To: All Reverend Clergy, Religious and Laity of the Diocese of Charleston

Dear Colleagues in Catechetical Ministry:

This letter addresses a most important issue: the evangelizing catechetical mission of the Diocese of Charleston. Of all religious truths, the most important for Catholics are those which relate to God, Christ, and to the truths which the Church believes and therefore teaches with authority. As Bishop of the Diocese of Charleston, I today make official this new and expanded edition of the Christian Formation Guidelines for Parish Catechetical Processes developed by the Office of Christian Formation. These Guidelines serve not only as an aid to catechesis and evangelization but also as the very basis of a sound, complete and effective catechetical process. With the publication of these Guidelines, parishes have a model to follow in the formational efforts of their young people. These are the official catechetical policy for parish processes within the Diocese.

As an aid to the ministries of evangelization and catechesis, the Diocese sponsors an Office of Catechesis, Initiation and Evangelization. Its Guidelines are to be accepted and followed by everyone involved in the ministry of formation so that together we provide a solid catechetical formation and evangelizing process for our youth.

We must realize that while directives and policies contribute to our efforts "to go and make disciples of all nations," it is only the sincerity and efforts of those who give the policies flesh and blood that will bring this about. As the chief catechist of the Diocese, I ask you to implement these Guidelines. I understand that change is never easy but I also realize that the improved quality of our catechetical processes and evangelizing efforts must be the focus of all of joint efforts. I urge you to exercise the role that you have as leaders of the formational ministry in the Diocese of Charleston and continue to build the Reign of God.

I thank you for your years of faithful service to this ministry of the Word, and I want you to know that I am proud to share this ministry with you.

Sincerely yours,

Most Rev. David B. Thompson, D.D., J.C.L.

Bishop of Charleston

The following is a list of the assumptions that directed the writing of these Christian Formation Guidelines. These assumptions are important information in the interpretation and parish use of this document. A thorough reading and understanding are of ultimate importance.

1. Children objectives versus Catechist objective

These Christian Formation Guidelines contain objectives for the children and young people. There is an important and necessary distinction that must be made between the objectives for the children and/or young people and those of the catechists. These Guidelines are written to describe what the parish's young people should know, believe, do or experience as a result of what a catechist does. These Guidelines are not intended to tell the parish catechist "how" to achieve these results, only what the end result should be. These Guidelines do not replace the catechist manuals or textbooks. The Guidelines help only to guide the parish catechetical leader and catechist in selecting material (supplemental) to emphasize the various options in the manual.

These Guidelines recognize that there exists a variety of catechetical and formational processes operating within the Diocese. This variety is seen as a value. In relation to the various textbook series, the vision of the Guidelines recognizes that these also include different approaches, methodologies and timing for the introduction and presentation of certain concepts. These two assumptions lead to two requirements for the implementation of these formational Guidelines:

• The first requirement is that the parish catechetical leader must first determine where the Guidelines fit into the particular formational process. It is necessary, therefore, that the catechetical leader and catechists review the Guidelines for each level to determine where in the parish process the Guidelines concepts will be covered. It is not the intention of these Guidelines to limit the parish in its approach to meet the needs of its parishioners.

• The second requirement from this assumption is that this document is written with a vision toward the ideal and therefore does not expect that a parish will immediately meet all criteria. It is assumed, however, that every parish formational process will strive to fulfill these Guidelines. This will probably require that the catechetical leader seek out additional materials above and beyond the textbook series to include specific topics not directly covered.

These Guidelines are organized to highlight all six of these critical components and include objectives for each of these dimensions. It is the intention of these Guidelines that the youth in each age-level experience objectives from all six dimensions. Please note, however, that the various sections on personal and communal prayer, morality, community and mission(service) have a variety of suggestions. It is not the intention of these Guidelines to imply that each parish is to cover all of the suggested activities or experiences. Each parish must employ guideline activities that meet its own specific needs. The suggestions in these Guidelines are listed as a "springboard" for activities not as a "to do" list.

Mission and service in and for the family provide an important Christian tradition that must be encouraged and supported. These Guidelines have chosen, however, not to include service to the family in the "mission/service" section of the document. It is not the intention of the Guidelines, because of this action, to suggest that "mission and service" within the family is unimportant. These Guidelines do, however, find that within our culture people are becoming less interested in the spirit of volunteerism which is at the heart of Christian service. The Guidelines intend to emphasize service to the larger community but not at the expense of the family.

This is a significant assumption in the Guidelines. Education relies on repetition as a key ingredient in the learning process. These Guidelines assume that there will be a certain degree of repetition in each year of a child's formation.

The Guidelines include sections on traditional Catholic prayers and a month-to-month calendar of Christian saints and heroes. Certain prayers are to be learned by the completion of grade six. The grade appropriate prayers are listed on a table. The pages of saints are a listing of key people whose feast days fall within each month. Parish leaders and catechists are not expected to teach all the prayers or saints. The lists are provided to emphasize key prayers and saints of our tradition. Catechists are encouraged to incorporate the prayers or the life of a saint in the lesson when applicable.

11 This Catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries."[15]

12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful.

The indexing to the Catechism follows each objective in a set of parentheses. The numbers in the parentheses are references to paragraphs in the Catechism, not to page numbers. If the reference is separated by a semicolon, this indicates that each number refers to a specific paragraph. If the reference is separated by a dash, this indicates that the reference is to all the intervening paragraphs as well as those noted. The referencing done in these Guidelines does not pretend to be exhaustive in the sense that every available reference from the Catechism has been located and noted in the document. Rather, the references are a starting point for the catechist who should then follow the cross-referencing that exists in the Catechism itself for a fuller exploration of a particular subject.

"Go, therefore, and make disciples of all the nations, baptizing 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. And behold, I am with you always, until the end of the age." (Mt 28, 19-20 NAB)

Evangelization

46. The Church "exists in order to evangelize" that is "the carrying forth of the Good News to every sector of the human race so that by its strength it may enter into the hearts of men and renew the human race."

The missionary mandate of Jesus to evangelize has various aspects, all of which, however, are closely connected with each other: "proclaim," (Mk 16,15) "make disciples and teach," "be my witnesses," "baptize," "do this in memory of me," (Lk 22,19) "love one another" (Jn 15,12) Proclamation, witness, teaching, sacraments, love of neighbor: all of these aspects are the means by which the one Gospel is transmitted and they constitute the essential elements of evangelization itself.

Indeed they are so important that, at times, there is a tendency to identify them with the action of evangelization. However, "no such definition can be accepted for that complex, rich and dynamic reality which is called evangelization." There is the risk of impoverishing it or even of distorting it. Evangelization, on the contrary, must develop its "totality" and completely incorporate its intrinsic bipolarity: witness and proclamation, word and sacrament, interior change and social transformation. Those who evangelize have a "global vision" of evangelization and identify with the overall mission of the Church.

The process of evangelization

47. The Church, while ever containing in herself the fullness of the means of salvation, always operates "by slow stages." The conciliar decree AdGentes clarifies well the dynamic of the process of evangelization: Christian witness, dialogue and presence in charity (11-12), the proclamation of the Gospel and the call to conversion (13), the catechumenate and Christian Initiation (14), the formation of the Christian communities through and by means of the sacraments and their ministers (1518). This is the dynamic for establishing and building up the Church.

48. Accordingly, in conformity with this, evangelization must be viewed as the process by which the Church, moved by the Spirit, proclaims and spreads the Gospel throughout the entire world. Evangelization:

 is urged by charity, impregnating and transforming the whole temporal order, appropriating and renewing all cultures;

 bears witness amongst peoples of the new way of being and living which characterizes Christians;

 proclaims explicitly the Gospel, through "first proclamation", calling to conversion.

 initiates into the faith and the Christian life, by means of "catechesis" and the "sacraments of Christian initiation," those who convert to Jesus Christ or those who take up again the path of following him, incorporating both into the Christian community;

 constantly nourishes the gift of communion amongst the faithful by means of continuous education in the faith (homilies and other forms of catechesis), the sacraments and the practice of charity;

 continuously arouses mission, sending all the disciples of Christ to proclaim the Gospel, by word and deed throughout the whole world.

49. The process of evangelization, consequently, is structured in stages or "essential moments": missionary activity directed toward non-believers and those who live in religious indifference; initial catechetical activity for those who choose the Gospel and for those who need to complete or modify their initiation; pastoral activity directed toward the Christian faithful of mature faith in the bosom of the Christian community. These moments, however, are not unique: they may be repeated, if necessary, as they give evangelical nourishment in proportion to the spiritual growth of each person or of the entire community.

The ministry of the word in evangelization

50. The ministry of the word is a fundamental element of evangelization. The presence of Christianity amongst different human groups and its living witness must be explained and justified by the explicit proclamation of Jesus Christ the Lord. "There is no true evangelization if the name, the teaching, the life, the promises, the Kingdom and the mystery of Jesus of Nazareth, the Son of God, are not proclaimed." Those who are already disciples of Jesus Christ also require to be constantly nourished by the word of God so that they may grow in their Christian life.

The ministry of the word, within the context of evangelization, transmits Revelation, through the Church, by using human words. These, however, always refer to works: to those which God has done and continues to do, especially in the liturgy; to the witness of Christians; to the transforming action which these Christians achieve, together with so many men of good will, throughout the world. This human word of the Church is the means used by the Holy Spirit to continue dialogue with humanity. He is, in fact, the principle agent of the ministry of the word, the one through whom "the living voice of the Gospel rings out in the Churchand through her in the world".

The ministry of the word is exercised in "different forms." The Church, since apostolic times, in her desire to offer the word of God in the most appropriate manner, has realized this ministry in the most varied of ways. All of these, however, perform the essential and fundamental functions of the ministry of the word itself.

Evangelization. What does this word mean? Paul VI, in Evangelization in the Modern World (Evangelii Nuntiandi, (EN) 1975), says that evangelization means "bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new"(EN 18). Evangelization brings about conversion of the inner person and ultimately the world through the power of the Gospel.

Evangelization not only means conversion, but a call and challenge to discipleship. This discipleship involves change and decision, growing in God's Word, faith-sharing, communal celebration through sacred sign and through missionary initiative to others. Consequently, evangelization needs to happen in all parishes and in all its programs and processes.

As stated in the General Directory for Catechesis, "the ministry of the word is a fundamental element of evangelization"(GDC, #50). "Catechesis is a form of the ministry of the word that initiates church members into the meaning of Christian signs and symbols. It is a ministry based on the assumption that the persons being catechized have already accepted the proclamation of Jesus Christ and are gathered by it into community"(The Catechetical Documents, LTP, p. 150). In other words, catechetical programs are often attempting to teach children and adults about things that they have no relationship with. Parish programs are attempting to catechize people who have not been effectively or sufficiently evangelized.

The following material is from Good News in New Forms published by the National Conference of Catechetical Leadership (NCCL) in 1998, pages 15-16.

The activities of evangelization and catechesis are "essential and mutually complementary; go and welcome, proclaim and educate, call and incorporate" (GDC 61). As a moment of evangelization, catechesis shares in the central characteristics of evangelization while expressing them in somewhat different ways. To disclose the enriching capacity of situating catechesis within the context of evangelization, we can begin by reviewing the core characteristics of evangelization as set out in the GDC and recognizing their articulation in catechesis: Catechesis, like evangelization, is an ecclesial activity, is made up of multiple and complementary activities, and has the goal of conversion.

Catechesis is a fundamental ecclesial activity. In all of the ways in which the Church acts, it is giving expression to the Gospel: The Church "proclaims it, celebrates it, lives it, and she transmits it in catechesis to all those who have decided to follow Jesus Christ. This transmission of the Gospel is a living act of ecclesial tradition" (GDC 78). Drawing on the rich images and experiences of the catechumenate, the writers of the GDC point to the vivid action of traditio-redditio symboli: "The profession of faith received by the Church (traditio), which germinates and grows during the catechetical process is given back (redditio), enriched by the values of different cultures" (GDC 78). To speak of catechesis as an ecclesial action, therefore, is to recognize the dynamism of proclamation and profession of faith, conversation and conversion, re-expression and renewal that is at the heart of genuine catechetical activity. To speak of catechesis as an ecclesial action is to see beyond the catechist instructing the learners and envision the whole Church engaging in deepening its identity within the tradition and renewing its capacity to express in ever new ways the depth and significance of the Gospel for these days.

With this image of the whole Church as catechist and as learner in mind, it becomes increasingly evident that the expressions of catechesis go beyond a limited understanding of instruction within a schooling paradigm and draws instead on multiple elements of the Church's life. Within the GDC, the multiform reality of catechesis comes into focus in the discussion of the tasks of catechesis that attend to knowledge of the faith, liturgical education, moral formation, and prayer (GDC 85). Developed in more detail in Part Three of the GDC, The Pedagogy of the Faith, the discussion of the multiple tasks of catechesis makes clear that integration into the experience of the community as it lives out and celebrates the faith is key to catechesis. Beyond and in the midst of learning about the faith, liturgy, morality, and prayer, "catechesis prepares the Christian to live in community and to participate actively in the life and mission of the Church" (GDC 86).

As with evangelization, the objective of catechesis is conversion. This is conversion beyond the first turn to faith in response to the original proclamation of the Good News in word and deed: That is the task of evangelization. Catechesis builds on that and fosters a continuing maturing in faith with the aim of "putting people not only in touch, but also in communion and intimacy, with Jesus Christ" (GDC 80 from CatechesiTradendae). This deepening conversion leads to a faith that is "living, explicit, and fruitful" (GDC 82) - a faith that is itself an evangelizing faith.

A Ministry of the Word

"Like other pastoral activities, catechetical ministry must be understood in relation to Jesus' threefold ministry. It is a form of the ministry of the word which proclaims and teaches. It leads to and flows from the ministry of worship, which sanctifies through prayer and sacrament. It supports the ministry of service, which is linked to efforts to achieve social justice and has traditionally been expressed in spiritual and corporal works of mercy." (National Catechetical Directory, #32 )

"...the Gospel kerygma (the initial ardent proclamation by which a person is one day overwhelmed and brought to decision to entrust himself (sic) to Jesus Christ by faith) is gradually deepened, developed in implicit consequences, explained in language that includes appeal to reason, and channeled towards Christian practice in the Church and the world." (John Paul II, Catechesi Tradendae, #25)

• Promoting knowledge of the faith

Communal Prayer (Worship)

"In other words, sacramental life is impoverished and very soon turns into hollow ritualism if it is not based on serious knowledge of the meaning of the sacraments, and catechesis becomes intellectualized if it fails to come

alive in sacramental practice." ( John Paul II, Catechesi Tradendae, #23 )

• Liturgical education

Personal Prayer

• Teaching to pray

Moral Formation

• Moral formation

Community

"...the ecclesial community at all levels has a twofold responsibility with regard to catechesis: it has the responsibility of providing for the training of its members but it also has the responsibility of welcoming them into an environment where they can live as fully as possible what they have learned. "

(John Paul II, Catechesi Tradendae, #24)

• Education for Community Life

b) In developing this community sense, catechesis takes special note of the ecumenical dimension and encourages fraternal attitudes toward members of other Christian churches and ecclesial communities. Thus catechesis in pursuing this objective should give a clear exposition of all the Church's doctrine and avoid formulations or expressions that might give rise to error. It also implies "a suitable knowledge of other confessions", with which there are shared elements of faith: "the written word of God, the life of grace, faith, hope and charity, and the other interior gifts of the Holy Spirit". Catechesis will possess an ecumenical dimension in the measure in which it arouses and nourishes "a true desire for unity", not easy irenicism, but perfect unity, when the Lord himself wills it and by those means by which he wishes that it should be brought about.

(General Directory for Catechesis, #85)

"Many Synod Fathers rightly insisted that the rich heritage of the Church's social teaching should, in appropriate forms, find a place in the general

catechetical education of the faithful." (John Paul II, Catechesi Tradendae, #29)

• Missionary initiation

b) In educating for this missionary sense, catechesis is also necessary for interreligious dialogue, if it renders the faithful capable of meaningful communication with men and women of other religions. Catechesis shows that the link between the Church and non-Christian religions is, in the first place, the common origin and end of the human race, as well as the "many seeds of the word which God has sown in these religions." Catechesis too helps to reconcile and, at the same time, to distinguish between "the proclamation of Christ" and "inter-religious dialogue." These two elements, while closely connected, must not be confused or identified. Indeed, "dialogue does not dispense from evangelization." (General Directory for Catechesis, #85) 

The Christian Formation Guidelines for Junior and Senior High (grades 7 - 12) youth are based on the themes for older adolescents found in TheChallenge of Adolescent Catechesis (1986) developed by the National Federation of Catholic Youth Ministry. This document was written in collaboration with the National Catholic Education Association, the National Conference of Catechetical Leadership and the Department of Education of the United States Catholic Conference.

The following is a list of the foundational and operational principles for developing adolescent catechesis as found in The Challenge of Adolescent Catechesis:

1. Adolescent catechesis is situated within the lifelong developmental process of faith growth and of ongoing catechesis. The entire catechetical effort is committed to the continuing faith growth of the individual.
2. Adolescent catechesis fosters Catholic Christian faith in three dimensions: trusting, believing and doing.
3. Adolescent catechesis supports and encourages the role of the family and in particular the role of the parent in the faith growth of the young person and involves the parent in formulation of an adolescent catechesis curriculum and in programs to strengthen their parenting role.
4. Adolescent catechesis respects the unique cultural heritages of the young people and builds upon the positive values found in these cultural heritages, while at the same time engaging young people in examining their culture in the light of faith and examining their faith in the light of culture.
5. Adolescent catechesis is integrated and developed within a comprehensive, multifaceted approach to ministry to youth.
6. Adolescent catechesis responds to the developmental, social and cultural needs of adolescence. Related to that, the curriculum respects the changing developmental and social characteristics of the various stages of adolescence, providing a significantly different approach for younger and older adolescents.
7. Adolescent catechesis respects the variability in maturation rates and learning needs of adolescence.
8. Adolescent catechesis respects the expanding freedom and autonomy of adolescents.
9. Adolescent catechesis uses a variety of learning formats, environments, schedules and educational techniques.
10. Adolescent catechesis best responds to the learning needs of adolescents when it is focused on particular faith themes.

1. The learning process and living faith are both relational.
2. The "Message" component is most easily measured on an objective basis.
3. The evaluation process should be shared with the young person and his/her parent(s) or guardian(s).
4. The parish provides a two year junior high and four year senior high school process that is fully integrated within a comprehensive model of total youth ministry.
5. The Formation Guidelines presume that preparation for Confirmation is a separate process from the regular catechetical program.
6. The faith themes are presented in random order which should not be considered a prioritized listing.
7. The Christian Formation Guidelines are not a curriculum. They are a tool to be used by parish catechetical and youth leaders to plan and evaluate the program, process and materials.

There are a variety of creative learning models available for use within adolescent catechesis. The following descriptions are offered to assist parishes in selecting the best process to fit the learning objectives, setting, time, etc. An effective and quality catechetical process will utilize a variety of learning models which offer young people the opportunity to learn and grow in their faith in unique and diverse ways.

The weekly model may be the most common approach to adolescent catechesis. Usually courses are scheduled for a series of meetings (for example, 6-8 weeks per course) on weeknights or Sunday evenings. Sessions can be designed to last 1 1/2 to 2 hours. Anything less than 1 1/2 hours is not desirable with adolescents. Courses can be offered throughout the year or in short-term sessions.

A weekly model is more effective with younger children who tend to participate more regularly and who respond better to shorter time frames than older adolescents. Older adolescents find it increasingly difficult to make commitments for six to eight consecutive weeks. This can be overcome by scheduling three to four week offerings. The selection of other learning models for later adolescents will help address this concern.

In the bi-weekly model, sessions are scheduled every other week usually for a longer time span (for example, three hours) so as to allow sufficient time for community building. This model allows other youth ministry programming to take place on the alternate weeks. Some parishes have organized their younger adolescent programming on the 1st and 3rd weeks of the month, and their older adolescent programming on the 2nd and 4th weeks of the month.

A bi-weekly model is effective with all adolescents. Young people respond well to the model when it is integrated with other youth ministry programming on the alternate weeks. Older youth may find it difficult to schedule themselves over three to four months, but this model does give the alternate weeks off.

The use of the full day model for adolescent catechesis has increased significantly in recent years. This model brings young people together for an extended period of formation, reflection, interaction, prayer, service and community-building. The full day process may be adapted to a time frame of five to eight hour sessions. This model often includes a shared meal, a liturgical celebration and informal socializing. Full day processes would center on one theme.

The model calls for careful programming. It is recommended that a team of leaders (both adults and young people) meet well in advance to plan each of these days. Some items to be considered are: previewing resource materials; selection of a date with as few conflicts as possible; choice of a location which provides a pleasant environment; plans for snacks and meals; assignment of catechists/facilitators for each part of the day; plans for liturgy or prayer service.

The full day process is effective with all adolescents. The length of the day should be accommodated to the abilities of the younger adolescent, especially regarding the intensity of the schedule and nature of the theme. Older adolescents can sustain the intensity of the full day model. It responds well to their life situation which allows them to make only short term commitments. A catechist or a group of catechists can accomplish in one day what can easily take three weekly meetings to accomplish.

The monthly model can be used in two ways: monthly meetings or monthly full day programming (described above). In the monthly meeting approach, sessions are scheduled for a longer period of time (for example, 3-4 hours) so as to allow for varied programming, community building, prayer, etc. The monthly model allows other youth ministry programming to take place during the month. Many parishes gather young people monthly (often because of distance) for four hours, offering a variety of formational themes taught as mini-courses. Time is also allotted for socializing and community prayer.

A monthly model is effective with all young people. Younger adolescents respond well to this type of formational process when integrated with other youth ministry programming on the alternate weeks. This model allows for a variety of opportunities to be offered. Older adolescents find it easier to schedule themselves for a session once a month. One of the drawbacks of the exclusive use of the monthly gathering can be the infrequent contact among the young people. This can be overcome if there is an intimate connection between the youth ministry and catechetical processes.

One of the most effective models for fostering adolescent faith growth has been the weekend retreat. The weekend model utilizes many of the dynamics of the retreat weekend: extended time for the building of relationships, the forming of community, sharing of religious experiences, prayer and liturgical opportunities - all for catechetical purposes. The weekend model fosters faith growth through the integration of catechesis, community-building (social/recreational/interaction) and liturgical experiences.

Like the full day model, the overnight/weekend model calls for careful planning. It is recommended that a team comprised of adults and young people meet well in advance to plan the weekend. Some items to be considered are: previewing resource materials; selection of a date with few conflicts as possible; choice of a location which provides a pleasant environment; development of a schedule for all the components included: plans for snacks and meals; assignment of catechists/facilitators for each part of the day; plans for liturgy and prayer. This model is effective with all adolescents.

The mini-course model is adaptable to a weekly, bi-weekly, full day, overnight or weekend model. This model organizes the faith themes into 4-6-8 session course offerings. Mini-courses can be offered throughout the year, allowing time between mini-courses for a variety of youth ministry activities. Many parishes conduct mini-courses on a 6-8 week basis in the Fall, Winter, Spring and Summer.

The seasonal model organizes the catechetical program using either Fall, Winter, Spring and Summer seasons or the liturgical seasons, i.e., Advent and Lent. Using the seasons of the year helps to organize the catechetical program into three or four month units. The use of the liturgical seasons offers two regular times during the year for catechesis. These Advent and Lenten offerings can easily parallel parish-wide programs and processes. They also offer the possibility of integrating liturgy, study, parish involvement and service into a concentrated time span and thereby tapping into the richness of the Advent or Lenten season.

The peer ministry model incorporates the older adolescents into the catechetical process. If the peer ministry approach is used, parishes must have a well-developed and comprehensive formational process in place. This formational process would include content, faith-sharing, prayer and leadership training.

The mentor - small group approach has been effective with both adults and young people. The small group, modeled after the vision of small Christian communities, encourages more intense faith-sharing and community building in a less threatening atmosphere. An adult functions as mentor of the young people during the process. This mentor would progress along with his or her young people through the process.

The small groups remain together for an entire year or more. During this time, they are building community, learning together, serving together and praying together. The mentor - small group model emphasizes an integrated approach in which catechesis is connected with community, mission and worship accented by the role-modeling of a Christian adult.

A youth fellowship can be defined as an informal setting in which young people and their adult advisors participate on a regular basis (usually weekly) in a program that includes four components such as learning activities, recreation/community building, worship and service. The fellowship model integrates learning activities into an overall program that is less formal than many other settings. This approach tries to provide balance among the four components of message, community, worship and service at each gathering or over the course of a month to three month period. Some parishes provide options for formation - offering one theme geared to older youth and another geared for the younger youth.

The intergenerational model brings together the young people and their parents or entire families for catechesis. Developing a family-centered catechetical model will involve addressing the faith themes within a family context. This can be done by parents, catechists or special speakers. Family-centered catechesis can be integrated with liturgical celebrations, community building and service, creating a well-rounded program.

Youth-Parent programming will respond well to all adolescent needs. The catechetical methodology can resemble a variety of formats to meet the needs of the participants.

It is equally important for catechetical leaders to explore the various ways parents can be involved in the entire process of adolescent catechesis. This involvement promotes intergenerational learning.

Like the fellowship/youth ministry model, the worship/celebration model offers a context for catechesis. In one situation, it may involve young people in liturgy planning. As a consequence, the young people will be involved in reflecting on the Sacred Scriptures and studying the meaning of liturgy including the rites, symbols, etc. This approach can be weekly, monthly or seasonal.

This learning can be shared through creative art, gesture, song, various forms of media, etc. If the young people are involved in the liturgical planning, the celebration can become a tremendous learning experience. The worship model may stand by itself or be incorporated into any of the previously mentioned models.

Action-learning can take the form of study followed by action, involvement in a service

project followed by reflection and study, or awareness and analysis followed by action and reflection. In each of these formats, action-learning focuses catechesis on the learning which is a by-product of action or a means to increase the effectiveness of action. Involvement in such activities as a soup kitchen, nursing home for the elderly, food center, hunger walks can lead to reflection and further study of the issues of justice, peace, aging, poverty, hunger, etc. The action functions as a catalyst for learning or an expression of the learning. Often times, young people become involved in service opportunities but do not have the chance to reflect on the experience or to engage in further study. Many parish youth ministry programs organize mission projects, work camps or service opportunities. Each of these projects has a catechetical component either leading to action or out of action. This model can be used in itself or incorporated into any of the prior models.

The individualized formation model can be programmed on a one-to-one individualized study plan or in a formational center format. The one-to-one option can be used to explore a particular theme that attracts the participation of a small number of young people or that best lends itself to one-to-one programming.

Formational centers provide another approach to individualized learning that can be used with large groups of young people. A formational center is a setting containing a collection of activities and materials to teach and/or enrich a skill or concept. Pre-programmed activities and materials placed in a center are designed to teach a particular aspect or concept. Materials and instructions at each station are carefully planned so young people can work through them in their own way of learning and pace. Therefore, young people have the opportunity to take responsibility for their own formation and pursue their own inquiry through a variety of formational activities. The key involves varying the methodologies used. Formational centers can be constructed on any of the faith themes and used in conjunction with many of the models described in this section.

"Our community of faith is blessed with many gifts. Two of the most vital are our remarkable commitment to Catholic education and catechesis in all its forms and our rich tradition of Catholic social teaching. As we look to a new millennium, there is an urgent need to bring these two gifts together in a strengthened commitment to sharing our social teaching at every level of Catholic education and faith formation.

Catholic social teaching is a central and essential element of our faith. Its roots are in the Hebrew prophets who announced God's special love for the poor and called God's people to a covenant of love and justice. It is a teaching founded on the life and words of Jesus Christ, who came 'to bring glad tidings to the poor . . . liberty to captives . . . recovery of sight to the blind'(Lk 4,18-19), and who identified himself with 'the least of these,' the hungry and the stranger (cf. Mt 25, 45). Catholic social teaching is built on a commitment to the poor. This commitment arises from our experiences of Christ in the Eucharist.

As the Catechism of the Catholic Church explains, 'To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren' (no. 1397).

Catholic social teaching emerges from the truth of what God has revealed to us about himself. We believe in the triune God whose very nature is communal and social. God the Father sends his only Son Jesus Christ and shares the Holy Spirit as his gift of love. God reveals himself to us as one who is not alone, but rather as one who is relational, one who is Trinity. Therefore, we who are made in God's image share this communal, social nature. We are called to reach out and to build relationships of love and justice.

Catholic social teaching is based on and inseparable from our understanding of human life and human dignity. Every human being is created in the image of God and redeemed by Jesus Christ, and therefore is invaluable and worthy of respect as a member of the human family. Every person, from the moment of conception to natural death, has inherent dignity and a right to life consistent with that dignity. Human dignity comes from God, not from any human quality or accomplishment.

Our commitment to the Catholic social mission must be rooted in and strengthened by our spiritual lives. In our relationship with God we experience the conversion of heart that is necessary to truly love one another as God has loved us.

A Time to Act

Because this commitment to social justice is at the heart of who we are and what we believe, it must be shared more effectively. We offer these reflections to address the pressing need to educate all Catholics on the Church's social teaching and to share the social demands of the Gospel and Catholic tradition more clearly. If Catholic education and formation fail to communicate our social tradition, they are not fully Catholic.

This statement is addressed in a particular way to those engaged in Catholic education, catechesis, and social ministry. As pastors and as teachers of the faith, we ask Catholic educators and catechists to join with us in facing the urgent challenge of communicating Catholic social teaching more fully to all the members of our family of faith.

This is a call to action, an appeal especially to pastors, educators, and catechists to teach the Catholic social tradition in its fullness. These reflections are not a comprehensive summary of its rich heritage and content. Our social tradition has been developed and expressed through a variety of major documents, including papal encyclicals, conciliar documents, and episcopal statements. The Catechism of the Catholic Church summarizes the essence of this social teaching and roots it in faith and liturgical life, presenting it as an essential part of the moral teaching of the Church. In addition, the Vatican has developed Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests. Our own conference of bishops has outlined this heritage in A Century of Social Teaching. Catholic social teaching can be understood best through a thorough study of papal teaching and ecclesial documents.

The focus of this statement is the urgent task to incorporate Catholic social teaching more fully and explicitly into Catholic educational programs. This must be undertaken in the context of efforts to share the faith in its entirety and to encourage Catholics to experience the gospel call to conversion in all its dimensions. Recognizing the importance of this broader goal of Catholic education and formation, we call for a renewed commitment to integrate Catholic social teaching into the mainstream of all Catholic educational institutions and programs. We are confident that this goal can be advanced, because we know firsthand of the dedication, talent, and deep faith of those involved in the work of education, catechesis, and faith formation. The work done by principals, teachers, catechists, directors and coordinators of religious education, youth ministers, college and seminary professors, adult educators, and social action leaders is vitally important. We thank and commend all those who carry out the holy work of educating others to understand and to act on the truths of our faith. We recognize the commitment and creativity of so many educators and catechists who already share our social tradition in their classrooms and programs.

However, despite these significant and ongoing efforts, our social heritage is unknown by many Catholics. Sadly, our social doctrine is not shared or taught in a consistent and comprehensive way in too many of our schools, seminaries, religious education programs, colleges, and universities. We need to build on the good work already underway to ensure that every Catholic understands how the Gospel and church teaching call us to choose life, to serve the least among us, to hunger and thirst for justice, and to be peacemakers. The sharing of our social tradition is a defining measure of Catholic education and formation."

There exists much "good will and many innovative efforts by Catholic educators to communicate the social doctrine of the Church. At the same time, however, it is clear that in some educational programs Catholic social teaching is not really shared or not sufficiently integral and explicit. As a result, far too many Catholics are not familiar with the basic content of Catholic social teaching. More fundamentally, many Catholics do not adequately understand that the social teaching of the Church is an essential part of Catholic faith. This poses a serious challenge for all Catholics, since it weakens our capacity to be a Church that is true to the demands of the Gospel. We need to do more to share the social mission and message of our Church.

Our Catholic social teaching is proclaimed whenever we gather for worship. The homily presents an excellent opportunity for sharing Catholic social teaching. The word of God announces God's reign of justice and peace. Our preaching of the just word continues the preaching of Jesus and the prophets.

Central to our identity as Catholics is that we are called to be leaven for transforming the world, agents for bringing about a kingdom of love and justice. When we pray, "Thy kingdom come; thy will be done on earth as it is in heaven," we are praying for God's kingdom of justice and peace and committing ourselves to breaking down the barriers that obstruct God's kingdom of justice and peace and to working to bring about a world more respectful of human life and dignity.

Catholic Social Teaching: Major Themes

The Church's social teaching is a rich treasure of wisdom about building a just society and living lives of holiness amidst the challenges of modern society. It offers moral principles and coherent values that are badly needed in our time. In this time of widespread violence and diminished respect for human life and dignity in our country and around the world, the Gospel of life and the biblical call to justice need to be proclaimed and shared with new clarity, urgency, and energy.

Modern Catholic social teaching has been articulated through a tradition of papal, conciliar, and episcopal documents that explore and express the social demands of our faith. The depth and richness of this tradition can be understood best through a direct reading of these documents.... In these brief reflections, we wish to highlight several of the key themes that are at the heart of our Catholic social tradition. We hope they will serve as a starting point for those interested in exploring the Catholic social tradition more fully.

Life and Dignity of the Human Person

In a world warped by materialism and declining respect for human life, the Catholic Church proclaims that human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. Our belief in the sanctity of human life and the inherent dignity of the human person is the foundation of all the principles of our social teaching. In our society, human life is under direct attack from abortion and assisted suicide. The value of human life is being threatened by increasing use of the death penalty. The dignity of life is undermined when the creation of human life is reduced to the manufacture of a product, as in human cloning or proposals for genetic engineering to create "perfect" human beings. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.

Call to Family, Community, and Participation

In a global culture driven by excessive individualism, our tradition proclaims that the person is not only sacred but also social. How we organize our societyin economics and politics, in law and policydirectly affects human dignity and the capacity of individuals to grow in community. The family is the central social institution that must be supported and strengthened, not undermined. While our society often exalts individualism, the Catholic tradition teaches that human beings grow and achieve fulfillment in community. We believe people have a right and a duty to participate in society, seeking together the common good and well-being of all, especially the poor and vulnerable. Our Church teaches that the role of government and other institutions is to protect human life and human dignity and promote the common good.

Rights and Responsibilities

In a world where some speak mostly of "rights" and others mostly of "responsibilities," the Catholic tradition teaches that human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Therefore, every person has a fundamental right to life and a right to those things required for human decency. Corresponding to these rights are duties and responsibilitiesto one another, to our families, and to the larger society. While public debate in our nation is often divided between those who focus on personal responsibility and those who focus on social responsibilities, our tradition insists that both are necessary.

Option for the Poor and Vulnerable

In a world characterized by growing prosperity for some and pervasive poverty for others, Catholic teaching proclaims that a basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgment (Mt 25, 31-46) and instructs us to put the needs of the poor and vulnerable first.

The Dignity of Work and the Rights of Workers

In a marketplace where too often the quarterly bottom line takes precedence over the rights of workers, we believe that the economy must serve people, not the other way around. Work is more than a way to make a living; it is a form of continuing participation in God's creation. If the dignity of work is to be protected, then the basic rights of workers must be respectedthe right to productive work, to decent and fair wages, to organize and join unions, to private property, and to economic initiative. Respecting these rights promotes an economy that protects human life, defends human rights, and advances the well-being of all.

Solidarity

Our culture is tempted to turn inward, becoming indifferent and sometimes isolationist in the face of international responsibilities. Catholic social teaching proclaims that we are our brothers' and sisters' keepers, wherever they live. We are one human family, whatever our national, racial, ethnic, economic, and ideological differences. Learning to practice the virtue of solidarity means learning that "loving our neighbor" has global dimensions in an interdependent world. This virtue is described by John Paul II as 'a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all' (Sollicitudo Rei Socialis, no. 38).

Care for God's Creation

On a planet conflicted over environmental issues, the Catholic tradition insists that we show our respect for the Creator by our stewardship of creation. Care for the earth is not just an Earth Day slogan, it is a requirement of our faith. We are called to protect people and the planet, living our faith in relationship with all of God's creation. This environmental challenge has fundamental moral and ethical dimensions that cannot be ignored.

This teaching is a complex and nuanced tradition with many other important elements. Principles like "subsidiarity" and the "common good" outline the advantages and limitations of markets, the responsibilities and limits of government, and the essential roles of voluntary associations. These and other key principles are outlined in greater detail in the Catechism.... These principles build on the foundation of Catholic social teaching: the dignity of human life. This central Catholic principle requires that we measure every policy, every institution, and every action by whether it protects human life and enhances human dignity, especially for the poor and vulnerable.

These moral values and others outlined in various papal and episcopal documents are part of a systematic moral framework and a precious intellectual heritage that we call Catholic social teaching. The Scriptures say, 'Without a vision the people perish' (Prv 29, 18). As Catholics, we have an inspiring vision in our social teaching. In a world that hungers for a sense of meaning and moral direction, this teaching offers ethical criteria for action. In a society of rapid change and often confused moral values, this teaching offers consistent moral guidance for the future. For Catholics, this social teaching is a central part of our identity. In the words of John Paul II, it is 'genuine doctrine' (Centesimus Annus, no. 5).

There will be legitimate differences and debate over how these challenging moral principles are applied in concrete situations. Differing prudential judgments on specifics cannot be allowed, however, to obscure the need for every Catholic to know and apply these principles in family, economic, and community life.

The Educational Challenge

Catholic schools, religious education, adult education, and faith formation programs are vitally important for sharing the substance and values of Catholic social teaching. Just as the social teaching of the Church is integral to Catholic faith, the social justice dimensions of teaching are integral to Catholic education and catechesis. They are an essential part of Catholic identity and formation.

In offering these reflections, we want to encourage a fuller integration of the Church's social tradition into the mainstream of Catholic education and catechesis. We seek to encourage a more integral sharing of the substance of Catholic social teaching in Catholic education and catechesis at every level. The commitment to human life and dignity, to human rights and solidarity, is a calling all Catholic educators must share with their students. It is not a vocation for a few religion teachers, but a challenge for every Catholic educator and catechist.

The Church has the God-given mission and the unique capacity to call people to live with integrity, compassion, responsibility, and concern for others. Our seminaries, colleges, schools, and catechetical programs are called to share not just abstract principles but a moral framework for everyday action. The Church's social teaching offers a guide for choices as parents, workers, consumers, and citizens.

Therefore, we emphasize that the values of the Church's social teaching must not be treated as tangential or optional. They must be a core part of teaching and formation. Without our social teaching, schools, catechetical programs, and other formation programs would be offering an incomplete presentation of our Catholic tradition. This would fall short of our mission and would be a serious loss for those in our educational and catechetical programs.

Directions for the Future

We strongly support new initiatives to integrate the social teachings of the Church more fully into educational and catechetical programs and institutions. Many catechists and Catholic teachers do this every day by weaving these ideas into curricula and classrooms. They introduce their students to issues of social justice. They encourage service to those in need and reflect on the lessons learned in that service. Yet in too many schools and classrooms, these principles are often vaguely presented; the values are unclear; the lessons are unlearned. We support the task force's clear call for new efforts to teach our social tradition and to link service and action, charity and justice.

The report of the task force includes a series of recommendations for making the Church's social teaching more intentional and explicit in all areas of Catholic education and formation. Without summarizing the full agenda, we call attention to several recommendations which we believe deserve priority attention:

Elementary and Secondary Schools

We strongly urge Catholic educators and administrators to create additional resources and programs that will address the lack of familiarity with Catholic social teaching among many faculty and students. We encourage diocesan and local educators to promote curriculum development in the area of Catholic social thought and would like to see a model developed for faculty interested in this arena.

Religious Education, Youth Ministry, and Adult Faith Formation

We support the proposal that diocesan offices (as well as regional and national organizations that work in the areas of religious education, youth ministry, and adult education) focus on Catholic social teaching in meetings and publications. A clearinghouse of existing resources and effective methodologies should be developed, and new resources should be produced. Leadership formation programs should be developed to enhance the explicit teaching of Catholic social doctrine in these educational ministries."

"The most urgent ecclesial task of our times is the proclamation of the good news of Jesus Christ. A vital element of this new evangelization is sharing our social tradition with all Catholics so clearly that they may be engaged and challenged, encouraged and empowered to live their faith every day. Witnessing to this tradition by the integrity of our own Catholic institutions and organizations is one of the most effective ways to communicate the Church's social teaching.

The test for our Church is not simply have we 'kept the faith,' but have we shared the faith. As we approach the jubilee of the Lord's birth, we seek to support and to encourage renewed efforts to make the social dimensions of our faith come alive in caring service, creative education, and principled action throughout the Catholic community. Catholic education is one of the most important forums for sharing and demonstrating our Church's commitment to human dignity and social justice. Catholic educators and catechists can best share this message of hope and challenge for the future. We support and encourage them for this holy work.

This is not a new mission. More than two thousand years ago, Jesus in his hometown synagogue read the words from Isaiah that outlined his work on earth, as well as the Church's mission through the centuries and the special tasks of Catholic educators and catechists today:

'The Spirit of the Lord is upon me,

because he has anointed me

to bring glad tidings to the poor.

. . . liberty to captives

and recovery of sight to the blind,

to let the oppressed go free . . .' (Lk 4, 18).

Sharing our social tradition more fully and clearly is an essential way to bring good news, liberty, and new sight to a society and world in desperate need of God's justice and peace."

The preceding was from:

Sharing Catholic Social Teaching: Challenges and Directionsã 1998, United States Catholic Conference, Inc., Washington, D.C. Reprinted with permission. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder. To order this resource or the poster or palm cards containing Excerpts from Sharing Catholic Teaching: Challenges and Directions, call toll-free 800-235-8722.

1. How do I view the gifts of God present around me, in other people and in creation?
2. What gifts has God blessed or bestowed upon me?
3. Where in my life have I experienced the presence of God?
4. What personal encounter with Jesus Christ has made my faith a non-negotiable?
5. When was a time I listened to God through prayer, and when I felt that God listened to me. Describe the experience.
6. In what ways have I experienced the presence of the Spirit in my ministry?
7. How does liturgy relate to my personal spirituality? Does it nourish it? If so, how?
8. What keeps me coming back to Eucharist or other forms of common prayer?
9. What are the ways I seek, acquire and extend reconciliation and forgiveness in my life?
10. How do I attempt to live out the Paschal Mystery in my daily life?
11. How does my life reflect the call of Jesus as a disciple?
12. How have I attempted to be food for the hungry? Or allowed others to feed me?
13. Am I enthusiastic about my faith, and does this enthusiasm show with others, particularly those that I catechize?
14. What do I feel about the "personal conversion" that evangelization calls for? What meaning does this have in my life?
15. What aspects of my life help me "put on the mind of Christ?"
16. How have I personally experienced the power of the Gospel?
17. How has the Gospel taken hold of me personally?
18. How have the sacraments led to change in my life?
19. How have I experienced conversion?
20. How has my faith confronted the visions and values of society?
21. How in terms of service to the poor, the marginalized and the least loved, is my faith made real?

I. Goal

To help young children develop a positive self-concept and an awareness of the gifts of God in them, around them, in other people and in creation.

II. Objectives

Message The children will:

• Identify themselves as unique and special people created by God. (26-30; 355-356; 703-704)
• Explore their everyday experiences and discover that God is present in their lives, in their homes and families. (31-35; 1079; 2204-2206)
• Examine their five senses to increase awareness and appreciation of these abilities as gifts from God. (32-35)
• Explore creation as the gift of a loving and caring God. (50-54; 198-227; 358)
• Explore the season of Spring and new life in creation. (638; 645-647)
• Explore and demonstrate Christian attitudes of taking turns, listening, helping, caring, sharing, loving, thanking and celebrating. (1140; 1803-1829)
• Understand that the bible is a special book about God and God's people. (102-103)
• Tell that Jesus is God's Son and lived on earth to show us how to love. (65-67; 422-451; 517-521; 604; 1987-1995)
• Explain that the Church is a group of people who help each other live as Jesus lived.
• Explore, in an age appropriate manner, several seasons of the liturgical year, i.e. Advent, Christmas, Lent, Easter. (524-525; 1095; 1163-1171)

• Practice a variety of prayer forms guided by Catholic Tradition, for example: (2567; 2644; 2660; 2684-2685)

• Silence (2709-2724)
• Spontaneous (2700-2701)
• Gestures (2663)
• Song (1156-1158; 2663)
• Dance (2663)

• Practice the Sign of the Cross.
• Participate in age appropriate celebrations of the liturgical year primarily in the classroom setting, for example, Advent wreath, etc. (524)
• Experience the enthronement of the Bible at the beginning of the catechetical year and maintain the presence of the Scripture in a prominent place during every catechetical session i.e., Sunday lectionary readings. (102-103; 131-133)

• Identify themselves as unique, special people created by God i.e. song, gestures, drawings, stories. (26-31, 41, 355-356, 703-704, 1692, 1700-1702, 1709)
• Explore their 5 senses (sight, taste, touch, hearing, smelling) and identify these as gifts from God. (32-35)
• Explore that we learn about God through creation, for example: birds, animals, plants, sun, moon, stars, water, wind, other people, by walks outside, recycling, growing plants, blowing bubbles, different forms of water/water play, animal care, Saints past and present.
• Tell that Jesus is God's son who shows us how to love, for example: age appropriate Bible stories, birth of Jesus, life, Beatitudes. (65-68, 422-451, 456-460, 519, 521, 604, 619, 1694, 1698, 1709, 1716-1724)
• Explore and demonstrate Christian attitudes of taking turns, listening, helping, caring, loving, sharing, thanking and celebrating, i.e. classroom behavior, relations with others, making cards for special occasions or needs, litany of thanksgiving. (1140,1803-1829,1833,1841)

• Be given family take-home materials to encourage the domestic church, foster parental formation and their role as primary catechist. (2204; 2694)
• Celebrate the feast day for which the parish is named in an age appropriate way. (946-958; 2157)
• Participate in several organized events that promote social and community interaction, for example:,

• Family/Church Picnic or Supper
• Holiday Parties
• Intergenerational (older student/teen/grandparent) Activities

Demonstrate that service is essential for the Christian life by (544; 2044-2046)

• Participating in several service opportunities in the parish (involving families when possible), for example: (1716-1729; 1822-1829)

• Cards for appropriate occasions and parish needs
• Food/clothing collection and distribution
• Recycling/environmental clean-up

• Exploring that service can be a career, for example, field trip to or visitors from:
• Police/fire department
• Health field
• Priest, deacon, religious, lay minister

• The uniqueness of each person created by God
• The presence of God in everyday experience
• The five senses as gifts from God
• Creation as a gift from God
• Basic Christian attitudes of good relationships
• Church as a group of people who try to live as Jesus lives

Knowledge

Preschool religious formation programs exist primarily to foster positive attitude development. It is neither necessary nor appropriate to formally evaluate knowledge outcomes at this age.

Attitudes and Beliefs Do the children:

• Feel that they are special persons created by God?
• Respect themselves, others and creation as gifts from God?
• Have reverence for the Bible as a special book about God and all God's people?

Behavior How do the children:

• Demonstrate their ability to make the Sign of the Cross?
• Participate in class activities to the best of their ability and developmental level?
• Demonstrate basic Christian attitudes of taking turns, listening, helping, caring, sharing, loving, thanking and celebrating?

I. Goal

To help the children know God as Creator and loving Father and to develop an awareness of the presence of God in themselves, in other people and in the world.

II. Objectives

Message The children will:

• Identify themselves as unique people created by God. (26-30; 355-356; 703-704)
• Examine their five senses to increase awareness and appreciation of these abilities as gifts from God. (32-35)
• Explore creation as the gift of a loving and caring God. (50-54; 198-227; 298-301; 358; 1911-1913)
• Discuss the birth, life, death and resurrection in an age appropriate manner to enable the beginning of a personal friendship with Jesus. (65-67; 512-667; 1987-1995)
• Explore and demonstrate Christian attitudes of taking turns, listening, helping, caring, sharing, loving, thanking and celebrating. (1140; 1803-1829)
• Tell that the Bible is a special book about God and God's people. (102-103)
• Explain that the Church is a group of people who help each other live as Jesus lived. (787-791; 813-826; 949-953)
• Explain that Baptism is a celebration (ceremony) at which they were welcomed into the Church and became a part of God's family. (1234-1284; 1694)
• Explain that the Mass is a meal of thanksgiving and praise at which Catholic people gather to celebrate. (1348;1358-1361)
• Tell that prayer is talking and listening to God and that it can be done at any time, and in any place. (520; 2607; 2743)
• Say the Sign of the Cross from memory.

• Practice a variety of prayer forms guided by the Catholic Tradition, for example: (2567; 2644; 2660; 2684-2685)

• Memorized (2688)
• Song (1156-1158; 2663)
• Dance and role play(2663)
• Gestures (2663)
• Silence (2709-2724)
• Spontaneous (2700-2701)
• Guided images (2705-2708)
• Scriptural/story (2653-2654)

• Participate in celebrations of the liturgical year, i.e.
• Sunday Mass (Liturgy) (2174-2188)
• Holy Days (2042-2043; 2180)
• Special feasts/saints/Marian feasts (484-507; 963-972; 2673-2679)

• Participate in a "retreat". (2-3 hour experience) (2691)
• Experience the enthronement of the Bible at the beginning of the catechetical year and maintain the presence of the Scripture in a prominent place during every catechetical session i.e., Sunday lectionary readings. (102-103; 131-133)

• Identify themselves as unique, special people created by God i.e. song, gestures, drawings, stories. (26-31, 41, 355-356, 703-704, 1692, 1700-1702, 1709)
• Explore their five senses (sight, taste, touch, hearing, smelling) and identify these as gifts from God. (32-35)
• Explore that we learn about God through creation , for example: birds, animals, plants, sun, moon, stars, water, wind, other people, by walks outside, recycling, growing plants, blowing bubbles, different forms of water/water play, animal care, Saints past and present.
• Tell that Jesus is God's son and shows us how to love, for example: age appropriate Bible stories, birth of Jesus, life, Beatitudes. (65-68, 422-451, 456-460, 519, 521, 604, 619, 1694, 1698, 1709, 1716)
• Explore and demonstrate Christian attitudes of taking turns, listening, helping, caring, loving, sharing, thanking and celebrating, i.e. classroom behavior, relations with others, making cards for special occasions or needs, litany of thanksgiving. (1140, 1803-1829, 1833, 1841)

• Be given family take-home materials to encourage the domestic church, to foster parental formation and their role as primary catechist. (2204; 2694)
• Celebrate the feast day for which the parish is named in an age appropriate way. (946-958; 2157)
• Participate in several organized events that promote social and community interaction, e.g.

• Picnic (Family)
• Christmas Caroling
• Field Day
• Bike Rides
• Party/pageant/drama based on the liturgical year
• Intergenerational (older student/teen/grandparent) Activities

Demonstrate that service is essential for the Christian life by (544: 2044-2046)

• Participating in several service opportunities in the parish (involving families when possible) for example: (1716-1729; 1822-1829)

• Cards for appropriate occasions and parish needs
• Food/clothing collection and distribution
• Recycling/environmental clean-up
• Visit nursing homes, shut-ins

• Participating in service opportunities promoting global awareness, for example: (1886-1889; 905-197; 1928-1942)

• Rice Bowl
• Holy Childhood Association
• Mission Activity
• Earth Day
• Crop Walk
• Hunger Meal
• Souper Bowl
• Arbor Day
• Pax Christi

• Exploring that service can be a career, for example,

• Police/fire department
• Health fields
• Professed/Ordained ministry
• Church lay ministers
• Soup kitchen
• Nursing home

• Discussing the meaning that they derived from their service project(s).

• The uniqueness of each person created by God
• The abilities of the five senses as gifts of God
• Creation as a gift of God
• Basic Christian attitudes of good relationships
• Church as a group of people who try to live as Jesus

Knowledge Do the children know:

• They are unique and special persons created by God?
• Creation is a gift from God, experienced through their five senses?
• They were welcomed into the Church at Baptism?
• Jesus gives us direction by which to live?
• The parish's patron saint or namesake?
• Prayer is talking to God?
• The Sign of the Cross from memory?

Attitudes and Beliefs Do the children:

• Feel that they are special persons created by God?
• Respect themselves, others and creation as God's gifts?
• Feel that they belong to the Catholic community?
• Have reverence for the Bible as a special book about God and all God's people?

Behavior How do the children:

• Pray as part of their daily life?
• Responsibly participate in all class activities including worship, service and social functions?
• Share the take-home material(s) with their families?
• Show appreciation for their five senses?
• Demonstrate basic Christian attitudes of taking turns, listening, helping, caring, sharing, loving, thanking and celebrating?

I. Goal

To help the children know, love and serve God as Father, Son and Holy Spirit

Message The children will:

• Understand, to their ability, that the purpose of life, as designed by God, is to know, love and serve God and to work for and ultimately live the Kingdom of God.
• Identify that God loves them and therefore each person is a unique child of God. (26-30; 355-356; 703-704)
• Explore the wonders of creation with which God has gifted them. (50-54; 358)
• Identify that Jesus is the Son of God and their Savior, friend, brother and teacher. (65-67: 422-451; 469; 517-521; 604; 1987-1995)
• Tell the essentials of the Easter Story. (595-667)
• Identify that the Holy Spirit, their helper and Sanctifier, is their source of strength, peace and joy. (243-248; 683-741;1441; 1832)
• Discuss that the Church is for everyone. (781-786; 1267)
• Explain that Baptism is a celebration(ceremony) at which they were welcomed into the Church and became a part of God's family. (1234-1284; 1694)
• Discuss that the family is the first experience of Church because it follows Jesus and prays. (531-532; 2201-2233)
• State that they belong to the Catholic community. (818; 838; 1271)
• Identify that they are responsible to love and care for all of creation. (50-54; 198-227; 293-301; 358; 1911-1913)
• Identify that they have a unique role in the advancement of the Kingdom of God. (541-550; 2632; 2816)
• Tell that prayer is talking and listening to God and that they can do it at any time, and in any place. (520; 2607; 2725-2745)
• Say the Sign of the Cross, the Lord's Prayer, the Hail Mary and the Glory Be from memory. (232-237; 2676-2677; 2761-2865)
• Understand and/or describe the terms listed for grade one on page 45.
• Tell Bible stories in a manner appropriate with their age. (See pg. 77)

• Practice a variety of prayer forms guided by the Catholic Tradition, for example: (2567; 2644; 2660; 2684-2685)

• Memorized (2688)
• Song (1156-1158; 2663)
• Dance and role play(2663)
• Gestures (2663)
• Silence (2709-2724)
• Spontaneous (2700-2701)
• Guided images (2705-2708)
• Scriptural/story (2653-2654)

• Participate in celebrations of the liturgical year, i.e.

• Sunday Mass (Liturgy) (2174-2188)
• Holy Days (2042-2043; 2180)
• Special feasts/saints/Marian feasts (484-507; 963-972; 2673-2679)

• Participate in a retreat. (2-3 hour experience) (2691)
• Experience the enthronement of the Bible at the beginning of the catechetical year and maintain the presence of the Scripture in a prominent place during every catechetical session i.e., Sunday lectionary readings. (102-103; 131-133)

• Explore ways that they are to love their family. (2214-2218)
• Understand that they are to care for all things. (2415-2418)
• Examine ways that they are to love and care for others and for our world.
• Understand that they are called to share with all people. (2419-2449)
• Explore ways that all people can be treated fairly and honestly. (2407-2412)

• Be given family take-home materials to encourage the domestic church, to foster parental formation and their role as primary catechist. (2204; 2694)
• Celebrate the feast day for which the parish is named in an age appropriate way. (946-958; 2157)
• Participate in several organized events that promote social and community interaction, for example:

• Picnic (Family)
• Christmas Caroling
• Bike Rides
• Field Day
• Party/pageant/drama based on the liturgical year
• Intergenerational (older student/teen/grandparent) Activities

• Demonstrate that sharing non-threatening areas of their lives is an essential part of Christian community.
• Celebrate new members joining the community through Baptism by attending a Baptism and sending a greeting to the newly baptized and/or family.
• Have a party to celebrate their Baptismal anniversary.

Demonstrate that service is essential for the Christian life by (544: 2044-2046)

• Participating in several service opportunities in the parish (involving families when possible) for example: (1716-1729; 1822-1829)

• Cards for appropriate occasions and parish needs
• Food/clothing collection and distribution
• Recycling/environmental clean-up
• Visit nursing homes, shut-ins

• Participating in service opportunities promoting global awareness, for example: (1886-1889; 905-197; 1928-1942)

• Rice Bowl
• Holy Childhood Association
• Mission Activity
• Earth Day
• Crop Walk
• Hunger Meal
• Souper Bowl
• Arbor Day
• Pax Christi

• Exploring that service can be a career, for example,

• Police/fire department
• Health fields
• Professed/Ordained ministry
• Church lay ministers
• Soup kitchen
• Nursing home

• Discussing the meaning that they derived from their service project(s).

• Persons of the Holy Trinity, identification and roles
• Membership in the Catholic community and domestic church
• Responsibility to advance the Kingdom of God through love of others and care for creation

Knowledge Do the children know:

• The purpose of life?
• The three persons of the Trinity and their distinctive roles, i.e. Father as Creator; Son as Savior, teacher, brother and friend; Spirit as helper, Sanctifier?
• They belong to the Catholic community, the Church?
• Baptism is the celebration at which they became members of the Church?
• The parish patron saint and their personal Baptismal patron saint?
• Jesus was born, died and rose from the dead?
• Prayer is talking and listening to God?
• Sign of the Cross, the Lord's Prayer, the Hail Mary and the Glory Be from memory?

• Feel that God loves them personally?
• Respect themselves, others and creation as God's gifts?
• Realize their God-given gifts must be shared through service?
• Have an attitude of reverence for the Bible?
• Feel that they belong to the Catholic community?
• Realize the importance of personal sharing for the development of community?

Behavior How do the children:

• Pray as a part of their daily life?
• Responsibly participate in all class activities including worship, service and social functions?
• Share the take-home material(s) with their families?

Message The children will:

• Understand/describe the following terms in a manner appropriate to their age:

• Angel
• Apostle
• Baptism
• Bible
• Catholic
• Christian
• Christmas
• Church
• Creator
• Easter
• Eucharist
• Faith
• Good Friday
• Gospel
• Grace
• Holy Spirit
• Jesus Christ
• Kingdom of God
• Last Supper
• Mary
• Mass
• Prayer
• Savior
• Sign of the Cross
• Trinity

I. Goal

To develop the children's participation in and knowledge of the sacraments with special emphasis on Reconciliation and Eucharist.

Message The children will:

• Identify that the seven Sacraments are the Church's primary celebrations of God's presence. (1104; 1112; 1123; 1145-1162)
• Identify that they became members of the Church through the Sacrament of Baptism. (1234-1284; 1694)
• Explain that sin is freely choosing to do what they know is wrong. (1749-1750; 1874)
• Identify the difference between sin, an accident and a mistake. (1730-1754)
• Discuss that sin affects their relationship with God, their friends and the larger community. (1749; 1849-1869; 1874)
• Discuss that our loving God will forgive any sin, no matter how serious, if they are sorry and will try to do better. (982; 1459; 1462)
• Describe the Sacrament of Reconciliation as a celebration of God's forgiveness. (1440-1449)
• Explain that the words Mass, Liturgy and Eucharistic Celebration are interchangeable terms. (1066-1075; 1328-1332)
• Describe that Jesus is present during the Liturgy in four ways: 1) through the people assembled, 2) through the Word of God, 3) through the person of the minister and 4) "most especially"(1373) through the signs of bread and wine. (1373-1381)
• Define that the word Eucharist means thanksgiving
• Describe that the Liturgy of the Word and the Liturgy of the Eucharist are the two major parts of the Mass. (1179-1186; 1345-1355)
• Discuss that the life, death and resurrection of Jesus saves us and they celebrate this at Mass. (1103-1362; 1987-1995; 2006-2011)
• Discuss that the Eucharist is both meal and sacrifice. (1103; 1356-1372; 1382-1401)
• Know that the bread and wine received at Mass is the Body and Blood of Jesus. (1333-1344; 1374-1375)
• Understand that their response to the Liturgy is to live as Jesus lives. (1397)
• Discuss that the Eucharist is a sacrament of unity. (1369-1372; 1391-1401)
• Tell the story of the Last Supper.
• Identify the essential signs of the Eucharist as bread and wine and the essential sign of Reconciliation as the blessing of forgiveness (absolution). (1333-1344; 1459)
• Tell that Baptism, Confirmation and Eucharist are the three sacraments of Christian Initiation. (977-980; 1212)
• Say an Act of Contrition from memory.
• Define the terms listed for grade two on page 52.
• Tell Bible stories in a manner appropriate with their age. (See page 77)

• Practice a variety of prayer forms guided by the Catholic Tradition, for example: (2567; 2644; 2660; 2684-2685)

• Memorized (2688)
• Song (1156-1158; 2663)
• Dance and role play (2663)
• Gestures (2663)
• Silence (2709-2724)
• Spontaneous (2700-2701)
• Guided images (2705-2708)
• Scriptural/story (2653-2654)

• Participate in celebrations of the liturgical year, i.e.

• Sunday Mass (Liturgy) (2174-2188)
• Holy Days (2042-2043; 2180)
• Special feasts/saints/Marian feasts (484-507; 963-972; 2673-2679)

• Participate in a retreat. (one-half day experience) (2691)
• Experience the enthronement of the Bible at the beginning of the catechetical year and maintain the presence of the Scripture in a prominent place during every catechetical session i.e., Sunday lectionary readings. (102-103; 131-133)
• Participate in a church tour with an explanation of sacramentals.
• Participate in a celebration of God's forgiveness in the Sacrament of Reconciliation (First Reconciliation).
• Fully participate in a celebration of God's love through the Liturgy (First Eucharist).

• Understand that all people belong to God's family and should be given respect, love and care because of their human dignity. (1700)
• Examine their responsibility to respect all of God's creation. (2415)
• Examine how personal choices and actions affect their lives, relationship with others and relationship with God. (1849-1852; 1777-1785)
• Explore that they should share what they have through service activities and material goods. (849-856; 858-859; 2420)
• Pray for all people and especially those suffering from poverty, hunger, war or oppression. (2443-2449)
• Seek ways to imitate Jesus and treat others fairly and justly. (459; 1816)

• Be given family take-home materials to encourage the domestic church, to foster parental formation and their role as primary catechist. (2204; 2694)
• Celebrate the feast day for which the parish is named in an age appropriate way. (946-958; 2157)
• Participate in several organized events that promote social and community interaction, for example:

• Picnic (Family)
• Christmas caroling
• Bike Rides
• Field Day

• Party/pageant/drama based on the liturgical year
• Intergenerational (older student/teen/grandparent) Activities

• Demonstrate that sharing non-threatening areas of their lives is an essential part of Christian community.

Demonstrate that service is essential for the Christian life by (544: 2044-2046)

• Participating in several service opportunities in the parish (involving families when possible), for example: (1716-1729; 1822-1829)

• Cards for appropriate occasions and parish needs
• Food/clothing collection and distribution
• Recycling/environmental clean-up
• Visit nursing homes, shut-ins

• Participating in service opportunities promoting global awareness, for example: (1886-1889; 905-197; 1928-1942)

• Rice Bowl
• Holy Childhood Association
• Mission Activity
• Earth Day
• Crop Walk
• Hunger Meal
• Souper Bowl
• Arbor Day
• Pax Christi

• Exploring that service can be a career, for example,

• Police/fire department
• Health fields
• Professed/Ordained ministry
• Church lay ministers
• Soup kitchen
• Nursing home

• Discussing the meaning that they derived from their service project(s).

• Sacraments as celebrations of God's presence.
• Sin, or choosing to do wrong, affects relationships with God, friends and the larger community.
• Any and all sin is forgiven if one is sorry.
• Reconciliation is a celebration of the forgiveness of God.
• Jesus is present in four different ways in the Liturgy.
• The two major parts of the Mass
• The life, death and resurrection of Jesus are celebrated at the Eucharist which is sacrifice and meal.
• Signs of the sacraments of Reconciliation and Eucharist

Knowledge Do the children know:

• The sacraments celebrate the presence of God?
• The three Sacraments of Initiation?
• Sin is freely choosing to do what they know is wrong?
• The difference between sin, an accident and a mistake?
• If they are sorry, God forgives all sins?
• Reconciliation is a celebration of God's forgiveness?
• Ways in which Jesus is present during the Liturgy?
• The Eucharist is a sacrament of unity; Eucharist means thanksgiving; and Eucharist is both meal and sacrifice?
• The two major parts of the Liturgy?
• Jesus saved us and that they celebrate this at the Eucharistic celebration?
• Jesus is actually present in the bread and wine at Mass?
• The story of the Last Supper?
• An Act of Contrition from memory?

• Feel that God loves them personally?
• Respect themselves, others and creation as gifts from God?
• Realize their God-given gifts must be shared through service?
• Have an attitude of reverence for the Bible?
• Feel that they belong to the Catholic community?
• Understand that sin hurts themselves, their relationships with God and other people?
• Feel responsible for their own actions?
• Believe that the Sacrament of Reconciliation is important in their lives?
• Have a sense of reverence and respect for places of worship?
• Believe that the Eucharist is a way of life?
• Realize the importance of personal sharing for the development of the community?

• Pray as a part of their daily life?
• Responsibly participate in all class activities including worship, service and social functions?
• Share the take-home material(s) with their families?
• Participate regularly in the Eucharist?
• Try to live as Jesus lives?
• Express forgiveness and reconciliation with others?

Message The children will:

• Understand/describe the following terms in a manner appropriate to their age.

• Absolution
• Act of Contrition
• Advent
• Altar
• Ambo
• Baptism
• Baptismal Font
• Bishop
• Blessed Sacrament
• Body of Christ
• Chalice
• Communion
• Confession
• Confirmation
• Conscience
• Contrition
• Eucharist
• Examination of Conscience
• Genuflect
• Holy Thursday
• Homily
• Incarnation
• Last Supper
• Lent
• Liturgy of the Eucharist
• Liturgy of the Word
• Mass
• Parish
• Patron Saint
• Penance
• Reconciliation
• Resurrection
• Sacrament
• Sin
• Tabernacle
• Ten Commandments

I. Goal

To introduce the children to the idea that the Church exists as God's means in transforming the world.

Message The children will:

• Define the Kingdom of God as the effect of the power of God's life and love in the world. (541-560)
• Define that a creed is a summary of beliefs. (26)
• State that the Apostles'/Nicene Creeds are the basic creeds of the Catholic community. (185-197)
• Examine the basic tenets of the creed. (54-276)
• Describe the four marks of the Catholic Church. (172-175; 811-865)
• Say the Apostles' Creed from memory (See Prayer appendix)
• Say the Two Great Commandments from memory. (2055; 2083)
• Define the Ten Commandments as laws or rules given by God to help people live good lives. (2052-2074; 2084-2550)
• Describe the Spiritual and Corporal Works of Mercy as Catholic guidelines for their spiritual lives. (1803-1832; 2443-2449)
• Identify the Sacraments of Initiation, the Sacraments of healing and the Sacraments of Vocation and Service. (1212; 1421; 1534)
• Characterize the Church as a group of people who preach and evangelize the word of God, build community, worship God and serve all people. (103; 791; 949-953; 1066-1075; 1877-1942)
• State that the Church is a praying community supported by personal prayer. (2566-2567; 2623-2643)
• Describe the Church as the People of God led by professional ministers: Ordained, consecrated and lay. (668-670; 770-835; 871-933; 1140-1144)
• Explain that the Pope is the Bishop of Rome and the head of the Catholic Church. (880-887)
• Explain that the Bishop is the head of the local Church (diocese) and that his ministry is supported by the priests, deacons, religious and lay ministers. (888-899)
• Describe the Church as the People of God, each member using their gifts and talents in service to the Church and world (ministry). (748-801)
• Define the terms listed for grade three on page 58.
• Tell Bible stories in a manner appropriate with their age. (See page 77)

• Practice a variety of prayer forms guided by the Catholic Tradition, for example: (2567; 2644; 2660; 2684-2685)

• Memorized (2688)
• Song (1156-1158; 2663)
• Dance and role play (2663)
• Gestures (2663)
• Spontaneous (2700-2701)
• Silence (2709-2724)
• Guided images (2705-2708)
• Scriptural/story (2653-2654)
• Rosary (971; 2678; 2708)