art, the beauty of which has its special communicative power. (ZENIT)

Augustine on catechesis (1-6)

As I read St. Augustine's De Catechizandis Rudibus (DCR), I'm going to share some highlights and my commentary with you, faithful reader!

First, a bit of context about this document. A deacon in Carthage named — get this — Deogratis had asked St. Augustine to "send [him] in writing something which might be of service to [him] in the matter of catechising the uninstructed." Deogratias had "the reputation of possessing a rich gift in catechising, due at once to an intimate acquaintance with the faith, and to an attractive method of discourse." But he expressed some reservations to Augustine "regarding the point at which our statement of [some Christian doctrine] ought to commence, and the limit to which it should be allowed to proceed" and whether catechists "ought to make use of any kind of exhortation, or simply specify those precepts in the observance of which the person to whom [they] are discoursing may know the Christian life and profession to be maintained." Deogratias was also doubtful how he can be profitable to his audience if, during a long address, he seems "profitless and distasteful" even to himself! (DCR 1)

So Augustine gladly takes up the task of responding to Deogratias. (DCR 2) First, he lets Deogratias know that it is possible for a speech to be profitable to an audience and yet seem distasteful to the one speaking it. (DCR 3-4) Then Augustine tells him about the manner of "narration" to use in catechesis:

5. The narration is full when each person is catechised in the first instance from what is written in the text, In the beginning God created the heaven and the earth, on to the present times of the Church. This does not imply, however, either that we ought to repeat by memory the entire Pentateuch, and the entire Books of Judges, and Kings, and Esdras, and the entire Gospel and Acts of the Apostles, if we have learned all these word for word; or that we should put all the matters which are contained in these volumes into our own words, and in that manner unfold and expound them as a whole. For neither does the time admit of that, nor does any necessity demand it.

But what we ought to do is to give a comprehensive statement of all things, summarily and generally, so that certain of the more wonderful facts may be selected which are listened to with superior gratification, and which have been ranked so remarkably among the exact turning-points (of the history); that, instead of exhibiting them to view only in their wrappings, if we may so speak, and then instantly snatching them from our sight, we ought to dwell on them for a certain space, and thus, as it were, unfold them and open them out to vision, and present them to the minds of the hearers as things to be examined and admired. But as for all other details, these should be passed over rapidly, and thus far introduced and woven into the narrative. The effect of pursuing this plan is, that the particular facts which we wish to see specially commended to attention obtain greater prominence in consequence of the others being made to yield to them; while, at the same time, neither does the learner, whose interest we are anxious to stimulate by our statement, come to these subjects with a mind already exhausted, nor is confusion induced upon the memory of the person whom we ought to be instructing by our teaching.

This sounds a bit like the Great Adventure Bible Timeline, which follows fourteen books of the Bible that provide a constant narrative, dwelling on major events (especially the establishing of covenants) in those books, while letting you know where the other books fit into the big picture.

Augustine then goes to talk about the attitude of the catechist, which should be one of charity, and how the charity of God — expressed in the preparation for the advent of His Son and its realization in the Incarnation — is the necessary lens through which all the Scriptures must be read:

6. In all things, indeed, not only ought our own eye to be kept fixed upon the end of the commandment, which is charity, out of a pure heart, and a good conscience, and faith unfeigned, to which we should make all that we utter refer; but in like manner ought the gaze of the person whom we are instructing by our utterance to be moved toward the same, and guided in that direction.

And, in truth, for no other reason were all those things which we read in the Holy Scriptures written, previous to the Lord's advent, but for this—namely, that His advent might be pressed upon the attention, and that the Church which was to be, should be intimated beforehand, that is to say, the people of God throughout all nations; which Church is His body, wherewith also are united and numbered all the saints who lived in this world, even before His advent, and who believed then in His future coming, just as we believe in His past coming.

Now Augustine interprets the birth of Jacob as a type of salvation history! This is an amazing exercise in biblical typology:

For (to use an illustration) Jacob, at the time when he was being born, first put forth from the womb a hand, with which also he held the foot of the brother who was taking priority of him in the act of birth; and next indeed the head followed, and thereafter, at last, and as matter of course, the rest of the members: while, nevertheless the head in point of dignity and power has precedence, not only of those members which followed it then, but also of the very hand which anticipated it in the process of the birth, and is really the first, although not in the matter of the time of appearing, at least in the order of nature.

And in an analogous manner, the Lord Jesus Christ, previous to His appearing in the flesh, and coming forth in a certain manner out of the womb of His secrecy, before the eyes of men as Man, the Mediator between God and men, who is over all, God blessed for ever, sent before Him, in the person of the holy patriarchs and prophets, a certain portion of His body, wherewith, as by a hand, He gave token beforetime of His own approaching birth, and also supplanted the people who were prior to Him in their pride, using for that purpose the bonds of the law, as if they were His five fingers. For through five epochs of times there was no cessation in the foretelling and prophesying of His own destined coming; and in a manner consonant with this, he through whom the law was given wrote five books; and proud men, who were carnally minded, and sought to establish their own righteousness, were not filled with blessing by the open hand of Christ, but were debarred from such good by the hand compressed and closed; and therefore their feet were tied, and they fell, while we are risen, and stand upright.

But although, as I have said, the Lord Christ did thus send before Him a certain portion of His body, in the person of those holy men who came before Him as regards the time of birth, nevertheless He is Himself the Head of the body, the Church, and all these have been attached to that same body of which He is the head, in virtue of their believing in Him whom they announced prophetically. For they were not sundered (from that body) in consequence of fulfilling their course before Him, but rather were they made one with the same by reason of their obedience. For although the hand may be put forward away before the head, still it has its connection beneath the head.

Wherefore all things which were written aforetime were written in order that we might be taught thereby, and were our figures, and happened in a figure in the case of these men. Moreover they were written for our sakes, upon whom the end of the ages has come.

Brilliant!  Of course, it's not the only interpretation of Jacob's birth, but it's an interpretation which treats of all Scripture and salvation history as a whole, and which serves to illustrate Augustine's point that all that is written in the Bible about the time before Christ's advent is meant to point to it and prepare us for it.

On memorization in catechesis

Yesterday, Rich Leonardi at Ten Reasons posted a quote from Ven. Pope John Paul II's 1979 Post-Synodal Apostolic Exhortation Catechesi Tradendae.  It emphasized the importance of memorization in the building up of our Catholic faith.

A certain memorization of the words of Jesus, of important Bible passages, of the Ten Commandments, of the formulas of profession of the faith, of the liturgical texts, of the essential prayers, of key doctrinal ideas, etc., far from being opposed to the dignity of young Christians, or constituting an obstacle to personal dialogue with the Lord, is a real need, as the synod fathers forcefully recalled. We must be realists. The blossoms, if we may call them that, of faith and piety do not grow in the desert places of a memory-less catechesis.

Believe it or not, I haven't read this document!  It's one I should, though, given its subject matter. But I've decided, first, to read St. Augustine's work De Catechezandis Rudibus.

St. Cyril of Jerusalem on the Creed

But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to you by the Church, and which has been built up strongly out of all the Scriptures.  For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few lines.  This summary I wish you both to commit to memory when I recite it, and to rehearse it with all diligence among yourselves, not writing it out on paper, but engraving it by the memory upon your heart, taking care while you rehearse it that no Catechumen chance to overhear the things which have been delivered to you.

I wish you also to keep this as a provision through the whole course of your life, and beside this to receive no other, neither if we ourselves should change and contradict our present teaching, nor if an adverse angel, transformed into an angel of light (2 Corinthians 11:14) should wish to lead you astray.  For though we or an angel from heaven preach to you any other gospel than that you have received, let him be to you anathema. (Galatians 1:8-9)

So for the present listen while I simply say the Creed, and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith.  And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments.  Take heed then, brethren, and hold fast the traditions which you now receive, and write them on the table of your heart.

Catechetical Lecture #5, 12

Quis docebit doctores?

“The best method for instructing ignorant men in Christian doctrine, one that will bear much fruit is to ask questions in a friendly fashion after the explanation; from this questioning one can learn whether each one understood what he heard or whether the explanation needs repeating. In order that the learner grasp the matter, we must ascertain by questioning whether the one being catechized has understood, and in accordance with his response, we must either explain more clearly and fully or not dwell further on what is known to them etc.”

These are the words of St. Augustine on how best to catechize a man. It sounds like he's advocating examinations, perish the thought!

I read these words in an article by Marlon de la Torre on CatholicExchange.com.  Marlon writes about the problems facing catechesis today, including the fact that many catechists in parishes are not well-catechized themselves, and some even have an aversion to the Catechism itself, seeing it as unfit for use in the classroom!

The title of this post — Quis docebit doctores? — is a play on a Latin phrase penned by Juvenal, "Quis custodiet ipsos custodes?" ("Who will guard the guards themselves?")  The title here means, "Who will teach the teachers?"

How can we move from a scissors-and-crayons mode of "faith formation" to a genuine formation of faith which teaches and instructs?

Catechetical Literature (Catechesi Tradendae 49)

This is what I am striving for with my Praying the Mass series of catecheses on the Mass.  From Catechesi Tradendae 49:

One of the major features of the renewal of catechetics today is the rewriting and multiplication of catechetical books taking place in many parts of the Church. Numerous very successful works have been produced and are a real treasure in the service of catechetical instruction.

But it must be humbly and honestly recognized that this rich flowering has brought with it articles and publications which are ambiguous and harmful to young people and to the life of the Church. In certain places, the desire to find the best forms of expression or to keep up with fashions in pedagogical methods has often enough resulted in certain catechetical works which bewilder the young and even adults, either by deliberately or unconsciously omitting elements essential to the Church's faith, or by attributing excessive importance to certain themes at the expense of others, or, chiefly, by a rather horizontalist overall view out of keeping with the teaching of the Church's magisterium.

Therefore, it is not enough to multiply catechetical works. In order that these works may correspond with their aim, several conditions are essential:

1. they must be linked with the real life of the generation to which they are addressed, showing close acquaintance with its anxieties and questionings, struggles and hopes;
2. they must try to speak a language comprehensible to the generation in question;
3. they must make a point of giving the whole message of Christ and His Church, without neglecting or distorting anything, and in expounding it they will follow a line and structure that highlights what is essential;
4. they must really aim to give to those who use them a better knowledge of the mysteries of Christ, aimed at true conversion and a life more in conformity with God's will.

Can you understand what the prayer is saying?

I would like to carry out a simple experiment.  Please listen to the sound clip below (which comes from a prayer on Monday of the 5th Week of Lent) and follow its instructions, providing your response as a comment to this post.



I have turned comment moderation on so that no comments will appear until I've closed the experiment.

Thoughts on liturgical catechesis and reform

The following excerpts come from an email conversation with a "QV", a Catholic from Texas.  Text in blue is from QV.  This post is kind of long, but I think it's well worth reading (and not only because I wrote it).

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What really were the 'needs of modern man' that were used as a foundational principle in Sacrosanctum Concilium for advocating the Liturgical Reforms after Vatican II? What made 20th Century Man so different from our ancestors?

Wow, that's a good question (and one which my books do not even begin to address, since they are not about the liturgical reform, per se, but about the reformed liturgy). I will think about it and try to provide some possible answers.

20th century man, at least in first- and second-world countries, has a lot of advantages (and disadvantages) that our ancestors did not have. The technological revolution has changed our way of looking at things. We have the ability to be entertained 24/7: TV, TiVo, OnDemand, pay-per-view, etc. We can be "busy" without being mentally engaged. Mystery has given way to explicitness, silence has given way to noise. All this makes the older liturgy seem immediately unattractive.

I agree with you that the problem was not necessarily the liturgy but our ability to participate in it, our understanding of what sort of participation the liturgy requires. The liturgy requires silence, prayer, attention, recollection, but it does also require verbal responses, gestures and postures. We cannot worship God only in motionless silence, as that denies our bodies their role in true worship.

It seems to me that our culture fosters short attention spans, a desire to be entertained, a desire to be "doing something". Perhaps modern man needs more assistance than his predecessors to be receptive to the traditional form of liturgy.

To me, this means modern man needs to be educated (catechized) better. The "modern" liturgical reform, in its earlier stages (in the 19th century), was more about reforming the liturgical attitude of the people than it was about reforming the liturgy; it was about liturgical catechesis before it was about liturgical changes.

I agree with you completely when you said "We can be 'busy' without being mentally engaged. Mystery has given way to explicitness, silence has given way to noise." However, the Traditional Mass addresses those very shortcomings in our culture — it clearly provides a spiritual "oasis"...

I agree that the Extraordinary Form of the Mass addresses those shortcomings and is a spiritual oasis... but only if a person knows he is thirsty will he approach to drink. Part of the crisis we face today is that "thirst" has been falsely quenched, and the feeling of "thirst" has been described instead as something else. It's like calling evil good and good evil.

I think you are right on the money when you say "Perhaps modern man needs more assistance than his predecessors to be receptive to the traditional form of liturgy." I do think that the Council Fathers were definitely led by the Holy Spirit in Sancrosanctum Concilium paragraph 19 when they wrote: "With zeal and patience, pastors of souls must promote the liturgical instruction of the faithful, and also their active participation in the liturgy...."

I agree:

But in order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should cooperate with divine grace lest they receive it in vain. Pastors of souls must therefore realize that, when the liturgy is celebrated, something more is required than the mere observation of the laws governing valid and licit celebration; it is their duty also to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effects. (SC 11)

In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit; and therefore pastors of souls must zealously strive to achieve it, by means of the necessary instruction, in all their pastoral work. Yet it would be futile to entertain any hopes of realizing this unless the pastors themselves, in the first place, become thoroughly imbued with the spirit and power of the liturgy, and undertake to give instruction about it. A prime need, therefore, is that attention be directed, first of all, to the liturgical instruction of the clergy. (SC 14)

It is no accident that in the Constitution on the Sacred Liturgy, the section titled "The Promotion of Liturgical Instruction and Active Participation" comes before "The Reform of the Sacred Liturgy".

It seems to me that the reforms to the Liturgy tried to address the "active participation" aspect (albeit wrongly, in my opinion), but nobody did anything to address the "liturgical instruction of the faithful".

Yes, I agree that the "reform" issue was addressed but the "catechesis" issue was not addressed very well at all.  I've made that same statement many times:

1. "The Council recognized the need for both liturgical catechesis and liturgical reform. Not one or the other, but both. (And I would argue that the Council documents expected a catechesis on the liturgy  as it was in 1962, which would mean the Council did not expect a complete re-write of the Missal thus rendering the theological liturgical catechesis of the 1962 Missal null and void!)"
2. "Comprehension is a major factor -- that's why Vatican  II stressed the need for liturgical catechesis of the faithful alongside  liturgical reform -- but it is often overlooked."
3. "Vatican II called for full, conscious, active participation by the faithful at Mass first and foremost through proper catechesis by their priests!"
4. "The Second Vatican Council called for catechesis  (education, formation) above all else in liturgical matters. Re-read Sacrosanctum Concilium n. 14 and see how it envisioned that 'full, conscious, active participation' would be brought about."
5. "The Council called for liturgical catechesis  above all, before it mentioned its few changes to the liturgy. (cf. Sacrosanctum Concilium, n. 14) And one wonders if the desired understanding of the Mass was even accomplished."
6. "One of my biggest grievances is the liturgical catechesis  called for, and echoed numerous times since then, is still wanting. Instead of catechesis, things are dumbed down; instead of catechesis, numerous abuses are introduced (because people just don't know any better!); instead of catechesis, the things that need explaining are omitted and replaced with banality."
7. "I would say that, rather than reform being de facto promotion, promotion is de facto reform, because promotion of the liturgy (meaning better catechesis  for the laity and the clergy) would lead to a more zealous and devout and informed and reverent celebration of the Mass, which would yield greater fruit in greater abundance. This is not to say that a reform-by-promotion would require no changes, but that fewer changes (and less dramatic ones at that) would be necessary."
8. "What is needed is a liturgical movement which does two things: 1) reads Vatican II in light of the liturgical tradition of the Church, one of organic development rather than redesign-by-committee, and 2) emphasizes liturgical catechesis as a necessary precursor to any liturgical reform."

My position can be summed up with these five words of mine:

"CATECHESIS IS THE BEST REFORM"

Also, I opined that "Bishops expected that the reform (and specifically the introduction of the vernacular) would make catechesis less necessary" in a thread with you. Don't have any proof, just a hunch. Maybe replace "Bishops" with "the Consilium".

Notre Dame Center for Liturgy

I recently found out about the online catechesis for the new English translation of the Roman Missal provided by Notre Dame University.  It's got free audio and video presentations (either 15 or 60 minutes in length).  Yet another research tool for The Prayers of the Priest!

Outline for Exodus 1-12

This is what I'll be using to teach 6th-graders tomorrow about the first third of the book of Exodus.

1.           From Joseph to Moses (Exodus 1)

a)      What did the Lord prophesy to Abram? (Genesis 15:7-21, esp. vv. 13-14) your descendants will be sojourners in a land that is not theirs … slaves … oppressed for four hundred years; but I will bring judgment on the nation which they serve … they shall come out with great possessions.

b)      What happened to the descendents of Jacob in Egypt? (Exodus 1:7-22) They multiplied in number and made slaves because a new Pharaoh did not know of Joseph.  Pharaoh wanted the male children killed at birth (compare to Herod, China), then he told the midwives to drown the boys in water.  Water = major theme.

c)      Allegory:  Egypt is to Israel, as what is to what? Pharaoh=Satan, Egypt=sin, Israel=us.  Egypt separates Israel from God.  Israrel forgets who they are and who God is.  God is going to take Israel out of Egypt, and Egypt out of Israel.

2.           Moses (Exodus 2-4)

a)      Why learn about Moses? Summary in Acts 7:17-45.  He prophesied and prefigured Christ:  Deut 18:15; Luke 24:27,44; John 1:45; 3:14; 5:46; 6:32; Acts 3:13-26; 7:37

b)      Birth and life in Egypt (Exodus 2)

1.      What was supposed to happen to Moses at birth? He should have been drowned.

2.      How did Moses survive? His mother hid him for three months, then put him in a basket ("ark") in the river.  Pharaoh's daughter saw him and adopted him.  His own mother was chosen as his paid nurse!

3.      What does his name mean? "Drawn out"

4.      How did he grow up? Nursed by his mother (knowing his culture) and then he lived as an Egyptian until he was 40. (Acts 7:20-22)

5.      What did he do that lost him the favor of Pharaoh? He slew an Egyptian that was beating a Hebrew.  The next day he saw two Hebrews fighting, and one asked "Who made you a prince and a judge over us", a prophetic question.  Pharaoh finds out about the murder and Moses flees.

c)      Exile and Mission (Exodus 3-4) Moses spends next 40 years in the wilderness.  He is like Joseph, sent ahead of Israel for their good. 

1.      How is Exodus 3:2-10 similar to Genesis 15:13-21?

1.      How did God manifest Himself to Moses? Mysterious fire (flaming torch, burning bush)

2.      What does God say about Israel's condition? They will be enslaved but He will liberate them

3.      Which covenant-promise to Abraham does God say He will fulfill? Land

2.      What does Moses say the people will ask, and what does God reveal? What is His name?  "YHWH", "I AM WHO AM"

3.      For what purpose is God freeing the Israelites? So that they can offer sacrifice (render worship) to Him

4.      What will happen when Egypt lets Israel go? They will despoil the Egyptians

5.      How does Moses complain, and how does God respond?

1.      First time (Exodus 4:1-9) They won't believe me or listen to me – God gives him signs to perform

2.      Second time (Exodus 4:10-12) I'm not a good speaker – God will give him the words

3.      Third time (Exodus 4:13-17) Send someone else – God will send Aaron, Moses' brother, with him

6.      What is God's message to Pharaoh? (Exodus 4:21-23) Let My firstborn (Israel) free to serve Me, or I will slay your firstborn.  (The other nations are God's "other" children.)  God sends Aaron to meet Moses.  Moses and Aaron return to Egypt and speak to the elders of Israel, showing them the signs God had given him.

3.           The 10 Plagues (Exodus 5-13)

a)      Moses and Aaron meet Pharaoh (Exodus 5-6) Moses' last 40 years are spent taking Israel out of Egypt

1.      What does God want of the Israelites? He wants the Israelites to take a three-days journey into the desert to serve Him (via sacrifice).

2.      What does Pharaoh want of them? He wants the Israelites to stay and serve him (via slave labor).

3.      What is Pharaoh's reaction to Moses' request? He makes the work harder for the Israelites, not supplying them with straw and expecting the same output of bricks.  The Israelites are angry with Moses and Aaron.

4.      How does Moses respond? He complains to God that since he came to Egypt Pharaoh has made it worse for the Israelites, and He has not saved them yet.

5.      What does God say He will do? (Exodus 6:6-8) I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm and with great acts of judgment, and I will take you for my people, and I will be your God … And I will bring you into the land which I swore to give to Abraham, to Isaac, and to Jacob; I will give it to you for a possession. I am the LORD.

b)      The First Nine Plagues (Exodus 7-10) Moses has Aaron throw his staff to the ground and it becomes a snake.  Pharaoh's magicians can do the same thing, but Aaron's staff consumes theirs.  God proclaims judgments on Egypt's gods.

1.      What is the first plague? (Exodus 7:19-22) Nile turns to blood, copied by the magicians

2.      What is the second plague? (Exodus 8:1-3) Frogs overrun the land, copied by the magicians

1.      What does Pharaoh promise?  Does he keep his promise? He will let the Israelites go to sacrifice if Moses removes the frogs; no.

3.      What is the third plague? (Exodus 8:12-15) Gnats from the dirt

1.      How is this plague different from the previous ones? Pharaoh's magicians can't copy it

4.      What is the fourth plague? (Exodus 8:16-19) Swarms of flies

1.      What happened to the Israelites? No flies for them

2.      What is the compromise Pharaoh offers? Sacrifice to God here, but it would be an abomination (because of the animals which would be sacrificed)

3.      What does Pharaoh promise?  Does he keep his promise? Sacrifice but not too far away; no.

5.      What is the fifth plague? (Exodus 9:6-7) Cattle dying

1.      What happened to the Israelites? Their cattle didn't die

6.      What is the sixth plague? (Exodus 9:10-11) Boils

7.      What is the seventh plague? (Exodus 9:22-26) Hailstorms

1.      What happened to the Israelites? No hail

2.      What does Pharaoh promise?  Does he keep his promise? Stop the hail and I'll let you go; no.

8.      What is the eighth plague? (Exodus 10:12-15) Locusts

9.      What is the ninth plague? (Exodus 10:21-23) Darkness

1.      What happened to the Israelites? No darkness.

2.      What is the compromise Pharaoh offers? Go worship God but don't bring animals.

3.      What does Pharaoh threaten Moses with? Death

c)      Passover and the 10^th Plague (Exodus 11-12)

1.      Remember God's words in Exodus 3:21-22 vs. Exodus 11:2-3. Israel will leave Egypt with plenty of possessions.

2.      How does God respond to Pharaoh's threat? (Exodus 11:4-7) He will take the life of the firstborn of Egypt.

3.      What is the Passover ritual? (Exodus 12:1-11) Get a lamb on the 10^th of the 1^st month (Nisan), inspect it until the 14^th, then kill it and mark the doorposts with its blood, then roast it and eat it with unleavened bread.

4.      Why is it called Passover (Pesach / Pascha)? (Exodus 12:12-13, 26-27) God would pass over where the blood of the Lamb is on the doorposts.  Israel would also be passing through the Red Sea, and passing over the Jordan into the land promised to them.

5.      What happened through Egypt? (Exodus 12:29-30) All the first-born of the Egyptians died, from the lowest slave all the way up to Pharaoh.

6.      Is this the lamb of God? (Exodus 12:3) No, each family has its own lamb

4.           Links between the Passover and Christ

a)      Get the lamb on 10 Nisan – Christ enters Jerusalem on Palm Sunday

b)      Lamb is inspected until 14 Nisan – Christ is "inspected" by the Pharisees and everyone; Pilate says he finds no fault in him (John 18:38)

c)      Not a bone is to be broken (Ex 12:46; John 19:36)

d)      The Eucharist is the new Passover sacrificial meal

1.      "Christ, our paschal lamb, has been sacrificed" (1 Cor 5:7)

2.      "You know that you were ransomed … with the precious blood of Christ, like that of a lamb without blemish or spot" (1 Pet 1:18-19)

3.      "I saw a Lamb standing, as though it had been slain" (Rev 5:6)

4.      "The marriage of the Lamb has come, and his Bride has made herself ready … Blessed are those who are invited to the marriage supper of the Lamb" (Rev 19:7-9)

Cardinal Cañizares on Liturgical Formation

This is an excerpt from an interview that took between Catalunya Cristiana and the Prefect of the Congregation for Divine Worship, Cardinal Antonio Cañizares Llovera, while the Cardinal was attending a conference in Barcelona, Spain.

How can the sense of the liturgy be recovered?

At present we work in a very quiet manner on an entire range of issues having to do with educative projects. This is the prime necessity there is: a good and genuine liturgical formation. The subject of liturgical formation is critical because there really is no sufficient education [at the moment]. People believe that the liturgy is a matter of forms and external realities, and what we really need is to restore a sense of worship, i.e. the sense of God as God. This sense of God can only be recovered with the liturgy. Therefore the Pope has the greatest interest in emphasizing the priority of the liturgy in the life of the Church. When one lives the spirit of the liturgy, one enters into the spirit of worship, one enters into the acknowledgment of God, one enters into communion with Him, and this is what transforms man and turns him into a new man. The liturgy always looks towards God, not the community; it is not the community that makes the liturgy, but it is God who makes it. It is He who comes to meet us and offers us to participate in his life, his mercy and his forgiveness ... When one truly lives the liturgy and God is truly at the centre of it, everything changes.

GDC on Catechesis of Youth

Here is an excerpt which I just read from the General Directory for Catechesis (nn. 181-185). I thought I'd share it.

Catechesis of Young People

Pre-adolescence, adolescence and young adulthood

181. In general it is observed that the first victims of the spiritual and cultural crisis gripping the world are the young. It is also true that any commitment to the betterment of society finds its hopes in them. This should stimulate the Church all the more to proclaim the Gospel to the world of youth with courage and creativity. In this respect experience suggests that it is useful in catechesis to distinguish between pre-adolescence, adolescence and young adulthood, attending to the results of scientific research in various countries. In developed regions the question of preadolescence is particularly significant: sufficient account is not taken of the difficulties, of the needs and of the human and spiritual resources of pre-adolescents, to the extent of defining them a negated age-group. Very often at this time the pre-adolescent, in receiving the sacrament of Confirmation, formally concludes the process of Christian initiation but from that moment virtually abandons completely the practice of the faith. This is a matter of serious concern which requires specific pastoral care, based on the formative resources of the journey of initiation itself. With regard to the other two categories, it is helpful to distinguish between adolescence and young adulthood even though it is difficult to define them strictly. They are understood together as the period of life which precedes the taking up of responsibilities proper to adults. Youth catechesis must be profoundly revised and revitalized.

The importance of youth for society and the Church

182. The Church, while regarding young people as "hope", also sees them as "a great challenge for the future of the Church" herself. The rapid and tumultuous socio-cultural change, increase in numbers, self-affirmation for a consistent period before taking up adult responsibilities, unemployment, in certain countries conditions of permanent under-development, the pressures of consumer society — all contribute to make of youth a world in waiting, not infrequently a world of disenchantment, of boredom, of angst and of marginalization. Alienation from the Church, or a least diffidence in her regard, lurks in many as a fundamental attitude. Often this reflects lack of spiritual and moral support in the family and weaknesses in the catechesis which they have received. On the other hand, many of them are driven by a strong impetus to find meaning, solidarity, social commitment and even religious experience.

183. Some consequences for catechesis arise from this. The service of the faith notes above all the contrasts in the condition of youth as found concretely in various regions and environments. The heart of catechesis is the explicit proposal of Christ to the young man in the Gospel (cf. Matt. 19:16-22); it is a direct proposal to all young people in terms appropriate to young people, and with considered understanding of their problems. In the Gospel young people in fact speak directly to Christ, who reveals to them their "singular richness" and calls them to an enterprise of personal and community growth, of decisive value for the fate of society and of the Church. Therefore young people cannot be considered only objects of catechesis, but also active subjects and protagonists of evangelization and artisans of social renewal.

Characteristics of catechesis for young people

184. Given the extent of this task, the Catechetical Directories of particular Churches and national and regional Episcopal Conferences must, taking into account different contexts, determine more specifically suitable measures for these areas. Some general directions, however, may be indicated.

• The diversity of the religious situation should be kept in mind: there are young people who are not even baptized, others have not completed Christian initiation, others are in grave crises of faith, others are moving towards making a decision with regard to faith, others have already made such a decision and call for assistance.
• It should also be remembered that the most successful catechesis is that which is given in the context of the wider pastoral care of young people, especially when it addresses the problems affecting their lives. Hence, catechesis should be integrated with certain procedures, such as analysis of situations, attention to human sciences and education, the co-operation of the laity and of young people themselves.
• Well organized group action, membership of valid youth associations and personal accompaniment of young people, which should also include spiritual direction as an important element, are useful approaches for effective catechesis.

185. Among the diverse forms of youth catechesis, provision should be made, in so far as circumstances permit, for the youth catechumenate during school years, catechesis for Christian initiation, catechesis on specific themes, as well as other kinds of occasional and informal meetings.

Generally youth catechesis should be proposed in new ways which are open to the sensibilities and problems of this age group. They should be of a theological, ethical, historical and social nature. In particular, due emphasis should be given to education in truth and liberty as understood by the Gospel, to the formation of conscience and to education for love. Emphasis should also be placed on vocational discernment, Christian involvement in society and on missionary responsibility in the world. It must be emphasized, however, that frequently contemporary evangelization of young people must adopt a missionary dimension rather than a strictly catechumenal dimension. Indeed, the situation often demands that the apostolate amongst young people be an animation of a missionary or humanitarian nature, as a necessary first step to bringing to maturity those dispositions favourable to the strictly catechetical moment. Very often, in reality, it is useful to intensify pre-catechumenal activity within the general educational process. One of the difficulties to be addressed and resolved is the question of "language" (mentality, sensibility, tastes, style, vocabulary) between young people and the Church (catechesis, catechists). A necessary "adaptation of catechesis to young people" is urged, in order to translate into their terms "the message of Jesus with patience and wisdom and without betrayal".