Bishops Conference of Scotland. This Is Our Faith. Guidance on the teaching of religious education in Catholic schools in Scotland.

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1 Bishops Conference of Scotland This Is Our Faith Guidance on the teaching of religious education in Catholic schools in Scotland 15 June 2010 DRAFT AWAITING APPROVAL Published on behalf of the Bishops Conference of Scotland Scottish Catholic Education Service

2 This Is Our Faith This is the faith of the Church. We are proud to profess it, in Christ Jesus our Lord. (Catholic Rite of Baptism) 15 June 2010 DRAFT AWAITING APPROVAL page 2

3 This Is Our Faith contents Introduction This is Our Faith provides detailed guidance to teachers on the religious education curriculum which has been developed for children and young people in Catholic schools in Scotland. In publishing this document, the Bishops Conference of Scotland is exercising its right and duty to determine the content of the religious education curriculum in Catholic schools. The Bishops of Scotland expect Catholic schools 1 to use this guidance to shape the learning of children and young people in this area of the curriculum at all stages of primary education and up to Fourth level in secondary school (S3). Teachers are asked to acquaint themselves thoroughly with this document so as to enhance their own understanding of the key aspects of Catholic Christianity which they are expected to teach. This document builds on significant experience of teaching programmes which have emerged from the former National Syllabus documents and the 5 14 Religious Education guidelines published by the Catholic Education Commission over the past 20 years. It has been designed to provide guidance on the teaching of the outcomes and school experiences for Roman Catholic religious education (RERC), published in the Scottish Government s Curriculum for Excellence framework. Contents section 1 section 2 section 3 section 4 prayer grid notes glossary Catholic religious education provides guidance on the nature and purpose of Catholic religious education strands of faith outlines a framework for religious education in Catholic schools religious education: a divine pedagogy highlights key aspects of the teaching in Catholic schools core learning provides detailed advice to teachers on the core learning which is embedded in each specific experience and outcome lists the prayers which should be familiar to learners at all stages provide further advice on specific issues in religious education provides definitions of some particular terms which are used in the sections 1 3 and refers to useful further reading 1 It is hoped that this guidance will also be useful for the religious education of Catholic children who are attending nondenominational schools and do not have access to the provision of Catholic education. 15 June 2010 DRAFT AWAITING APPROVAL page 1

4 This Is Our Faith section 1 Catholic religious education section 1: Catholic religious education introduction While stressing the importance of being inclusive of all learners, the introductory section of This Is Our Faith explains the distinctive purpose of religious education in the Catholic school. It emphasises the centrality of Jesus Christ in the Catholic school and invites schools to provide for children and young people structured opportunities of encounter with Jesus. It stresses the importance of Catholic religious education discovering the correct relationship between the definitive fullness of God s revelation in Jesus Christ, handed on by the Apostles and by the teaching of the Church, and the importance of the human experience. It provides guidance on the place of learning about other Christian denominations and other world religions in the religious education offered by Catholic schools. 15 June 2010 DRAFT AWAITING APPROVAL page 2

5 This Is Our Faith section 1 Catholic religious education the nature of the Catholic school Catholic schools are communities of faith and learning whose educational vision is based upon the teachings and values of the Catholic Church. This vision proclaims the world to be God s creation and humans to be made in the image and likeness of God: God the Father who draws all to fulfilment, each with a particular role to play; God the Son who became human both to save and to guide us as we journey through life; and God the Holy Spirit gracing and inspiring all towards full life within God. Catholic schools aim to help all students to develop their fullest potential, preparing them for life, informing their minds and forming their characters so that they can contribute with others, and above all with God, to the transformation of their world. This entails looking towards a fullness of life with God, fulfilled in eternal life which is not an imaginary hereafter... [but]... is present wherever God is loved and wherever his life reaches us. 1 Catholic schools are communities which are open, welcoming and inclusive. The Church expects that Catholic schools, working with parents and families, will seek to prepare pupils to find happiness and to lead lives of goodness, built upon Christian values, personal integrity and moral courage: Every educator in the school ought to be striving to form strong and responsible individuals who are capable of making free and correct choices, thus preparing young people to open themselves more and more to reality, and to form in themselves a clear idea of the meaning of life. 2 The faith mission of the Catholic school is explicit not only in its religious education programmes but in all aspects of the school s life. A vision of education, inspired by Jesus Christ, who came into our world so that we might have life, and have it to the full 3, is concerned with the development of the whole person and is the foundation of the Catholic school s learning and the hallmark of its ethos: The Catholic school... with its educational service that is enlivened by the truth of the Gospel... faithful to its vocation... appears as a place of integral education of the human person through a clear educational project of which Christ is the centre. 4 Pope Benedict XVI has made explicit the Church s understanding of the centrality of Christ in the Catholic school: Spe Salvi, Pope Benedict XVI, N.31 Lay Catholics in Schools: Witnesses to Faith, (LCS) Sacred Congregation for Catholic Education, 1982, No. 17 John 10:10 The Catholic School on the Threshold of the Third Millennium, Congregation for Catholic Education, 1997, No June 2010 DRAFT AWAITING APPROVAL page 3

6 This Is Our Faith section 1 Catholic religious education First and foremost every Catholic educational institution is a place to encounter the living God who in Jesus Christ reveals his transforming love and truth. 5 The challenge for the Catholic school is to provide structured opportunities of encounter with Jesus, opportunities to learn about His life, to understand His teaching, to develop the virtues and values which He promotes and to follow His witness in service to others. Such opportunities, provided across the life of the school, will promote genuine human growth not only for Catholic pupils but for those of other Christian denominations, other faiths or stances for living which may be independent of religious belief. inclusion of all children in the Catholic school Catholic schools welcome all their students as members of the school community. This is evident in the way that all are valued, treated with respect and encouraged to participate fully in the life of the school. This includes appropriate participation in both religious observance and religious education as well as in other activities which stem from the faith mission of the school, e.g. fund raising, service to the community and other charitable activities. Teachers are expected to bear witness to this attitude of respect for, and appreciation of, all people including those of other Christian denominations, other faiths and stances for living which may be independent of religious belief: Catholic educators... must have the greatest respect for those students who are not Catholic. They should be open at all times to authentic dialogue, convinced that in these circumstances the best testimony that they can give of their own faith is a warm and sincere appreciation for anyone who is honestly seeking God according to his or her conscience. 6 At all times, however, Catholic teachers should be aware of their vocation to promote the distinctive beliefs, values and practices of the Catholic community. In this regard, it is important that parents of prospective pupils of other denominations, faiths and stances for living are adequately informed of this expectation prior to enrolment: Catholic schools must not renounce their own characteristics and Christian oriented educational programmes when children of another religion are enrolled. Parents wishing to enrol their children should be clearly informed of this Address to Catholic Educators, Pope Benedict XVI, Washington DC, 17 th April 2008 LCS, Para 42 The Love of Christ Towards Migrants, Pontifical Council for the Pastoral Care of Migrants and Itinerant People, 2004, No June 2010 DRAFT AWAITING APPROVAL page 4

7 This Is Our Faith section 1 Catholic religious education the purpose of religious education in the Catholic school The central purpose of religious education in the Catholic school is to assist learners to make an informed, mature response to God s call to relationship. Religious education is designed to engage learners in an educational process which, showing fidelity to God and to the person, will: assist them to develop their knowledge and understanding of significant aspects of Catholic Christian faith (including an awareness of other Christian traditions and other world religions) develop the skills of reflection, discernment, critical thinking and deciding how to act in accordance with an informed conscience in relation to matters of morality exemplify and foster the beliefs, values and practices which are compatible with a positive response to Christ s invitation to faith: Follow me... 8 knowledge and understanding Together with all other curricular areas and school activities, religious education operates within the context that is the nature of the Catholic school, as described above. The knowledge and understanding nurtured within religious education is based firmly on the sources of Catholic Christian belief and practice. These sources are: Scripture, especially the four Gospels, the rest of the New Testament and the ongoing Tradition of which Scripture is a part, found in the official documents of the Church. Wherever the Church s teaching about beliefs and morals is part of the content of religious education, this must be based on Sacred Scripture and Tradition, of which the Catechism of the Catholic Church is an authoritative, faithful and sure presentation. The factors which will determine the choice of specific content for particular stages relate to: the importance of religious education being Good News, relevant to the age, stage and experience of the learner in whose life the Holy Spirit is already at work the importance of the overall programme of study constituting a systematic and developing study of the various sources of Catholic Christian faith. 8 Mark: 1: June 2010 DRAFT AWAITING APPROVAL page 5

8 This Is Our Faith section 1 Catholic religious education Thus, religious education will involve a process of continual dialogue between the life experience of the learner and the various elements of Catholic Christian faith. skills To ensure that learners are appropriately equipped to develop a mature response to God s invitation, religious education in Catholic schools aims to develop in them: the capacity to interpret their experiences and the teachings of the Church the skills of critical thinking and analysis in searching for meaning in life the skills to express a coherent understanding of faith and life awareness of, and respect for, the views and ways of life of others the skills of making moral decisions with an informed conscience the capacity to participate effectively in celebrations, rituals and prayer. beliefs, values and practices Central to Catholic Christian faith is the person of Jesus Christ whose invitation to all people to live life in all its fullness presents the challenge which lies at the heart of religious education. Ways of responding to this challenge are facilitated through regular reflection upon the impact of the message of Catholic Christian faith on learners understanding of life and on their personal response to their life circumstances. Such reflective consideration leads to the growth of knowledge and understanding and provides opportunities for the development of beliefs, values and practices which result in the making of religious and moral decisions and commitments in life. Contexts for such opportunities may include: appropriate experiences and celebration of prayer, reflection, meditation and liturgy consideration of relevant life situations which present moral challenges experience of engaging with the community of faith in home, school and parish participation in acts of charity and in service for communities, locally and globally. 15 June 2010 DRAFT AWAITING APPROVAL page 6

9 This Is Our Faith section 1 Catholic religious education the nature of religious education in the Catholic school Religious education in the Catholic school is distinctive because of its focus on the faith development of children and young people within the context of a faith community. the faith community The Catholic Church, founded on the faith of the Apostles, responds under the guidance of the Holy Spirit to the revelation of God, Father, Son and Holy Spirit. Jesus gave the Church a missionary mandate to evangelise: proclaim (Mark 16: 15), make disciples and teach (Matthew 28: 19 20), be my witnesses (Acts 1: 8), baptize (Matthew 28: 19), do this in remembrance of me (Luke 22: 19), love one another (John 15:12). The Church, inspired by the Holy Spirit, proclaims and spreads the Gospel through proclamation, witness, teaching, sacraments, love of neighbour 9. However, as part of the overall process of evangelisation, the Church is also involved in catechesis the handing on of faith within the community of believers. 10 Those working within Catholic school communities today continue the Church s work of responding to the revelation of God and so participate in its twofold mission of evangelisation and catechesis. Because of its focus on faith development, religious education in the Catholic school endeavours to promote the relevance of the Catholic faith to everyday human life and experience. In this regard, it is understood that God s grace is at work in all people s lives and that theological concepts addressed in religious education make explicit what has, at a deeply human level, already been experienced to varying degrees. Teachers in Catholic schools need to be aware of the spectrum of faith commitment among learners, so as to be able to assist them in their personal search for meaning, value and purpose in their lives and in their personal response to the revelation of God. For all learners, religious education contributes to this personal search and, as such, should be central to their educational development. Students will surely have many different levels of faith response; the Christian vision of existence must be presented in such a way that it meets all of these levels, ranging from the most elementary evangelisation all the way to communion in the same faith General Directory for Catechesis (GDC ), Congregation for the Clergy, 1997, No. 46 Catechesi Tradendae (CT), Apostolic Exhortation, Pope John Paul II, 1979, No. 18 LCS, No June 2010 DRAFT AWAITING APPROVAL page 7

10 This Is Our Faith section 1 Catholic religious education the nature of faith development Faith is the response to the Father s invitation to communion with God which, under the influence of the Holy Spirit, people make to the revelation of the Word embodied in the Sacred Scriptures and in the Church s teaching and practice. It involves a free and conscious assent of both intellect and will to the persons of the Trinity Father, Son and Holy Spirit and to the truths contained in Scripture and Tradition. As such, faith is not only a personal act, but also a community (or ecclesial) act since the Church s faith precedes, engenders, supports and nourishes 12 individual faith. Catholic Christian faith can be understood in its two aspects: as fides qua the faith by which one believes, an adherence to God who reveals himself; as fides quae the faith which one believes, 13 the content of Revelation and of the Gospel message. In all endeavours to promote faith development, the Church takes appropriate cognisance of these two aspects: namely, the subjective process of coming to, growing and living in faith, and the objective content of the faith, expressed in Sacred Scripture and Sacred Tradition as a single sacred deposit of the Word of God 14 whose authentic interpretation lies with the Magisterium (teaching authority) of the Church. The communication of the faith through religious education in a Catholic school is understood to be an event of grace, realised in the encounter of the Word of God with the experience of the person. It receives from Jesus Christ, who is the living and perfect relationship of God with man and of man with God, the law of fidelity to God and of fidelity to the person in a single, loving attitude. 15 fidelity to God In showing fidelity to God, religious education places stress on the following aspects of Catholic Christian faith: the mystery of the Trinity God as Father, Son and Holy Spirit the person of Jesus, the Son of God and the true human being whom Christians aim to follow the revelation of God as expressed in Sacred Scripture and Tradition the mystery of the risen Christ s dynamic presence in the Church as the pilgrim people of God Catechism of the Catholic Church (CCC), Pope John Paul II, Popular & definitive edition 2003, No. 181 GDC, No. 92 Dei Verbum (DV), Dogmatic Constitution on Divine Revelation, 1980, No. 10 GDC, No June 2010 DRAFT AWAITING APPROVAL page 8

11 This Is Our Faith section 1 Catholic religious education the Church s liturgy and sacraments celebrating the continuing activity of Christ in our world the necessity of prayer in sustaining a growing personal relationship with God the moral life as the expression and consequence of our relationship with God the witness to Christian values given by the saints and by holy members of the people of God the universality of God s loving presence in creation and in all people who seek him with a pure heart. 16 fidelity to the human person In showing fidelity to the person, religious education of young people takes cognisance of: their religious and spiritual situations their stage of development in searching for meaning in their lives the pace, development and direction possible for them in their spiritual and religious journey the respect due to their own developing consciences and convictions their individual characters and personalities their own language, symbols, experiences and subcultures the questions and issues that arise in their everyday lives. journeying in faith The way in which a person increasingly matures in faith is not a simple progression towards intellectual consent, but is a much more holistic and complex process. It is a journey of unfolding encounter with God which takes place within the context of a person s total experience of life. This process of gradual appreciation can be seen to be well exemplified in St Luke s description of the two disciples journey to Emmaus in the company of the Risen Jesus whom they initially fail to recognise (Lk 24: 13 55). One of the functions of religious education in the Catholic school is to provide learners with structured opportunities to experience this kind of encounter so that they become increasingly able to make an informed mature response to God in faith. These opportunities for interpreted experiences should be constructed around the key facets of Catholic faith which are expressed in the Strands of Faith outlined in section 2 of this document. 16 Eucharisitc Prayer 4 15 June 2010 DRAFT AWAITING APPROVAL page 9

12 This Is Our Faith section 1 Catholic religious education Fidelity to God will always mean being faithful to the fullness of Divine Revelation in Jesus Christ, handed on by the Apostles and safeguarded by the Magisterium of the Church. At the same time, fidelity to the person will require that religious education be presented in ways which enable young people to recognise Divine Revelation as Good News precisely because, by resonating with their own deepest yearnings and desires, it offers authentic meaning to the experiences of their lives. Since we are, in fact, proclaiming the Person of Jesus Christ, Our Way and Truth and Life, these essentially existential and relational dimensions of religious education must never be overlooked. other Christian denominations and other world religions In the context of today s multi cultural and multi faith society the Church is mindful of the need to develop in young people both a deep respect for people of faith and a recognition of the religious freedom of all. Thus it sees the value of learning about other Christian denominations and other faiths within religious education programmes in Catholic primary and secondary schools where all must be educated to respect persons of different religious convictions. 17 While it is appropriate to include learning about other denominations and other faiths, the aim in Catholic religious education classes will always be to form young people who follow Jesus and to assist them to know, love and serve God, Father, Son and Holy Spirit. Hence, Catholic religious education is confessional in nature. In particular, teachers should avoid taking a phenomenological approach, thus presenting all denominations or faiths as equally true. While respecting pupils opinions and faith backgrounds, teachers must propose Roman Catholic beliefs and values as objectively true and eminently relevant. In this way, in the teaching of religious education, Roman Catholic beliefs, traditions and practices must be seen as central:... relativism must be avoided. 18 teaching about other Christian denominations Awareness has grown over the past decades of the importance of ensuring that young people develop knowledge and understanding of other Christian denominations. In 1979, Pope John Paul II taught that: a correct and fair presentation of other Churches and ecclesial communities... will help Catholics to have both a deeper understanding of their own faith and a better acquaintance with and esteem for their other Christian brethren... Catechesis will have an ecumenical dimension if it tries to prepare Catholic children and young people, as well as adults, for living in contact with non ibid, No. 62 ibid, No June 2010 DRAFT AWAITING APPROVAL page 10

13 This Is Our Faith section 1 Catholic religious education Catholics, affirming their Catholic identity while respecting the faith of others. 19 Pope John Paul II drew attention to the fact that Catholic children should be prepared so as to live alongside others of different denominations, and that such learning will actually be of benefit to them in understanding their own faith. Encouragement to learn about other denominations should be accompanied with a similar encouragement to learn from them. These two aspects should underpin learning and teaching in relation to other Christian denominations and other world religions. Teachers should include appropriate reference to the beliefs, values and practices of members of other Christian denominations when addressing relevant Catholic beliefs, values and practices. In particular, at Second level, learning about aspects of the Church of Scotland or the Scottish Episcopal Church would be relevant. At the Third and Fourth levels, further opportunities for pupils to progress in their understanding of these two denominations could be offered, along with an introduction to other Christian Churches, such as the Orthodox Church. It may be appropriate, at these later levels, for representatives of such other denominations to be invited to give personal witness to their own faith. Similar educational experiences would, of course, also be appropriate and beneficial when pupils are learning about other world religions. teaching about other world religions Teachers should recognise that: the Catholic Church rejects nothing which is true and holy in these religions... yet she proclaims, and is duty bound to proclaim without fail, Christ who is the way the truth and the life (John 16). 20 Other world religions express both universal human searching for meaning in life and common expressions of individual and communal responses. Other responses to the human yearning for meaning, found in sacred writings, in ritual and worship and in moral teaching may be parallel, in some instances, to those of Catholic Christians. When teaching about other world religions from the standpoint of human experience, teachers can make clear that the teachings, values and practices of the Catholic Church are both an answer to, and a transcendence of, humanity s deepest needs and hopes. This anthropological approach conforms to the dual fidelity to God and to the person, and treats other world religions with due respect and understanding. As the focus of learning and teaching will be, above all, on Catholic Christianity, the proportion CT, No. 32 Decree on the Relation of the Church to Non Christian Religions, Vatican II, 1965, No June 2010 DRAFT AWAITING APPROVAL page 11

14 This Is Our Faith section 1 Catholic religious education of time allocated to learning about other world religions will be limited. Hence, the progressive acquisition of knowledge and understanding and the development of skills should be planned as an unfolding process which will take place over the course of a pupil s learning across different levels and stages, rather than over the course, for instance, of one term. Since the Church holds in particular regard the other so called Abrahamic faiths, 21 namely Islam and above all Judaism, pupils in Catholic primary schools will normally learn about these two other world religions from Primary 3 onwards. This will not exclude reference to the beliefs of pupils from other faith traditions represented in the school, but indicates that such references should be exceptional (e.g. on the occasion of religious festivals). Secondary schools should build on prior learning about Judaism and Islam in primary school so that pupils deepen their understanding as they progress through levels in S1 and S2. Learning about one other of the six major world religions (Hinduism, Sikhism or Buddhism) may be relevant and appropriately challenging from S3 onwards. For all stages of learning about other world religions there will be a need for careful curriculum planning across the primary and secondary sectors to ensure progression. other stances for living which may be independent of religious belief Inevitably, when using an anthropological approach to teaching by drawing upon the general experiences of the students, there will be some consideration of the non religious symbols, rituals, important texts and beliefs that feature in society today. However, explicit phenomenological study of stances for living which may be independent of religious belief will not form part of the content of religious education in Catholic schools. 21 ibid, Nos 3, 4 15 June 2010 DRAFT AWAITING APPROVAL page 12

15 This Is Our Faith section 2 strands of faith section 2 strands of faith introduction The purpose of section 2 is to define the eight Strands of Faith which are used as the organisers of the framework of experiences and outcomes in Catholic Religious Education. It is intended to provide readers with an accurate outline of the main teachings and traditions of the Catholic faith which will be addressed in Catholic Religious Education. Each Strand of Faith contains three elements: WE BELIEVE provides relevant extracts from the Creed the core statement of faith professed by the Catholic community. WE LEARN FROM THE CHURCH provides some relevant sources from Scripture and Tradition (Church documents, particularly the Catechism of the Catholic Church CCC) WE UNDERSTAND offers a summary of the relevant teachings of the Catholic Church. This section like others in this document provides key references to texts and sources which may be useful to readers who wish to deepen their understanding of the faith of the Church. 15 June 2010 DRAFT AWAITING APPROVAL page 13

16 This Is Our Faith section 1 Catholic religious education Mystery of God WE BELIEVE We believe in one God, Maker of heaven and earth, of all that is, seen and unseen. WE LEARN FROM THE CHURCH Listen, Israel: Yahweh our God, is the one Yahweh. You shall love Yahweh your God with all your heart, and with all your soul, and with all your strength. (Dt 6: 4 5, Mk 12: 29 30) Ever since God created the world his everlasting power and deity however invisible have been there for the mind to see in the things he has made. (Rom 1: 20) Even before revealing himself to man in the words of truth, God reveals himself to him through the universal language of creation, the work of his Word, of his wisdom; the order and the harmony of the cosmos which both the child and the scientist discover. (CCC 2500) Faith is often lived in darkness and put to the test. The world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it. It is then that we must turn to the witnesses of faith. (CCC ) God s free initiative demands man s free response, for God has created man in his image by conferring on him, along with freedom, the power to know him and love him... God immediately touches and directly moves the heart of man. He has placed in man a longing for truth and goodness that only he can satisfy. (CCC 2002) God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. In the fullness of time, God the Father sent his Son as the Redeemer and Saviour of mankind, fallen into sin, thus calling all into his Church and, through the work of the Holy Spirit, making them adopted children and heirs of his eternal happiness. (Compendium to CCC, 1) 15 June 2010 DRAFT AWAITING APPROVAL page 14

17 This Is Our Faith section 2 strands of faith WE UNDERSTAND The wonders of the natural world, in particular the order and harmony of the universe, are signs of God the Father, Son and Spirit: the loving source of creation. When we consider our origin, purpose and destiny we can develop an awareness of the mystery of God, who transcends the world. Creation did not spring forth complete from the hands of the Creator 22 ; rather the universe was created in a state of journeying and still groans 23 until it reaches fulfilment. Therefore humanity is called to take on the responsibilities imposed by intelligent and free human nature to complete the work of creation. 24 God created all things freely out of nothing, to manifest his goodness. Our human longing for truth, goodness and happiness can only be fully satisfied in knowing God, the source of all being, material and spiritual, who created all people to share in his own divine life. Despite this, we live in a reality which often seems very far from the one promised us by faith. Complex challenges and experiences of evil and suffering, injustice and death, seem to contradict the Good News and become a temptation against it. 25 The Good News of Christianity is that God has made it possible, through Jesus Christ, for us to know him, to love him, to serve him and to be happy with him for ever CCC 302 Rom 8: CCC 307 CCC June 2010 DRAFT AWAITING APPROVAL page 15

18 This Is Our Faith section 1 Catholic religious education In the Image of God WE BELIEVE Through him all things were made. For us men, and for our salvation, He came down from heaven. WE LEARN FROM THE CHURCH God created man in the image of himself, in the image of God he created him, male and female he created them. (Gen 1: 27) He is the image of the unseen God, and the first born of all creation, for in him were created all things in heaven and on earth: everything visible and invisible, Thrones, Dominions, Sovereignties, Powers all things were created through him and for him. (Col 1: 15 16) In reality it is only in the mystery of the Word made flesh that the mystery of humanity truly becomes clear. Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals humanity to itself and brings to light its very high calling. (Gaudium et Spes, 26 22) Being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of selfknowledge, of self possession and of freely giving himself and entering into communion with other persons. And he is called by grace to a covenant with his Creator, to offer a response to faith and love that no other creature can give in his stead. (CCC 357) (Humanity) is the meeting point of many conflicting forces. As created beings, people are subject to many limitations Worse still, feeble and sinful as they are, they often do the very thing they hate and do not do what they want The Church believes that Christ, who died and was raised for the sake of all, can show people the way and strengthen them through the Spirit so that they can be worthy of their destiny. (Gaudium et Spes, 10) Gaudium et Spes, Pastoral Constitution on the Church in the Modern World, Pope Paul VI, 1965 Romans 7: 14 ff 15 June 2010 DRAFT AWAITING APPROVAL page 16

19 This Is Our Faith section 2 strands of faith WE UNDERSTAND Believing in God who is the source of all life, we know that each person is created equal and in the image and likeness of God who has gifted each of us with talents, characteristics and capacities which are the basis of our unique vocation. All human life is endowed with dignity and rights which must be cherished. God created us as material and spiritual beings, and our whole selves body, soul and spirit are destined for God. This was revealed by Jesus who, in a unique and unrepeatable way, shed light on the mystery of our human existence, and shows us the way to the Father. However, human existence is radically marked by sin from which we seek salvation in Christ. Each of us has been created free to respond to God s call in Jesus, free to do what is good or evil. God desires us to make good choices but leaves us free to act against his wishes. Sin is our abuse of freedom. We believe that, when facing temptations to sin, we can strive to follow the way of Jesus, with the guidance of the Holy Spirit. The fulfilment of human existence, made possible by our redemption, is union with God both now and forever: herein lies the dignity, vocation and purpose of human life. 15 June 2010 DRAFT AWAITING APPROVAL page 17

20 This Is Our Faith section 1 Catholic religious education Revealed Truth of God WE BELIEVE We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. He has spoken through the prophets. WE LEARN FROM THE CHURCH At various times in the past and in various different ways, God spoke to our ancestors through the prophets; but in our own time, the last days, he has spoken to us through his Son, the Son that he has appointed to inherit everything and through whom he made everything there is. (Heb 1: 1 2) At the same time, we must be careful to remember that the interpretation of scriptural prophecy is never a matter for the individual. Why? Because no prophecy ever came from man s initiative. When men spoke for God it was the Holy Spirit that moved them. (2 Pet 1: 20 21) The invisible God, from the fullness of his love, addresses men and women as friends and lives among them, in order to invite them into his own company. (Dei Verbum 28, 2) He himself completed and perfected revelation and confirmed it with divine guarantees. Everything to do with his presence and his manifestation of himself was involved in achieving this: his words and works, signs and miracles, but above all his death and glorious resurrection from the dead, and finally his sending of the Spirit of truth. (Dei Verbum, 4) The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the hierarchy of the truths of faith. The whole history of salvation is identical with the history of the way and the means by which one true God, Father, Son and Holy Spirit, reveals himself to men and reconciles and unites with himself those who turn away from sin. (CCC 234) 28 Dei Verbum,Dogmatic Constitution on Divine Revelation, Pope Paul VI, June 2010 DRAFT AWAITING APPROVAL page 18

21 This Is Our Faith section 2 strands of faith WE UNDERSTAND Ever since God created us, human reason has been able to grasp the existence of God. The scriptures tell us that, in salvation history, God chose to be known and to reveal himself gradually: in creation, to the people of Israel, and definitively in Jesus Christ. 29 Through a series of Covenants, described in the books of the Old Testament, God conveyed the truth and re established an invitation to relationship which had been broken by sin. As part of this invitation God promised many blessings to humankind through such figures as Noah, Abraham, Moses, David and the Prophets. The fulfilment of the Old Covenant is heralded In the New Testament, through the person of John the Baptist. He prepares the way for Jesus Christ, the Messiah, who redeems humanity and reveals the nature of God as Father, Son and Holy Spirit. Jesus, in prayer and obedience related to God, his Father, and from on high God acclaimed Jesus as his beloved Son 30. As Jesus gave up his spirit to the Father on the cross, and the risen Christ breathed the Holy Spirit on his disciples, the Church understood the revealed gift of God s inner life: a Trinitarian communion of love, Father, Son and Holy Spirit. This truth is the centre of all Christian faith. God s revelation in Christ is complete and definitive. As such, no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ. Yet even if revelation is already complete, it has not been made completely explicit. It remains for Christian faith gradually to grasp the full significance of revelation over the course of centuries. 31 The Holy Spirit assists the Church in all her members 32 so that, faithful in guarding the deposit of faith 33, she may bear witness to God who is the truth and who wills the truth CCC 53 Mark 1: 10 12, 9: 7 CCC 66 CCC, p.740 CCC 84 CCC June 2010 DRAFT AWAITING APPROVAL page 19

22 This Is Our Faith section 1 Catholic religious education Son of God WE BELIEVE I believe in one Lord, Jesus Christ, the Only Begotten Son of God Begotten, not made, consubstantial with the Father. Through him all things were made. By the Holy Spirit (he) was incarnate of the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. And (he) rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead. WE LEARN FROM THE CHURCH Well then, in the first place, I taught you what I had been taught myself, namely that Christ died for our sins in accordance with the scriptures; that he was buried; and that he was raised to life on the third day, in accordance with the scriptures. (I Cor 15: 3 4) His stae was divine, yet he did not cling to his equality with God but emptied himself to assume the condition of a slave and became as men are; and being as men are, he was humbler yet, even to accepting death, death on a cross. But God raised him high and gave him the name which is above all other names so that all beings in the heavens, on earth and in the underworld should bend the knee at the name of Jesus and that every tongue should acclaim Jesus Christ as Lord, to the glory of God the Father. (Phil 2: 6 11) The same (Lord Jesus Christ) was begotten from the Father before the ages as to the divinity and in the latter days for us and for our salvation was born as to his humanity from Mary, the Virgin Mother of God. (Council of Chalcedon AD 451, DS ) For, by his incarnation, he, the Son of God, has in a certain way united himself with each individual. He worked with human hands, he thought with a human mind. He acted with a human will, and with a human heart he loved. (Gaudium et Spes, 22) 35 Enchiridion symbolorum definitionum et declarationum de rebus fidei et morum, Denzinger, Heinrich, and Adolf Schönmetzer, Freiburg, Basel, Rome & Vienna: Herder, June 2010 DRAFT AWAITING APPROVAL page 20

23 This Is Our Faith section 2 strands of faith His humanity appeared as sacrament, that is the sign and instrument of his divinity and of the salvation he brings: what was visible in his earthly life leads to the invisible mystery of his divine sonship and redemptive mission. Christ s whole earthly life his words and his deeds, his silences and sufferings, indeed his manner of being and speaking is revelation of the Father. (CCC ) WE UNDERSTAND Jesus Christ, the Word made flesh, Son of God and Son of Mary, is fully divine and fully human, like us in all things but sin 36. In him the Father is fully and definitively revealed, the scriptures are fulfilled, and the truth of the mystery of human existence comes to light. These truths were revealed through Jesus ministry of teaching, healing and solidarity with outcasts, and above all through his passion, death and resurrection. In his incarnation he united himself to every human person and became the mediator between God and humanity, revealing God in a human way, while through his death and resurrection he established a new covenant. His sacrificial suffering on the cross, the ultimate expression of divine love, atoned for our sins, redeeming us from sin and freeing us from the power of evil and death. Through baptism into the death and resurrection of Christ, we enter into the life of the Father, Son and Holy Spirit. 37 Every Christian is called to continue with this work, living personal and public lives which are intimately connected to Jesus through prayer, scripture and sacraments. The resurrection of Jesus is central to the Christian faith. When God raised his Son from the dead, Jesus definitively overcame sin and death. The glorified risen life of Jesus became our human destiny: to be raised body and soul on the last day and to be part of the new heavens and the new earth. We believe that Mary, because of her unique place in the fulfilment of salvation history, was the first to share fully in the salvation brought about by Christ, and is regarded as the perfect disciple and named as Mother of God, Mother of Christ and Mother of the Church Eucharistic Prayer 4 CCC June 2010 DRAFT AWAITING APPROVAL page 21

24 This Is Our Faith section 1 Catholic religious education Signs of God WE BELIEVE I believe in the Holy Spirit, the Lord, the giver of life, With the Father and Son he is worshipped and glorified. And (I confess) one holy catholic and apostolic Church. I confess one baptism for the forgiveness of sins. WE LEARN FROM THE CHURCH For this is what I received from the Lord, and in turn I passed on to you, that the on the same night that he was betrayed, the Lord Jesus took some bread, and thanked God for it and broke it, and he said, This is body, which is for you; do this as a memorial of me. In the same way he took the cup after supper, and said, This cup is the new covenant in my blood. Whenever you drink it, do this in memorial of me. (1 Cor 11: 23 35) God had anointed him with the Holy Spirit and with power... and he has ordered us to proclaim this to his people and to tell them that God has appointed him to judge everyone, alive or dead. (Acts 10: 38, 42) The liturgy is the summit toward which the activity of the church is directed; it is also the source from which all its power flows. (Sacrosanctum Concilium, 38 10) The mystery of Christ and the Holy Spirit is brought to completion in the Church, which is the Body of Christ and the Temple of the Holy Spirit. This joint mission brings Christ s faithful to share in his communion with the Father in the Holy Spirit. The Spirit prepares men and goes to them in grace opens their minds to the understanding of his death and resurrection makes present the Mystery of Christ. (CCC 737) Sacraments are powers that come forth from the Body of Christ, which is ever living and life giving. They are actions of the Holy Spirit at work in his Body, the Church. (CCC 1116) The Church receives and at the same time expresses what she herself is in the seven sacraments, thanks to which God s grace concretely influences the life of the faithful, so that their whole existence, redeemed by Christ, can become an act of worship pleasing to God. (Sacramentum Caritatis, 39 16) Sacrosanctum Concilium, Constitution on the Sacred Liturgy, Pope Paul VI, 1963 Sacramentum Caritatis, apostolic exhortation on the Eucharist, Pope Benedict XVI, June 2010 DRAFT AWAITING APPROVAL page 22

25 This Is Our Faith section 2 strands of faith WE UNDERSTAND While faith is a personal act, 40 it is not an isolated act. 41 The faith that an individual professes has already been professed by the Church, our Mother in the faith. Jesus chose the Twelve to be his companions and to share his Last Supper, and after the resurrection commissioned them to preach the Gospel to all nations by the power of the Holy Spirit. In this we see the origin of the Church. The Church is the Sacrament of Christ a sign and instrument of communion with God and of the unity of the entire human race 42 and makes Christ present in the world. The Church is the fulfilment of God s covenant and is the pilgrim People of God instituted by Christ. All creation bears within it the signs of the Creator s presence, closeness and love. However, it is through the seven sacraments that we enter most deeply into the heart of the saving mystery of the new covenant: the Paschal Mystery. The Sacraments were willed by Christ and entrusted to the Church, the Body of Christ, for the worship of God and for our sanctification. They are by the Church and for the Church. Through them we receive the instruments of God s grace for nurturing and cultivating Christian life, and we are challenged to continuing conversion of heart. Thus, the seven sacraments in some way touch the whole of human existence. Some sacraments exist to initiate into Christian life, others are for healing, still others are for the service of communion and the mission of the faithful. In the sacraments, the Church encounters the risen Christ; it is Christ himself who is at work. 43 Therefore, sacraments are not only symbolic but, given power by God s Word, they also accomplish what they signify CCC 166 CCC 781 Lumen Gentium Dogmatic Constitution on the Church (LG), Pope Paul VI, 1964, 1 CCC June 2010 DRAFT AWAITING APPROVAL page 23

26 This Is Our Faith section 1 Catholic religious education Word of God WE BELIEVE I believe in the Holy Spirit who has spoken through the prophets And one holy catholic and apostolic Church. WE LEARN FROM THE CHURCH Yes, as the rain and snow come down from the heavens and do not return without watering the earth, making it yield and giving growth to provide seed for the sower and bread for the eating, so the word that goes from my mouth does not return to me empty, without carrying out my will and succeeding in what it was sent to do.. (Is 55: 10 11) All scripture is inspired by God and can profitably be used for teaching, for refuting error, for guiding people s lives and teaching them to be holy. This is how the man who is dedicated to God becomes fully equipped and ready for any good work. (2 Tim 3: 16 17) God inspired the human authors of the sacred books. To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written and no more. (CCC 106) It is clear, therefore, that, in the supremely wise arrangement of God, sacred tradition, sacred scripture and the magisterium of the church are so connected and associated that one of them cannot stand without the other. Working together, each one in its own way under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls. (Dei Verbum, 10) Since, therefore, all that the inspired authors, or sacred writers, affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred scriptures. (Dei Verbum, 11) 15 June 2010 DRAFT AWAITING APPROVAL page 24

27 This Is Our Faith section 2 strands of faith WE UNDERSTAND God s self revelation is the origin of Sacred Scripture. The Word of God is progressively revealed in salvation history by the Holy Spirit. It is revealed through the Scriptures (the Old and New Testaments), in the Covenant, and culminates in Jesus Christ, who not only transmits the word of God; he is the Word of God. 44 Written under the inspiration of the Holy Spirit, Holy Scripture contains the truth of salvation. This truth was conveyed by human authors in human terms, so biblical interpretation takes into account the human context and the literary genres used by the authors. In many ways and forms, Scripture communicates a reflective understanding of God, the human condition and human history. The Church is commissioned and entrusted with the understanding and authoritative interpretation of the Word in the living Tradition of the Church, found in the teaching of the Fathers and Doctors, in liturgy and in the doctrine of the Councils. Through the Word of God members of the Church find nourishment and strength. Through encounter with the Word of God, we deepen our awareness of the mystery of God. By reflecting upon and praying with the Scriptures, the Church encourages its members to embody the mission, image and message of Jesus presented through the Word of God. 44 GDC June 2010 DRAFT AWAITING APPROVAL page 25

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