RELIGIOUS EDUCATION TEACHER GUIDE. Sacraments of Initiation LEARNING STRAND: SACRAMENT AND WORSHIP PROGRAMME

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1 Sacraments of Initiation LEARNING STRAND: SACRAMENT AND WORSHIP RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND 9H TEACHER GUIDE

2 THE LOGO The logo is an attempt to express Faith as an inward and outward journey. This faith journey takes us into our own hearts, into the heart of the world and into the heart of Christ who is God s love revealed. In Christ, God transforms our lives. We can respond to his love for us by reaching out and loving one another. The circle represents our world. White, the colour of light, represents God. Red is for the suffering of Christ. Red also represents the Holy Spirit. Yellow represents the risen Christ. The direction of the lines is inwards except for the cross, which stretches outwards. Our lives are embedded in and dependent upon our environment (green and blue) and our cultures (patterns and textures). Mary, the Mother of Jesus Christ, is represented by the blue and white pattern. The blue also represents the Pacific Annette Hanrahan RSCJ

3 UNDERSTANDING FAITH YEAR 9 This book is the Teacher Guide to the following topic in the UNDERSTANDING FAITH series 9H SACRAMENTS OF INITIATION TEACHER GUIDE

4 Copyright 2002 by National Centre for Religious Studies No part of this document may be reproduced in any way, stored in a retrieval system, or transmitted by any means, without prior permission of the publishers. Imprimatur: Leonard Boyle DD Bishop of Dunedin Episcopal Deputy for Religious Studies October 2001 Authorised by the New Zealand Catholic Bishops Conference Published by: National Centre for Religious Studies Catholic Centre P O Box 1937 Wellington New Zealand Printed by: Printlink Jackson Street Petone Private Bag Wellington Mail Centre Lower Hutt 5045

5 CONTENTS Introduction to the Topic... 2 Part One: Initiation in Society and Religion Part Two: Jewish Initiation Part Three: The Story of Christian Initiation Part Four: The Christian Initiation of Adults Part Five: Baptism Part Six: Confirmation Part Seven: Eucharist Glossary of General Terms Glossary of Maori Terms Acknowledgements

6 TOPIC 9H: SACRAMENTS OF INITIATION LEARNING STRAND: SACRAMENT AND WORSHIP INTRODUCTION TO THE TOPIC This book contains the teacher material for Topic 9H: Sacraments of Initiation which forms the Sacrament and Worship Strand of the Understanding Faith programme at year nine. The study of topics in the Sacrament and Worship Strand is intended to deepen students understanding of the way in which the mysterious reality of Te Atua (God) is revealed through signs of ordinary things and people, and especially through hākarameta (the sacraments) of the Church. It is also intended to promote understanding of public and personal modes of worship. As such it should be read alongside the following: The Religious Education Curriculum Statement for Catholic Secondary Schools in Aotearoa New Zealand. The student resource book for 9H Sacraments of Initiation. The student write-on activities for 9H Sacraments of Initiation in the Year Nine student workbook. The supplementary material and activities on the website. Although this topic can stand on its own, it is recommended that Topic 9G Recognising Signs of God is studied first. That topic focuses on sacramentality the way in which God works through ordinary things and people. Because it deals with the nature and importance of sign, symbol and ritual, Topic 9G provides a general introduction to the sacraments, including the Sacraments of Initiation Baptism, Confirmation and Eucharist which are studied here. We live in the midst of mystery that unfathomable meaning that springs from our very existence as reflections of the living God. The two greatest mysteries that we humans encounter are the mystery of Te Atua and the mystery of ourselves. At the heart of these mysteries is the revelation that God loves us without any merit or action on our part. As St John puts it 'Let us love then because God 2

7 first loved us' (1 John 4:19). This free gift of God s unconditional love is called grace by Christians. Although God s grace can be experienced in many situations, the Catholic Church has long taught that the sacraments are special ways for Christians to experience God s presence. Each sacramental celebration is an opportunity for the Christian to encounter Hehu Karaiti (Jesus Christ) as the Sacrament of God the greatest sign of God s life and aroha (love). This is the revelation of God's love for us, that God sent his only son into the world that we might have life through him (1 John 4:9). Christ is continually seeking to share the life of God with us, to be born again in each of us. The place where this happens is in the sacraments. As Saint Ambrose said: Christ, you have shown yourself to me face to face. I meet you in the sacraments. Through the sacraments the Church unites us with Christ s worship of his Father. In the celebration of each sacrament the Christian receives the Spirit of Christ and is formed in Christ s image. Nga hākarameta are the work of the Te Wairua Tapu (the Holy Spirit) who guides us in our mission as Christian people. The writings of St Paul draw our attention to the gifts, fruits and charisms of the Holy Spirit that come to us through the Sacraments of Initiation. In the sacraments the Church takes material things (water, oil, bread, wine) and uses human actions (washing, anointing, blessing, eating, drinking) to communicate Christ s presence. Through Te Wairua Tapu these material things and human actions become outward, visible signs of inward, invisible grace. This topic approaches hākarameta by means of the theme of initiation the process of becoming a Catholic through Baptism, Confirmation and Eucharist. It begins by looking at initiation in the context of the students own experiences as members of society and as participants in whānau (family), cultural, educational and sporting life. It examines various initiation customs and rituals practised within different religions, including traditional Maori religion and Judaism. Against this background, students look at Christian initiation. Initiation processes change over time. Societies and religions throughout history have evolved various ways of initiating their members. Likewise, the process of initiation into the Catholic Church has developed over time. By looking at the historical development of the Sacraments of Initiation, this topic aims to lead students to a deeper understanding of the ways these hākarameta are celebrated in the Church today and challenges them to see the Sacraments of Confirmation and Eucharist as a completion of the process that began at Baptism. It focuses particularly on the process known 3

8 as the catechumenate, which was restored to the Church by the reforms of the Second Vatican Council in the Rite of Christian Initiation of Adults (RCIA). It encourages students to see this process as a journey of faith. The topic touches on the Rite of Christian Initiation of Children of Catechetical Age (RCICCA) which is intended for children, unbaptised as babies, who have reached the age of reason. This topic deals with the central signs and symbols of Baptism, Confirmation and Eucharist as they relate to Christian initiation. It also looks at the structure of the sacramental rites of Baptism and Confirmation. Because the Eucharist is studied in Topic 9C The Eucharist and the Church's Year and in Topic 10C The Meaning and Significance of Eucharist, this study is limited to those aspects of Eucharist that relate to Christian initiation. Other sacraments are treated in topics at other year levels. ACHIEVEMENT AIMS In this topic students will gain and apply knowledge, skills, values and attitudes to understand: 1. That the Sacraments of Baptism, Confirmation and Eucharist are a process of becoming Catholic, an initiation into the Church. 2. That Te Wairua Tapu gives life to the Church. ACHIEVEMENT OBJECTIVES Students will be able to: 1. Develop an understanding of initiation rituals, in society and different religions, and recognise their significance. 2. Develop an understanding of the nature, origins and history of Christian initiation. 3. Develop an understanding of the processes and rites of Christian initiation, their meanings and signs. 4. Recognise that the sacraments of initiation empower Christians to share in the mission of the Church. CHURCH TEACHINGS AND LINKS WITH CHURCH DOCUMENTS Underpinning the four achievement objectives for the topic are important teachings of the Church. Where possible direct links with the Catechism of the Catholic Church (abbreviated as CCC) have been established and quotations used to highlight the relationship between the various achievement objectives and the Church teachings that they embody. On occasions, other Church documents are referred to and quoted. 4

9 In all cases the official translations of Church documents have been used, but where necessary changes have been made so that the language is gender inclusive. Achievement Objective 1 Students will be able to develop an understanding of initiation rituals, in society and different religions, and recognise their significance. Church Teachings Circumcision is a sign of God s covenant with the Jewish people. Jesus circumcision is a sign of his initiation, as a descendant of Abraham, into God s Chosen People. Catechism and Church Documents Signs of the covenant. The Chosen People received from God distinctive signs and symbols that marked its liturgical life. These are no longer solely celebrations of cosmic cycles and social gestures, but signs of the covenant, symbols of God's mighty deeds for his people. Among these liturgical signs from the Old Covenant are circumcision, anointing and consecration of kings and priests, laying on of hands, sacrifices, and above all the Passover. The Church sees in these signs a prefiguring of the sacraments of the New Covenant. (CCC 1150) Jesus' circumcision, on the eighth day after his birth, is the sign of his incorporation into Abraham's descendants, into the people of the covenant. It is the sign of his submission to the Law and his deputation to Israel's worship, in which he will participate throughout his life. This sign prefigures that "circumcision of Christ" which is Baptism. (CCC 527) Achievement Objective 2 Students will be able to develop an understanding of the nature, origins and history of Christian initiation. Church Teachings Baptism, Confirmation, and Eucharist are the three Sacraments of Christian Initiation. Baptism, Confirmation and Eucharist originate in the words and actions of Jesus Christ. The Church has celebrated adult Baptism since Pentecost and has administered it to children since the earliest times. The celebration of Confirmation by the Church was made possible by the outpouring of God s Spirit at Pentecost. From the time of the apostles Christian initiation has been seen as a journey in several stages. 5

10 In the first centuries Confirmation generally comprised one single celebration with Baptism but later the two came to be administered separately, Baptism by the priest and Confirmation by the Bishop. The basic lines for the order of the Mass were established by the second century and have remained largely unchanged since. Christian initiation has varied greatly through the ages according to circumstances in the first centuries the catechumenate prepared candidates for initiation but in more recent times infant baptism has been more usual. The Second Vatican Council restored the catechumenate through the Rite of Christian Initiation of Adults (RCIA) and the Rite of Christian Initiation of Children of Catechetical Age (RCICCA). Today initiation into the Western Church can occur through the Rite of Christian Initiation of Adults or through the Rite of Christian Initiation of Children of Catechetical Age where Baptism, Confirmation and Eucharist are received in a single celebration or through infant Baptism, followed later by Confirmation and the Eucharist. Catechism and Church Documents Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ's Body and Blood for his transformation in Christ. (CCC 1275) All the Old Covenant prefigurations find their fulfilment in Christ Jesus. He begins his public life after having himself baptised by St. John the Baptist in the Jordan. After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt 28:19-20). (CCC 1223) In the Old Testament the prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission. The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God. He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure". (CCC 1286) From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptised every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit". The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans. Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household", St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptised at once, with all his family. (CCC 1226) 6

11 This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people. On several occasions Christ promised this outpouring of the Spirit, a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost. Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age. Those who believed in the apostolic preaching and were baptised received the gift of the Holy Spirit in their turn. (CCC 1287) "Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptised in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit" (Acts 8:14-17). (CCC 1315) Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptised in the faith of the Church. Entry into Christian life gives access to true freedom. (CCC 1282) From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion. (CCC 1229) In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two sacraments. The East has kept them united, so that Confirmation is conferred by the priest who baptises. But he can do so only with the "myron" [chrism] consecrated by a bishop. (CCC 1290) A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. The first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptised by the bishop. The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptised in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation. (CCC 1291) 7

12 As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. (CCC 1345) This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period of catechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the Sacraments of Christian Initiation. (CCC 1230) Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here. (CCC 1231) The Second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps." The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA). The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual". (CCC 1232) Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist. In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation. (CCC 1233). Achievement Objective 3 Students will be able to develop an understanding of the rites of Christian initiation, their meanings and their signs. Church Teachings The Rite of Christian Initiation of Adults The Rite of Christian Initiation of Adults (RCIA) is the path that brings many adults into the Catholic Church. The RCIA journey is marked by different stages and rituals. The journey to membership of the Church is full of challenges and opportunities. 8

13 The RCIA also has provision for the Christian Initiation of Children of Catechetical Age. The Sacraments of Initiation Baptism begins Christian life, Confirmation strengthens it, and the Eucharist nourishes Christ s followers. Baptism Baptism is birth into new life with the Risen Christ and into membership of the Church. The essential sign of Baptism consists of pouring water on the person s head or immersing them in it while saying: I baptise you in the name of the Father, and of the Son and of the Holy Spirit. Other signs used during the rite of Baptism are the signing of the forehead with the cross, the anointing with the oil of catechumens, the blessing of the Baptismal water, the anointing with Chrism, the wearing of the white garment, and the lighting of the candle. The adult catechumenate plays an important role in the initiation of Christians and is adapted for children of catechetical age. Since its early years, it has been the practice of the Church to baptise infants as well as adults. Confirmation Confirmation continues the initiation that began at Baptism by strengthening Christians with Te Wairua Tapu. Confirmation empowers Christians to follow Christ more closely and to share in the mission of the Church. In those parts of the Catholic Church which follow the Roman or Latin Rite, Confirmation is administered after a Christian has reached the age of reason. The sign of Confirmation is the laying on of hands and anointing of the forehead with chrism along with the words: Be sealed with the gift of the Holy Spirit. The anointing with oil is a spiritual seal that signifies abundance, joy, health and strength. Eucharist Participating fully in the Eucharist completes Christian initiation. The Eucharist is a mystery in which Karaiti is present in many ways. The Eucharist is Jesus great act of thanksgiving to Te Atua; it is a memorial meal that makes present Jesus saving death and Te Aranga (Resurrection); it is the perfect sacrifice where Hehu makes present his death on the cross and offers himself to God through the bread and wine now changed into his Body and Blood. At the heart of the Eucharist are the bread and wine, which become Christ s Body and Blood. 9

14 The Eucharist is the spiritual food that nourishes Christians on their journey through life. Catechism and Church Documents Baptism Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ's Body and Blood for his transformation in Christ. (CCC 1275) Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism. (CCC 1277) The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit. (CCC 1278) This sacrament is called Baptism, after the central rite by which it is carried out: to baptise (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolises the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature". (CCC 1214) The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross. (CCC 1235) The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith. (CCC 1236) Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism. (CCC 1237) The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptised in it may be "born of water and the Spirit". (CCC 1238) The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the 10

15 baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head. (CCC 1239) In the Latin Church this triple infusion is accompanied by the minister's words: "N..., I baptise you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptised in the name of the Father, and of the Son, and of the Holy Spirit". At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again. (CCC 1240) The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptised, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king. (CCC 1241) In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the postbaptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing. (CCC 1242) The white garment symbolises that the person baptised has "put on Christ", has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptised are "the light of the world. The newly baptised is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father. (CCC 1243) The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be "a formation in the whole Christian life... during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites. (CCC 1248) The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptised. (CCC 1252) Confirmation Confirmation perfects Baptismal grace; it is the sacrament which gives the Holy Spirit in order to root us more deeply in the divine filiation, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us bear witness to the Christian faith in words accompanied by deeds. (CCC 1316) 11

16 In the East this sacrament is administered immediately after Baptism and is followed by participation in the Eucharist; this tradition highlights the unity of the three sacraments of Christian initiation. In the Latin Church this sacrament is administered when the age of reason has been reached, and its celebration is ordinarily reserved to the bishop, thus signifying that this sacrament strengthens the ecclesial bond. (CCC 1318) The essential rite of Confirmation is anointing the forehead of the baptised with sacred chrism (in the East other sense-organs as well), together with the laying on of the minister's hand and the words: "Accipe signaculum doni Spiritus Sancti" (Be sealed with the Gift of the Holy Spirit.) in the Roman rite, or: Signaculum doni Spiritus Sancti [the seal of the gift of the Holy Spirit] in the Byzantine rite. (CCC 1320) In treating the rite of Confirmation, it is fitting to consider the sign of anointing and what it signifies and imprints: a spiritual seal. Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy; it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds; and it makes radiant with beauty, health, and strength. (CCC 1293) The Eucharist The holy Eucharist completes Christian initiation. Those who have been raised to the dignity of the royal priesthood by Baptism and configured more deeply to Christ by Confirmation participate with the whole community in the Lord's own sacrifice by means of the Eucharist. (CCC 1322) The Eucharist is the heart and the summit of the Church's life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church. (CCC 1407) The Eucharist is the memorial of Christ s Passover, that is, of the work of salvation accomplished by the life, death, and Resurrection of Christ, a work made present by the liturgical action. (CCC 1409) The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you.... This is the cup of my blood...." (CCC 1412) What material food produces in our bodily life, Holy Communion wonderfully achieves in our spiritual life. Communion with the flesh of the risen Christ, a flesh "given life and giving life through the Holy Spirit," preserves, increases, and renews the life of grace received at Baptism. This growth in Christian life needs the nourishment of Eucharistic Communion, the bread for our 12

17 pilgrimage until the moment of death, when it will be given to us as viaticum. (CCC 1392) Achievement Objective 4 Students will be able to recognise that the Sacraments of Initiation empower Christians to share in the mission of the Church. Church Teachings Through the sacraments of Christian initiation Te Wairua Tapu gives Christians the strength to witness to Christ through word and action. Scripture and the Tradition of the Church teaches that the Holy Spirit strengthens us with seven koha (gifts). The fruits of the Holy Spirit form in us as we grow in response to Te Wairua Tapu. Catechism and Church Documents Baptism, the Eucharist, and the Sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the Sacrament of Confirmation is necessary for the completion of baptismal grace. For "by the Sacrament of Confirmation, [the baptised] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed. (CCC 1285) The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make people docile in following the promptings of the Holy Spirit. (CCC 1830) The seven gifts of the Holy Spirit bestowed upon Christians are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. (CCC 1845) The fruits of the Spirit are perfections that the Holy Spirit forms in us as the first fruits of eternal glory. The tradition of the Church lists twelve of them: charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity. (CCC 1832) ORGANISATION OF THE TOPIC For teaching purposes the material in this topic is organised into seven sections each of which is linked to one of the achievement objectives: Part One: Initiation in Society and Religion Achievement Objective 1 Part Two: Jewish Initiation Achievement Objective 1 13

18 Part Three: The Story of Christian Initiation Achievement Objective 2 Part Four: The Christian Initiation of Adults Achievement Objective 3 Part Five: Baptism Achievement Objective 3 Part Six: Confirmation Achievement Objectives 3 and 4 Part Seven: Eucharist Achievement Objective 3 LEARNING OUTCOMES Each learning outcome for the topic is derived from one or more of the achievement objectives. The learning outcomes identify what students will learn as they work through the seven sections of the topic and are closely connected to specific activities and tasks that are found within these sections. While teachers must ensure that a wide range of learning outcomes is covered so that all of the achievement objectives for the topic are met, it is not intended that students work through every task. Teachers should select a range of tasks appropriate for their students interests and abilities and well-matched to their own teaching style. Learning outcomes for each of the seven sections of the topic are listed at the beginning of the appropriate part. LINKS WITH THE PRIMARY RELIGIOUS EDUCATION PROGRAMME Some of the material in topic 9H Sacraments of Initiation has already been covered in Hākarameta (the Sacrament Strand) that runs through each year of the primary programme. Teachers are encouraged to become familiar with this material, which introduces the theme of sacramentality in year one and, in turn, deals with a different sacrament in each of the following years. Year two focuses on Baptism, year four on Eucharist, and year six on Confirmation. This topic does not assume that students have experienced the Primary Religious Education Programme but allows for those who are building on prior learning. LINKS WITH OTHER TOPICS IN UNDERSTANDING FAITH 9H Sacraments of Initiation has clear links with other topics taught at year nine, especially 9C The Eucharist and the Church s Year and 9G Recognising Signs of God. 14

19 MAORI SPIRITUALITY IN THE RELIGIOUS EDUCATION CURRICULUM In Aotearoa New Zealand Maori spirituality is an essential dimension of the Religious Education Curriculum. Maori students in Catholic schools have a right, supported by Church teaching, to have the faith explained to them in a culturally relevant way, using those traditional Maori concepts, beliefs and values which are still part of the life of Maori today, for example te ao wairua (the spiritual world), Atua, tapu (holiness), mana (spiritual power and authority), noa (freedom from tapu restrictions), hohou rongo (reconciliation), whānau, te wā (the journey of life). It is not sufficient to present the faith to them in wholly European terms while ignoring the riches of the Maori religious traditions and their belief system this would be an alienating experience for Maori. Pope John Paul II himself affirmed the authenticity and integrity of Maori spirituality when speaking to tangata whenua (the people of the land) during his visit to this country in 1986: It is as Maori that the Lord calls you, it is as Maori that you belong to the Church, the one body of Christ. Since 1840 we have been a nation with two streams of culture as expressed in our founding document, Te Tiriti o Waitangi. The partnership, communication and mutual respect implied in the Treaty can only exist if there is mutual understanding. For Pakeha, such an understanding is impossible without an appreciation of the Maori culture s underlying spirituality. There is also great potential for the enrichment of the spirituality of Pakeha young people when they are given the chance to develop an awareness and understanding of the Maori faith vision and belief system. All young people in Catholic schools, therefore, should be given the opportunity to understand key aspects of the culture and spirituality of Maori. THE USE OF MAORI LANGUAGE IN THIS PROGRAMME The first time a Maori word or phrase appears in a particular topic, either in the teacher material or the student texts, it is followed by its English equivalent which is placed inside brackets. In most cases the meaning of the Maori terms can be worked out from the context in which they appear. A glossary, which gathers together all the Maori terms used in a particular topic, is provided. This glossary often explores the Maori concepts in greater depth than is possible in the brief descriptions that appear in the teacher material and student texts. CO-OPERATIVE LEARNING STYLES AND ACTIVITIES The principles of co-operative learning are compatible with the aims and philosophy of Catholic schools. 15

20 The use of co-operative strategies in learning creates an environment in which students work together in ways that encourage and respect the contribution of all, and ensures their success. Meeting the needs of each individual student in this way is central to the Special Character of Catholic schools. Co-operative learning is becoming a feature of all Essential Learning Areas in the curriculum but it is especially appropriate in Religious Education where its aims and outcomes are particularly desirable. Simple explanations of co-operative learning activities are outlined below, but there are many excellent publications on this teaching and learning style available from educational bookshops. The difference between co-operative learning groups and traditional groups is that they are structured in such a way as to ensure the success of each group member. The following elements are essential to co-operative learning. 1. Positive Interdependence students understand that their individual success depends on the success of the group. 2. Face-to-Face interaction students face each other so they can both learn from each other and be involved in the interaction. 3. Individual Accountability all members of the group need to be clear about their task and their role and that they need to contribute their share if the group is to work successfully. 4. Small Group Skills students learn collaborative skills effectively, that is, they communicate, share and co-operate well. 5. Group processing students are helped to evaluate how effectively their group worked. The teacher structures the groups and includes students of a mixed range of abilities in each group. Each person in the group has a part to play. It is important to use Wait Time (3 seconds) after a question has been asked and after a response has been given. SUGGESTIONS FOR CO-OPERATIVE LEARNING ACTIVITIES Teachers are encouraged to apply the following co-operative learning activities throughout the topic according to the task requirements and the needs and abilities of the students. Timed Talking 1. Establish your pairs and nominate 1s and 2s in each pair so they will know the order of speaking. 2. Give the pairs the topic or question. 3. Have partners recall the important points of the topic or question in turn on a signal from the teacher. 4. Say Go and give the first speaker a fixed time, say 45 seconds. Then say, change and the second speaker is given a fixed time. Times and 16

21 the number of turns can be varied to suit the topic or question and the ability of the class. 5. Pairs share their ideas with the whole group by telling one point they shared until the topic is complete. (Optional) Think Pair Share 1. Students listen to a question. 2. Students have time to think about what was said. 3. Students turn to a partner and pair their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group. Think Pair Square 1. Students in squares listen to a question. 2. Students take time to think about the question. 3. Students in their square turn to a partner and share their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group. Team Reports: Inside / Outside Circle 1. Students work in an even number of groups preparing a presentation. 2. Groups pair off around the room facing each other forming an Inside/Outside Circle. 3. All Inside Circle groups present simultaneously to Outside Circle groups. 4. The Outside Circle groups then give specific feedback to their Inside Circle group stating what they liked and learned. 5. All Outside Circle groups give their presentations followed by feedback from Inside Circle groups. 6. Groups work on own presentation again to make any improvements. 7. Rotate. Teacher asks Outside Circle groups to right face and rotate one ahead to another team. Inside Circle groups stay put. 8. Teams repeat steps 3 5. Team Mates Consult 1. Group appoints reader and checker. 2. All put pens down preferably in a central container on table. 3. Reader reads first question, and group seeks answer through research or discussion. 4. Checker ensures that the whole team agrees with and understands the answer they have given to the question. 5. With agreement all pick up their pens and write the answer to the question in their own words no dictation by one student to others. 6. Students follow the same process for each question. Those on the left of the previous reader and checker become the new reader and checker. 7. Teacher asks any student to share answers with the class. 17

22 Numbered Heads Together 1. One student needs to be a checker in each group. 2. Students are numbered off in groups. 3. Teacher asks question or sets task and time limit. 4. Students put their heads together and work on task everyone must know the answer checker asks if everyone understands. 5. Teacher or student calls a number and the child who has that number raises their hand and answers. 6. Further questions can be asked and different numbers called upon to answer but all numbers must be able to answer. 7. Giving students think time before putting heads together is also useful. Roundtable 1. Students sit in groups of four with a large piece of paper with the question on it. 2. The paper is passed around the table as each student has a turn at writing what they think with help from others if necessary. 3. When the chart has been around the table and all have had a turn students can move on to another group and repeat the process or they can share what they have done with the class. Team Statements 1. Think Time. Teacher announces topic and allows 20 seconds of Think Time. 2. Pair Discussions. Students pair and discuss their thoughts. 3. Individual Write. Students individually write one sentence on the topic. 4. Roundrobin. Students read their sentences to their team roundrobin with no comments. 5. Team Discussion. Team discusses ideas they have heard. 6. Consensus and Share. Team comes to a consensus on a team statement and shares it with the class. 7. Team Discussion: Compare Statements. Team discusses their statement in relation to other team statements. Expert Jigsaw 1. Students form groups and number themselves 1, 2, 3 etc. around the group. (Determine the size of these groups according to how many students will profitably work together at the end of the exercise.) 2. All the 1s join together, all the 2s, and the 3s etc. to create new groups. 3. The new group researches a topic or completes an activity. 4. Each group has a different aspect of a topic in which to become an expert. 5. 1s, 2s and 3s then return to their original group and present their new knowledge. 18

23 Doughnut 1. Sit the group in a circle. 2. Number each person 1, 2, 1, 2, etc. around the circle. 3. Ask them to discuss the question in pairs. 4. After 5 minutes or more (depending on the question) ask the 1s to move two or more positions around the circle and continue the discussion with the partner of the person whose seat / place they now occupy. 5. This can be repeated until the 1s return to their seats. 6. Calculate the number of seats / places to be missed to give four or five moves. This activity ensures that all class members have to speak and helps them to meet others. Brain Drain 1. A reporter is appointed in each group. 2. When reporting back the reporter stands up and contributes one idea from their group. 3. The reporter from each group does the same in turn. 4. No ideas can be repeated. 5. The reporter sits down when their brain is drained. 6. The teacher records all the contributions. Back to Back 1. Two students sit back to back. 2. One student has a picture; the other has a pencil and a blank piece of paper. 3. The student with the picture describes slowly in detail what he / she sees in the picture. 4. The student with the pencil and paper sketches what he / she perceives to be the picture allow 5 to 10 minutes. 5. When the picture is completed students compare the picture and the sketch and discuss what has been included, what has been missed and what the picture is about. 6. An alternative is for one important detail to be left out of the description of the picture. On completion the effect this has had on the picture is discussed. T Chart 1. Give the chart a heading as indicated in the lesson and draw a large T below it. 2. Below the bar of the T write LOOKS LIKE on the left and SOUNDS LIKE on the right. 3. Students give examples beneath each heading. Telephone Exercise 1. Students form several teams. 2. One student from each team steps out of the room. 3. The teacher reads a short story or article to the class. 19

24 20 4. The students return to the classroom and join their team. 5. Team mates teach the student everything they can about the story or article. 6. That student answers questions about the story or article. 7. The team assesses themselves on how well they listened to, taught and learned about the message of the story or article. 8. Students discuss anything they missed or could do better.

25 PART ONE: INITIATION IN SOCIETY AND RELIGION Achievement Objective 1 Students will be able to develop an understanding of initiation rituals, in society and different religions, and recognise their significance. Church Teachings Circumcision is a sign of God s covenant with the Jewish people. Jesus circumcision is a sign of his initiation, as a descendant of Abraham, into God s Chosen People. Learning Outcomes At the end of the section of the topic students will: Define initiation. Identify and describe situations and events in society that involve initiation. Record experiences of initiation in their own lives. Identify and describe features of initiation in Islam, Hinduism, Buddhism and Sikhism. Identify and illustrate features of initiation in the Maori world. Teacher Background Initiation When a person is born, receives a name or reaches puberty, the person is seen to be crossing over from one state of life to another. In each case the transition can be fearsome and full of uncertainty. To make the transition easier, rituals known as 'rites of passage' have evolved within society. Sometimes they are also known as 'life-crisis' rituals. Typically these rituals consist of three parts. First of all, te tangata (the person) is removed from everyday contact with persons and things by some rite of separation. Then, there is the transitional period, when the person has left the old state but has not yet reached the new state. Finally, there is a rite of incorporation in which the new status of te tangata is affirmed. The most common rites of passage are initiation rituals. Any given society reflects the culture, history and expectations of its people; so too does the process of initiation or acceptance of new members into that society. Whatever form initiation takes, it indicates that the initiates themselves, their families, or the wider society feel and accept the initiates need to belong to and to be identified with, a particular group. Initiates look to the group for support, approbation, guidance and identity. In return they are prepared to 21

26 accept the regulations or restrictions the group imposes. The attraction of sharing in the group life is stronger than individual desires. While each culture provides its own explanation of the purposes of initiation, some generalisations can be made about the role of initiation across different cultures: Initiation confers membership. Initiation gives a sense of belonging. Initiation marks the end of a stage in life and the beginning of another phase. Initiation celebrates the completion of a course of study or training. Initiation ends a period of probation. The process of initiation is concerned with the past and the future. The values and historical teachings of the past are seen as worth preserving; but the initiates must also be prepared to enter a living, vital society that is open to change. Peer Initiation Among Teenagers A major developmental task for teenagers is learning how to fit in and be accepted socially by their peers. It is also important for existing members of groups to initiate the new members. When initiation rites are done appropriately, they meet teenagers' needs for a sense of belonging, and the group's needs for members to understand the history and culture of the group, and build relationships with others who belong. Such initiation rites involve behaviours that build positive social relationships, understanding, empathy, civility, generosity and moral decision-making. Adult elders typically guide initiation rites toward specific goals using insight, and wisdom gained from years of experience. Initiates, however, do not know what is happening to them or what it means; their knowledge and comprehension come gradually. Our culture, however, has relatively few opportunities for youth to participate in adult-guided initiations or rites of passage and subsequently few opportunities for adults to learn to structure meaningful initiations for youth. When teenage peer initiation takes place, it is often without adult involvement. While most students join high school groups that build community through positive behaviours, some students become involved in groups that initiate new members with humiliating, dangerous or illegal activities. Initiates are expected to carry these out in order to join the group, regardless of their willingness to participate. Such activities include: socially offensive, isolating, or uncooperative behaviours; abuse of tobacco, alcohol, or illegal drugs; hurtful, aggressive, destructive, and disruptive behaviours. Adolescents try very hard to be accepted by their peers and are often willing "to do anything" in order to belong. If society does not provide initiation, adolescents will attempt to do it on their own, often to the detriment of everyone involved, as well as the group as a whole. Without the wisdom of experience, young people use humiliation, abuse, and danger to provide a common experience that creates the sense of bonding that they seek. 22

27 Expecting someone to do something in order to be accepted by a group is different from engaging in that behaviour of one's own choice. For example, being told what, when, and where to get a tattoo is different from deciding on one's own to get a tattoo. The urge to belong and prove oneself is so strong among adolescents, that they will submit to unreasonable and even illegal demands imposed by others. Religious Initiation In many religions there are initiation ceremonies to celebrate a child's entry into religious adulthood. Those who are preparing for initiation are called initiands. An initiation ceremony is a way of showing all the adults in the religious community that the initiate is ready to become a full member of that religious community. After their initiation ceremony, initiates must accept responsibility for their own behaviour rather than allow their parents or other adults to take the initiative for their religious development. Some religions have a single initiation ceremony that decisively marks an initiate s transition to full membership of the religious community. Other religions have a series of initiation ceremonies that mark different stages in the process of growth towards religious adulthood. Initiation in Te Ao Maori (the Maori World) In traditional Maori society initiation rituals occurred following birth when a child first entered this world and at various stages of life when a person began a new activity or was dedicated to a new cause. These rituals were called tohi (separation) because they involved leaving one state of life and beginning another. Tohi Initiation into this World In traditional Maori society, when a woman of high rank was pregnant, especially with her first child, it was very welcome news. Koha, including food, were brought and there was ceremonial feasting. Because the rules of tapu did not allow a birth or death to take place within a permanent building, a temporary shelter was constructed for the mother to give birth in. She lived with an attendant in this dwelling until the time came for her baby to be born. Often relatives would be present during the birth. After the child was born, the placenta was taken by a close relative or the mother herself to a specially chosen place where it was buried. In this way the whenua (placenta) that had sustained the child within the woman was returned to the whenua (land) that sustains he tangata (people) during their lives. The umbilical cord was also disposed of carefully, either in a tapu hollow tree or buried at the base of a boundary post to show the child s claim to the land. For Maori, the conception of a child and its growth within the mother, were a re-enactment of the occasion when Tāne made the first human by shaping her 23

28 from the soil of Hawaiki. In this way a mother s womb became identified with the soil or land. Hence the linking of the term whenua with both placenta and land. Seven or eight days after the baby s umbilical cord was tied and cut when the end of the cord had dried and fallen away a ceremony known as the tohi was held. This ritual, performed by a tohunga (expert, priest) in the presence of the child and its parents, marked the child s entry into te ao. In it the child would be named and dedicated to its male or female role. This tohi ceremony involved setting up rods beside a river or stream and calling upon the particular atua (spiritual being or guardian) to whom the child was being dedicated. A key aspect of the tohi was the ritual cleansing when the tohunga would sprinkle water over the child with a branch of a tree. Tohi Ritual of Dedication As well as marking the entrance of a child into the world, tohi were also used to initiate people into the service of a particular atua (spiritual power), or to dedicate them to a particular activity or calling such as carving, weaving, genealogy, gardening or warfare. In a tohi rite, a person is purified in the sacred waters of the tribe. After being led to the sacred waters the priest stands beside te tangata and recites the words of dedication. In the case of a male these usually refer to Tāne but other spiritual powers can be invoked: I tohi you with the tohi of Tāne. The person is then immersed and brought out of the water three times before being taken to the sacred altar or mound. Three priests join hands and the candidate sits in the middle of them as the following karakia (prayer) is said by one of the priests: You have been cleansed through the name of Tāne. May you stand perfect in the presence of Io, the spiritual guardians and powers, and enter the world of light. Tohi ceremonies for men and women follow a similar pattern but different spiritual guardians, appropriate to the person s gender and role, are called upon. For example, an invocation for a young girl might be: Be strong by the strength of Tū to get food, to make clothing, to weave flax mats, to welcome strangers, to carry firewood, to gather shell-fish, etc." A young boy might be dedicated to the spirit of warfare: Dedicate him to Tū, let him flame with anger; may the strength of Tū be given to this boy to overcome in battle, to enter the breach, to struggle with the enemy, etc." 24

29 Links with Student Text Task One This task asks students to write a sentence explaining what initiation means that uses some of the words from the box: beginning entry new stage way life A sample answer that uses all of the words is: An initiation marks a beginning or an entry into something such as a new stage or way of life. Something to Discuss This discussion activity asks students to identify situations / events in society or culture in addition to those already listed in the text that involve some form of initiation rite or ceremony. This discussion could be done in pairs or small groups or involve the whole class. The teacher could collate examples identified on the board. There are many possibilities including the following: Becoming a member of a sporting or cultural organisation (e.g. as a referee, selector, or adjudicator) Joining the uniformed services (e.g. the police, navy, air force or army) Being awarded an honour (e.g. the Order of New Zealand) Taking on a new job or office (e.g. as principal or mayor) Advancing to a higher level of education (e.g. beginning secondary school). Task Two This task asks students to choose any one event / situation that involves initiation that they are familiar with and complete a profile for it using the following example as a model: Initiation Profile Name of event / situation: Becoming eligible to vote in general and local body elections. Requirements: The person must have reached the age of eighteen years and have been living within a particular electorate for at least three months. They must complete and sign a declaration about their personal 25

30 details (name, address, occupation etc.) and provide evidence of their age such as a birth certificate. Description of the initiation rite: Their name is added to the electoral roll and they receive a document confirming this. Some signs or symbols used: The document stating that their name is now on the electoral roll. Privileges and obligations: The person has the right to vote in elections as long as they do so according to the law (e.g. one vote per person, residency within a particular electorate etc.) N.B: Emphasise with students that while some initiation rites, such as twentyfirst birthdays and graduation ceremonies, involve very obvious ceremonies with distinctive symbols, other rites of passage, including becoming eligible to vote in an election, are much less dramatic. However, the same general characteristics of initiation are present. Task Three Initiation is an important aspect of school life. Beginning the school year or a new term, welcoming new students and staff, commissioning new prefects or student leaders, and acknowledging success in academic, sporting, and cultural fields all involve initiation. This task asks students to imagine they are a time traveller from the distant past or future who has come into the twenty-first century to observe their school. They are required to describe one initiation ritual that the visitor would see at their school from this visitor s point of view. Initiation rituals at schools often take place within the following contexts: Something to Do assemblies class prayers or karakia presentations of certificates and awards school masses and prayer celebrations. a) Here students are asked to identify occasions they have been part of that involved them in some form of initiation. This could be done through discussion in pairs or small groups or through a brainstorm that the whole class participates in. 26

31 Some of the possible situations are: Birthday celebrations Family weddings Beginning a new school Joining a sports or culture club or team. Some students may identify some religious events: Baptism Confirmation First Communion. b) Students should draw up a timeline of their own life journey so far and mark on it as many of these situations as they can. 1 yr 5 yrs 10 yrs c) They should decorate their timeline with illustrations or symbols linked with these times of initiation. The teacher needs to be aware that students may identify negative experiences of initiation situations where young people have become involved in situations where groups initiate new members with humiliating, dangerous or illegal activities. The teacher needs to approach any discussion of such experiences with sensitivity and discretion. The following principles may be of assistance to the teacher in dealing with students involved in them. Expect young people to be conscious of others, and continually ask, "How does that affect others?" Discuss what is right and wrong and why with young people and expect to learn from them. Provide initiation rites that are meaningful and challenging: recreational times, get-to-know-you games, trips, community service, role modelling opportunities, performances, and discussion groups. Encourage kids to not keep secrets; there should always be some adult to talk to or to tell. Ensure that there are easy ways to report negative initiation, without having to go public. Be sensitive to the trauma that abusive initiation can cause. Pay special attention to students who are not participating, who are excluded, or who express a desire for revenge. 27

32 Something to Think About This requires students to think about reasons why society has initiation rites. The following points are relevant: Initiation makes people members of the group or society Initiation gives the individual a sense of belonging Initiation marks the close of one stage in life and the beginning of another Initiation provides an opportunity to celebrate Initiation ends a period of testing or probation. Task Four Students should work in small groups for this task. They are required to choose one of the religions they have read about in their text Islam, Hinduism, Buddhism or Sikhism and make a chart about initiation in that particular religion. They should group the information on their chart under the following headings: What young people had to learn How they dressed Who was there What happened during the ritual The different symbols and ritual actions used How they celebrated afterwards. N.B: Particular headings will be more appropriate to some of the religions than to others. Do not expect all groups to cover all of the headings to the same extent. Students will need butcher or poster paper on which to produce their charts. Representatives from the various groups could explain their completed charts to the class before they are displayed in the classroom. Extension Activity This activity follows on from the previous task or can be substituted for it. Students need to imagine they are young people who have gone through initiation in one of the four religions they have read about Islam, Hinduism, Buddhism or Sikhism and are asked to complete one of the following: Either: Write a letter to a pen pal describing what happened at their initiation. 28

33 Or: Give a short speech describing their initiation. Or: Design a poster of their initiation. Students should cover some of the following aspects of initiation in their letters depending on which aspects are appropriate to the particular religion they have chosen to write about: What they had to learn How they dressed Who was there What happened during the ritual The different symbols and ritual actions used How they celebrated afterwards. Task Five (in Student Workbook) This task asks students to complete a crossword based on their knowledge of the initiation ceremonies of Islam, Hinduism, Buddhism and Sikhism. The answers are as follows: Clues Across 5. mosque 7. robes 9. monastery 11. thread 13. heads 14. amrit 15. Koran 16. precepts Clues Down 1. guru 2. Arabic 3. fire 4. hair 6. sword 8. Sikh 10. seven 12. astrologer Task Six (in Student Workbook) Here students are given answers to questions but the questions themselves are missing. Students are asked to come up with questions based on their reading of a passage on initiation in the Maori world. They are asked to begin 29

34 their questions with some of the following words: Who? What? When? Where? Why? How? Here are some sample questions with their answers: Question 1 Answer: Question 2 Answer: Question 3 Answer: Question 4 Answer: Question 5 Answer: Question 6 Answer: What are Maori initiation rites called? Tohi. When would a baby s tohi take place? Seven or eight days after its umbilical cord had been tied and cut. Who performs the tohi ceremony? A tohunga. Why is a tohi held for a newborn child? To celebrate the child s entry into the world. How is water sprinkled over the child at a tohi? With a branch of a tree. Where is the person washed during a tohi of dedication? In the sacred waters of the tribe. Question 7 What spiritual guardian is usually called upon in a tohi for a male? Answer: Tāne. Question 8 Answer: What are some of the special activities that people are initiated into? Carving, weaving, genealogy, gardening or warfare. This well-known story about one tohi that is remembered in legend illustrates some of the points raised about tohi in the above activity. Students may find it interesting: Hinepiripiri, the pregnant wife of Tawhaki, went off to gather some firewood. While she was gone, the time came for her to give birth. While she was in labour, she held on to the branch of the karaka tree for support. The branch broke and the baby almost died. Luckily, the child survived and was given a special tohi rite by his father in which he was dedicated to Tūmatauenga (the spiritual power responsible for warfare). This was so he would grow up to be a brave and successful warrior. The name the boy was given at his tohi was Wahieroa (Long Branch) because of the long branch that had broken off the karaka tree at the time of his birth. 30

35 Task Seven This activity asks students to illustrate some aspect of initiation in the Maori world. Some possibilities are: The family, baby and tohunga gathering by a river or stream for the tohi The tohunga sprinkling water over the child with a tree branch The tohunga saying karakia over the child People involved in an activity that required a particular dedication such as carving, weaving, gardening or warfare People being immersed in the sacred waters. Something to Think About Students are asked to reflect on the importance of water in the different initiation ceremonies they have read about. In Hinduism, Buddhism, Sikhism and the Maori tohi bathing or washing in water is important as a sign of the cleansing or purification that is necessary before a person can enter a new stage or way of life. Teachers could draw links between the use of water in these religious traditions and its role in Christian Baptism which students will be studying later in the topic. 31

36 Achievement Objective 1 PART TWO: JEWISH INITIATION Students will be able to develop an understanding of different initiation rituals, in society and religions, and recognise their significance. Church Teachings Circumcision is a sign of God s covenant with the Jewish people. Jesus circumcision is a sign of his initiation, as a descendant of Abraham, into God s Chosen People. Learning Outcomes At the end of the section of the topic students will: Identify the meaning of significant concepts and terms connected with the Jewish initiation tradition. Recognise how Jesus was initiated into the religion and culture of his ancestors. Teacher Background B rit Milah B rit milah or ritual circumcision is presented in Genesis 17 as the central symbol of the covenant between Abraham and God and between Abraham s male descendants and God. Yahweh s command to Moses in Leviticus 12:3 On the eighth day the child s foreskin must be circumcised has traditionally been regarded by Jews as an absolute and sacred obligation. In recent years a debate has been raging both within the Jewish world and outside it concerning the issue of circumcision. Opponents charge that the pain and trauma inflicted upon an unconsenting infant by b rit milah is a form of abuse. They question why this particular act remains the absolute sign of Jewish covenantal identity when other biblical expressions of the covenant, such as the rigid observance of the Sabbath, have been disregarded by many. For most Jews, however, the ritual circumcision of an eight-day-old boy is still a moment of the highest religious meaning, linking him with the generations of people who date back to the early days of Jewish covenantal monotheism. It is viewed almost as a mystical event, sometimes difficult to explain but emotionally compelling and even overwhelming. In Greek thought, circumcision was regarded as abhorrent a rite that mutilated and distorted the natural perfection of the human body, a diminution of unimprovable wholeness, and a reduction of beauty. During the Maccabean period, Greek influences became so attractive to Jews that many 32

37 Jewish young men, who were often ridiculed by the cultivated Greeks, attempted to disguise their circumcision by means of excruciatingly painful and potentially life-threatening surgery. Circumcision is clearly not part of the natural order otherwise a baby boy would enter the world circumcised. Many Jews see b rit milah as a way of elevating and even perfecting the divine works of creation. By performing the act of circumcision, they see themselves as carrying out God s plan. They become God s partners not only in this expression of their ancient covenant but also in the ongoing creation of the world. Although Scripture gives no explanation as to why Yahweh chose the eighth day for circumcision, many Jews believe that an eight-day-old Jewish boy had matched the time that was needed for the creation of the world, including at least one Sabbath, and, therefore, was ready to enter into the covenant. Thus life, or at least full entry into the Jewish community, begins for baby boys with their b rit milah. Today, many Jews hold that the time has come for their baby daughters to achieve full equality with their baby sons. There is now a growing call to develop creative and powerful rituals for girls and that if the celebration of new Jewish life is prescribed at eight days, it should be so for all Jews, male and female alike. Such rituals would not involve female circumcision. Pidyon Ha-ben This is a ceremony that recognises the first-born male child (to be specific, the first born male child that was born naturally). It arose due to the special status of the first-born male in Hebrew society. Traditionally, the first-born of Israel were supposed to be dedicated to God (Exodus 13:1-2), and expected to perform religious services for the priests. According to the biblical command, they could be redeemed with five shekels. This redemption is the purpose of pidyon ha-ben. A pidyon ha-ben is required on the 30th day after the birth of a first-born male child. Today, the child is typically released from his obligations by the payment of five dollars in coins. If the child s father is a priest or Levite or the mother is a daughter of a priest or Levite, the pidyon ha-ben does not apply. Today, pidyon ha-ben is observed in traditional and conservative Jewish communities. It tends not to be observed by Reform Jews. Significance of the Bar Mitzvah and Bat Mitzvah Throughout history many cultures and civilisations have had their own initiation rituals that recognise puberty. For Jews, this important milestone is marked by the Bar Mitzvah or Bat Mitzvah ceremony. The word Mitzvah can be translated as both "good deed" and "commandment." In the terms Bar Mitzvah and Bat Mitzvah, it refers to the concept of a commandment that which was commanded by God for Jews to 33

38 do in recognition of the covenant made between the Jewish people and God. The word Bat, is the Hebrew word for "daughter" and the word Bar is the Aramaic word for "son". The entire phrase means son or daughter of the commandment. At the age of thirteen, the Jewish child becomes responsible for the fulfilment of their own religious duties. Up until this point, the parents have had the task of overseeing their child s religious development. According to Jewish tradition, it was at the age of thirteen that Abraham rejected idols to begin his journey with God. It is also believed that it was at the age of thirteen that Jacob and Esau, the twin sons of Isaac and Rebecca, went their separate ways until they were reunited as adults. After having undergone the Bar Mitzvah or Bat Mitzvah, the Jewish young person is allowed to recite Torah blessings, is obligated to wear tallit and tefillin, and is required to observe the necessary fast days. Under Jewish law, ten Jewish adults must be present in order for community prayers to be said. In traditional Judaism, only men who have reached the age of thirteen can be counted in this number. The History of Bar Mitzvah The Bar Mitzvah custom is not found in the Torah. However, the association of religious obligations and the age of thirteen probably began around the era of the Second Temple (between 516 BCE and 70 CE). It was not until the sixth century CE that Bar Mitzvah customs as we know them today began to develop. The full ritual of Bar Mitzvah had emerged by the thirteenth or fourteenth century when it became the custom to call the thirteen-year-old boy to the Torah in order to recognise his entry into manhood. He would chant the Torah blessings, all or part of the weekly parasha (Torah portion) as well as a section of Haftarah (an additional reading from the prophets). The young man's father would then recite a b'racha (blessing). It was also a custom for the boy to give some type of speech or lesson on an aspect of Hebrew tradition or sacred writings. In some form or another these are the elements that are still included in the Bar Mitzvah today. The History of the Bat Mitzvah Beginning somewhere in the second or third centuries, Jewish girls at age twelve took on legal responsibilities for the performance of their religious duties within the family. However, because girls were not required to fulfil the same public religious obligations as boys, there isn't the same long history of coming-of-age rituals for Jewish girls. Historically, Jewish women had a separate and much less active role in prayer than men their position was in the home rather than in the synagogue. The idea of the Bat Mitzvah, an initiation ceremony for girls developed in Europe as the Bar Mitzvah became popular for boys. Families began honouring their daughters with a special meal for their twelfth birthday in countries such as France, Italy and Germany about 200 years ago. Since 34

39 girls mature at an earlier age than boys, twelve, not thirteen, was the age chosen for a Jewish girl's passage into adulthood. Gradually, the idea of a Bat Mitzvah became spread across Europe. However, it wasn't until 1922 that the first Bat Mitzvah in North America was celebrated. At the time, Jewish women were struggling for a voice in the synagogue just as women across the nation were fighting for their rights as citizens. Because the Bat Mitzvah gave Jewish women a voice, it was a controversial event that many traditional Jews did not accept. Not all branches of Judaism allowed women to be involved in public prayer, and thus did not support the idea of a Bat Mitzvah. It wasn t until the 1950s, or later, that most Jewish girls had an opportunity to become a Bat Mitzvah in a synagogue ceremony. Today, while orthodox Jews still do not accept the Bat Mitzvah, liberal Judaism does not differentiate between the responsibilities of boys and girls. In most synagogues both males and females participate in the same way in the Bar or Bat Mitzvah services. Links with Student Text Task Eight In this task students are asked to match the terms in column A with their descriptions in column B. All answers relate to Jewish initiation rituals. The answers are as follows: 1. D 2. A 3. F 4. P 5. M 6. H 7. B 8. K 9. I 10. E 11. J 12. O 13. N 14. G 15. C 16. L Task Nine (in Student Workbook) This task focuses on the initiation ceremonies that Jesus went through. Students are required to read about them in chapters one and two of Luke s 35

40 Gospel and fill in the gaps in the passages from scripture by choosing from the words that are provided. The answers appear in bold. Luke 1:30-31 But the angel said to her, Mary, do not be afraid; you have won God s favour. Look! You are to conceive in your womb and bear a son, and you must name him Jesus. He will be great and will be called Son of the Most High. The Lord God will give him the throne of his ancestor David; he will rule over the House of Jacob for ever and his reign will have no end. Luke 2:21 When the eighth day came and the child was to be circumcised, they gave him the name Jesus, the name the angel had given him before his conception. Luke 2:22-24 And when the day came for them to be purified in keeping with the Law of Moses, they took him up to Jerusalem to present him to the Lord observing what is written in the Law of the Lord: Every firstborn male must be consecrated to the Lord and also to offer in sacrifice, in accordance with what is prescribed in the Law of the Lord, a pair of turtledoves or two young pigeons. 36

41 PART THREE: THE STORY OF CHRISTIAN INITIATION Achievement Objective 2 Students will be able to develop an understanding of the nature, origins and history of Christian initiation. Church Teachings Baptism, Confirmation, and Eucharist are the three Sacraments of Christian Initiation. Baptism, Confirmation and Eucharist originate in the words and actions of Hehu Karaiti. The Church has celebrated adult Baptism since Pentecost and has administered it to children since the earliest times. The celebration of Confirmation by the Church was made possible by the outpouring of God s Spirit at Pentecost. From the time of the apostles Christian initiation has been seen as a journey in several stages. In the first centuries Confirmation generally comprised one single celebration with Baptism but later the two came to be administered separately, Baptism by the priest and Confirmation by the bishop. The basic lines for the order of the Mass were established by the second century and have remained largely unchanged since. Christian initiation has varied greatly through the ages according to circumstances in the first centuries the catechumenate prepared candidates for initiation but in more recent times infant baptism has been more usual. The Second Vatican Council restored the catechumenate through the Rite of Christian Initiation of Adults (RCIA) and the Rite of Christian Initiation of Children of Catechetical Age (RCICCA). Today initiation into the Western Church can occur through the Rite of Christian Initiation of Adults or through the Rite of Christian Initiation of Children of Catechetical Age where Baptism, Confirmation and Eucharist are received in a single celebration or through infant Baptism, followed later by Confirmation and the Eucharist. Learning Outcomes At the end of this section of the topic students will: Recognise that water is a sign of Mana Atua (God s power) in the Old Testament. Identify what Hehu told his disciples about Baptism. Describe what happened at a ceremony of Christian initiation during the catechumenate in the early centuries of the Church. Evaluate the accuracy of statements about the history of Christian initiation. 37

42 Teacher Background The Sacraments of Initiation in the Life of the Church The General Introduction to The Rites of the Catholic Church as Revised by the Second Vatican Ecumenical Council (1976) provides a very clear summary of how the Church brings the life of Christ to men and women through the sacraments of initiation. 1. Through the sacraments of Christian initiation men and women are freed from the power of darkness. With Christ they die, are buried and rise again. They receive the Spirit of adoption which makes them God s sons and daughters and, with the entire people of God, they celebrate the memorial of the Lord s death and resurrection. 2. Through baptism men and women are incorporated into Christ. They are formed into God s people, and they obtain forgiveness of all their sins. They are raised from their natural human condition to the dignity of adopted children. They become a new creation through water and the Holy Spirit. Hence they are called, and are indeed, the children of God. Signed with the gift of the Spirit in confirmation, Christians more perfectly become the image of their Lord and are filled with the Holy Spirit. They bear witness to him before all the world and eagerly work for the building up of the body of Christ. Finally they come to the table of the Eucharist, to eat the flesh and drink the blood of the Son of Man so that they may have eternal life and show forth the unity of God s people. By offering themselves with Christ, they share in his universal sacrifice: the entire community of the redeemed is offered to God by their high priest. They pray for a greater outpouring of the Holy Spirit so that the whole human race may be brought into the unity of God s family. Thus the three sacraments of Christian initiation closely combine to bring the faithful to the full stature of Christ and to enable them to carry out the mission of the entire people of God in the Church and in the world. Christian Initiation In contemporary Church teaching including the documents of the Second Vatican Council, the rites of the Catholic Church, the Code of Canon Law, and the Catechism of the Catholic Church there are many references to initiation, Christian initiation and the Sacraments of Initiation (Baptism, Confirmation, and Eucharist). The word initiation, however, does not appear in Scripture, probably because in the minds of the New Testament authors the term was associated with the rites, ceremonies, ordeals or instructions by which one was made a member of the various pagan sects that were popular at the time. The early Christians 38

43 saw little resemblance between becoming a disciple of Jesus and initiation into these mystery cults. To use the same word for both would have been blasphemous as well as confusing. People become Christians by a process of conversion metanoia in Greek, which means literally "turning around". This process involves turning away from selfishness and sin to follow Jesus commandment to live a life of generosity and love. I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another (John 13:34-35). Through the Church, Hehu Karaiti has provided us with hākarameta ritual ceremonies that enable his followers to live and celebrate this conversion process. The Sacraments of Initiation are an ongoing invitation into this lifelong process of conversion. Becoming a disciple of Jesus is not like joining an ancient mystery cult or a club of today. It is a "joining" that happens once and is forever. The term that the New Testament authors use to describe initiation into this process of conversion is the Greek word baptizein, which means to "take the plunge" or "be dipped into". From this word we derive the term "baptism". The sacraments of Christian initiation (Baptism, Confirmation and Eucharist) bring about and celebrate a plunge into the life, passion, death and Resurrection of Christ; a plunge that is so deep and transforming that we "put on the Lord Jesus Christ" (Romans 13:14). In these sacraments we receive Te Wairua Tapu, the very Spirit that directed, inspired and empowered Jesus himself so that we become members of Christ's Body. Baptism, Confirmation and Eucharist Rituals of Christian Initiation Although investigations into the origins of our sacramental rituals reveal a rich diversity of practice in the early Church, the Church has always seen Baptism, Confirmation and Eucharist as rituals instituted by Christ and essential for those who wish to follow him. An understanding of these hākarameta as three necessary steps in the process of Christian initiation can help us understand why these sacraments are celebrated together at the Easter Vigil. Jesus spoke of Te Rangatiratanga (the Reign of God) as a banquet: "I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven" (Matthew 8:11). Baptism, Confirmation and Eucharist are three ways in which Christians respond to God s invitation to the whole human family to join in this great heavenly banquet. 39

44 Before Christians come to the banquet table for the first time, they first put off the "old self" (see Romans 6:6, Ephesians 4:22 and Colossians 3:9) and wash away the stain of Original Sin. Baptism, which involves washing with water, marks the first stage of Christian initiation. The prayers of Baptism speak clearly of the transforming actions of Te Wairua Tapu that are present in the Sacrament. Father, look now with love upon your Church, and unseal for her the fountain of baptism. By the power of the Holy Spirit give to this water the grace of your Son, so that in the sacrament of baptism all those whom you have created in your likeness may be cleansed from sin and rise to a new birth of innocence by water and the Holy Spirit" (Christian Initiation of Adults, 222A). From the prayer over the water of Baptism. In the Church s sacramental system Baptism is followed by Confirmation. This Sacrament, which involves the laying on of hands and anointing with oil, relates to the custom of the first and second centuries when Romans would rub their bodies with oil after bathing to moisturise the skin and to dry off. In Confirmation, as in Baptism, the prayers call upon the Holy Spirit to transform and empower: "All-powerful God, Father of our Lord Jesus Christ, by water and the Holy Spirit you freed your sons and daughters from sin and gave them new life. Send your Holy Spirit upon them to be their helper and guide. Give them the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence. Fill them with the spirit of wonder and awe in your presence" (Christian Initiation of Adults, 234). From the prayer at Confirmation. This prayer names the "seven gifts" of the Holy Spirit, the seven gifts that the prophet Isaiah taught would be the sign of the Messiah or Christ, the one anointed by the Holy Spirit. Jesus is this anointed one, the one filled with Te Wairua Tapu. At Confirmation the candidates are anointed with that same Holy Spirit and hear the words: "Be sealed with the gift of the Holy Spirit". Meals bring people together; they are signs of aroha and hohou rongo. Jesus chose this human sign as the sacrament of the perfect union with his Father which he showed for us by his death on the cross. Finally, clothed with the Holy Spirit, Christians are invited to eat and drink at the Eucharistic table. During the celebration of the Eucharist, we ask Te Atua to send the Spirit upon the bread and wine so that they become for us the Body and Blood of Christ. We then pray that Te Wairua Tapu come upon us we who eat and drink so that we may become the Body of Christ. The Eucharist is the food of our faith journey it sustains our ongoing conversion and leads us more deeply into the Mystery of Christ. 40

45 The Historical Development of the Rites The historical development of the Sacraments of Initiation is complex, especially the development of the rite we call Confirmation. When the early Christian authors wrote about Baptism they often implied both the washing with water and the anointing with oil what we would call Baptism and Confirmation. For that reason the early Church said very little about Confirmation. Baptism and Confirmation are intimately related and can be understood as two different ways of looking at one action that of cleansing. The early Church writers used washing metaphors to describe Baptism and spoke of Confirmation with the "getting clean" metaphors. Baptism washes away all sin and Confirmation gives the grace and presence of the Holy Spirit. Taking away sin (Baptism) and being filled with grace (Confirmation) are two ways of speaking of the same action. Today when the Sacraments of Initiation are celebrated in the original sequence of Baptism, Confirmation and Eucharist as occurs in most of the non-roman rites and in the Roman Catholic Church for adults and children of catechetical age at the Easter Vigil the close relationship between the three hākarameta is clearly seen and appreciated. However, when Confirmation is separated from Baptism by a number of years, and especially when it comes after Eucharist rather than before as is often the case with children baptised as infants in the Roman Catholic Church the relationship between the three sacraments is not so obvious. The reasons why Confirmation was separated from Baptism are complex. The bishop was the original minister of all hākarameta. In the fourth century, when for various reasons priests began to baptise and preside at the Eucharist, the anointing after Baptism (which conferred the Holy Spirit) was still performed by the bishop in those churches that followed the liturgical customs of Rome. Because the dioceses of central Italy were very small, this was usually a separation of only a few weeks or months. But as the customs of Rome were extended to the whole Western Church, the separation between the two parts of the rite increased from weeks to years. Although the Confirmation part of initiation came to be delayed in the Western Church, Eucharist remained an integral part of the baptismal ceremony. While initiation by Baptism, Confirmation and Eucharist continued to be the norm in the East, infants, children and adult converts in the Western, Roman Church received Baptism and Eucharist. Infants received their First Communion at their Baptism until about the Twelfth Century, when changing Eucharistic understanding and devotion began to worry pastors that the infants could not have the necessary reverence to receive the Eucharist. To avoid any danger that the infant might "spit up" the consecrated host, infants began to be given only the Precious Blood at Communion time. The priest would dip his little finger into the consecrated wine and place it on the lips of the infant. 41

46 When, in the Twelfth and Thirteenth Centuries Communion from the cup was withdrawn from the laity in general in the Roman Church, it was also denied to infants. However, since infants did not receive the Bread, this in effect meant that they no longer received Communion at each Eucharist from the time of their Baptism and had to wait for their First Holy Communion. Communion was delayed until after a period of catechetical formation, often at the age of fourteen or fifteen. Usually during the course of these fourteen or fifteen years, the bishop had the opportunity to visit the parish or the parents had the opportunity to bring the child to the cathedral and so most of these children receiving First Holy Communion had already been confirmed. Even though the Sacraments of Initiation were spread out over a number of years, the sequence remained Baptism, Confirmation, and Eucharist. In 1906 Pope Pius X encouraged children as young as six or seven to receive Holy Communion. While lowering the age for First Communion had many positive benefits, it also caused many children to receive Eucharist before Confirmation. As Confirmation became separated from Baptism by a number of years, teachers and preachers began to speak of the meaning of Confirmation apart from the meaning of Baptism. Confirmation began to be described as a sacrament of "strengthening where those being confirmed became "soldiers for Christ". Other explanations of Confirmation were also developed which were especially suited to the needs of the adolescents receiving the sacrament. The Rite of Christian Initiation of Adults (RCIA) In the years preceding the Second Vatican Council, Church leaders looked carefully at the current state of our initiation rites in the light of this long and rather complicated history and decided that some changes in emphasis should be made to better adapt these sacraments to the pastoral needs of the contemporary Church. Following the discussion of these matters at the Council, the Church published four documents: Christian Initiation: General Introduction, Rite of Baptism for Children, Rite of Confirmation and Rite of Christian Initiation of Adults (which has come to be known by its initials, RCIA). Each of these revised rites, and especially the RCIA, has had a significant impact on the life of the Church in New Zealand. The RCIA restores the order of Baptism, Confirmation and Eucharist. It emphasises the interconnectedness of these three hākarameta, making clear that these rites are neither separate nor static but part of an ongoing process. The RCIA speaks of our faith journey. And this journey does not end at Baptism or First Communion, or even at Confirmation, but continues throughout our Christian life. The Sacraments of Initiation are a continual invitation to conversion. This faith journey is not merely a matter of learning about the faith, not merely instruction, but also a true conversion process. It involves the whole life of the 42

47 candidate and the whole life of the Church. The Sacraments of Initiation are not private events. They affect the whole Church. Conversion takes place in community. Conversion implies initiation into that community, initiation into the Body of Christ. Links with Student Text Task Ten Water was important in the Hebrew s relationship with Te Atua. For example, following the Passover they had passed through the Red Sea on their way from slavery to freedom. Christians believe that this event announced the new freedom that Baptism would bring. Jesus was seen as the new Moses. a) This task asks students to read about the Hebrews escape from Egypt in their Bibles (Exodus 14:5 to 15:21) to find out how water figured in this important event. b) Students should make a poster of this event. They should label their poster with a sentence from the scripture passage. Here is a summary of the escape from Egypt (Exodus 14:5 to 15:21): As the Israelites left Egypt under Moses leadership they were chased by Pharaoh s army who tried to stop them escaping. When the Israelites reached the Red Sea, Moses stretched out his arm over the sea as God had commanded. God sent a strong wind that divided the waters. The Israelites passed safely through the sea on dry ground but the Egyptian army following the Israelites was destroyed when the waters swept over them. Task Eleven This task asks students to look up Matthew 28:18-20 in their Bibles and write out what Jesus tells his disciples about Baptism. The key verse (19) is as follows: Go, then, to all peoples everywhere and make them my disciples: baptise them in the name of the Father, the Son, and the Holy Spirit. (Good News version) Task Twelve This task requires students to work in pairs and to take turns being the interviewer and the person being interviewed. Students being interviewed need to imagine they are new Christians who have just completed a period of Christian preparation and have been received into the Church. They should base their answers on the information in their student text. 43

48 The interviewer asks the questions given below (or can make up their own questions based on the material they have read). Here are the suggested replies to the interviewer s questions: 1. What is the special name for your time of Christian preparation? The time of Christian preparation is called the catechumenate. 2. How long did this time of preparation last? This time of preparation took three years or more. 3. What did you have to do to become a Christian? To become a Christian I had to learn about Christian beliefs and practices as well as pray, fast and do good works. 4. Why were you immersed in water at the Easter Vigil? I was immersed in water as a sign of dying to sin and rising to new life. 5. What did you reply to the different questions you were asked about your faith? To all the different questions I answered: I believe. 6. Why were you dressed in a white garment after you came out of the water? The white garment symbolised my new life as a follower of Christ. 7. What did the bishop do when he confirmed you? When the bishop confirmed me he anointed me and laid hands on me as he called on the Holy Spirit to strengthen my faith. 8. What happened next? Next, I went into the Church to join in the celebration of the Eucharist and receive Communion for the first time. Task Thirteen This task asks students to indicate whether eight statements about the development of Christian initiation are true or false. They should copy out those that are true but if a statement is false they should change it so that it becomes true before they write it down. The answers are indicated: a) The anointing and laying on of hands started to happen separately from Baptism because there were too many people for the bishop to deal with. True. b) Priests and deacons presided at Confirmations. False Bishops presided at confirmations; priests and deacons administered Baptisms. 44

49 c) The adult catechumenate died out when most of the requests for Baptism were for young children. True. d) Often the only people present at a child s Confirmation were the priest, the family and the Godparents. False Often the only people present at a child s Baptism were the priest, the family and the Godparents. e) Later, Baptism happened when a young person was between seven and twelve. False Later, Confirmation happened when a young person was between seven and twelve. f) The Second Vatican Council emphasised the close relationship between Baptism, Confirmation and Eucharist. True. g) The Second Vatican Council introduced a period of preparation, similar to the catechumenate of the early centuries, for adults who wished to become Catholics. True. h) The Second Vatican Council encouraged parents to have their children baptised separately from Sunday Mass. False The Second Vatican Council encouraged parents to have their children baptised during Sunday Mass. 45

50 PART FOUR: THE CHRISTIAN INITIATION OF ADULTS Achievement Objective 3 Students will be able to develop an understanding of the rites of Christian initiation, their meanings and their signs. Church Teachings The Rite of Christian Initiation of Adults (RCIA) is the path that brings many adults into the Catholic Church. The RCIA journey is marked by various stages and rituals. The journey to membership of the Church is full of challenges and opportunities. The RCIA also has provision for the Christian Initiation of Children of Catechetical Age. Learning Outcomes At the end of this section of the topic students will: Explore key events leading up to a person s entry into the RCIA process. Identify key stages and rites in the RCIA process. Investigate challenges and opportunities for growth within the RCIA process. Teacher Background The Rite of Christian Initiation of Adults or RCIA was introduced by the Church almost thirty years ago and can no longer be seen as the new way of initiating people into the Catholic Christian community. It now plays an important role in renewing the life of the Church. Conversion The RCIA is a journey of conversion not only for the person participating in the initiation process but also for the whole parish. When a parish embraces the process of initiation and walks the journey of faith with the candidates for initiation conversion happens. The Rite tells us that those requesting initiation seek the living God and enter the way of faith and conversion. When people say that they want to be Catholic or indicate that they are seeking God, the parish invites them into the RCIA process where they develop, deepen and enrich their relationship with God, in Christ Jesus, and through Te Wairua Tapu. 46

51 Catholics believe that conversion to Hehu Karaiti is a lifelong and ongoing process. When we witness others changing their lives, it makes us want to recommit ourselves as well. The sponsors who walk with the candidates, the catechists who teach them and the parish community that support, pray for, guide, and celebrate with the candidates are all renewed. Discipleship and Mission RCIA is the Church s way of welcoming its newest members and of forming new disciples of Jesus Christ. Through a gradual, complete and comprehensive training in the Christian way of life, the unbaptised come to know Jesus Christ through the Catholic Christian community. They learn to live as Jesus disciples and continue the mission of Jesus in the world today. Some people who participate in the RCIA are already disciples of Hehu Karaiti through Baptism in another Christian denomination. Although the RCIA is designed primarily for the unbaptised, it can also be adapted for use with those who are already baptised, including adults and children over seven years of age. Their baptised state needs to be acknowledged in the process. Participating in the RCIA is much more than going to classes on Catholicism. Although doctrinal instruction is a part of the formation process, the formation of disciples is more like an apprenticeship. The apprentices learn the Christian way of life from being in the midst of a parish community that helps form them. The RCIA Process New life in Christ is a gradual journey of many steps and stages. The four steps of the RCIA process are: Pre-catechumenate Catechumenate Purification Mystagogia. Along the way are key rites of acceptance, election and initiation. 1: The Pre-Catechumenate The RCIA officially begins when a person calls the parish and expresses an interest in finding out more about the Catholic Church or in being baptised. When this happens the person is entering the process of inquiry, the first stage or period of initiation. It is also called the period of evangelisation or pre-catechumenate. This inquiry period has usually begun long before when the person first heard Te Rongo Pai (the Good News) of Jesus Christ from a friend, a coworker, a neighbour, a spouse, a parent, or a stranger. Someone or something has drawn them to the parish and they want to find out more. During this first period of the process the parish helps the inquirer to discover just what it is they are seeking. 47

52 Rite of Acceptance Once the inquirers have experienced an initial conversion to Hehu Karaiti, they celebrate the first major liturgical ritual of the initiation process. This first ritual is the Rite of Acceptance into the Order of Catechumens. During this rite of acceptance, which is usually celebrated during Sunday Mass, the candidates for initiation are publicly welcomed for the first time. They declare their intention to the Church and the Church in turn accepts them as persons who intend to become its members. The Rite of Acceptance into the Order of Catechumens completes the first stage or period of the initiation process and opens the door to the second period of the process, the period of the catechumenate. 2: Catechumenate This second stage of the initiation process is the extended period of time when those to be initiated receive their more formal training in the Christian way of life. There are two groups. The catechumens are those who are unbaptised. Other candidates for initiation are those who are already baptised, either in a Catholic or other Christian Church, but who are not fully initiated. During the catechumenate stage, those to be initiated learn more about the sacred Scriptures and the teachings of the Church. They meet weekly at Mass to hear the Word of God proclaimed. The Rite says that the catechumens and candidates (those in the period of the catechumenate who are already baptised) are ordinarily dismissed after the homily. They are invited to leave the main body of the Church and meet with a catechist to discuss the Scriptures they heard proclaimed at Mass. This study and reflection on the Scriptures is an important part of their formation and helps them prepare for the day when they will participate in the celebration of the Eucharist and receive the Body and Blood of Christ. In addition to the study of the Scriptures, the catechumens participate in sessions that help them to understand the teachings of the Church. They also learn about the prayer and worship life of the Church, and how to live and serve others in Christian witness. And they develop their relationship with the Catholic Christian community. When they have experienced a true conversion to the Christian way of life (which the Church says is at least one year for the unbaptised), they celebrate the second major ritual in the process of initiation. Rite of Election The second major ritual of the RCIA usually occurs on the First Sunday of Lent. The catechumens have been elected (chosen) by God to receive the sacraments of initiation. The Church gives voice to God s election and calls each one of the catechumens to mark their enrolment in some way, such as by signing the Book of the Elect. In most places this is a diocesan celebration and the presiding celebrant is the diocesan bishop. Often the celebration takes place at the cathedral, though in many dioceses there are 48

53 multiple celebrations and sometimes at multiple locations. Generally, the local parish celebrates a Rite of Sending as a way of celebrating the catechumens upcoming election and sending them on to the bishop for their admission to the final period of preparation for the sacraments. 3: Period of Purification and Enlightenment This final period of preparation is one of intense, spiritual recollection that usually coincides with Lent. It is a period of purification and enlightenment. It is a time for reflection and prayer more than teaching. The catechumens, now called the elect, purify their minds and hearts by celebrating several rituals. The three purifying rituals, known as the Scrutinies, strengthen the elect and help to complete their conversion. The Presentation of the Creed and the Lord s Prayer enlighten the minds of the elect in the final weeks of their preparation for the sacraments. Lent ends when the sacred Triduum of Holy Thursday, Good Friday and Easter begins, at sunset on the Thursday of Holy Week. Finally, some preparatory rites on Holy Saturday morning serve as the elect s immediate preparation for the Sacraments of Initiation, which will be celebrated that night at the Easter Vigil. Sacraments of Initiation At the Easter Vigil after sunset on Holy Saturday, the elect and possibly some previously baptised candidates celebrate the sacraments of initiation: Baptism (for the unbaptised), Confirmation and Eucharist. The elect are plunged into the waters of new birth and come out of those waters reborn in Christ. They are then configured to be more like Christ through the sacred chrism of Confirmation. Finally, the culmination of their initiation happens when they taste the Body and Blood of our Lord Jesus Christ in the Eucharist. So, too, some of the baptised candidates may make a profession of faith, be confirmed and receive the Eucharist in this most holy of all the Church s liturgies. 4: The Mystagogia The process of initiation continues even after the Easter celebration, during the Eastertide period of mystagogia. The word comes from an ancient Greek word signifying a deepening understanding of the mysteries of our faith. During the Easter season, the neophytes (newly initiated) gather each week to deepen their grasp of the great paschal mystery into which they have just been incorporated. These new Christians have received the Body of Christ and have indeed become part of the Body of Christ through their Baptism. The Church uses the mystagogia to help the neophytes understand and live out their new lives as part of the Body of Christ. Mystagogia is about mission. The new Christians, now part of Christ s body, must now go forth to continue the mission of Hehu Karaiti. By celebrating the three sacraments of initiation the new Christians become more like Christ and are empowered to carry out the mission of the 49

54 entire people of God in the Church and in the world (Rite, General Intro, 2). Through the RCIA parishes participate in the mission of the Church they make new disciples and renew the old, faithful ones. When parishes commit themselves, their energy and resources to the RCIA, they continue the mission of Jesus in the Church and in the world. A Brief History of the RCIA Early Church (first to third centuries): Persons wanting to become Christian live with a small Christian community to learn their way of life. The structured "apprenticeship" of the Christian in training becomes known as the catechumenate. Fifth Century: The catechumenate begins to dissolve because Christianity had been legalised in 315 A.D. and now large numbers of people are becoming Christians. Infant Baptism becomes the norm. Twentieth Century: Revival of catechumenate in Africa and France. Second Vatican Council, ; Council calls for reinstating the catechumenate. Post-Vatican Council II: 1966 Provisional ritual distributed by Rome; 1972 Official promulgation of the RCIA; 1974 Provisional English translation available; 1980s RCIA introduced in New Zealand parishes; 1994 N.Z. Catholic Bishops Conference promulgates norms for the catechumenate. Introduction to the Rite of Christian Initiation of Children Alongside the Rite of Christian Initiation of Adults, the Second Vatican Council instigated a Rite of Christian Initiation of Children of Catechetical Age. In the same way that the Church requires adults to be initiated into the Catholic Church through the Rite of Christian Initiation of Adults, parishes presented with unbaptised children aged seven and over are required to initiate them through the Rite of Christian Initiation of Children of Catechetical Age (canon 852). Initiation of children has become a public affair involving both the support of the whole community during Mass and also the commitment of a team of parishioners who walk with the Catechumens (unbaptised) on the journey towards Easter baptism, a period of several months. Unbaptised children join the baptised for the weekly Children's Liturgy of the Word. When the baptised return to the community for the Liturgy of the Eucharist the unbaptised are handed over to a catechist whose task is to build on what has taken place in the liturgy, gradually to unfold the mysteries of the Church. This runs parallel with what happens in the adult catechumenate, where the adults, along with their catechists, are dismissed by the celebrant of 50

55 the Mass immediately after they have listened to the breaking open of the scriptures in the homily. Whenever an unbaptised child aged seven or over is brought forward for baptism the child is encouraged to attend the Children's Liturgy of the Word. Then at the beginning of Advent, the New Church Year, the child is presented for acceptance into the Catechumenate for full initiation at Easter, that is, Baptism, Confirmation and Eucharist (Canon 866). The impact of these rites is not limited to unbaptised children. As the Rite of Christian Initiation of Adults says: Baptised children of the catechetical group may be completing their Christian initiation in the Sacraments of Confirmation and the Eucharist at this same celebration. When the bishop himself will not be the celebrant, he should grant the faculty to confirm such children to the priest who will be the celebrant. (RCIA 308) It is now envisaged that children of catechetical age who were baptised as infants receive Confirmation and Eucharist at Easter along with the unbaptised. This is seen as the way to bringing together the full initiation of all children of catechetical age. The Rite of Christian Initiation of Children of Catechetical Age requires parishioners to be involved in the catechumenate as catechists and sponsors. Other people are needed to nurture the neophytes (the name given to the newly baptised). During the Easter season, which ends at Pentecost, the newly baptised are expected to meet regularly to reflect on the rituals they have taken part in, what it means to be a full member of the Church and how they are going to fulfil their particular mission to the world. These fully initiated young members of the community are encouraged to become involved in various ministries within the parish as altar servers, readers of the Word (particularly in Children's Liturgy), greeters, and as musicians and singers (especially in Children's Liturgy). They can also accompany those visiting the sick and taking communion to them. They can work with St Vincent de Paul and become active in Youth Groups. Links with the Student Text Task Fourteen This task asks students to focus on the story of Kerri s journey of faith a journey that eventually led to initiation into the Catholic Church. Kerri is a fictional person but the different events in Kerri s life have been assembled from genuine stories told by people who have gone through the RCIA process. 51

56 a) Here students are asked to arrange the steps on Kerri s journey of faith in the correct order which is as follows: Left home with a few belongings and a Bible. Shifted to the city but found it hard to keep friends and put down roots. Felt lonely, lost and afraid. Tried talking to God and reading the Bible. Began to feel God s love. Wanted to talk about spiritual things. Realised that two workmates were Catholic. Began talking to Dave and Jenny and realised their faith gave them a purpose. Went to Mass with Dave and Jenny. Heard about the RCIA process from Sister Mary. Joined the RCIA process. Received the Sacraments of Initiation and became a full member of the Church. b) Students are asked to choose those events that they think are most important in Kerri s journey of faith and place them on a lifeline. This is a good opportunity for students to take each event in turn and discuss its significance. This could be done in pairs or small groups. The number of events that students will include on their lifelines will vary. c) Students are then asked to decorate the lifeline with appropriate images and symbols from Kerri s story. These could include: A suitcase A Bible A fifty dollar note A person reading the Bible Three people talking / sharing A church Aspects of the RCIA process The Easter Vigil. d) This activity asks students to work in small groups and act out an event in Kerri s life these could be mimed or scripted. If the different groups in the class each prepare different events the whole of Kerri s story could be presented within class. 52

57 Task Fifteen This task focuses on the various stages, marked by different rituals, that those who are seeking to become Catholics through the Rite of Christian Initiation of Adults (RCIA) go through. Students are asked to write down the names of the seven stages and rituals that form the RCIA process. Next to each, they are required to write the letter of the alphabet that goes with the description of that particular stage or ritual. Here are the answers: 1. Period of Inquiry E 2. Rite of Catechumens C 3. Period of the Catechumenate F 4. Rite of Election G 5. Period of Enlightenment D 6. Rite of Initiation A 7. Period of Mystagogia B Task Sixteen (Game) The game The RCIA Journey raises students awareness of the opportunities for growth and challenges that face those people who seek membership of the Catholic Church through the Rite of Christian Initiation of Adults. Students will need a dice and counters to play. Go through the rules with students before they begin. 53

58 Achievement Objective 3 PART FIVE: BAPTISM Students will be able to develop an understanding of the rites of Christian initiation, their meanings and their signs. Church Teachings Baptism begins Christian life. Baptism is birth into new life with the Risen Christ and into membership of the Church. The essential sign of Baptism consists of pouring water on the person s head or immersing them in it while saying: I baptise you in the name of the Father, and of the Son and of the Holy Spirit. Other signs used during the rite of Baptism are the signing of the forehead with the cross, the anointing with the oil of catechumens, the blessing of the Baptismal water, the anointing with Chrism, the wearing of the white garment, and the lighting of the candle. The adult catechumenate plays an important role in the initiation of Christians and is adapted for children of catechetical age. From early times, it has been the practice of the Church to baptise infants as well as adults. Learning Outcomes At the end of this section of the topic students will: Recall their memories of Baptisms they have experienced. Identify key stages in the Rite of Infant Baptism. Recognise the meaning of important signs in the Rite of Infant Baptism. Investigate the significance of their Baptismal name and the role of Godparents. Teacher Background The General Introduction to The Rites of the Catholic Church as Revised by the Second Vatican Ecumenical Council (1976) describes the place of Baptism in the life of the Church. The Dignity of Baptism 3. Baptism is the door to life and to the kingdom of God. Christ offered this first sacrament of the new law to all people that they might have eternal life. He entrusted this sacrament and the gospel to his Church when he told his apostles: Go, make disciples of all nations, and baptise them in the name of the Father, and of the Son, and of the Holy Spirit. Therefore baptism is, above all, the sacrament of that faith by 54

59 which men and women, enlightened by the Spirit s grace, respond to the gospel of Christ. That is why the Church believes it is her most basic and necessary duty to inspire all, catechumens, parents of children still to be baptised, and godparents, to that true and living faith by which we adhere to Christ and enter into or confirm their commitment to the new covenant. To accomplish this, the Church prescribes the pastoral instruction of catechumens, the preparation of the children s parents, the celebration of God s word, and the profession of baptismal faith. 4. Further, baptism is the sacrament by which men and women are incorporated into the Church, built into a house where God lives, in the Spirit, into a holy nation and a royal priesthood. It is a sacramental bond of unity linking all who have been signed by it. Because of that unchangeable effect (signified in the Latin liturgy by the anointing of the baptised person with chrism in the presence of God s people), the rite of baptism is held in highest honour by all Christians. It may never lawfully be repeated once it has been validly celebrated, even if by fellow Christians from whom we are separated. 5. Baptism, by cleansing with water by the power of the living Word, makes us sharers in God s own life and his adopted children. As proclaimed in the prayers for the blessing of the water, baptism is a cleansing water of rebirth, which makes us God s children. The blessed Trinity is invoked over those who are to be baptised. Signed in this name, they are consecrated to the Trinity and enter into fellowship with the Father, the Son, and the Holy Spirit. They are prepared for this high dignity and led to it by the scriptural readings, the prayer of the community, and the threefold profession of faith. 6. Far superior to the purifications of the old law, baptism produces all these effects by the power of the mystery of the Lord s passion and resurrection. Those who are baptised are engrafted in the likeness of Christ s death. They are buried with him, they are given life again with him, and with him they rise again. For baptism recalls and effects the paschal mystery itself, because by means of it men and women pass from the death of sin into life. Its celebration, therefore, should reflect the joy of the resurrection, especially when it takes place during the Easter Vigil or on a Sunday. STRUCTURE OF THE RITE OF BAPTISING CHILDREN Reception of the Children The rite begins with the reception of the children in which: The parents indicate their desire to have their child baptised. The Church explains what its intentions are in having the child baptised. 55

60 These are expressed in action when the parents and the celebrant trace the Sign of the Cross on the forehead of the child. Celebration of God s Word The Liturgy of the Word consists of: One or more passages from Scripture A brief homily A period of silence The Prayer of the Faithful A prayer of exorcism to introduce the anointing with oil or the laying on of hands. The Celebration of the Sacrament Immediately before the actual baptism is performed two things occur: The celebrant says a solemn prayer in which he calls on God, recalling his plan of salvation, and blesses the water of baptism or commemorates its previous blessing. The parents and Godparents renounce sin and make a Profession of Faith to which the celebrant and community assent. The Sacrament of Baptism is then performed either by a triple immersion in water or by pouring water on the forehead three times. At each immersion or pouring a different Person of the Trinity is invoked: I baptise you in the name of the Father, and of the Son, and of the Holy Spirit. The celebration of the Sacrament is completed by: The anointing with chrism (a sign of the priesthood of the baptised and enrolment in the fellowship of God s people). The clothing with the white garment (the outward sign of Christian dignity). The lighted candle (a symbol of the flame of faith alive in the Child s heart). The Ephpheta or prayer over ears and mouth (optional). The celebrant touches the ears and mouth of the child with his thumb. This is to open them so that they may receive God s word and proclaim his faith. Conclusion of the Rite The celebrant speaks of the future reception of Confirmation and the Eucharist by the newly baptised child before the Lord s Prayer is recited. 56

61 The ceremony concludes with a blessing that the celebrant says over the mothers, fathers and all present, to ask God s grace in abundance for all. Links with Student Text Something to Discuss This activity is a good preparation for a closer look at what happens during the Rite of Baptism. This activity focuses on the students own experiences of Baptism. They should work in pairs or small groups and discuss their memories of a Baptism they have been to. Teachers need to keep in mind that some students may not remember a Baptism or that their memories are of Baptisms within other Christian traditions. Students should respond to the following questions during their sharing: When and where did it take place? Who was baptised? Who else was there? What happened at the Baptism? What happened afterwards? What did it feel like to be there? The teacher could draw on ideas raised by members of the class to list on the board any aspects of the Baptisms they have recalled that they think are especially important. Task Seventeen Students are asked to look carefully at three pictures that each shows a different part of the Rite of Baptism. They are required to identify which aspect of the Rite is being illustrated in each. Picture A This picture shows the Holy Spirit (in the form of a dove) hovering above the font that contains the water that will be used in Baptism. It follows that part of the Rite where the priest blesses the water, calling upon the Father, with the Son to send the Holy Spirit upon the water of the font. Picture B This picture shows the moment of Baptism when the priest pours water upon the head of the child, baptising it in the name of the Father, Son and Holy Spirit. 57

62 Picture C This picture shows the priest touching the child s ear. It comes from that part of the Rite where he prays over the child s ears and mouth. The priest touches the ears and mouth of the child with his thumb. This is to open them so that they may receive God s word and proclaim his faith. Students may comment on the lighted candles representing the light of Christ which appear in Pictures B and C. Task Eighteen a) This task asks students to write down the name of each sign or symbol of Baptism from Column A and next to it the correct explanation from Column B. b) Students may draw each sign if they wish. The answers are as follows: 1. Sign of the Cross D. This is a sign that the Christian community has claimed the child for Christ. 2. Baptismal Water E. Through this essential sign the Holy Spirit brings death to sin and new life in Christ. 3. The Oil of Chrism B. Anointing with this is a sign that the child now lives as a member of Christ s body, sharing everlasting life. 4. White Garment C. This is worn as a sign of Christian dignity and shows that the child has put on Christ. 5. The Lighted Candle A. Lit from the Easter candle this is a sign that the child carries the light of Christ. Some Things to Find Out a) This task asks students to find out about their Christian name the name they received at Baptism and which they are called by within the Church. How did they come to get their name? Does their name have any special meaning or significance? 58

63 Often a Christian will be called after a saint or a person who is special to the family in some way. The family is the obvious place where students should begin their research. The lives of the saints and books about the origins and meanings of names are useful resources also. Various sites on the Internet deal with the origin and significance of names. b) Godparents play an important role at a child s Baptism. They agree to help the parents bring up the child in the Christian faith. Students are asked to find out: Who their Godparents are Any special reason why they were chosen as their Godparents In most cases this information is known or is readily available within the family. Teachers will need to be sensitive in regard to any students in the class who have not been baptised. 59

64 Achievement Objectives 3 and 4 PART SIX: CONFIRMATION Students will be able to develop an understanding of the rites of Christian initiation, their meanings and their signs. Students will be able to recognise that the Sacraments of Initiation empower Christians to share in the mission of the Church. Church Teachings Confirmation continues the initiation that began at Baptism by strengthening Christians with Te Wairua Tapu. Confirmation empowers Christians to follow Christ more closely and to share in the mission of the Church. In those parts of the Catholic Church which follow the Roman or Latin Rite, Confirmation is administered after a Christian has reached the age of reason. The sign of Confirmation is the laying on of hands and anointing of the forehead with chrism along with the words: Be sealed with the gift of the Holy Spirit. The anointing with oil is a spiritual seal that signifies abundance, joy, health and strength. Through the Sacraments of Christian Initiation the Holy Spirit gives Christians the strength to witness to Karaiti through word and action. Scripture and the Tradition of the Church teaches that the Holy Spirit strengthens us with seven koha. The fruits of the Holy Spirit form in us as we grow in response to the Spirit. Learning Outcomes At the end of this section of the topic students will: Identify the order of events that make up the Rite of Confirmation. Explain the signs of Confirmation. Demonstrate an understanding of the meaning of Confirmation. Identify the gifts and fruits of the Te Wairua Tapu and recognise their presence in people they know. Represent fruits of the Spirit with words or visual symbols. Teacher Background The General Introduction to The Rites of the Catholic Church as Revised by the Second Vatican Ecumenical Council (1976) describes the place of Confirmation in the life of the Church. 60

65 The Dignity of Confirmation 1. Those who have been baptised continue on the path of Christian initiation through the Sacrament of Confirmation. In this sacrament they receive the Holy Spirit, who was sent upon the apostles by the Lord on Pentecost. 2. This giving of the Holy Spirit conforms believers more perfectly to Christ and strengthens them so that they may bear witness to Christ for the building up of his body in faith and love. They are so marked with the character or seal of the Lord that the Sacrament of Confirmation cannot be repeated. 9. The Sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the laying on of the hand, and through the words: Be sealed with the Gift of the Holy Spirit. 13. Ordinarily Confirmation takes place within the Mass in order to express more clearly the fundamental connection of this Sacrament with the entirety of Christian initiation. The latter reaches its culmination in the communion of the Body and Blood of Christ. The newly confirmed should therefore participate in the Eucharist which completes their Christian initiation. The Age for Confirmation The Rite of Christian Initiation of Children of Catechetical Age calls for a rethinking of the age at which Confirmation is received. In some New Zealand dioceses Confirmation is conferred before the first reception of Holy Communion. In other dioceses in Aotearoa it is an option for our teenagers with the age of consent at fourteen. What in the early Church was regarded as a sealing by the bishop of a Baptism performed by the parish priest which initially took place as soon as possible after Baptism, has come to be regarded in these dioceses as a rite of passage into adult Christian commitment, acknowledging a Baptism that happened before the age of consent. In two thousand years the rites of initiation into the Church have undergone many changes for a variety of reasons. This is why the Second Vatican Council when it was renewing the Church's public worship had this to say about Confirmation: The rite of confirmation is also to be revised in order that the intimate connection of the sacrament with the whole of Christian Initiation may stand out more clearly. (Constitution on the Liturgy 71) The 1983 Revised Code of Canon Law reinforces the Council documents and consolidates the Rites of Initiation for Adults and Children, restoring the three Sacraments of Baptism, Confirmation and Eucharist, in that order, as one complete rite. 61

66 The Gifts and Fruits of the Holy Spirit The gifts of the Holy Spirit are spiritual favours given freely by Te Wairua Tapu. According to Catholic tradition they are seven in number: wisdom, understanding, right judgement (also called counsel), courage (also called fortitude), knowledge, reverence (also called piety), and wonder or awe in the presence of God (also called fear of the Lord). The gifts are first mentioned in Isaiah 11:1-3. The Church teaches that they were bestowed on the Apostles at Pentecost and are given to all members of the Church at Confirmation. The gifts of the Holy Spirit enliven the individual Christian and the Church as a whole. St. Paul in his letter to the Galatians contrasts qualities to be found in those led by the Spirit with qualities found in those yielding to self-indulgence. These nine qualities are called the fruits of the Spirit. To the nine listed by Paul, three have been added by tradition to provide twelve fruits of the Spirit ; love, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, and chastity. Links with Student Text Task Nineteen This task asks students to write out descriptions of the various aspects of the Rite of Confirmation in the correct order. This order is as follows: Those to be confirmed are brought forward to the Bishop. The bishop explains the readings and leads those present to a deeper understanding of the mystery of confirmation. The Bishop invites the candidates to affirm their faith by asking them a series of questions to which they reply, I do. The Bishop extends his hands over the candidates and prays for the sending of the Holy Spirit: Send your Holy Spirit upon them to be their helper and guide. The Bishop makes the sign of the cross on the candidate s forehead with the oil of chrism saying: Be sealed with the gift of the Holy Spirit. While he does this, the sponsor stands beside the candidate with his / her hand on the candidate s shoulder. The gathered community prays for the newly confirmed and the needs of the Church. Task Twenty This task asks students to complete an explanation of the signs of Confirmation by filling in gaps in a passage with words that are provided. 62

67 The answers appear in bold. The bishop lays his hands on the head of the candidate for confirmation. This is an ancient gesture. It was used in a sending forth ceremony at the time of Jesus. A respected rabbi would send out disciples to teach in his name and with his authority. Earlier Abraham and Isaac used this action to pass on to their sons the blessings and promises that God had given them. Anointing with oil is a sign of a special belonging, of being set apart to do a special task. Those who are anointed at Confirmation share more fully in the mission of Jesus Christ. As the Bishop signs the candidate s forehead with the cross of oil he says: Be sealed with the Gift of the Holy Spirit. The confirmed person receives the power to witness to Christ. Task Twenty-One This task asks students to answer eight multi-choice questions about the Sacrament of Confirmation. They should write down the numbers 1 to 8 on their page and next to each put the letter (a, b, c, d) of the correct answer. The answers are as follows: 1. b 2. d 3. c 4. a 5. d 6. b 7. c 8. b Something to Do The following rap makes some valuable points about the Gifts of the Holy Spirit. The last line ( And to use each one I just need to pray ) emphasises that these Gifts of the Holy Spirit are not the same as natural gifts or talents, such as sporting ability, physical beauty or mechanical expertise. They are supernatural or spiritual Gifts that connect us much more directly with the life of God. We need to open these Gifts through prayer so that we can use them when times are difficult. Encourage students to try it out: The Holy Spirit gives me. Knowledge of things that I haven t seen, And Understanding, to know what they really mean. He gives me Wisdom, to put the things of God first, And Right Judgement, to know what is best and what is worst. He gives me Courage to do what I know I should, 63

68 When I might lose something if I choose the good. He gives me Reverence for things I should honour and love, He gives Awe of God Almighty above, He gives me Seven Gifts on Confirmation Day, And to use each one I just need to pray. Task Twenty-Two Either: Students draw a symbol or write a thought for each of the fruits of the Holy Spirit mentioned in Galatians 5: Love Joy Peace Patience Kindness Goodness Faithfulness (also called Trustfulness) Gentleness Self-Control Or: They focus on one fruit of the Holy Spirit as a theme and design a poster to brighten up the classroom wall. This could be done individually or in pairs. Remember to organise the necessary resources paper (plain and coloured), pens, pencils, magazines, scissors, glue, etc. Task Twenty- Three This task asks students to identify the greatest of the fruits of the Holy Spirit by reading 1 Corinthians 13:4-8. This fruit of the Spirit is always patient and kind; it is never jealous, boastful, conceited, or rude; it does not seek its own advantage, take offence or store up grievances; it does not rejoice at wrongdoings, but finds its joy in the truth. It is always ready to make allowances, to trust, to hope and to endure whatever comes. It never comes to an end. The fruit described in the passage is love. Love is considered to be the greatest fruit of Te Wairua Tapu because it contains and includes all others. 64

69 Task Twenty-Four (in Student Workbook) a) This task asks students to find the names of the gifts and fruits of the Holy Spirit in a word square. Some are spelt backwards! The Gifts of the Spirit Knowledge Wisdom Right Judgement Understanding Reverence Courage Wonder and Awe in God s presence The Fruits of the Spirit Love Self Control Patience Goodness Kindness Faithfulness Joy Gentleness Peace The words are circled in the word square below. 65

70 b) On the illustration of the tree in the student workbook are fruits that represent the fruits of the Holy Spirit. Inside each fruit students should write the name of a family member or friend. Below each person s name they should identify one fruit of the Holy Spirit that they see in that person. c) Students should do as above for themselves. Some students may be reluctant to identify fruits of the Spirit within themselves. If this is the case, encourage them to talk to family and friends and ask them to reflect back what fruits they see. Students may benefit from sharing the fruits they have identified with the people concerned. 66

71 Achievement Objective 3 PART SEVEN: EUCHARIST Students will be able to develop an understanding of the rites of Christian initiation, their meanings and their signs. Church Teachings Participating fully in the Eucharist completes Christian initiation. The Eucharist is a mystery in which Christ is present in many ways. The Eucharist is Jesus great act of thanksgiving to Te Atua; it is a memorial meal that makes present Jesus saving death and Te Aranga; it is the perfect sacrifice where Hehu makes present his death on the cross and offers himself to God through the bread and wine now changed into his Body and Blood. At the heart of the Eucharist are the bread and wine, which become Christ s Body and Blood. The Eucharist is the spiritual food that nourishes Christians on their journey through life. Learning Outcomes At the end of this section of the topic students will: Recall memories of a First Communion they have been part of. Identify different ways of speaking about Eucharist. Recognise ways / signs in which Christ is present in the celebration of the Eucharist. Describe how the Eucharist strengthens lives. Teacher Background From the beginning, the Eucharist has been at the heart of Christian life and its significance as the sacrament that gives the Christian community its identity has always been recognised. Central to the Church s understanding of the Eucharist is the belief that this sacrament makes Christ truly present among his people. This presence can be described in a number of ways: The Eucharist is Jesus great act of thanksgiving to Te Atua. The Eucharist is a memorial meal that recalls and makes present Jesus saving death and Resurrection. The Eucharist is the perfect sacrifice where Hehu makes present his death on the cross by offering himself to God through the bread and wine now changed into his body and blood. The Eucharist is the spiritual food given by Jesus to nourish Christians as they journey through life. 67

72 At the same time, the Church has always regarded the Eucharist as a gift from Te Atua that is beyond our understanding. The Eucharist is a great mystery not because it is a problem to be solved but because it is so rich and deep in meaning that it can never be fully comprehended or appreciated. In the early Church, believers did not join in the Eucharist until they had been through the other stages of Christian initiation Baptism, the laying on of hands and anointing with oil. Sharing in the Eucharist the most sacred of Christian actions was a sign that believers had at last completed their process of initiation into the Christian community and were ready to participate in that great mystery where they shared in eating and drinking Jesus Body and Blood. Some early Christian writings suggest that the final teaching that members of the catechumenate were given before their initiation as Christians was the knowledge that in the Eucharist they would consume the Body and Blood of Christ. I am the living bread that came down from heaven. Whoever eats this bread will live forever (John 6:51). The Eucharist nourishes in the Christian the life of Te Wairua Tapu that was born with Baptism and later confirmed by the laying on of hands and anointing with oil. The Eucharist increases God s tapu and mana within the Christian it is the food that allows the fruits of the Holy Spirit to grow in us. Unlike the other sacraments of initiation, which are received only once, the Eucharist is made available to Christians on a weekly or daily basis. By receiving the Body and Blood of Jesus Christ at Holy Communion Christians are given the strength to become more loving people. The Church encourages us to receive the Eucharist regularly and with reverent attention to what we are doing. A better awareness of the signs of Christ s presence in the Mass in the people gathered, in the priest presiding, in the Word of Scripture and especially in the consecrated bread and wine leads to a deeper appreciation of the mystery that is both the source and summit of the Christian life. When we eat the living bread of the Eucharist we are sustained on our journey through this life and are able to look with hope to the life to come. The life and love we receive from Te Atua in the Eucharist help us to become better people. But the Eucharist doesn t work like magic. We still have to do our best to co-operate with God and live in a loving way if the celebration of the Eucharist is to transform our lives and the world. Links with Student Text Something to Discuss This activity focuses on the students own experiences of a First Communion their own or that of someone close to them. Encourage them to bring some photographs to class if possible. 68

73 Students should work in pairs or small groups and discuss their memories of a First Communion they have been to. They should respond to the following questions during their sharing: When and where did it take place? Who received their First Communion? Who else was there? What happened at the Mass? What happened afterwards? What was it like to be there? The teacher could draw on ideas raised by members of the class to list on the board any aspects of the First Communion they have recalled that they think are especially important. Something to Think About This requires students to focus on the words of the Third Eucharistic Prayer that is printed in their text and to consider: Which words tell us the Eucharist is about thanksgiving? Which words tell us that it is a memorial meal? Which words have to do with sacrifice? The words to do with thanksgiving are: Jesus took bread and gave you thanks and praise. When supper was ended, he took the cup. Again he gave you thanks and praise. The words that tell us it is a memorial meal are: Take this, all of you, and eat it Take this all of you, and drink from it Do this in memory of me. The words that have to do with sacrifice are: This is my body which will be given up for you. This is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Task Twenty-Five (in Student Workbook) This task focuses on four ways in which Christ is present in the celebration of the Eucharist in the people gathered, in the priest, in Scripture and in the consecrated bread and wine. Students are asked to copy out statements into the appropriate boxes in their workbooks. 69

74 The answers are as follows: The People Gathered Christ gathers his followers together in one place for the Eucharist. All have their own active parts to play. Some are readers or musicians. Others bring up the offerings or give communion. All join in prayer. The Priest Speaks after the readings, receives the offerings and says the Eucharistic Prayer. Acts on behalf of Christ. Presides over the assembly. Scripture The Gospels tell of Jesus Christ s saving death and Resurrection. The Word of God. Here we learn about Jesus actions and teachings. The Consecrated Bread and Wine Our spiritual food and drink. The greatest signs of Christ s presence. These become Christ s body and blood. Task Twenty-Six This task focuses on ways in which the Eucharist gives us the strength to choose what is good. Students are asked to choose two or three qualities (either from the box below or others they can think of) that the Eucharist could strengthen in their lives. They should write a sentence about each: caring helpful truthful generous joyful forgiving patient peaceful unselfish brave Something to Discuss At the end of the Eucharist the priest says to the people gathered: Go in peace to love and serve the Lord. Working with partners, students are asked to discuss different ways that people can go into the world and show aroha for others. How might Catholics lead others to find Christ in the Eucharist? 70

75 Those who participate in the Eucharist and receive Christ s Body and Blood are challenged to recognise Christ in those around them, especially those in need. When Christians share their lives and goods with those in need they are passing on what they have received from Christ. There are many ways that people can show love for others in the world. 71

76 GLOSSARY OF GENERAL TERMS The entries in this glossary are for key words or terms contained in the text, and other useful definitions that provide additional background to the topic. The references after each term, e.g. N.2766 are to paragraphs in the Catechism of the Catholic Church. There is a separate glossary of Maori terms. Anointing (N.695, ) To anoint someone is to pour or rub oil on them in a religious ceremony. In the Old Testament anointing is a sign of election by God. Thus priest, prophets, and kings were anointed. The title Messiah, or Christ, means the anointed one. So Christ is the one, above all others, anointed by the Holy Spirit. This is the source of the Catholic understanding of anointing as a sign of the presence of the Holy Spirit. Anointing is used in this way in the Sacraments of Baptism, Confirmation and Holy Orders. Holy oil is also used in the Sacrament of the Anointing of the Sick to heal or strengthen those ill or dying. Ascension (N ) This is the name given to Christ s going to heaven forty days after his Resurrection (Mark 16:19, Luke 24:51 and Acts 1:9,11). Christ s Ascension marks the completion of the stage of salvation history that started with the Incarnation. Following the Ascension, Christ reigns in glory seated at the right hand of the Father until he comes again to judge the living and the dead. Christ s Ascension is a forerunner and pledge of our own. Baptism (N ) Baptism is the basis of the whole Christian life. With Confirmation and Eucharist it makes up the Sacraments of Initiation through which a person is fully initiated into the Catholic Church. The term baptism comes from a Greek word meaning to plunge or immerse. This refers to the ceremony of baptism by which a person is immersed in water or has water poured over them. This immersion is a symbol of the new Christian s burial (to sin) with Christ and their resurrection with Christ as new creatures. This new birth in the Holy Spirit joins the newcomer to the Body of Christ, and makes them sharers in the mission of the Church. Before the time of Christ Jewish religion used immersion baptism as a purification rite and as a rite of entry for converts to Judaism. John the Baptist practised a baptism of repentance which Jesus, who was without sin, underwent to emphasise his identity with sinful humankind. The early Church, following Jesus command (Mark 16:15-16), baptised in the name of the 72

77 Father and of the Son and of the Holy Spirit (see Matt 28:19). Although immersion seems to have been the common form of Baptism in the early church, the practice of Baptism through the pouring of water soon arose. Today, both forms are used by the Catholic Church. Baptism Rite (N ) This is the formal procedure laid down for the celebration of Baptism. It involves a number of symbolic actions such as: immersion or pouring of water, anointing, a confession of faith and clothing in a white garment. Baptismal Water The water used at Baptisms. It is blessed at the Easter Vigil for use during the Easter Season and at other times as required. Bar Mitzvah This is a Hebrew term meaning son of the commandment. It refers to the ritual marking the coming of age of a Jewish boy, at which time he takes on the religious responsibilities of an adult. Bat Mitzvah This is a Hebrew term meaning daughter of the commandment. It refers to the ritual marking the coming of age of a Jewish girl, at which time she takes on the religious responsibilities of an adult. Bishop (N.1536, ) Bishops, who are usually the pastoral leaders of a diocese, are priests who enjoy the fullness of the Sacrament of Orders (Decree on the Bishops Pastoral Office in the Church n.15). Diocesan Bishops may be assisted by a Coadjutor Bishop who has the right of succession or an Auxiliary, who does not. The word bishop comes originally from the Greek episkopos, meaning overseer or supervisor. A Bishop s main role is to be the spiritual and pastoral leader and teacher of the faithful of the diocese. By ordination each Bishop becomes a member of the worldwide college of Bishops headed by the Pope, the Bishop of Rome. As such, each Bishop is a symbol of unity within his own diocese and within the wider Catholic Church. Acting together with the Pope as their head in an Ecumenical Council (e.g. Vatican II), the Bishops exercise supreme authority in the Church. Bishops also meet in national or regional Episcopal Conferences to act together for the good of the Church. B rit Milah The Jewish term for circumcision. It was first required of Abraham (Gen 17:10-14) as a mark or sign of the covenant. Jewish boys are circumcised at eight days old in a special ceremony. Buddhism / Buddhist Buddhism, a religion of three great traditions, which is influential through much of Asia, gets its name from the title Buddha which means awakened one. The title applies to Siddhartha Gautama the founder of Buddhism who was 73

78 born in northern India in the sixth century BCE and to all others who have through their insight reached perfect enlightenment. Buddhist is the term used of the followers of this faith. Caste Traditional social categories that divide Hindu society into four main classes: brahmin (priests), kshatriya (warriors and administrators), vaishya (farmers, merchants and craftspeople) and shudra (servants and labourers). Each class contains numerous subcastes. Catechist In general terms a catechist is someone who teaches others about the Christian faith so that they may grow towards maturity of faith. In some parts of the world the role of Catechist is officially designated within the local Church. Catechumen / Catechumenate (N.1230, ) A catechumen is an unbaptised person who is undertaking a process of instruction and formation in preparation for baptism. This process, called the Catechumenate, existed in the early centuries of the Church. It has been revised since the Second Vatican Council by the Rite of Christian Initiation of Adults. Strictly speaking only the unbaptised are catechumens. People already baptised who are seeking full communion with the Catholic Church are referred to as candidates. Chrism A mixture of olive oil and balsam or other perfume. Chrism is a holy oil. Consecrated by a bishop, it is used in the Sacraments of Baptism, Confirmation and Holy Orders and in the ordination of bishops. Circumcision This is the surgical removal of the foreskin from the penis. For ritual or religious reasons it is practised among a number of peoples and religions today, most notably Judaism and Islam. In the ancient Middle East, circumcision was practised among the Egyptians and some other peoples. For Jews circumcision is a mark or sign of the covenant. It was first required of Abraham (Gen 17:10-14). Jewish boys are circumcised at eight days old in a special ceremony. Confirmation (N ) The second of the Sacraments of Initiation. The minister lays his hands on the candidates and anoints their foreheads with chrism while saying: Be sealed with the gifts of the Holy Spirit. In the West, Confirmation is usually administered by the bishop when the candidate is in late childhood or adolescence. Adult converts, however, are confirmed immediately after Baptism and before participating fully in the Eucharist and receiving their First Communion. 74

79 Consecration (N.1353, 1375) This is the term traditionally used to describe the part of the Eucharistic Prayer when the priest says the words of institution (used by Christ at the Last Supper) over the bread and wine. Through the power of the Holy Spirit, the bread and wine become the Body and Blood of Christ. Covenant (N.56-67, N ) A solemn agreement often involving the taking of an oath by the parties concerned. In the Old Testament there are a number of instances of God making a covenant with people, e.g. Noah (Gen. 9) and Abraham (Gen. 17). The most important was the Sinai Covenant. This defined the people of Israel by their relationship with God. Led by Moses the people promised, All that the Lord has said we will do (Ex. 19:8). In return God promised, I will be your God and you shall be my people (Lev. 26:12). God remained ever-faithful to the Covenant even though the Israelites had to be continually called back to it by the Prophets. The New Covenant, inaugurated by Jesus (see Luke 22:20) does not revoke the Old Covenant, but fulfils it. Culture The word has several meanings. As used in Catholic documents concerning education it usually refers to the totality of a society s inherited way of life. It includes such things as traditions, customs, attitudes and institutions that usually have roots in the history of the society or group. Deacon One of the three forms (along with those of priest and bishop) of the Sacrament of Holy Orders. During the second and third centuries the diaconate flourished. The functions of deacons varied in different places but included ministries of charity and liturgy, especially the ministry of the Word. In some areas the deacons were the most important administrative agents of the bishops. In the third and fourth centuries the role of deacon began to decline in the West as the role of priests (presbyters) became more dominant. Easter Vigil From the Latin meaning to keep watch, a vigil in Church terms is a prayerful watch on the eve of an important solemnity in the Calendar of the Liturgical Year. The Easter Vigil is the most important of these because it is the celebration of the Lord s Resurrection. In the early Church the Easter Vigil was the time when catechumens were initiated into the Christian mysteries. The RCIA programme has restored this practice. Elijah Elijah was a great prophet during the reigns of Kings Ahab and Ahaziah of Israel in the 9 th Century BC. His story is found in the First Book of Kings in the Old Testament. Elijah upheld the supremacy of Yahweh over other gods and nature. 75

80 Eucharist (N.1322ff) This word comes originally from a Greek word for thanksgiving. Catholics use it today in several related senses: 1) in reference to the Sacrament of the Eucharist, the central Catholic act of worship referred to by the Second Vatican Council as the source and summit of the Christian life. The celebration of the Eucharist is a memorial banquet of Christ s death and resurrection, his sacrifice for the salvation of humankind. It is a sign of unity in which the faithful join with Christ in the Spirit to offer thanks and praise to God. 2) the celebration of the Eucharist is often referred to as the Mass. 3) in a more restricted sense it is used to refer to the second part of that celebration, the Liturgy of the Eucharist, which follows the Liturgy of the Word and contains the Eucharistic Prayer. 4) it is also used to mean the consecrated bread (the host) and wine, the Body and Blood of Christ. Thus people may speak of receiving the Eucharist. Fruits of the Spirit (N.1832) St. Paul in his letter to the Galatians contrasts qualities to be found in those led by the Spirit with qualities found in those yielding to self-indulgence. To the nine listed by Paul, three have been added by tradition to provide twelve fruits of the Spirit ; love, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity. Gentiles A biblical term, from the Latin word for foreigners, meaning people who were not Jews. Gifts of the Holy Spirit Spiritual favours given freely by the Holy Spirit. According to Catholic tradition they are seven in number: wisdom, understanding, right judgement (also called counsel), courage (also called fortitude), knowledge, reverence (also called piety), and wonder or awe in the presence of God (also called fear of the Lord). The gifts are first mentioned in Isaiah 11:1-3. The Church teaches that they were bestowed on the Apostles at Pentecost and are given to all members of the Church at Confirmation. The gifts of the Holy Spirit enliven the individual Christian and the Church as a whole. Grace, Graces, Graciousness, Gracious, Graced (N , 313) When we speak of God as gracious we are referring to the mercy and compassion of God who showers his creatures with love and grace. In its primary meaning grace refers to God, who desires to communicate to human beings not just the gifts of creation, such natural and beautiful things as human life and health, family and friends and all the wonders that make up our world, but God s very self and life. Grace is God s giving of himself to us. It is the gift which allows us to share in God s very own life and it occurs in the gift of Jesus and the Holy Spirit for our salvation. Grace means we live in 76

81 God and God lives in us because Jesus sends the Holy Spirit to gather us in Christ, to be the Church, the Temple, the very dwelling place of God on earth. Grace is thus the life, the presence and action of God among us. It is a supernatural gift which heals and elevates our human nature, gradually restoring us to our integrity as human beings and enabling us to share God s life. In spite of all calamities, sorrows and sufferings flowing from our fallen natural world and from human sinfulness, at its deepest level, nature remains benign rather than malign. Even after the Fall and original sin, we can speak of God s good creation. A central Catholic insight is that, although we are fallen, we live in a grace-filled world. God has our best interests at heart. God constantly offers us the new life of grace which, through our free acceptance and co-operation, will not only make us God s friends but will gradually restore us and our world to its full natural integrity and beauty. This gracious providence of God is well described by mystics like Julian of Norwich who, after one of her visions or showings, wrote that it had been revealed to her that all manner of thing shall be well. Guru A spiritual teacher and revealer of truth common to Hinduism, Sikhism and some forms of Buddhism. The term also refers to the ten original holy leaders of Sikhism. Hindu / Hinduism The term Hindu comes from the Persian word for Indian. Hinduism is the name given to the complex religious tradition that evolved in the Indian subcontinent over several thousand years. Today it is represented by the highly diverse beliefs and practices of more than 640 million Hindus, the majority of whom still live in India where they make up eighty percent of the total population. Initiation (N.1212) Initiation is a process by which new members are accepted into a particular group, society or culture. In the Catholic Church the three sacraments of Baptism, Confirmation and Eucharist which mark a person s entry into full membership of the Church are referred to as Sacraments of Initiation. Islam An Arabic word that means submission to God s will. The world religion that recognises Muhammad ( AD) as God s last prophet in a line that started with Abraham and continued through Jesus. Muhammad blamed the Jews for refusing to accept Jesus and the Christians for adopting polytheism through their teaching on the Trinity. Islam s absolute monotheism denies that God (Allah) has a Son. Jesus is honoured as a prophet who only seemed to die on the cross. Islam involves five chief obligations: 1) the confession of God s unity and of Muhammad as God s last messenger or prophet; 2) ritual prayer five times a day; 3) wealth sharing to support the poor; 4) fasting during the whole month of Ramadan from sunrise to sunset; 5) pilgrimage to Mecca, at least once in a lifetime. 77

82 The Second Vatican Council emphasised that Christians and Muslims are both heirs of Abraham s faith who live in expectation of the judgment. Koran Islam s sacred scriptures, regarded as the direct words of Allah (God) and revealed to Muhammad through the angel Gabriel. Mission (N ) From the Latin missio meaning a sending. Those called by Christ are sent by him into the world to extend the Kingdom of God. The mission of the Church, the reason for its existence, is to evangelise, to spread the Good News of Jesus Christ in word and deed. Mohel The trained expert or doctor who performs Jewish circumcision. Monastery The place where monks or nuns live. Mosque The Muslim place or building of worship. Muslim A follower of the religion of Islam. Mystery (N.774) This is a reality revealed by God, the full understanding of which is beyond our finite minds. It is important to understand that as used by the Church the term mystery does not mean something about which nothing can be known, but rather something of such depth that its meaning can never be fully explained. All believers are called to grow in understanding of what God has revealed. Both mystery and sacrament stem from the Greek word mysterion and both refer to what Pope Paul VI spoke of as a reality imbued with the hidden presence of God. Neophytes Those who have been newly initiated into the Church. Oil of Catechumens The oil used to anoint catechumens during the Christian initiation process that for adults takes place at the Easter Vigil. Children are anointed with it during the rite of infant Baptism. The purpose of the oil, made from the olive plant, is to give wisdom and strength to those anointed with it. Original Sin Sin is a failure in genuine love of God and neighbour. We can see its results in the world around us and recognise it within ourselves. As St Paul says instead of doing the good things I want to do, I carry out the sinful things I do not want (Rom 7:15). The doctrine of original sin helps to throw light on the mystery of sin. The Church sees the origin of the universal human tendency 78

83 to sin in the Fall. That is, in Adam and Eve s disobedience of God which led to their expulsion from Paradise. Adam and Eve abused their God-given freedom, and by their revolt against God lost the original holiness and justice God intended for humanity. As a result of their disobedience all human beings have been affected by the state of original sin. This means that our human nature is weakened, is subject to suffering and death, and inclined to sin. Catholic teaching is that, although human nature has been weakened by the state of original sin passed on from Adam and Eve, it is not totally corrupted. Human beings retain their freedom and are capable, with the aid of the Holy Spirit, of struggling against evil. God did not abandon humanity after the Fall. Christ, the new Adam, triumphed over sin and death and all share in the fruits of his victory. The Risen Lord has broken the chains of slavery to sin and set us free. So although the power of the evil one is real, and sin an obvious reality in our world, the power and the grace of God are greater. Pentecost The word comes from the Greek meaning the fiftieth day. It is the name given to the descent of the Holy Spirit on the apostles fifty days after Easter (see Acts 2:1-41). It is also the name for the feast day in the liturgical calendar that celebrates this event. Pidyon Ha-ben This ceremony dedicates a first-born Jewish son to the service of God. Presentation (of Jesus) According to the Law of Moses (Ex 13:2,12) each first-born child, or animal, among the Israelites was to be dedicated to God. In bringing the infant Jesus to the Temple for this ceremony Mary and Joseph are shown to be devout Jews. Rabbi An ancient Hebrew title of respect still in use today, for a teacher of the Jewish Law. The title or its equivalent, Rabboni, is applied occasionally to Jesus in the Gospels. Rite of Christian Initiation of Adults / RCIA (N.1232) The Rite of Christian Initiation of Adults is the liturgical and formational process of Christian initiation. Through it unbaptised adults are gradually formed in the Christian spirit and initiated into the Church, culminating in their Baptism, Confirmation and admission to the Eucharist at the Easter Vigil. Rite of Christian Initiation of Children / RCIC / RCICCA The Rite of Christian Initiation of Children is the liturgical and formational process of Christian initiation, based on RCIA, for unbaptised children of catechetical age. 79

84 Rite (N.1203) In general this term refers to the formal procedure, the words and actions laid down, for a religious ceremony, e.g. the Rite of Baptism. It can also refer to the forms of worship of particular churches, e.g. the Roman rite, the Byzantine rite, the Armenian rite. Some religious orders also have their own rites. Rite of Reconciliation The ritual form in which the Sacrament of Reconciliation or Penance is celebrated. There are actually 3 Rites. The first, and most familiar is the rite for individual penitents. The second rite is commonly held in parishes in Advent and Lent. It is a communal celebration with individual confession and absolution. The third rite is used only in exceptional circumstances. It involves group celebration and general confession and absolution. Ritual Ritual is a way of celebrating that involves set ways of doing things but it is much more than just performing a set action. Rituals effect transformations that cannot otherwise be brought about. There is a three-stage process in ritual: separation, transition and incorporation. The person enters into ritual and so separates self from the world. Entering into the space of transition allows the action to have a transforming effect it is a betwixt and between stage. In Baptism, for example, it is the moment of entering the waters, dying to rise to new life. In each sacrament it is the moment of encounter with Christ and allowing the self to be transformed so as never to be the same again! And then one goes into the world as a new person. In religious terms, one of ritual s meanings is virtually identical to that of rite. Ritual can also mean the whole body of rites in use in the church. Sabbath (N.348, ) From the Hebrew word shabbat meaning to stop or rest. The Sabbath is the seventh day of the Jewish week. Following the Law of Moses (Ex 23:12, 34:21, Lev 23:2-3) Jews observe the Sabbath by refraining from work and devoting the time to special prayers and observances. The early Christians eventually transferred the day from Saturday to Sunday the day of the Lord s Resurrection. Sacrament (N ) In its broad sense the term sacrament refers to ways in which the invisible saving power of God is made visible through created things. But properly speaking a sacrament is a visible sign of invisible grace. Thus the Second Vatican Council spoke of Christ as the sacrament of God, and the Church as the sacrament of Christ. In particular it refers to the seven sacraments of the Church which are signs and instruments of Christ s grace. Sacramentality This is the understanding that, for those with the eyes to see, God s self revelation is evident in many created things. This view that God is at work, 80

85 through ordinary things and people, is a distinctive feature of the Catholic tradition. This is seen in sayings such as; Grace builds on nature (St Thomas Aquinas), Seeing God in all things (St Ignatius Loyola) and The world is charged with the grandeur of God (Gerard Manley Hopkins). Sacraments of Initiation (N.1212ff) These are the Sacraments of Baptism, Confirmation and Eucharist. They are so-called because they lay the foundations of every Christian life and initiate members into the Church. Sacrifice (N , ) In the celebration of the Eucharist the Church remembers and represents Christ s freely offered self-sacrifice on behalf of all. The sacrifice of Christ embraces his whole attitude throughout his life as well as his surrendering of his life at the end. At the Passover the sacrifice of a lamb was part of a covenant between God and the Children of Israel by which they were led from slavery to a new life of freedom. So the Church celebrates the new covenant in which the sacrifice of Jesus, the lamb of God who takes away the sin of the world, marks another movement from slavery to sin and death, to freedom and new life with God. In the Eucharist the whole Church, the living and the dead, unite the sacrifices of their own lives to that of Christ in an offering to God. Saint Vincent de Paul Society Saint Vincent de Paul ( ) was a French priest famous for works of charity. The Society named after him was founded in Paris in 1833 by Frederic Ozanam. Today the Society exists in most countries. The Society s members are called Vincentians and they are organised at local, diocesan, national and the international level. Vincentians not only devote themselves to personal contact with the poor but also to creating institutions to serve the needy such as orphanages and hospitals. Their used furniture and clothing stores are found in many New Zealand towns. Frederic Ozanam was beatified by Pope John Paul II in Notre Dame Cathedral in Paris in Seven Sacraments (N.1113, 1117) The seven Sacraments of the Catholic Church are: Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders and Matrimony. Second Vatican Council This was the 21st ecumenical (world-wide) council of the Catholic Church. It was opened by Pope John 23rd in October The Council had several sessions and ended in December Vatican II, as it is usually called, was attended by over 2,800 Bishops. It made significant decisions for the life of the Church which are contained in the sixteen documents issued by the Council. The most important are those on Divine Revelation, the Liturgy, the Church and the Church in the Modern World. 81

86 Sign Signs and symbols are an important part of the way people communicate. This is particularly so in the spiritual or religious dimension of life. A sign is anything that points to something beyond itself, e.g. smoke is a sign of fire and a red traffic light is a sign meaning Stop. A symbol is usually regarded as a type of sign that has a meaning beyond what is pictured or represented, i.e. a symbol carries a deeper meaning than a sign, e.g. for New Zealanders the Kiwi means more than a bird. It has become a symbol of Aotearoa New Zealand and all that the land and people stand for. However, in practice the term sign is often used to include symbol as well. Thus the Sign of the Cross is full of deep symbolic meaning for Christians about the Passion and Resurrection of Jesus and all that stands for in terms of salvation. Sikh / Sikhism The term sikh literally means learner or disciple. The Sikh religion was founded by Guru Nanak ( ) and his successors, the ten Guru. Sikhism grew out of Hinduism but agrees with fundamental aspects of Islam, including Islam s belief in one God. The majority of the twenty million Sikhs who live today are in the state of Punjab in northwest India. Symbols / symbolic Signs and symbols are vital to the way people communicate and find meaning in life in all human cultures. Sometimes the terms sign and symbol are used interchangeably but it is possible to distinguish between them on the basis of the degree of complexity involved. Thus a sign may be defined as a simple indicator that has one meaning and can exist on its own, e.g. meaning follow the arrow. A symbol goes beyond the obvious and may have many meanings depending on the experience and culture of the person interpreting it. Symbols involve our feelings, e.g. a national flag. If they generate no emotional resonance there is something wrong. Symbols have the capacity to help human beings transcend or go beyond the limits of their existence. They are therefore very important for religion. Symbols are particularly important in Catholicism because of its highly developed understanding of Sacrament and sacramentality. So symbols such as the use of water for Baptism, or Jesus reference to himself as the Bread of Life, are an integral part of a Catholic understanding of life. All the Sacraments of the Church are actions of Christ celebrated through symbols that point to and actually bring about a deeper reality. Tallit This is the shawl worn by adult Jewish males when they are at prayer. A boy will wear it for the first time at his Bar Mitzvah. Tefillin Also known as phylacteries, these two small black leather boxes contain four passages from the Torah written on parchment. A Jewish boy wears them for the first time at his Bar Mitzvah. They are attached with black leather straps to the forehead and arm and are worn at morning services in the synagogue. 82

87 Ten Precepts The rules of life that Buddhist monks and nuns live by. All Buddhists observe five precepts. Monks and nuns follow five more. Torah A Hebrew word meaning guide or teaching. It is usually translated by the English word Law. The Torah consists of the first five books of the Bible, namely Genesis, Exodus, Leviticus, Numbers and Deuteronomy and is the most important part of the Hebrew scriptures for Judaism. It is often called the Law of Moses but it contains much more than legal material. 83

88 GLOSSARY OF MAORI TERMS This glossary gives explanation of Maori terms which are italicised in the text. Pronunciation correct pronunciation of Maori comes only with practice in listening to and speaking the language. The English phonetic equivalents provided under each Maori word are intended to give help, for teachers who need it, in providing reasonably accurate examples for students. If in doubt please seek assistance from someone practised in correct pronunciation of Te Reo Maori. indicates stressed syllable Aroha (úh-raw-huh) In general, means love and/or compassion. Note that the word is used in two senses: 1. A joyful relationship involving the expression of goodwill and the doing of good, empathy. 2. Sympathy, compassion towards those who are unhappy or suffering. Atua (úh-too-uh) The Maori word Atua has been used to describe God in the Christian sense since missionary times. Before the coming of Christianity, Maori used the word atua to describe many kinds of spiritual beings (in the way we now use the word spirit ) and also unusual events. Only the priestly and aristocratic classes of Maori society (ariki, rangatira and tohunga) had access to knowledge of the Supreme Being, Io, also known as Io-matua, Io-matua-i-tekore, Io-te-wananga, etc. It seems that many, but not all, tribes had this belief in Io before missionary times. Maori use several words to refer to God in the Christian sense: Te Atua God, the Supreme Being Ihowa Jehovah Te Ariki Lord, more correctly used of Jesus Te Matua the father (literally, parent) Io a term used for God in some, but not all Maori circles. (Te Atua is acceptable in all circles) Hākarameta (háh-kuh-ruh-meh-tuh) Sacrament. 84

89 He Tangata (heh túng-uh-tuh) Human beings. Hehu Karaiti (héh-hoo kuh-rúh-ee-tee) Jesus Christ. Hohou Rongo (háw-haw-oo ráw-ngaw) The restoring of tapu and mana, by a process of reconciliation which involves acknowledging violations, accepting responsibility and giving redress. When written with initial capital letters, Hohou Rongo, refers to the Sacrament of Penance or Reconciliation. Karaka (kúh-ruh-kuh) A branch from this tree was often used to sprinkle water during a tohi ceremony. Karakia (kúh-ruh-kee-uh) Prayer, ritual. Koha (káw-huh) Gift. Mana (múh-nuh) Spiritual power and authority. Its sources are both divine and human, namely, God, one s ancestors and one s achievements in life. Mana comes to people in three ways: Mana tangata, from people, mana whenua, from the land, and mana atua, from the spiritual powers. Please note: when mana refers to Mana of God it is written as Mana. Mātāmua (máh-tah-moo-uh) The first-born son. Noa (náw-uh) Free from tapu restrictions, which have been lifted by ceremony or ritual. This form of noa is positive, it is the freedom to go on with life after being released from restricting factors, e.g after a powhiri; on leaving a cemetery; after a reconciliation; etc. Noa can also be negative: a state of weakness and powerlessness which affects both people who have suffered violation or abuse and also those who have caused violation or abuse. Tāne (táh-neh) Tane Mahuta. The spirit and guardian of forests. The ancestor of human beings. Tangata (túng-uh-tuh) Person, people, human. 85

90 Tangata Whenua (túng-uh-tuh féh-noo-uh) Indigenous people of the land, or their descendants. Local people, home people, people of a marae are usually spoken of as hunga kāinga, iwi kāinga or tangata kāinga, not tangata whenua. Tapu (túh-poo) This word is used in three senses: 1) restrictions or prohibitions which safeguard the dignity and survival of people and things 2) the value, dignity, or worth of someone or something, eg the holiness of God, human dignity, the value of the environment 3) the intrinsic being or essence of someone or something, eg tapu i Te Atua is the intrinsic being of God, the divine nature. Please note: when tapu refers to the Tapu of God it is written as Tapu. Te Ao Māori (teh úh-aw máh-oo-ree) The Maori world. Te Ao Wairua (teh úh-aw wúh-i-roo-uh) The spiritual world. Te Aranga (teh úh-ruh-nguh) The Resurrection. Te Rangatiratanga (teh ruh-nguh-tée-ruh-tuh-nguh) The reign of God. Te Rongo Pai (teh ráw-ngaw púh-ee) The Good News. Te Tiriti O Waitangi (teh tée-ree-tee aw wúh-ee-tuh-ngee) The Treaty of Waitangi. Te Wā (teh wáh) A period of time in which a series of events, affecting people and their lives, takes place, which enables people to reach goals, or moments of achievement. Te Wairua Tapu (teh wúh-ee-roo-uh túh-poo) The Holy Spirit. Tohi (táw-hee) Separation. Traditional Maori initiation rites that were used to mark the end of one stage or way of life and the beginning of another. They were performed to mark the entry of a newborn child into the world and to dedicate people to the service of a particular spiritual power or human activity. Immersion or 86

91 sprinkling with water and the saying of karakia were essential aspects of the ritual. Tohunga (táw-hoo-nguh) Spiritual authority, expert, priest. Tūmatauenga (tóo-muh-tuh-oo-eh-nguh) The spiritual power responsible for warfare. Tūpuna (tóo-poo-nuh) Ancestors. Some areas use the term tīpuna. Whānau (fáh-nuh-oo) Extended Family. Whenua (féh-noo-uh) Land. Afterbirth, placenta. 87

92 ACKNOWLEDGEMENTS FIRST EDITION (1991) This booklet was part of a series prepared by the members of a Writing Party: David Hawke fsc (Auckland) Rita Haase (Auckland) Anne Ward rsj (Hamilton) Barbara Henley rndm (Palmerston North) Gary Finlay (Wellington) Mervyn Duffy sm (Wellington) Marcellin Wilson rsm (Wellington) Charles Shaw (Christchurch) Edwige Fava (Dunedin) SYLLABUS CO-ORDINATOR: EDITORS: THEOLOGICAL CONSULTORS: TYPIST: Gary Finlay (NCRS, Wellington) Gary Finlay (NCRS, Wellington) Elizabeth M Russell sjc (NCRS, Auckland) John Mackey DD Paul Williamson sm, S.T.D., M.A. (Hons) Kath Rowland (NCRS, Auckland) SECOND EDITION (2001) CO-ORDINATOR/EDITOR: THEOLOGICAL CONSULTOR: LITURGICAL CONSULTOR: CONTACT FOR MAORI CONSULTATION: NCRS: Charles Shaw Rev Mervyn Duffy sm Rev Anthony Harrison Rev Bernard Dennehy Gary Finlay, Director Joan Parker rndm, Editing Marilyn Roberts, Secretary 88

93 Titles of the Topics in Year 9 9A My Story Our Story 9D The Church's Story - The beginnings 9G Recognising Signs of God 9B The Life and Times of Jesus 9E Creation and Co-Creation 9H Sacraments of Initiation 9C The Eucharist and the Church s Year 9F The Beginnings of the Church in New Zealand STRANDS Human Experience 9A Scripture and Tradition 9B Church History 9D, 9F Theology 9E Sacrament and Worship 9C, 9G, 9H Social Justice 9E

94 RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND Sacraments of Initiation 9H TEACHER GUIDE CEP0918