LEARNING STRAND: CHURCH HISTORY

The Church‘s Story – The Beginnings

9D

RELIGIOUSEDUCATIONP R O G R A M M E

FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND

TEACHER GUIDE

Cover: Ancient mosaic inside the Church of the Multiplication of the Loaves and the Fishes, Tabgha, IsraeliSTOCK.COM © TOMASZ PARYS

THE LOGOThe 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 inwardsexcept for the cross,which stretches outwards.

Our lives are embedded in anddependent upon our environment(green and blue) and our cultures(patterns and textures).

Mary, the Mother of Jesus Christ, isrepresented by the blueand white pattern.

The blue also represents the Pacific…

Annette Hanrahan RSCJ

UNDERSTANDING FAITH

YEAR 9 This book is the Teacher Guide to the following topic in the UNDERSTANDING FAITH series

9D THE CHURCH’S STORY – THE BEGINNINGS

TEACHER GUIDE

© Copyright 2001 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

33-43 Jackson Street Petone Private Bag 39996 Wellington Mail Centre Lower Hutt 5045

Maori terms are italicised in the text. The first time a Maori term occurs its English meaning appears in brackets after it. A Maori glossary at the back of the book gives a more detailed explanation of these terms and provides a guide for their pronunciation.

CONTENTS Introduction to the Topic .............................................................................. 2

Part One: Pentecost and the First Martyr ........................................... 21

Part Two: The Church Opens Its Doors .............................................. 34

Part Three: Features of Church Life ...................................................... 41

Part Four: Persecution .......................................................................... 46

Part Five: The Christian Empire ........................................................... 53

Part Six: Safeguarding the Faith ........................................................ 56

Part Seven: The First Monks ................................................................... 63

Part Eight: The Collapse of the Empire ................................................ 68

Part Nine: Meeting Islam ....................................................................... 73

Glossary of General Terms ......................................................................... 77

Glossary of Maori Terms ............................................................................. 88

Acknowledgements ..................................................................................... 91

1

TOPIC 9D: THE CHURCH’S STORY – THE BEGINNINGS

LEARNING STRAND: CHURCH HISTORY INTRODUCTION TO THE TOPIC This book contains the teacher material for Topic 9D “The Church’s Story – The Beginnings” which forms the Church History Strand of the Understanding Faith programme at year nine. The study of topics in the Church History Strand is intended to give students some historical perspective – an awareness of the interplay of continuity and change in the story of the Church. This teacher material should be read alongside the following:

• The Religious Education Curriculum Statement for Catholic Secondary Schools in Aotearoa New Zealand.

• The student resource book for 9D “The Church’s Story – The Beginnings”.

• The student write-on activities for 9D “The Church’s Story – The Beginnings” in the year nine student workbook.

• The supplementary material and activities on the website. This topic serves as an introduction to the history of the Church from its small beginnings in Jerusalem at Pentecost to the middle of the eighth century by which time it was well prepared to become the dominant spiritual, political and social force in Europe. The first 700 years of its history brought great changes to many aspects of the Church. It also saw the foundation of numerous beliefs, practices and structures that survive to the present. Some awareness of this interplay of continuity and change, some historical perspective, is a valuable attribute for a member of the Church today. Given the time available it does not seek to be exhaustive, and obviously certain aspects have been selected at the expense of others, which may also be important. Bearing in mind the age and likely interests of the students the emphasis here is on significant events and personalities. This is in the hope that students will find the study of interest, while at the same time learning about some major elements in the story of the growth of the Church from a tiny minority after the Crucifixion, to its first encounters with Islam, a faith which would in time, along with Christianity, become a major force throughout the world.

2

Teachers should take into account that other topics in the Year 9 programme also make use, in part, of an historical approach. Thus in Topic 9C there is a section on the history of the Mass. It should also be noted that some material in the Year 10 Church History topic may overlap chronologically with this topic. Where possible, parallels and contrasts should be drawn with events and movements in the world and Church of today. ACHIEVEMENT AIMS In this topic students will gain and apply knowledge, skills, values and attitudes to understand:

1. The development of the Church as a community of faith from its small beginnings as a Jewish movement in Jerusalem to its emergence as a major spiritual, political and social force in Europe by the middle of the eighth century.

2. That God shows himself in history by acting through the Church and in the lives of Christian men and women.

3. That we come to a knowledge of God by reflecting on the events of our history.

ACHIEVEMENT OBJECTIVES Students will be able to:

1. Develop an understanding of the Church’s origins at Pentecost, its transformation from a Jewish movement to a Church for all believers, and the on-going contribution of martyrdom to its vitality and growth

2. Recognise and appreciate important aspects of leadership, organisation and religious practice within the early Church

3. Understand the change in Christianity’s status from that of a persecuted minority within the Roman Empire to its official religion and appreciate the impact of this development on the lives and faith of Christians

4. Recognise how the Church safeguarded its faith in Jesus Christ by discerning a canon of Christian scriptures and formulating statements of belief (creeds)

5. Recognise that a search for Christian witness and holiness led to the emergence of monasticism and increased missionary activity within the Church

6. Understand the impact on the Church of the barbarian invasions, the collapse of the Roman Empire, and the expansion of Islam.

3

CHURCH TEACHINGS AND LINKS WITH CHURCH DOCUMENTS Underpinning the six 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 which they embody. On occasions, other Church documents are referred to and quoted. 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 the Church’s origins at Pentecost, its transformation from a Jewish movement to a Church for all believers, and the on-going contribution of martyrdom to its vitality and growth. Church Teachings

• At Pentecost Te Wairua Tapu (the Holy Spirit) is poured out upon the Church

• Through the Holy Spirit the Church is empowered to spread Te Rongo Pai (the Gospel or Good News)

• The Church is missionary in nature and the Good News is intended for all

• Martyrdom is the greatest witness to the Christian faith because it involves witnessing unto death

• The Church has always prized the accounts of those who have died for the faith.

Catechism and Church Document Links On the day of Pentecost when the seven weeks of Easter had come to an end, Christ's Passover is fulfilled in the outpouring of the Holy Spirit, manifested, given, and communicated as a divine person: of his fullness, Christ, the Lord, pours out the Spirit in abundance. (CCC 731) "When the work which the Father gave the Son to do on earth was accomplished, the Holy Spirit was sent on the day of Pentecost in order that he might continually sanctify the Church." Then "the Church was openly displayed to the crowds and the spread of the Gospel among the nations, through preaching, was begun." As the "convocation" of all men for salvation, the Church in her very nature is missionary, sent by Christ to all the nations to make disciples of them. (CCC 767) Martyrdom is the supreme witness given to the truth of the faith: it means bearing witness even unto death. The martyrs bear witness to Christ who died and rose, to whom they are united by charity. They bear witness to the truth of the faith and of Christian doctrine. They endure death through an act

4

of fortitude. "Let me become the food of the beasts, through whom it will be given me to reach God." (CCC 2473) The Christian is not to "be ashamed of testifying to our Lord" (2 Tim 1:8) in deed and word. Martyrdom is the supreme witness given to the truth of the faith. (CCC 2506) The Church has painstakingly collected the records of those who persevered to the end in witnessing to their faith. These are the acts of the Martyrs. They form the archives of truth written in letters of blood. (CCC 2474) Achievement Objective 2 Students will be able to recognise and appreciate important aspects of leadership, organisation and religious practice within the early Church. Church Teachings

• From the earliest times there have been three orders of ordained ministry within the Church – bishop, presbyter and deacon

• The Bishop of Rome is St Peter’s successor • Becoming a Christian has always been considered as a journey which

involves careful preparation • Catechumens are those who already living a Christian way of life

prepare for full membership of the Church • Since the beginnings of the Church the catechumenate has prepared

adults for initiation into Christian life through the reception of Baptism, Confirmation and the Eucharist

• The power to forgive sins has been given to the Church through the power of Te Wairua Tapu.

Catechism and Church Document Links Since the beginning, the ordained ministry has been conferred and exercised in three degrees: that of bishops, that of presbyters, and that of deacons. The ministries conferred by ordination are irreplaceable for the organic structure of the Church: without the bishop, presbyters, and deacons, one cannot speak of the Church. (CCC 1593) The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful". (CCC 882) 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)

5

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) Catechumens "are already joined to the Church, they are already of the household of Christ, and are quite frequently already living a life of faith, hope, and charity." "With love and solicitude mother Church already embraces them as her own." (CCC 1249) Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist. (CCC 1247) 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 Creed links "the forgiveness of sins" with its profession of faith in the Holy Spirit, for the risen Christ entrusted to the apostles the power to forgive sins when he gave them the Holy Spirit. (CCC 984) Baptism is the first and chief sacrament of the forgiveness of sins: it unites us to Christ, who died and rose, and gives us the Holy Spirit. (CCC 985) By Christ's will, the Church possesses the power to forgive the sins of the baptised and exercises it through bishops and priests normally in the Sacrament of Penance. (CCC 986) Achievement Objective 3 Students will be able to understand the change in Christianity’s status from that of a persecuted minority within the Roman Empire to its official religion and appreciate the impact of this development on the lives and faith of Christians. Church Teachings

• Persecution can be an inevitable consequence of following Hehu Karaiti (Jesus Christ)

• The Church and individual Christians have always faced persecution • For the Christian, persecution is a pathway to eternal life • Apostasy is the public denial of the Christian faith in the face of

challenges such as persecution

6

• The Church was established to spread the reign of God on earth rather than to gain temporal or political power

• The two powers of Church and State are distinct from each other, each having its own sphere of competency

• The Church has a right to scrutinise events in society and interpret them in the light of the Gospel.

Catechism and Church Document Links Some Christians have been called from the beginning, and will always be called, to give this greatest testimony of love to everyone, especially to persecutors. Martyrdom makes the disciples like their master, who willingly accepted death for the salvation of the world, and through it they are made like him by the shedding of blood. Therefore, the Church considers it the highest gift and supreme test of love. And while it is given to few, all however must be prepared to confess Christ before humanity and to follow him along the way of the cross amid the persecutions which the Church never lacks. (Dogmatic Constitution on the Church 42) Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil the "mystery of iniquity" in the form of a religious deception offering men and women an apparent solution to their problems at the price of apostasy from the truth. (CCC 675) "The Church . . . will receive its perfection only in the glory of heaven," at the time of Christ's glorious return. Until that day, "the Church progresses on her pilgrimage amidst this world's persecutions and God's consolations." Here below she knows that she is in exile far from the Lord, and longs for the full coming of the Kingdom, when she will "be united in glory with her king." The Church, and through her the world, will not be perfected in glory without great trials. (CCC 769) Apostasy is the total repudiation of the Christian faith. (CCC 2089) The Church, by reason of her role and competence, is not identified with any political community nor is it tied to any political community. It is at once the sign and the safeguard of the transcendental dimension of the human person. (The Church in the Modern World 76) Founded to build the kingdom of heaven on earth rather than to acquire temporal power, the Church openly avows that the two powers – Church and State – are distinct from one another; that each is supreme in its own area of competency. But since the Church does dwell among humankind, she has the duty of scrutinising the signs of the times in the light of the Gospel. (Populorum Progressio 13)

7

Achievement Objective 4 Students will be able to recognise how the Church safeguarded its faith in Hehu Karaiti by agreeing upon a canon of Christian scriptures and formulating statements of belief (creeds). Church Teachings

• Sacred Scripture is written under the inspiration of the Holy Spirit • The Canon of Scripture has been given to the Church by Te Atua (God)

and has been handed down by the Church since the apostolic age • The apostolic tradition enabled the Church to discern which writings

would be included in the Canon of Sacred Scripture • Heresy is the denial of a truth which is essential to the Catholic faith • From the beginning the Church has held that Jesus is both he tino Atua

(fully God) and he tino tangata (fully human) • The earliest heresies denied that Christ was fully human but later Arius

held that Jesus was less than God • The Church formulated statements of faith called creeds as means of

summarising the faith that Christians confess and as a response to heresy

• Two creeds have a special place within the Church – the Apostles’ Creed and the Nicene Creed.

Catechism and Church Document Links God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit." "For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself." (CCC 105) It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books. This complete list is called the canon of Scripture. It includes 46 books for the Old Testament (45 if we count Jeremiah and Lamentations as one) and 27 for the New. (CCC 120) "Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same. (CCC 2089) The unique and altogether singular event of the Incarnation of the Son of God does not mean that Jesus Christ is part God and part man, nor does it imply that he is the result of a confused mixture of the divine and the human. He became truly man while remaining truly God. Jesus Christ is true God and

8

true man. During the first centuries, the Church had to defend and clarify this truth of faith against the heresies that falsified it. (CCC 464) The first heresies denied not so much Christ's divinity as his true humanity (Gnostic Docetism). From apostolic times the Christian faith has insisted on the true incarnation of God's Son "come in the flesh". But already in the third century, the Church in a council at Antioch had to affirm against Paul of Samosata that Jesus Christ is Son of God by nature and not by adoption. The first ecumenical council of Nicaea in 325 confessed in its Creed that the Son of God is "begotten, not made, of the same substance (homoousios) as the Father", and condemned Arius, who had affirmed that the Son of God "came to be from things that were not" and that he was "from another substance" than that of the Father. (CCC 465) The Church thus confesses that Jesus is inseparably true God and true man. He is truly the Son of God who, without ceasing to be God and Lord, became a man and our brother. (CCC 469) From the beginning, the apostolic Church expressed and handed on her faith in brief formula normative for all. But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended especially for candidates for Baptism. (CCC 186) Such syntheses are called "professions of faith" since they summarise the faith that Christians profess. They are called "creeds" on account of what is usually their first word in Latin: credo ("I believe"). They are also called "symbols of faith". (CCC 187) Through the centuries many professions or symbols of faith have been articulated in response to the needs of the different eras. (CCC 192) None of the creeds from the different stages in the Church’s life can be considered superseded or irrelevant. They help us today to attain and deepen the faith of all times by means of the different summaries made of it. Among all the creeds, two occupy a special place in the Church's life. (CCC 193) The Apostles' Creed is so called because it is rightly considered to be a faithful summary of the apostles' faith. It is the ancient baptismal symbol of the Church of Rome. Its great authority arises from this fact: it is "the Creed of the Roman Church, the See of Peter the first of the apostles, to which he brought the common faith". (CCC 194) The Niceno-Constantinopolitan or Nicene Creed draws its great authority from the fact that it stems from the first two ecumenical Councils (in 325 and 381). It remains common to all the great Churches of both East and West to this day. (CCC 195)

9

Achievement Objective 5 Students will be able to recognise that a search for Christian witness and holiness led to the emergence of monasticism and increased missionary activity within the Church Church Teachings

• The desire to witness more closely to Christ and live in greater holiness led to the emergence of religious life

• Religious life originated in the east in the early centuries of the Church and was centred upon the liturgy, prayer, community life, and the ideals of poverty, chastity and obedience (the evangelical counsels)

• Hermits seek separation from the world in order to praise God and become close to Christ through silence, karakia (prayer) and penance

• Missionary activity in the Church has its origins in Jesus’ command to make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit

• The Church is required to be missionary so that Christ’s salvation can come to all people

• Te Wairua Tapu leads the Church in missionary activity • Throughout its history religious communities have been essential to the

Church’s missionary activity. Catechism and Church Document Links Religious life was born in the East during the first centuries of Christianity. Lived within institutes canonically erected by the Church, it is distinguished from other forms of consecrated life by its liturgical character, public profession of the evangelical counsels, fraternal life led in common, and witness given to the union of Christ with the Church. (CCC 925) Many religious have consecrated their whole lives to prayer. Hermits, monks, and nuns since the time of the desert fathers have devoted their time to praising God and interceding for his people. The consecrated life cannot be sustained or spread without prayer; it is one of the living sources of contemplation and the spiritual life of the Church. (CCC 2687) Without always professing the three evangelical counsels publicly, hermits "devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance”. (CCC 920) They [hermits] manifest to everyone the interior aspect of the mystery of the Church, that is, personal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One. (CCC 921)

10

"Having been divinely sent to the nations that she might be 'the universal sacrament of salvation', the Church, in obedience to the command of her founder and because it is demanded by her own essential universality, strives to preach the Gospel to all people": "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; and Lo, I am with you always, until the close of the age.” (CCC 849) Indeed, God "desires all people to be saved and to come to the knowledge of the truth"…. Because she believes in God's universal plan of salvation, the Church must be missionary. (CCC 851) The Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission." It is he who leads the Church on her missionary paths. "This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelise the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection.” So it is that "the blood of martyrs is the seed of Christians." (CCC 852) From the outset of the work of evangelisation, the missionary "planting" and expansion of the Church require the presence of the religious life in all its forms. "History witnesses to the outstanding service rendered by religious families in the propagation of the faith and in the formation of new Churches: from the ancient monastic institutions to the medieval orders, all the way to the more recent congregations." (CCC 927) Achievement Objective 6 Students will be able to understand the impact on the Church of the barbarian invasions, the collapse of the Roman Empire, and the expansion of Islam. Church Teachings

• The Church is a sign of hope in the world • The Church initiates action in the world for the benefit of everyone,

especially those in need • The musical tradition of the Church is of great value • Muslims worship One God and share with Christians important

doctrines about God • Muslims do not acknowledge Jesus as God but venerate him as a

prophet and honour Mary as his virgin Mother • Muslims express their faith especially through prayer, wealth-sharing

and fasting • Over the centuries there has been conflict and divisions between

Muslims and Christians • The Church promotes mutual understanding and forgiveness between

Christians and Muslims so that peace, liberty, social justice and moral values will flourish.

11

Catechism and Church Document Links Christ did not bequeath to the Church a mission in the political, economic or social order: the purpose he assigned was religious. But this religious mission can be a source of commitment, direction, and vigour to establish and consolidate the human community according to the law of God. In fact, the Church is able, indeed it is obliged, if times and circumstances require it, to initiate action for the benefit of everyone, especially of those in need, such as works of mercy and the like. (Church in the Modern World 42) "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of solemn liturgy." The composition and singing of inspired psalms, often accompanied by musical instruments, were already closely linked to the liturgical celebrations of the Old Covenant. The Church continues and develops this tradition: "Address . . . one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart." "He who sings prays twice." (CCC 1156) The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day." (The Dogmatic Constitution on the Church 16) The Church has also a high regard for the Muslims. They worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to humanity. They endeavour to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God’s plan, to whose faith Muslims eagerly link their own. Although not acknowledging him as God, they venerate Jesus as a prophet; his virgin Mother they also honour, and even at times devoutly invoke. Further, they await the day of judgement and the reward of God following the resurrection of the dead. For this reason they highly esteem an upright life and worship God, especially by way of prayer, alms-deeds and fasting. Over the centuries many quarrels and dissensions have arisen between Christians and Muslims. The sacred council now pleads with all to forget the past, and urges that a sincere effort be made to achieve mutual understanding; for the benefit of all, let them together preserve and promote peace, liberty, social justice and moral values. (Declaration on the Relation of the Church to Non-Christian Religions 3) In the years of preparation for the Great Jubilee the Church has sought to build, not least through a series of highly symbolic meetings, a relationship of openness and dialogue with the followers of other religions. This dialogue must continue. In the climate of increased cultural and religious pluralism which is expected to mark the society of the new millennium, it is obvious that this dialogue will be especially important in establishing a sure basis for peace and warding off the dread spectre of those wars of religion which have so

12

often bloodied human history. The name of the one God must become increasingly what it is: a name of peace and a summons to peace. (Novo Millennio Ineunte 55) ORGANISATION OF THE TOPIC For teaching purposes the material in this topic is organised into nine sections each of which is linked to one of the achievement objectives: Part One: Pentecost and the First Martyr Achievement Objective 1 Part Two: The Church Opens Its Doors Achievement Objective 1 Part Three: Features of Church Life Achievement Objective 2 Part Four: Persecution Achievement Objective 3 Part Five: The Christian Empire Achievement Objective 3 Part Six: Safeguarding the Faith Achievement Objective 4 Part Seven: The First Monks Achievement Objective 5 Part Eight: The Collapse of the Empire Achievement Objective 6 Part Nine: Meeting Islam Achievement Objective 6 Teachers should note that the starting point for this topic is Pentecost, the birthday of the Church. 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 nine 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 focus 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 nine sections of the topic are listed at the beginning of the appropriate part.

13

LINKS WITH THE PRIMARY RELIGIOUS EDUCATION PROGRAMME Some of the material in topic 9D “The Church’s Story – The Beginnings” will have already been covered in the year four topic “Pentecost”. Other topics such as “Saints and Inspiring People” (year five) may also have dealt with some of the subject matter covered here. The present topic, however, views the material from an historical perspective; such an approach will be unfamiliar to students who have experienced the Primary Religious Education Programme. LINKS WITH OTHER LEARNING AREAS Topic 9D “The Church’s Story – The Beginnings”, in so far as it focuses on the political, social, historical and religious environment in which Christianity developed, has clear links to a subject such as Social Studies. Teachers of Religious Education are encouraged to establish whether the Achievement Aims and Objectives for this topic can be tied in with the Humanities Curriculum as it is delivered at your school. The Social Studies Department may have resources which are useful for the teaching of this topic. 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, mana, noa (freedom from tapu restrictions), hohou rongo, whānau, te wā (time). 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 (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 Treaty of 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

14

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. WOMEN IN THE EARLY CHURCH Women have played an important role in the Church from the time Christianity began. Jesus welcomed women among his disciples and treated them in a way that defied the social and religious conventions of his day. Women followed him from place to place and some provided for him out of their own resources (Luke 8:3). There is no indication that Jesus ever regarded women as inferior or tried to control or manipulate them. Women remained at the foot of the cross after most of the male disciples had fled and were the first to see the Risen Lord. These same women were sent to announce the Resurrection to the other disciples. At Pentecost women were present and received the Holy Spirit. Paul speaks of women as co-workers in the service of Christ and as prisoners for Christ. He commends Phoebe as sister, helper, and deacon of the Church of Cenchreae (Rom 16:1-2). She is the only person in the New Testament who is called a deacon of a particular church. Other women are mentioned by Paul as “co-workers” (Rom 16; 1 Cor. 16:19; Phil 4:2-3). Galatians 3:28 expresses Paul’s teaching that there is no distinction of race, status, or gender among the baptised. “There can be neither Jew nor Greek, there can be neither slave nor free, there can be neither male nor female – for you are all one in Christ Jesus.” The contributions of women to the early Church have frequently been overlooked but women in this period assumed leadership roles for groups of Christians in the cities of the Mediterranean world by opening their homes to

15

members of the Church and serving those in need. During the persecutions, women courageously witnessed to the faith and died as martyrs along with their brother Christians. Later, holy women and men looked to desert mothers as well as desert fathers for guidance in their lives of prayer, penance and study. A fourth century-document, the Apostolic Constitutions, details a ceremony for ordaining deaconesses. When the bishop laid hands on a woman, he was to pray:

“Do Thou look down on this Thy servant and grant her Thy Holy Spirit.” This topic focuses on the contributions of four women who, by their lives or their deaths, vitalised the Church in the period covered by this topic – the martyrs, Perpetua and Felicity, and the monastics, Brigid and Scholastica. CO-OPERATIVE LEARNING STYLES AND ACTIVITIES The principles of co-operative learning are compatible with the aims and philosophy of Catholic schools. 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.

16

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 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.

17

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

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. 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.

18

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. 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 piece of paper describes slowly in detail what he /

she sees in the picture.

19

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. 4. The students return to the classroom and join their team. 5. Teammates 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.

20

PART ONE: PENTECOST AND THE FIRST MARTYR

Achievement Objective 1 Students will be able to develop an understanding of the Church’s origins at Pentecost, its transformation from a Jewish movement to a Church for all believers, and the on-going contribution of martyrdom to its vitality and growth. Church Teachings

• At Pentecost the Holy Spirit is poured out upon the Church • Through Te Wairua Tapu the Church is empowered to spread the

Gospel • Martyrdom is the greatest witness to the Christian faith because it

involves witnessing unto death • The Church has always prized the accounts of those who have died for

the faith.

Learning Outcomes At the end of this section of the topic students will:

• Describe what happened at Pentecost and recognise the nations that were represented there

• Understand why Pentecost is celebrated as the birthday of the Church • Create an appropriate card to commemorate Pentecost • Appreciate the consequences of Pentecost for the community of

believers • Profile the events surrounding the martyrdom of Stephen • Reflect on the impact Stephen’s martyrdom had on Saul • Research a modern martyr and compare the witness of this person to

that of Stephen • Identify and explain St Irenaeus’ statement about martyrs.

Background Pentecost Pentecost is often referred to as the birthday of the Church. The descent of the Holy Spirit upon the Church at Pentecost did not initiate the Church. It already existed (see Acts 1:15) but Pentecost was the decisive moment when the Church was given the power to carry out the task of spreading Te Rongo Pai of Jesus Christ. The Holy Spirit is ever-present in the lives and actions of the first Christians. The Acts of the Apostles describes many situations where the Spirit is at work.

21

Through the power of Te Wairua Tapu, which the apostles received at Pentecost, the disciples in Jerusalem actively began telling people about Jesus. They started by welcoming into their company other Jews who professed belief in Jesus, forming a community that was fed by the Body of Christ and characterised by mutual care. It soon proved to be so dynamic that the religious authorities of the time wanted to wipe it out. Martyrdom The death of Stephen, the first martyr, came about because of his uncompromising commitment to the way of Hehu. Persecution and martyrdom have always been regarded by Christians as the unavoidable consequences of witnessing to their faith in hostile situations. Social and political tensions have often resulted from the conflict between religious conviction and the established order. The greatest model for martyrs is Jesus Christ: he died for a commitment to his Father's Kingdom. This commitment dominated his life. Nothing changes for those who follow him – martyrdom is a life style, with death merely the final affirmation of what has been daily living. The Church has always given its official recognition to many of the Christian witnesses who died for their Faith, formally honouring them with the title of “martyr”. However, there are thousands of good Christians, living and dead, who have witnessed to their faith in an outstanding way, but are not "martyrs" in the official sense. Archbishop Oscar Romero is the best-known contemporary example of this. In 2000 Pope John Paul II paid tribute to the Christian martyrs of the 20th century in a solemn ceremony at Rome's ancient Colosseum. Anglicans, Lutherans, Russian Orthodox and Pentecostalists joined the Pope in prayer in this ecumenical event attended by thousands of pilgrims. In his sermon, the Pope spoke of Christians who had experienced "hatred and exclusion, violence and murder" in the modern age. Many thousands of Christians had been united in their readiness to die for their faith. Countless numbers refused to yield to the cult of the false gods of the 20th century and were sacrificed by communism, Nazism, by the idolatry of state or race. Many of the people who suffered or died for their faith were "unknown soldiers". "There are so many of them. They must not be forgotten. Rather they must be remembered and their lives documented." The Vatican has drawn up a list of more than 12,000 new Christian martyrs of the 20th century. In doing so the Church is maintaining an ancient tradition of keeping in its memory those who have died for their faith.

22

How can we today relate to the martyrs? Probably the only way to do this is to come to an understanding of contemporary martyrdom. To study martyrdom, however, is not to study horror stories. The most important fact that emerges is that sincere strong Christian belief and principles will inevitably bring conflict with the established order at some time or other and confront us with the forces of evil which attack the very essence of human dignity, truth and integrity. Martyrs are not comfortable people to live with – or die with! Implications for Today Events in this period of Pentecost and the days following had implications for later developments in the Church, even up to our own time. Two of these are:

1. The descent of Te Wairua Tapu at Pentecost gave the Church the power to live as Christ’s community and proclaim the Good News. The same Spirit empowers the Church to spread the Gospel today.

2. From the beginnings of Christianity up until the present, Christians

have shown a willingness to die for their beliefs. Martyrs like Stephen are not a thing of the past.

Links with Student Text Task One (Student Workbook) Students are required to read Acts of the Apostles 2:4-12. a) Students fill in the gaps in a passage to find out what happened at

Pentecost.

The believers were all filled with the Holy Spirit and began to talk in other languages as the Spirit enabled them to speak. There were Jews living in Jerusalem, religious men who had come from every country in the world. They were all excited, because each of them heard the believers talking in their own language. Amazed and confused they kept asking each other, “What does this mean?”

b) In the word square students find the names of the sixteen nations that

were present at Pentecost. Some words are spelt backwards! Here are the answers:

23

O U P E F I G E S T D A B J M C C A U J G M U S A G I I U U C A M F H O T N L L E B S D R E B P G R N Z M O N V A W E N A G H P O H A W O B F R E A U I Q Y P A T K S A V Q A E E M F E L P I D L Y P I F F J G A W U I A T I O U G T G K S B L S M A W V G K C E M G Y W J E G E T E T C X A I Z S K R Q A A I H T R A P D I A Q S C H L C R E T E Q P T E S T B Z I P M E S O P O T A M I A V B Z F B D Q U E A I D E M P Y B E L W G W R R R F B K C A K M N Z

ARABIA ASIA CAPPADOCIA CRETE DALMATIA EGYPT ELAM JUDEA LIBYA MEDIA MESOPOTAMIA PAMPHYLIA PARTHIA PHRYGIA PONTUS ROME Task Two The task asks students why Pentecost is celebrated as the birthday of the Church. Pentecost is often referred to as the birthday of the Church because the descent of the Holy Spirit upon the Church at Pentecost gave the apostles the power to carry the message of Christ to the whole world from this point on. Task Three The teacher will need to make sure that students have the required resources to make Pentecost cards – coloured card and paper, magazines for collage, glue, pens, etc. A source for the text of the card is Acts of the Apostles Chapter 2. Encourage students to find a phrase or sentence that they can include in the card’s message as well as illustrate. Task Four The answers to the following questions are found in the student text, especially in the passage quoted from Acts of the Apostles 2:44-47.

24

1. What stands out about the way the believers live their lives? Some of the following are points that should be covered in students’ answers: • They are a close community that shares their belongings with one

another • They sell their property and possessions and use the money to

support those among them who are in need • They pray together in the Temple and eat together in their homes

with glad and humble hearts • They praise God.

2. How do others react to them?

• Others treated the believers with good will and looked up to them. 3. Why do you think the group’s numbers increased day by day?

• People would have been attracted to join the group of believers by those positive aspects of their lifestyle outlined above (question one).

Task Five (Student Workbook) This task requires students to complete a profile of the events surrounding the death of Stephen, the first martyr. All the information they need is contained in the summary based on Chapters 6 and 7 of Acts of the Apostles. This appears in Part One of the student text under the heading “The First Martyr”. A completed profile will look something like this:

25

Trial Profile

Name of defendant: Stephen Position in the community: A deacon responsible for the care of widows, orphans, the sick and those in prison Tried by: The Sanhedrin (Jewish Council) Charged with the offence of: Preaching against the Temple and against the Law by saying Jesus will destroy the Temple and change the customs handed down by Moses Spoke these words at his trial: "You stiff-necked people! You are just like your ancestors: You always resist the Holy Spirit! And now you have betrayed and murdered Jesus. You who have received the law have not obeyed it" Claimed to see a vision of: Heaven opening with Jesus standing at God’s right hand Verdict and reaction of those trying him: The guilty verdict wasn’t formally announced but the fact that the Sanhedrin immediately dragged Stephen out of the city and began to stone him was a sign of their anger Method of execution: Stoned to death People present at death: Members of the Sanhedrin and Saul Impact of death on different sections of the community: A great persecution broke out and all except the apostles were forced to scatter throughout Judea and Samaria. Saul began to destroy the Church and imprisoned the believers Something To Think About The young man at whose feet those executing Stephen place their clothes is Saul. We soon learn that he began doing great harm to the Church by going from house to house arresting believers and sending them to prison. (Acts 8:3)

• Seeing the death of Stephen clearly had a strong impact on Saul as his persecution of the Church followed immediately after this event

• Saul might have wished to do harm to the Church because he recognised the threat that believers in Jesus, such as Stephen, posed to Jewish belief and practice.

26

• Saul had received both a Greek and Jewish education and was probably a Roman citizen. Later, as Paul, he described himself as a Pharisee (Philippians 3:5-6) who had persecuted the first followers of Jesus. About 35 AD on his way to Damascus Saul experienced a revelation by God of the risen Jesus. Saul understood that this was a call to teach Te Rongo Pai to the Gentiles. From then he used the name of Paul rather than the Jewish version, Saul.

• Paul is regarded as the greatest missionary in the history of the Church, establishing many Christian communities around the eastern Mediterranean in the course of three extensive and exciting missionary journeys. The letters he wrote to these scattered Christian communities form a significant part of the New Testament.

• About 57-58 AD Paul was arrested in Jerusalem and imprisoned for two years. Using his right as a Roman citizen to appeal his case to the Emperor, Paul was transferred to Rome where he was held under house arrest. Between AD 62 and 67 he was beheaded in Rome by the Roman authorities. St Paul’s links with Rome and St Peter, who was also martyred there, are emphasised in the feast they share (29 June) and its liturgy

• Paul’s role in the early Church, especially his missionary journeys, is studied by students in the year ten topic, “Journey Stories”.

Something To Think About St. Irenaeus (125–202) was probably born in one of the seaside provinces of Asia Minor where the memory of the apostles was still cherished and where there were many Christians. He went to Gaul where he served as a priest in Lyons, eventually becoming the bishop after the martyrdom of the previous bishop during a time of terrible persecution there. Irenaeus produced a treatise in five books in which he attacked errors about the faith that were circulating at the time, contrasting them with the teaching of the Apostles and Holy Scripture. His work, written in Greek but quickly translated to Latin, was widely circulated and succeeded in answering the criticism of those who opposed the Catholic faith. When he said that the blood of martyrs was the seed of Christians Irenaeus was making a number of claims:

• Christianity continued to spread despite persecution • The martyrdom of Christians only encouraged others to die for their

faith • Violence against Christians had the opposite effect from what the

persecutors intended, instead of dying out Christianity grew stronger. Task Six With the teacher’s help, students are asked to find out about a martyr who has lived in more recent times. The testimonies of the six twentieth century martyrs that follow are useful resources. The information about Francis Vernon Douglas is included to provide students with the model of a New

27

Zealander who has died in the course of witnessing to the Gospel of Jesus Christ. The calendar of martyr saints celebrated in the universal Church is a useful reference that will help teachers guide those students who find it difficult to research more recent martyrs and who choose to research martyrs from previous eras in the Church’s history. a) They should gather important facts about this person’s life and choose

key words from the box as headings to help them group their information:

• Name • Date and Place of Birth • Family Background • Serving Others • Standing up for Jesus • Circumstances of Death

Teachers need to work out with students how they are going to present their findings – visually, orally or in writing, individually or in a pair or group.

b) Students complete the following statements using the twentieth century

martyr they have researched. Encourage students to make comparisons between their twentieth century martyr and Stephen.

1. _______________ was like Stephen because ........................... ?

2. _______________ was different from Stephen because ........... ?

3. _______________ will be remembered for ................................ ?

4. One important thing I gained from researching _______________

was ............................................................................................... ?

5. It is important that martyrs are not forgotten ................................ ?

Testimonies of Twentieth Century Martyrs The following six testimonies are selected from those that were read out during a solemn ceremony at Rome's ancient Colosseum in 2000 when Pope John Paul II paid tribute to the Christian martyrs of the 20th century. These are a useful resource for students wanting to research new or unfamiliar martyrs.

28

Students could work in small groups, each focusing on one of the six testimonies. Testimony One: Father Anton Luli, Albanian Jesuit During the Communist regime in Albania, Father Anton was imprisoned for seventeen years, followed by eleven years of forced labour, and he was prevented from exercising his priestly ministry. Released in 1989, he immediately began to administer the Sacraments, despite the fact that religious freedom had not yet been restored. He died in Rome on 9 March 1998. He gave this testimony:

"I learned what freedom is at eighty years of age, when I was able to celebrate my first Mass with the people. The years spent in prison were truly terrifying. During my first month, on the night of Christmas, they made me strip and hung me from the rafters with a rope, so that I could touch the ground only with the tip of my toes. It was cold. I felt the icy chill moving up my body: it was as though I were slowly dying. When the freezing cold was about to arrive at my chest, I groaned desperately. My torturers heard, they kicked me mercilessly and then took me down. They often tortured me with electricity, putting the two electrodes in my ears: it was an indescribably horrible experience. That I remained alive is a miracle of God's grace. I bless the Lord who gave me, his poor and weak minister, the grace to remain faithful to him in a life lived almost entirely in chains. Many of my brothers died as martyrs: it was my lot, however, to remain alive, in order to bear witness".

Testimony Two: Father Leonhard Steinwender on Lutheran Pastor Paul Schneider Paul Schneider, a Lutheran pastor, was deported to Buchenwald concentration camp in 1937 because of his opposition to Nazism. In the camp he was the object of maltreatment and torture because he refused to pay homage to Hitler's swastika. In April 1938, he was put in solitary confinement in the camp's bunker, and it was here he spent the last fourteen months of his life. From the bunker, however, he did not cease to preach, to denounce crimes and to offer comfort to his fellow prisoners. He died on 18 July 1939, as a result of torture and medical experimentation. From his cell, Pastor Schneider proclaimed the Word of God in the camp, as Leonhard Steinwender, an Austrian Catholic priest also interned in Buchenwald, relates:

"In front of the single-storied building of the camp there stretched the immense parade-ground... On feast-days, in the silence of the roll-call, suddenly from behind the barred dinginess of the camp, there echoed the powerful voice of Pastor Schneider. He would preach like a prophet, or rather, he would try to preach. On Easter Sunday, for instance, we heard to our surprise the powerful words: 'Thus says the Lord: I am the Resurrection and the Life!' The long lines of prisoners stood at attention, deeply moved by the courage and energy of that indomitable will... He could never utter more than a few phrases. Then we would hear raining down on him the blows of guards' truncheons."

29

Testimony Three: Ignacy Jez, Bishop Emeritus of Koszalin-Kolobrzeg Bishop Ignacy Jez was one of the many Polish priests interned in concentration camps. He was ordained a priest on 20 June 1937. In the fifth year of his priesthood he was brought to the camp at Dachau as No. 37196. He left the following testimony: "The concentration camps were death camps. They were rightly called 'extermination camps', by those familiar with people who spent time there. To clarify matters, it was said that 'the only road to freedom for such people leads through the crematorium'. The title of my recollections of the three years I spent at Dachau was taken from the canticles of the Old Testament: 'Light and darkness, bless the Lord' (Dn 3,72). To me those years seemed a time of immense darkness. But alongside the darkness, one could also see the truth of Saint Paul's words in the Letter to the Romans: 'where sin increased, grace abounded all the more' (Rm 5,20). The signs of this were quite numerous. Our spiritual strength increased thanks to the priests who were also interned, at times too because of the positive attitude of the lay persons who recited prayers in common each evening in the dormitories after lights out, and at other times because of Holy Communion, received from Block 26, despite the fact that it was officially prohibited by the camp regulations".

Testimony Four: Margherita Chou Margherita Chou, a Chinese Catholic, was arrested at the age of 22 and spent the years from 1958 to 1979 either in prison or in labour camps. She writes of her experience: "In the prison factory we worked eighteen hours a day, seven days a week. The drums would wake us up at four every morning. Before long, due to extreme fatigue, I lost my appetite. At night, I just collapsed on my bed without even washing my face. The routine kept on for one year. A few days after I arrived at the prison, the officer asked me: "What is your crime?" I snapped back: "I did not commit any crime. I was arrested because I was a Catholic and tried to defend my faith". The officer became very angry and shouted: "If you did not commit any crime, why are you here?" I was stunned by his extreme anger and shut up. The whole factory was dead silent. Because of this incident I discovered several Catholics. We quickly united. Among them was a girl named Tsou. She was especially good to me. Unfortunately, after four years, she broke down mentally. The officer even used her mental condition as a violation of prison regulations. They tied her up. They hung her up and beat her. They extended her sentence twice. Although she has now completed her time, she is still in the labour camp as of this date without proper care".

Testimony Five: Manuel Irujo, Minister of Justice in the Spanish Republican Government A Catholic, the Justice Minister Irujo tendered his resignation on 11 December 1937 after having failed to re-establish freedom of worship, but he continued to be a member of the Government. In a memorandum presented at a Government meeting in the then capital of the Republic, Valencia, on 9 January 1937, he described the religious persecutions which had occurred during the first six months of the civil war: "Priests and religious have been arrested, thrown into prison, and shot in their thousands without any form of trial, and these incidents, although fewer in number, are still occurring. Not only in country villages where they are hunted down and killed in savage fashion, but also in towns and cities. ... Hundreds have been arrested and held in prison for no known crime other than that they are priests or religious. ... The police, who are carrying out house-to-house searches, making inquiries in homes, investigating the lives of individuals and families, destroy with scorn and violence religious pictures, printed materials, books, and anything connected with worship or which is a reminder of it."

30

Testimony Six: Jolique Rusimbamigera, a seminarian from Burundi Jolique Rusimbamigera was a student in the seminary of Buta when on 30 April 1997, although gravely wounded, he escaped from the massacre in which forty-four Hutu and Tutsi seminarians were killed because they refused to separate along ethnic lines. A year later he gave this testimony: "There were very many of them, a hundred it seemed to me. They entered our dormitory, the one of the three classes of the senior years, and they shot in the air four times to wake us up... Immediately they began to threaten us, and moving between the beds they ordered us to separate, Hutus on one side and Tutsis on the other. They were armed to the teeth: rifles, grenades, pistols, knives... But we stayed together as a group! Then their leader lost patience and gave the order: 'Shoot these idiots who won't separate'. They fired the first shots at the ones under the beds... As we lay in our blood, we prayed and begged pardon for those who were killing us. I heard the voices of my companions who were saying, 'Father, forgive them, for they do not know what they are doing'. Deep within, I uttered the same words and offered my life into God's hands". Francis Vernon Douglas Francis Vernon Douglas was born at Johnsonville in Wellington, New Zealand on 22 May 1910. He went to Johnsonville Primary School and the Marist Brothers’ school in Thorndon. He was very good at sports while at school, doing particularly well at rugby, cricket, handball and boxing. After leaving school he worked for a year in the Post Office during which time he felt called to become a priest and so set off for Mosgiel to study for the priesthood. He spent his first years after ordination at St Joseph’s Parish in New Plymouth where he spent a good deal of time with the young people, encouraging them in their sport and games. In 1937 he joined the Columban Fathers because he was interested in becoming a missionary. In May 1938 he set sail for the Philippines and arrived in his new parish of Pililla in July. He put great energy into building the faith of the people. He began with the young people saying “They're the future of the church here and they also seem the best way to reach other people". He organised recreational activities for them and also set about repairing the dilapidated church building. Late in 1941 the Japanese army invaded the Philippines and the country became involved in the Second World War. Fr Douglas had plenty of time to leave but he chose to stay with his people to support them through this terrifying time. He said, “They have nowhere to go, nor do I." He was often taken away by the Japanese soldiers to be interrogated for hours because he was a priest and a foreigner and they thought he was a spy against them. They thought he heard the confessions of the Philippine guerrillas who were fighting against the Japanese. After guerrilla raids in 1943 Fr Douglas was arrested by the soldiers, beaten and tied to a pillar in the church and left there for three days. He was also given the water torture, which meant a large funnel was put into his mouth, down which the soldiers poured water until he became horribly bloated. A wooden slab was put across his middle and the soldiers jumped up and down on him. This torture was meant to make him reveal the guerrillas’ whereabouts, but whether or not he knew where they were, Fr Douglas remained silent. The soldiers did allow him to make his confession to a local Filipino priest who reported, "His face was bloody, one eye was blackened and swollen and his arms were covered with infected cuts and sores." Fr Douglas was last seen being dragged from the church onto a military truck and surrounded by soldiers with fixed bayonets. When the truck returned Fr Francis Douglas was missing. His body was never found, but it is believed that he was put to death on 10 July 1943. He was 33.

Adapted from an article written by the Columban Fathers provided by Francis Douglas Memorial College, New Plymouth.

31

Martyr Saints of the Universal Church These are important martyr saints whose feasts are celebrated in the universal (world-wide) Church. There are many other martyrs whose feast days are celebrated locally or who are not celebrated liturgically and who do not appear on this calendar.

JANUARY 20 Fabian, Sebastian 21 Agnes 22 Vincent

JULY 6 Maria Goretti

FEBRUARY 3 Blaise 5 Agatha 6 Paul Miki and Companions 23 Polycarp

AUGUST 7 Pope Sixtus II and Companions10 Lawrence 13 Pontian and Hippolytus 29 John the Baptist

MARCH 7 Perpetua and Felicity 19 Januarius 26 Cosmas and Damian 28 Wenceslaus

SEPTEMBER 16 Cornelius and Cyprian

APRIL 11 Stanislaus 13 Pope Martin I 23 George 24 Fidelis of Sigmaringen 28 Peter Chanel

OCTOBER 9 Denis, Rusticus and Eleutherius 14 Pope Callistus I 17 Ignatius of Antioch 19 Isaac Jogues and Companions

MAY 12 Nereus and Achilleus, Pancras 18 Pope John I 23 Pope Clement I

NOVEMBER 12 Josaphat 22 Cecilia

JUNE 1 Justin 2 Marcellinus and Peter 3 Charles Lwanga and Companions 5 Boniface 22 John Fisher and Thomas More

DECEMBER 13 Lucy 26 Stephen 29 Thomas Becket

32

Task Seven (Student Workbook) When students rearrange the tiles below they will come up with the famous statement by St Irenaeus:

Th /e / bl / oo / d / of / m / ar / ty / rs / i / s / th / e / se / ed / o / f / Ch / ri / st / ia / ns.

33

PART TWO: THE CHURCH OPENS ITS DOORS

Achievement Objective 1 Students will be able to develop an understanding of the Church’s origins at Pentecost, its transformation from a Jewish movement to a Church for all believers, and the on-going contribution of martyrdom to its vitality and growth. Church Teachings

• The Church is missionary in nature and Te Rongo Pai is intended for all.

Learning Outcomes At the end of this section of the topic students will:

• Identify reasons given for and against the baptism of Gentiles at the Council of Jerusalem and present a speech arguing a point of view

• Outline the decision made at the Council of Jerusalem and suggest its impact on the spread of Christianity

• Understand the Jewish diet laws and apply them to foods eaten in Aotearoa

• Explore the life of St Peter and his place within the Church. Background The Gentile Issue The insignificant group of Jewish disciples who had followed Jesus in his lifetime started by welcoming into their company other Jews who professed belief in Jesus. But as the young Church grew in its self-understanding, this strictly Jewish movement soon assumed a broader, more inclusive identity. The missionary apostles Peter and, especially, Paul found that Gentiles were just as responsive to the Gospel as Jews were. The major issue surrounding the acceptance of Gentiles into the Church was concerned with whether they would have to follow the complete Jewish Law. The Council of Jerusalem, one of the most significant events in the history of the Church, settled the matter by opening the Church to all believers. It was at this moment that the Church became universal or all-inclusive – "catholic" in the true sense of the word. Belief in Jesus Christ was now the defining characteristic of a Christian.

34

Peter and Paul The two key figures who shaped the Church in the period of the apostles were Peter and Paul. Students study St Paul and his missionary journeys next year in Topic 10D “Journey Stories”. St Peter, whose role at the Council of Jerusalem was so important, was in many ways an unlikely candidate for leadership of the Church. It was the transforming power of Te Wairua Tapu at Pentecost that enabled him to move beyond doubt and denial to speak and act with authority. Events in this period, from the time of Pentecost to the Council of Jerusalem, had implications for later developments in the Church, even up to our own time. Here are a few of them:

1. The decision to open the doors of the Christian community to all believers made possible the growth of the Church throughout the whole world. Today, rather than being a predominantly European religion (as it once was), Catholicism is found on every continent, with its greatest growth now occurring in Africa. In fact, there are more Catholics in Africa today than there are in the USA.

2. The Council of Jerusalem and the debate that necessitated it show us

that genuine differences of opinion existed in the early Church. Christianity has never been free of conflict and it is unrealistic to expect it to be without disagreement or argument today.

3. The Council of Jerusalem offers a way forward by showing that conflict

in the Church can be resolved by allowing differences to be recognised and shared. By listening to each other and by relying on the guidance of the Spirit to move people's hearts and minds toward God's ways, a path forward can be found.

4. Peter’s leadership role within the infant Church was made possible by

the transforming power of the Holy Spirit. The same Holy Spirit guides the Pope, the successor of Peter, in today’s Church.

Links with the Student Text Task Eight a) Students are asked to list reasons for and against baptising Gentiles. Reasons for:

• Gentiles lived in peace and harmony with Jewish followers of Jesus in cities such as Antioch – they were model Christians

• Gentiles came to believe in Jesus and asked to be baptised • Gentiles in Antioch raised money for starving and persecuted

Christians in Jerusalem

35

• Gentiles argued they shouldn’t have to follow Jewish customs such as circumcision and laws about diet as belief in Jesus Christ was what made a person a Christian.

Reasons against:

• Many of Jesus’ followers believed that Jesus had come to save the Jews not the Gentiles

• Gentiles were considered unclean because they did not follow Jewish laws regarding diet

• Only the circumcised should be allowed to be baptised, as circumcision was a sign of the Jew’s covenant with God.

b) Students should be able to write and deliver a brief speech or say a few

words, either presenting the argument for or against the baptism of Gentiles that could be delivered at the Council of Jerusalem. They should refer to some of the above ideas.

c) The decision made at the Council of Jerusalem was to accept Gentiles

for Baptism into the Christian community as long as they believed in Jesus Christ. Gentile Christians no longer had to keep the Jewish law regarding diet or circumcision. This decision helped Christianity spread quickly because there were many more Gentiles who now wanted to be baptised.

The following summarises what Jews are and are not allowed to eat:

• Animals which chew their cud and have divided hoofs can be eaten – but others such as the pig can’t

• Fish are allowed – but only those with fins and scales • Fowls can be eaten but not birds of prey.

The reasons for these strict laws on diet are not given in the Bible.

Task Nine This task asks students to consider some creatures that are found in Aotearoa and decide which ones Jews would be able to eat without breaking the diet rules.

• lamb able to be eaten • beef able to be eaten • pig not able to be eaten / doesn’t chew cud • goat able to be eaten • flounder able to be eaten • oyster not able to be eaten / shell fish

36

• cod able to be eaten • crayfish not able to be eaten / shell fish • pipi not able to be eaten / shell fish • mussel not able to be eaten / shell fish • chicken able to be eaten • hawk not able to be eaten / bird of prey.

Task Ten This task asks students to answer questions about St Peter and his place within the early Church. Answers: a) The Roman emperor who started the persecution during which Peter

was killed was Nero. b) According to tradition, Peter was killed by being crucified upside down. c) The personal details about Peter that can be found in the New

Testament are:

• He was a fisherman and married • His father’s name was Jonah • He was the leader of the early church in Palestine • He was imprisoned around 43 AD but escaped • He was present at the Council of Jerusalem and visited Antioch

around 50 AD. d) From the New Testament we know that Peter’s character was

impulsive and that he often acted without thinking. e) In 1968 Pope Paul VI announced that the remains (relics) of St Peter

had been discovered deep in the ground beneath the high altar in St Peter’s Basilica in Rome.

f) The nickname of ‘Kephas’ or ‘Cephas” that Jesus gave to Peter means

‘rock’. Extension The following scripture references to St Peter and the article “Peter – An Unlikely Leader” provide further background details about this key figure in the early Church. Students working in pairs or small groups could be allocated one of the scripture references about Peter to look up and report on back to the class.

37

Some Scripture References to Saint Peter: Peter is chosen as one of the Apostles (Matt 10:1-4) Peter professes faith in Jesus (Matt 16:13-23; Luke 9:18-21) Peter is present at the Transfiguration (Mark 9:2-8; Luke 9:28-36; Matt 17:1-8) Peter's denial is foretold (Matt 26:30-35; Luke 22:31-34) Peter's feet are washed by Jesus (John 13:1-15) Peter strikes the servant in the garden (John 18:1-11) Peter denies Jesus (Matt 26:69-75; Luke 22:54-62) Peter finds the tomb empty (Luke 24:12; John 20:1-10) Peter addresses the crowd at Pentecost (Acts 2:14-41) Peter and John before the Sanhedrin (Acts 4:1-22) Peter raises a woman to life at Jaffa (Acts 9:36-43) Peter visits a Roman centurion (Acts 10:1-48) Peter's arrest and miraculous deliverance (Acts 12:1-19) Peter's letters (1 and 2 Peter) (The authorship is much disputed but even so the description shows how important St Peter was in the infant Church). Peter – An Unlikely Church Leader We know that he was a fisherman from Bethsaida on the Sea of Galilee. Originally his name was Simon, but Jesus named him Peter (Kephas in Aramaic). When Jesus called him, he was living in Capernaum with his wife, mother-in-law, and probably his brother. Nevertheless, when Jesus called, Peter followed. No one has reported what his wife and mother-in-law said about Peter packing up and leaving. Some people think that Peter was illiterate and rough. Others however question how anyone like Peter could run a business in an occupied country without some degree of competence and probably literacy. Peter would need to have a good business head to compete in the market, pay his taxes and repair his nets. Fishing in Peter's time, at any rate, was a gruelling affair: men in small boats, throwing out nets by hand; grappling with the heavy, full nets (if they were lucky); and then cleaning the fish by hand. Without sonar fish detectors and the sophisticated nets and pulleys that fishers have today, it must have been difficult work. Overall, Peter did not seem like the kind of person Jesus would choose on whom to build his Church. Nevertheless, Peter was the first to call Jesus the Messiah: he knew that Jesus was the Chosen One who would save the world. Peter's name is always listed first among the Apostles. His name appears 114 times in the Gospels and 57 times in the Acts of the Apostles – far more times than anyone else's except Jesus. Peter was the first Apostle to see the Risen Jesus. Later he initiated the selection of the replacement for Judas. After Pentecost, Peter preached the great sermon that reportedly converted three thousand. Peter led the Christian community in Jerusalem and later travelled to Rome where he was crucified. Peter’s association with Rome and St Paul,

38

who was also martyred there, are emphasised in the feast they share (29 June) and its liturgy. Peter had an impulsive streak. When the soldiers came to capture Jesus, Peter whipped out his sword to protect Jesus and managed to cut off a servant's ear. When Jesus appeared on shore after the Resurrection, instead of rowing the boat to shore, Peter jumped in the water just so he could get to Jesus first. Peter was also rash when he said that he would never deny Jesus: ultimately he denied Jesus three times. So, why did Jesus choose Peter as the first of the Apostles? Have you ever wanted to do an imaginary interview with someone long deceased, just to find out what it was really like 'back then'? Maybe an interview with Peter would have gone something like the following:

Interview with Peter Interviewer: Why did you follow Jesus? Peter: I've never been able to figure it all out. Who can? There were lots of people who thought that Jesus was the Messiah, but who refused to go along. They were too high and mighty. A fisherman like me sometimes really disliked the Pharisees and Sadducees because they seemed to be so snobby and self-righteous. When I saw what they did to Jesus and yet were forgiven by him – well, I felt awful. It's hard to love like he did, even with his example right there. Jesus was so special. When he called me my heart and mind burned. Sorry, that probably doesn't answer your question. Interviewer: What was it like to be selected leader of the Apostles? Peter: I couldn't believe that either. I kept wondering if Jesus had been out in the sun too long. It scared the wits out of me. All of us were pretty slow. We had Jesus right there with us: eating with us, sleeping on the ground near us, listening to us argue and swear, gently caring for us, talking to us in simple stories that even we should have been able to understand. Yet we doubted right up to the Resurrection. But to try to answer your question. I guess Jesus knew that I would be so frightened that I would throw myself into his care, and that of course is what happened. People thought we were drunk at Pentecost because they could not believe that a simple bloke like me could speak so powerfully. Interviewer: So Jesus chose you because you are a great talker?

39

Peter: Far from it. Everybody else would have used their own ideas – not his. I had to hope he would put faith in my heart and enable me to speak. Of course, I had to believe he would. He never let me down. He loved me – bad eyes from the sun, arthritic knees and back from fishing, hot temper, thick skull, and all. I'm so grateful for what Jesus brought out in me – a sensitivity I never would've admitted, courage that had never been tested, leadership qualities that a fisherman often doesn't get a chance to use. Mine was an amazing life that my mother-in-law would hardly have predicted. Interviewer: Thank you, Peter. May I have your blessing? Peter: Sure. Lord, keep blessing this young person here. Let her love and hope and trust in you. Amen. I keep the words short because God knows anyway. See you. Adapted from: The Catholic Church: Our Mission in History, pp16-17, by Alphonsus Pluth, FSC with Carl Koch, FSC. Saint Mary's Press, 1985.

40

PART THREE: FEATURES OF CHURCH LIFE

Achievement Objective 2 Students will be able to recognise and appreciate important aspects of leadership, organisation and religious practice within the early Church. Church Teachings

• From the earliest times there have been three orders of ordained ministry within the Church – bishop, presbyter and deacon

• The Bishop of Rome is St Peter’s successor • Becoming a Christian has always been considered as a journey which

involves careful preparation • Catechumens are those who already living a Christian way of life

prepare for full membership of the Church • Since the beginnings of the Church the catechumenate has prepared

adults for initiation into Christian life through the reception of Baptism, Confirmation and the Eucharist

• The power to forgive sins has been given to the Church through the power of the Holy Spirit.

Learning Outcomes At the end of this section of the topic students will:

• Understand the significance and inter-relationship between the roles of bishop, presbyter and deacon in the early Church

• Construct questions about the process of becoming a Christian and the ways Christians celebrated life in the early Church.

Background Common Elements As the followers of Jesus grew rapidly in number they began to be identified as Christian. The God of Jesus, the Messiah, appealed greatly not only to many Jews but, increasingly, to Gentiles in the Roman world. Peter, Paul and the other apostles continually preached, often at great risk to themselves. Indeed, spreading the word of God would cost them their lives. But they would leave behind a great legacy in the gift of those small communities of worship and service that were to nourish the life of the growing Church, and in their writings, inspired by God and produced within the Christian communities as the expression of their faith. These would later be gathered together to form the canon of Christian Scripture. What seemed, at

41

first, to be a movement within Judaism, was now a religion possessing its own distinct identity – its own organisation, rituals, writings, and tradition. Although the various early Christian communities were quite diverse – some were composed of Jews, others of Gentiles, and a range of languages was spoken – common elements stood out:

• Faith in Jesus as Messiah and Lord • The practice of Baptism and the celebration of the Eucharist • The forgiveness of sins • Preaching and instruction based on the teachings of the apostles • The emphasis on communal love • The expectation of the coming of the Kingdom of God

Christian Leadership Although there is no doubt about Peter’s special position within the Church, there is no uniform order or structure to the Church of the New Testament. It appears that the whole congregation was involved in important decisions in this earliest period. However, it is clear that certain members also served in positions of ministerial leadership. Over time three distinct ordained ministries emerged. Each community chose one of its members to be its leader. This person was called bishop, the Greek word for supervisor. He was responsible for leading the community’s worship. To begin with the communities were small and needed only one bishop to celebrate the Eucharist. The position of presbyter or “elder” developed when the Christian communities grew too big for the bishop to lead the Eucharist on his own. The presbyter led the Eucharist when the bishop was absent and took charge of financial and disciplinary matters. Deacons (Greek for “servant”) and deaconesses helped the bishop. They looked after the community’s poor and needy but had to support themselves with a job of their own. To start with the Bishop of Jerusalem was the most important of the bishops. Later the Bishop of Rome took over the leadership role. This was because Rome was the capital city of the Roman Empire and the place where Peter was martyred. If there was an important issue that the bishops in the other cities couldn’t settle between themselves they would turn to the successor of Peter in Rome for a decision on the matter. Baptism and Eucharist From the beginning two sacraments – Eucharist and Baptism – have been particularly evident in the life of the Church. A detailed examination of the place of Eucharist within the early Church can be found in the teacher material for Topic 9C “The Eucharist and the Church’s Year”.

42

The Church has always baptised carrying out the post resurrection command of Jesus (Matt 28:19). There has never been a time in the life of the Church when there has been no Baptism. By being baptised in the name of Jesus the person’s sins are not only forgiven but the person is also born into the new life of Christ’s Resurrection. Thus Baptism, the Sacrament of Christian initiation, has always been associated with the feast of Easter. During the first centuries preparation for Baptism could last for a number of years. Adults seeking Church membership could not just sign up. They were tested for up to three years and during this time were instructed in the Christian way of life and supported in their efforts to leave behind pagan attitudes and practices. If after this time candidates still wished to become full members of the Church they underwent still more intense preparation, including fasting, in the weeks before Easter. Reception into the Church occurred during the Easter Vigil. Forgiveness of Sins The forgiveness of sins is a characteristic of the early Church and figures prominently in the preaching of the apostles (Acts 2:38; 5:31; 10:43; 13:38; 26:18). The power to forgive sins comes from the Holy Spirit and is authorised by Jesus’ words: “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them. If you retain the sins of any, they are retained.” (John 20:22-23). In the first three centuries of the Church there was a general understanding that God’s forgiveness was shown primarily through Baptism. During this period when Christians were frequently a persecuted minority in a pagan world the path to Baptism often involved a dramatic conversion from idolatry and the rejection of a way of life incompatible with Christian faith. Once inside the Church, any forgiveness that the new Christian required for “daily sins” would come about through the celebration of the Eucharist, by prayer, and through acts of charity within the community. Excommunication or exclusion from the Christian community occurred only in the case of very serious sins such as murder or betraying the community or its way of life. The greatest sin, and one which impacted on the whole community, was apostasy. This was the public rejection of the faith and the teachings of the Church by a baptised Christian. In times of persecution apostasy became a painful issue for the Church because in extreme situations there were always some Christians who would deny Christianity out of fear of imprisonment or death. Some theologians in the second and third centuries taught that apostasy was an unforgivable sin but, otherwise, the possibility of reconciliation was always open to even the most serious of sinners. There was only one opportunity for reconciliation in a person’s life, hence reconciliation was known as ‘second baptism’. Because of that situation people often remained as Catechumens for a good part of their lives. Reconciliation was essentially readmission to the Eucharist.

43

Gradually the custom of imposing tough penances on serious sinners emerged. But it is not until the beginning of the third century that descriptions of the wearing of sackcloth and ashes, fasting, abstinence from delicacies and comfort, and public groaning and weeping appear in Christian writings. Tertullian, at this time, writes of a ceremony where penitents prostrate themselves before the presbyters and kneel before the community to ask for their prayers. Implications for Today In our own day, the Church continues to benefit from work of the Apostles and the first generations of Christians who were guided by Te Wairua Tapu. The renewal that took place in the Church after the Second Vatican Council, in the 1960s, was based on a deep study and appreciation of the life of the early Church. Here are some of the implications for us today:

1. Small Christian communities have been rediscovered as a vital way of being Church. The movement of believers into groups of mutual faith sharing and support has brought renewal and life to parishes and has helped the Church grow in areas of the world where the numbers of priests are limited.

2. New ways of celebrating the sacraments, such as the Rite of Christian

Initiation of Adults, which have been introduced since the Second Vatican Council, owe much to the practice of the early Christians.

3. The teachings and stories (the Tradition) passed on in the early Church

before it had developed its own Scriptures helped to form the Christian faith. Over the centuries the Church has developed its teachings by reflecting on and living out the Gospel. These teachings form a rich Tradition that is as equally significant for Catholics as the Scriptures.

4. By the end of its first century the Church had all the means necessary

to sustain its members in difficult times: a functioning but informal organisation, meaningful rituals, a body of writings many of which would form the Christian Testament, eagerness for spreading God's word, and the grace of Hehu Karaiti. These gifts remain with the Church today and help Christians face contemporary challenges with confidence.

Links with the Student Text Task Eleven This task asks students to draw a mindmap that shows the relationship between the roles of bishop, priest and deacon in the early Church. Task Twelve Here students are given answers and are asked to come up with questions that go with them. They will need to read the passage “Entering and Celebrating Christian Life” first.

44

Discuss with students the sort of words that are used to begin questions and suggest that they choose these to start their questions:

• Who? • What? • When? • Where? • Why? • How?

Some Sample Questions: Question 1.

• What was the name of the process that people had to go through if they wanted to become Christians?

Question 2.

• How long did it usually take for people to go through the period of preparation if they wanted to become Christians?

Question 3.

• Who helped a person prepare for baptism? Question 4.

• When were catechumens usually received as full members of the Church?

Question 5.

• What happened when a person was baptised in the early Church? Question 6.

• What was one way that Christians prepared for the Resurrection of Jesus from the dead?

Question 7.

• When was the Eucharist celebrated in the early Church? Question 8.

• Who did the deacons take communion to after the celebration of Eucharist?

Question 9.

• What did those wanting God’s forgiveness have to do after confessing their sins?

Question 10.

• Who could be refused communion?

45

PART FOUR: PERSECUTION

Achievement Objective 3 Students will be able to understand the change in Christianity’s status from that of a persecuted minority within the Roman Empire to its official religion and appreciate the impact of this development on the lives and faith of Christians. Church Teachings

• Persecution can be an inevitable consequence of following Karaiti • The Church and individual Christians have always faced persecution • For the Christian, persecution is a pathway to eternal life • Apostasy is the public denial of the Christian faith in the face of

challenges such as persecution. Learning Outcomes At the end of this section of the topic students will:

• Recognise the reasons why the Romans regarded Christians and Christianity as threats and express these in a poster or news brief

• Examine the events surrounding the martyrdom of Perpetua and Felicity and present them in a play

• Complete explanations of the Christian symbols discovered in the catacombs

• Identify and illustrate secret signs that might be used to express Christian faith today

• Appreciate the ups and downs of Christian life during periods of Roman persecution by playing a board game

• Suggest statements that could be used to describe the ups and downs of Christian life today.

Background Persecution Hostility and persecution were familiar to Christians of the first century. Until the middle of the second century, however, the persecution of Christians tended to be local in nature and involved a relatively small number of victims. The next two centuries brought a period of intense suffering to the Church. Greater numbers of Christian martyrs died for their faith in the Empire that had come to see them as its enemies.

46

This time of persecution tested Christian faith but could not extinguish it. But why did the Romans find it necessary to torture and execute Christians? The Romans accepted other religions because they believed it was good to have as many gods on their side as possible! At first the Roman authorities were not concerned that Christianity was spreading and becoming more popular. The Empire at this time, although it seemed very powerful, was in a state of crisis. A series of corrupt emperors and the attacks by Germanic tribes to the north threatened the Empire’s well-being and security. Persecution was an attempt by the Roman authorities to impose conformity on groups who were thought to be opposed to the common good. By refusing to take part in Roman religious sacrifices and to recognise that the emperor was divine, Christians came to be regarded as unpatriotic. Because they believed it was against the law of God to kill another person, whatever the reason, Christians would not serve in the Roman army except in roles that did not involve combat. Increasingly, Christian acts of faith came to be regarded by the Romans as acts of treason. Romans also believed that their gods would curse them for tolerating the Christians’ refusal to sacrifice. Some of the specific allegations that were levelled against Christians are best understood as attacks on key Christian beliefs and practice. The Christian claim that the Eucharist was a sharing in the Body and Blood of Christ was seen as cannibalism. Their practice of loving one another as brothers and sisters was interpreted as incest. The Christian refusal to worship the Roman gods or acknowledge the Emperor’s divinity was a sign of atheism. By 250 AD each citizen was required to carry a certificate proving that he or she had sacrificed to the gods. Faithful Christians refused to do this. As a result, many were arrested, tortured and put to death. Under the Emperor Diocletian (died 305) the persecution was extended to the whole Roman Empire. It was during his reign that the most terrible persecutions took place. It is impossible to tell how many martyrs died during the persecutions. Some early records say that there were hundreds of thousands of victims. It is important, however, to remember that all accounts of the persecutions were written by Christians whose attitudes towards the emperors were not impartial. A number of accounts of the deaths of martyrs are legend rather than historically accurate. By the end of the persecutions in 313 AD, martyrs were so highly regarded that many communities claimed links with martyrs who may not have existed. Even though there were periods of relative safety for the Christian communities, in general, the first three centuries were a time of fear and danger for them.

47

Catacombs The catacombs are a symbol of the persecuted church. Although it is a popular idea that Christians met in the catacombs to worship, pray, and to hide for their lives, this is a misconception. The believers dug out these catacombs to bury their dead and they functioned primarily as urupā (cemeteries). But although they are places for the dead, the catacombs speak powerfully of life. For inscribed on the walls of the tunnels are symbols, some of them biblical, which depict the faith, hope and love of the Christians. It was not uncommon for the Romans to burn their dead, but Christians were careful to provide a dignified burial and show respect for those who had died. To the believer, death was not the end but the doorway to life. Just as Christ had been raised from the dead, so would his followers be raised and given new bodies and the gift of eternal life. Because of this belief in the resurrection of the body, the bodily remains of the dead were lovingly cared for. The martyrs were especially honoured and their deaths were commemorated within the catacombs. The idea of bodily resurrection was generally unacceptable to the surrounding culture, but it offered comfort and hope to many. It was one of the definite promises given to new converts to Christianity. It showed how the Christians valued not only the spiritual but the material world as well. Just as creation was from God, re-creation and the resurrection of the body were also from God. Implications for Today There are a number of lessons that can be learned from studying the Christian persecutions.

1. The Roman emperors persecuted Christians because they opposed the religious and social values and practices of the prevailing culture. Christians today are also called upon to be counter-cultural and reject those values and practices in our world that are contrary to the Gospel of Hehu Karaiti.

2. Despite bouts of terrible persecution during its first three centuries the

Church continued to spread and attract new members. The same is true today. In countries such as China where life is difficult for Christians the number of people joining the Church continues to grow. In countries where life is more comfortable, Christianity does not have the same vitality.

3. The catacombs, cemeteries for the dead, speak powerfully about the

early Christian’s faith in the resurrection of the body. Today Christians are challenged to commit themselves to the culture of life that the catacombs represent and reject the culture of death.

48

Links with the Student Text Task Thirteen This task requires students to take one of the following terms used by their Roman enemies to describe Christians or Christianity and use it as a heading for a wanted poster or news brief warning Roman citizens about the dangers of Christians and Christianity:

strange and unlawful deadly wicked and out of control new and harmful mysterious and opposed to light hateful.

Brainstorm the issue with students first, both in terms of the content they should include, and the requirements of a warning poster or news brief. Task Fourteen Vibia Perpetua and her slave Felicity, were executed in the arena in Carthage on 7 March 203. The account of their martyrdom – technically a Passion – is historical and has special interest as much of it was written in Latin by Perpetua herself before her death. This makes it one of the earliest pieces of writing by a Christian woman. Read in African churches for the next several centuries, it was treated almost as scripture. No saints were more uniformly honoured in the early Christian era than Perpetua and Felicity. Their crime was defying Emperor Septimus Severus' order prohibiting conversions to Christianity. The material in the student resource book has been extracted and adapted from a translation of the original by W.H. Shewring, The Passion of Perpetua and Felicity, (London: 1931). This task presents students with twelve incorrect statements about Perpetua and Felicity. They are required to write them out so that they are accurate. Here are the corrected statements:

1. Perpetua and her teacher, Saturus, both wrote about the events leading up to their deaths.

2. Perpetua realised she was risking death by becoming a Christian during a time of persecution.

3. Although Perpetua’s husband is never mentioned, historians believe she was a widow.

4. Perpetua’s father was an angry man who did not accept his daughter’s right to make her own decisions about her future.

5. Perpetua was separated from her baby and Felicity was eight months pregnant at the time they were thrown in prison.

6. Her mother and brother brought the baby to Perpetua in prison after two deacons had bribed the guards.

49

7. The Romans did not execute pregnant women because to kill a child in the womb was shedding innocent and sacred blood.

8. Felicity gave birth to a baby girl who was raised by the Christian women of the city.

9. A prison officer refused to let Felicity and Perpetua clean themselves up on the day of their execution because he was afraid they would try some sort of spell.

10. At the arena the martyrs were allowed to wear their own clothes. 11. Felicity and Perpetua were eventually killed by having their throats cut. 12. The crowd who watched the deaths of the two women were horrified

by what they saw. Extension This activity involves students working in a group to script or improvise a play based on the martyrdom of Perpetua and Felicity. It can then be rehearsed and performed for the class. The following script, which deals with the martyrdom of Polycarp, is a useful model for the students’ own work on the martyrdom of Perpetua and Felicity. Otherwise get a group of students to rehearse and perform it for the class anyway.

The Trial and Execution of Polycarp – An Early Christian Bishop (Polycarp steps towards the proconsul – his judge). Proconsul: Are you Polycarp of Smyrna? Polycarp: I am. Proconsul: You have been charged with being a Christian; you can quickly deny this and save your life. Respect your years! You have not grown old to die as a criminal but as a respected citizen of the Empire. Swear by Caesar's fortune; change your attitude; say: Away with the godless! Polycarp: (face set, looks at the crowd in the stadium, waving his hand towards them then sighs, while looking up to heaven): Away with the godless! Proconsul: Swear, and I will set you free; deny Christ!

50

Polycarp: For eighty-six years, I have been his servant, and he has never done me wrong; how can I blaspheme my king who saved me? Proconsul: I have wild beasts. I shall throw you to them if you don't change your attitude. Polycarp: (firmly) Call them. We cannot change our attitude if it means a change from better to worse. But it is a splendid thing to change from cruelty to justice. Proconsul: If you make light of the beasts, I'll have you destroyed by fire, unless you change your attitude. Polycarp: The fire you threaten burns for a time and is soon extinguished: there is fire you know nothing about – the fire of the judgement to come and of eternal punishment, the fire reserved for the ungodly. But why do you hesitate? Do what you want. (Proconsul sends the crier to the middle of arena). Crier: (repeats three times) Polycarp has confessed that he is a Christian. Crowd: Burn him alive! Burn him! (The crowd rushes to collect logs and sticks from workshops and the public baths; a pyre is built). Polycarp: (After he is tied to the stake): O Father of your beloved and blessed Son, Jesus Christ, through whom we have come to know you, the God of angels and powers and all creation, and of the whole family of the righteous who live in your presence; I bless you for counting me worthy of this day and hour, that in the number of the martyrs I may partake of Christ's cup, to the resurrection of eternal life of both soul and body in the imperishability that is the gift of the Holy Spirit. Amen. (Men light the fire; great flames shoot up). Adapted from Eusebius, History of the Church IV, 15. in The Catholic Church: Our Mission in History, by Alphonsus Pluth, FSC with Carl Koch, FSC. St Mary's Press 1985

51

Task Fifteen This task asks students to complete explanations about different Christian symbols found in the catacombs. Answers: Chi-Rho Greek, Christ, tombstone Fish fish, Jesus, Son Alpha and Omega Omega, last, beginning Anchor anchor, port Phoenix bird, ashes Dove with Olive Branch olive, peace. Task Sixteen This task asks students what secret signs they would use to express their faith if they had to go into hiding today as Christians. They should draw some of these secret signs and explain what they mean. Brainstorming within groups or as a class is a good way to prepare for this task. Task Seventeen (Game) This game “The Christian Journey” raises students’ awareness of the challenges that early Christians faced on their life journey. Students will need a dice and counters to play. Go through the rules with students before they begin. Extension After they have completed the game students should be able to come up with some different / new / changed ticks, crosses, and chances that they would use if they were setting the game today rather than at the time of the early Church.

Ticks ( ) are rewards for good behaviour, crosses ( ) are penalties for bad behaviour, and chances (?) are a mixture of the two.

52

PART FIVE: THE CHRISTIAN EMPIRE

Achievement Objective 3 Students will be able to understand the change in Christianity’s status from that of a persecuted minority within the Roman Empire to its official religion and appreciate the impact of this development on the lives and faith of Christians. Church Teachings

• The Church was established to spread Te Rangatiratanga (the reign of God) on earth rather than to gain temporal or political power

• The two powers of Church and State are distinct from each other, each having its own sphere of competency

• The Church has a right to scrutinise events in society and interpret them in the light of Te Rongo Pai.

Learning Outcomes At the end of this section of the topic students will:

• Arrange in order and illustrate key events leading up to Constantine’s conversion to Christianity

• Decide whether various consequences of Christianity becoming the official religion of the Empire are positive or negative.

Background Church and State The three centuries from 100 to 400 AD saw dramatic changes for the Church. During this period it was transformed from a persecuted minority religion, an "underground" Church, to the official religion of the Roman Empire, with other religions barely tolerated. The great turning point for the Church was Emperor Constantine's conversion to Christ (312) followed by his legalisation of Christianity through the Edict of Milan (313). This ended the persecutions of the Christians. But Constantine's welcome move also set the stage for the increasing involvement of the state in the affairs of the Church. He gifted money, buildings and monuments to the Church and Roman law was adapted to take account of Christian values. The clergy were given a privileged status and pagan religious practices were suppressed. From Constantine’s time on the Church and Empire were, in a sense, bonded together.

53

That relationship gradually turned the Church from a politically powerless but very strong counter-culture into a wealthy mainstream institution. Inevitably the emperors tried to use the Church to serve their interests. Sometimes the Gospel was compromised when emperors sought Church approval for whatever they did. Some Church leaders were only too happy to co-operate with imperial power. Implications for Today Implications of the dramatic changes from the second through to the fourth centuries can be felt in our own day:

1. The separation of church and state in most countries today, including Aotearoa, came about as a solution to the kind of power entanglements that characterised Christianity and the Roman Empire from Constantine's time on. In the West, Christianity has often been thought of as the religion of the society and as a kind of support for the values of that society. In many countries "God" and "state" have been seen as equivalent. But the Church always needs to maintain its identity as a potential critic of society and government. Too close a relationship between the Church and the state weakens the Church’s ability to proclaim an alternative set of values. For instance, the leader of a nation may try to use religious language to gain support for a war policy, confusing religious faith with loyalty to the government’s policy.

2. The close bond that developed between the Church and the Empire as

a result of Constantine’s conversion enabled the Papacy, in the coming centuries, to become a political as well as a spiritual force. At times in its history political considerations would dominate the Church’s spiritual interests. Today, the Pope exerts spiritual rather than temporal leadership over the world’s Catholics. Any political influence that he has springs from his spiritual authority.

Links with the Student Text Task Eighteen (in Student Workbook) Students are asked to arrange a series of events leading up to Constantine becoming a Christian in the correct order. They should then illustrate them on the storyboard. One of the events (number 5) has already been illustrated for them.

1. In 312 AD at the Milvian Bridge over the Tiber River in Rome two mighty armies gathered to do battle.

2. This battle between Constantine and Maxentius would decide who

controlled the Roman Empire.

54

3. Maxentius prayed to the Roman gods for help but Constantine turned instead to the God of the Christians.

4. In the sky Constantine saw a vision, a glowing cross and the words – In

this sign you will conquer.

5. Constantine was amazed. He adopted Christ’s sign, the Chi-Rho, and painted it on his soldiers’ shields.

6. Constantine went into battle, even though his army was outnumbered,

and won. From then on he regarded himself as a Christian. Task Nineteen Students are asked to decide whether the following points are positive or negative aspects of the Church becoming official in the Roman Empire. They should discuss these in small groups or pairs. A suggested answer is given after each point although students may come up with good reasons for holding a different opinion.

• The Church is able to spread the Good News more quickly (positive) • Many people join the Church for personal gain not faith (negative) • Superstitious practices are brought into the Church by quick

conversions (negative) • The Church loses its independence and can’t criticise the government

easily (negative) • The centralised government of the Empire helps keep the unity of the

Church (positive) • Roman ways of organisation such as dividing areas into dioceses

headed by bishops helps the Church govern itself better (positive) • Christians have to fight in wars to defend the Empire (negative) • As large numbers of pagans became Christians, aspects of their

worship are introduced into Christian practice, e.g. the use of candles, incense and genuflection (positive).

55

PART SIX: SAFEGUARDING THE FAITH

Achievement Objective 4 Students will be able to recognise how the Church safeguarded its faith in Hehu Karaiti by agreeing upon a canon of Christian scriptures and formulating statements of belief (creeds). Church Teachings

• Sacred Scripture is written under the inspiration of Te Wairua Tapu • The Canon of Scripture has been given to the Church by Te Atua and

has been handed down by the Church since the apostolic age • The apostolic tradition enabled the Church to discern which writings

would be included in the Canon of Sacred Scripture • Heresy is the denial of a truth which is essential to the Catholic faith • From the beginning the Church has held that Jesus is both he tino Atua

and he tino tangata • The earliest heresies denied that Christ was fully human but later Arius

held that Jesus was less than God • The Church formulated statements of faith called creeds as means of

summarising the faith that Christians confess and as a response to heresy

• Two creeds have a special place within the Church – the Apostles’ Creed and the Nicene Creed.

Learning Outcomes At the end of this section of the topic students will:

• Name significant books in the New Testament Canon • Link particular New Testament books to the abbreviations used to

identify them • Arrange in order the different sections of the Apostles’ Creed and group

them according to whether they are about God the Father, Jesus, or the Holy Spirit and the Church

• Complete the section of the Nicene Creed that deals with Hehu, identifying those lines that refer to him as fully God and those that refer to him as fully human

• Suggest other things we learn about Jesus from the Nicene Creed • Express important things that they believe in through a waiata (song),

poem or karakia of their own • Discuss why it is useful to have Creeds and suggest reasons why we

say the Creed at Sunday Mass.

56

Background The New Testament Canon The first communities of Christians kept alive the Good News of Jesus Christ by word of mouth. They shared stories about what Jesus said and did and tried to follow his example. While Jesus still lived in the memory of eye- witnesses – those apostles and disciples who saw him in action – Christians had no need to record his message in a more permanent way. Besides they believed that Hehu was going to return very soon to save them. The first Christians continued to recognise the Hebrew Scriptures as sacred writings and came to see that they contained promises of the coming of Jesus. But as time went by, and those Christians who knew Jesus personally died, different communities saw the need to safeguard the Good News of Hehu Karaiti for future generations by writing it down. Some of these Christian writings of the first century – the Gospels, the Acts of the Apostles, the various Letters of the apostles, and the Book of Revelation, also came to be seen as Sacred Scripture, and to be called the ‘New’ Testament to distinguish them from the Hebrew Scriptures or ‘Old’ Testament. One of the problems that the Church had to face was how to decide which of the many early Christian writings were “true” (inspired by Te Wairua Tapu) and which gave a false or inadequate view of Jesus and his message. Different people within the Church drew up their own lists of what books should be accepted as Sacred Scripture. Marcion (about 140 A.D.) was the first person to make a list of what books he thought were “true”. He believed the God of the Old Testament was evil, so he rejected the entire Old Testament! He only accepted parts of the Gospel of Luke and ten of Paul’s letters. Although wrong, Marcion was performing a valuable service for the Church. By listing the books he thought were evil and false, he forced Church leaders to decide what Christian writings were genuine. As time went by the Church leaders constantly quoted the early apostles and the Gospels to explain Christian teaching to believers and to oppose heretics, those who chose to spread false teachings about Jesus and the Church. By the year 200 Church leaders had reached general agreement on which early Christian writings were particularly important but it wasn’t until the fourth century the Church had finally established which books would be included in the New Testament. These writings are known as the Christian canon. The Greek word canon (quite different from the Latin cannon – used in warfare!) means a rule, measuring rod, or standard. The Creeds The period from 100 to 400 saw the faith of the Church tested by heresy – the denial of an essential aspect of the faith. In particular, the Church had to

57

respond to challenges to its understanding of Jesus. It did this by reflecting on its faith and then refining its beliefs into statements that Christians still recite today – the Apostles’ Creed and the Nicene Creed. The Apostles' Creed is so called because it is considered to be a summary of the apostles' faith. It was said to have originated in Rome where it was recited by those about to be baptised. The Niceno-Constantinopolitan or Nicene Creed draws its great authority from the fact that it came out of the first two ecumenical Councils (in 325 and 381). It remains common to all the great Churches of both East and West to this day. The Nicene Creed was worded with precise philosophical language as a means to answer the philosophical arguments about the nature of Jesus. Implications for Today The history of the development of the New Testament Canon and the creeds is significant for us today:

1. By appreciating that the content of the Scriptures was influenced by the circumstances, needs and problems of the different Christian communities for which they were written, we are able to understand and appreciate the human, as well as the divine, dimension in the formation of the New Testament Canon. This, along with the realisation that certain early Christian writings were selected over time to form the New Testament Canon, allows us to avoid a strictly literal interpretation of the Scriptures.

2. The early challenges to the Church’s beliefs about Jesus – for instance,

Arianism – were expressed in philosophical terms. Church leaders more and more used precise philosophical thinking and language to respond to such heresies. Although a necessary approach, this approach was more abstract and intellectual than the scriptural faith handed down by the Apostles. In recent decades, many changes inspired by Vatican Council II have come from the attempt to get back in touch with the more biblical, concrete faith of the early Church.

Links with the Student Text Task Twenty Students will need to use their copies of the Te Paipera Tapu (the Holy Bible) to help them find answers to questions about the New Testament Canon. All the answers are names of New Testament books that are listed on the contents page of the Bible.

1. Matthew 2. Mark 3. Luke 4. John

58

5. Acts of the Apostles 6. Romans 7. Corinthians 8. Galatians 9. Ephesians 10. Philippians 11. Colossians 12. Thessalonians 13. Titus 14. Timothy 15. Philemon

59

Students should be able to locate the Christian communities and loyal followers that St Paul wrote to on the map. Task Twenty-One Here students use their copies of the Bible to familiarise themselves with the abbreviations that are used for names of books in the New Testament Canon. a) The full names for the books are written after the abbreviations.

1. 1 P stands for the first Letter of Peter 2. He or Heb stands for the Letter to the Hebrews 3. Jas or Jm stands for the Letter of James 4. Ro or Rm stands for Letter to the Romans 5. 2 Th stands for the second Letter to the Thessalonians 6. Ga stands for the Letter to the Galatians 7. Jd stands for the Letter of Jude 8. 3 Jn stands for the third Letter of John 9. Mt stands for the Gospel of (according to) Matthew 10. Phm stands for the letter to Philemon 11. Col stands for the letter to the Colossians 12. Lk stands for the Gospel of (according to) Luke.

b) Here are the abbreviations for the New Testament books (as used in

the New Jerusalem and Good News Bibles):

13. St Paul’s Letter to the Philippians Phil or Ph 14. The Gospel according to Mark Mk 15. The Revelation to John Rev or Rv 16. St Paul’s Second Letter to the Corinthians 2 Co 17. St Paul’s First Letter to Timothy 1 Ti or 1 Tm 18. The Gospel according to John Jn 19. The Acts of the Apostles Acts or Ac 20. St Paul’s Letter to the Ephesians Eph or Ep

Task Twenty-Two In a pair or groups students go through different sections of the Apostles Creed: a) Students work out which order the sections go in. b) They decide which sections are about God the Father, Jesus, the Holy

Spirit and the Church. Here are the sections in the correct order and grouped under the appropriate heading: God, the Father I believe in God, the Father almighty, Creator of heaven and earth.

60

Jesus I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he arose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead. The Holy Spirit and the Church I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen. Task Twenty-Three a) This task asks students to complete the section of the Nicene Creed

that deals with Jesus Christ by choosing the correct words from the box to fill gaps in the text. The missing words in order are:

Believe, Son, Light, God, Father, salvation, heaven, power, Mary, Pontius, buried, third, Scriptures, right, living, end.

b) The lines in the Nicene Creed which tell us that Jesus is fully God are

in bold italics. Those lines that tell us that Jesus is fully human are bold underlined.

We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through him all things were made. For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead, and his kingdom will have no end.

61

c) Other things we learn about Jesus from the Nicene Creed are:

• Jesus was crucified under the orders of Pontius Pilate • Hehu died and was buried • Jesus rose from the dead three days after his death as the

Scriptures said he would • Jesus returned to his Father and reigns with Te Atua in heaven • At the end of time Jesus will return to judge the living and the dead • The reign of Jesus will never end.

Task Twenty-Four Using the song I Believe in the Sun by Carey Landry as a starter, students are asked to write a song, poem or karakia (prayer) of their own that expresses the things that are important to them, the things that they believe in. The song is on the audiotape that is available as a music resource with the Primary Religious Education Programme (year eight). Students may need some help with a starting line. A preliminary brainstorm may be useful. Something to Think About Students are asked to think about why it is helpful for us as members of the Church to have Creeds. Some ideas are:

• The Creeds are summaries of the most important aspects of the Christian faith

• The Creeds are brief and easily remembered • The Creeds make it clear for Christians what the Church believes

and holds as important • The Creeds help individual Christians know the truth about God,

Jesus and the Church • The Creeds help avoid confusion and keep unity within the Church.

Students are asked to think about why we say the Creed at Mass every Sunday. Some ideas are:

• By saying the Creed we are showing we have faith in God • By saying the Creed we are showing we belong to the Church • By saying the Creed we are showing we are not just individuals but

part of a world-wide community – the followers of Jesus • By saying the Creed we are showing we are committed to the

Church and its members.

62

PART SEVEN: THE FIRST MONKS

Achievement Objective 5 Students will be able to recognise that a search for Christian witness and holiness led to the emergence of monasticism and increased missionary activity within the Church. Church Teachings

• The desire to witness more closely to Karaiti and live in greater holiness led to the emergence of religious life

• Religious life originated in the east in the early centuries of the Church and was centred upon the liturgy, karakia, community life, and the ideals of poverty, chastity and obedience (the evangelical counsels)

• Hermits seek separation from the world in order to praise Te Atua and become close to Christ through silence, prayer and penance

• Missionary activity in the Church has its origins in Jesus’ command to make disciples of all nations, baptising them in the name of the Father and of the Son and of Te Wairua Tapu

• The Church is required to be missionary so that Christ’s salvation can come to all people

• The Holy Spirit leads the Church in missionary activity • Throughout its history religious communities have been essential to the

Church’s missionary activity. Learning Outcomes At the end of this section of the topic students will:

• Draw up a suitable rule that a monk in the desert could live by • Write in role as St Antony or Simon Stylites, giving reasons for leaving

the city for the desert • Suggest the meaning of sayings by a desert mother • Select words that can be applied to either Patrick or Brigid, give

reasons for their choice, and use them in a paragraph describing the saint.

Background The Emergence of Monasticism The emergence of the monastic movement can be seen as a reaction against the favoured status – and what many saw as the compromised nature – of Christianity under Constantine and his successors. The protest against this situation gave rise to the monastic movement.

63

Although the roots of monasticism reach back into the period before Constantine, the great monastic exodus from society coincided with the era of Constantine. As crowds of people entered the Church, the monks went into the desert, not as an escape, but to live a more authentic form of Christianity. Antony of Egypt (d. 356), generally regarded as the founder of monasticism, had withdrawn into the desert in 285 and remained there for twenty years living a hermit's existence. Only under Antony's contemporary, Pachomius (d. 346), did the movement to the desert (the root meaning of the word hermit) become a communal and organised way of life. Monasticism had an almost-immediate impact on the Church. Bishops began to be recruited from among those with some monastic training. The missionary initiative within the Church strengthened and there were remarkable developments in the area of pastoral care. The effort to Christianise the Roman State and the theological work of the great councils of the 4th to the 7th century owe a huge debt to monasticism. On the other hand, when monks were chosen as bishops, they tended to bring with them some of their monastic customs, particularly celibacy and a disregard for ordinary human experiences. The separation between leaders and the general membership of the Church, therefore, was not only in regard to office and power but also in the area of spirituality. During the troubled 5th and 6th centuries the number of communities of monks grew remarkably and contributed greatly to stability in society. They became important centres for conserving and promoting learning, education and charitable works. Irish Monasticism During the time of the barbarian invasions in the fifth and sixth centuries when civilisation itself seemed on the verge of collapse, it was the Irish monks especially, the successors of Patrick, who preserved the books and learning of the Greek, Roman and Christian authors. Many priests and monks from England and Europe escaped to monasteries in Ireland to avoid the barbarian invaders. Some came from as far as Egypt, Syria, and Armenia. The study of the Scriptures was central to the Celtic monastic schools, and the scriptorium was a key part of the monastic compound. Here the monks carefully copied the Scriptures and many of the Greek and Latin authors. Many of the earliest Latin manuscripts available today are those made by the Irish monks. Over half of the Biblical commentaries written between 650 and 850 were by Irishmen. For them, writing was an art. Using seashells and plant juices for colour, they decorated the manuscripts with the most elaborate designs. Leaving their homeland and carrying the Gospel elsewhere was an important part of the Irish Christian tradition. It was these travelling monks who kept Christian literacy alive in barbarised Europe. In the century after Patrick, the Irish monk Columba established the monastery of Iona off the west coast of Scotland and began to create a literate, Christian society among the Scots

64

and Picts of north Britain. His followers later went to Lindisfarne and began the same transformation among the Angles of Northumbria. Other Irish monks went to the mainland and established at least 60 monasteries throughout France, Germany, Switzerland, and Italy. Traces of their work can be found as far east as Kiev in Russia and as far west as Iceland. Celtic Christianity differed from Roman Catholic Christianity in a number of ways. The Irish did not have an authoritarian church hierarchy, and the monks looked more to Scripture than tradition for their rule. They also followed a method of dating Easter common in the eastern churches. The Irish introduced a system of private confession and penance, practices later adopted by the Roman Church. Viking invasions of the eighth and ninth centuries disrupted the Celtic monasteries in Britain and Ireland. By then, however, the Irish had already planted the seeds of Christian learning throughout Europe. Implications for Today

1. The first monks’ escape from the bustle of the cities to the solitude of the deserts is evidence of their uncompromising desire for God. They wanted to forget the world and to be forgotten by the world and to have only God fill their thinking, their emotions, their hearts, and their lives. In today’s busy world where it is very difficult to find a moment of silence the desert mothers and fathers challenge us to see that the things of this world are not the ultimate reality. The monks thought that communication should be real communication. Consequently they avoided trivial, or unnecessary communication. This is a valuable lesson for today’s culture, with its continuous background music and babbling radio announcers.

2. The contribution of Celtic Christians to the spread of the Gospel,

through to our own time, has been immense. Figures such as Patrick, Brigid and Columba, have inspired generations of Irish religious to spread the Gospel and promote learning throughout the world. The Catholic school system in countries such as New Zealand was established and maintained for generations by the commitment and labour of Irish religious, especially sisters. Today, many Catholics are rediscovering the riches that Celtic spirituality can bring them.

Links with the Student Text Task Twenty-Five Here students are asked to make up a list of rules that they would live by if they were monks dwelling in the desert. Some suggestions are:

• Eat and drink only enough food and water to keep alive • Avoid speaking and communicating with others as much as

possible

65

• Wear the same clothes until they turn to rags • Find shelter in whatever nature provides – caves, trees, hovels, etc. • Show hospitality to travellers who pass by.

Task Twenty-Six This task asks students to imagine they are either St Antony or Simon Stylites. They are required to write a letter to a friend in the city giving their reasons for living apart from society in the desert. Ideas that could be given are:

• To live a more intense Christian life • To avoid the temptations of city life • To do penance for their sins • To follow the example of Jesus who went into the wilderness for

long periods of time to pray • To live an alternative (Christian) lifestyle.

Something to Think About Students are asked to think about three sayings by one of the desert mothers and to suggest what each might mean. Some students will find these challenging.

• Just as the most bitter medicine drives out poisonous creatures so prayer joined to fasting drives evil thoughts away. (Mother Syncletica)

Prayer and fasting are the best remedy for getting rid of evil thoughts.

• It is possible to be alone in one’s mind while living in a crowd. It is possible for those who are alone to live in the crowd of their own thoughts. (Mother Syncletica)

Being alone is a state of mind. Some people can be alone even though they are surrounded by people. Others can be physically alone but their minds are full of distracting thoughts.

• Just as a person cannot build a ship unless she has nails, so it is impossible to be saved unless we are humble. (Mother Syncletica)

Humility is essential for a person’s salvation just as nails are necessary to build a ship. Task Twenty-Seven a) For this task students choose five words from the list provided that they

think describe either Patrick or Brigid.

66

faithful dedicated alone prayerful leader brave individual extreme missionary role model trusting tough merciful spiritual skilful adventurous disciplined wise alternative friendly welcoming strict happy stubborn cheerful organised well-educated poor hungry isolated challenging annoying powerful friendly imaginative courageous holy positive independent caring afraid resourceful energetic loving

b) Students then explain to a classmate why they have chosen the five

words to describe either Patrick or Brigid. c) They finish by writing a paragraph about Patrick or Brigid that uses all

five words.

67

PART EIGHT: THE COLLAPSE OF THE EMPIRE

Achievement Objective 6 Students will be able to understand the impact on the Church of the barbarian invasions, the collapse of the Roman Empire, and the expansion of Islam. Church Teaching

• The Church is a sign of hope in the world • The Church initiates action in the world for the benefit of everyone,

especially those in need • The musical tradition of the Church is of great value.

Learning Outcomes At the end of this section of the topic students will:

• Describe in a diagram the collapse of the Roman Empire • Select and order information about the lives of Benedict, Scholastica

and Gregory the Great • Illustrate and label one detail from each of their lives.

Background The Decline of the Empire Not long after Constantine's reign the Empire was permanently divided into two parts. The Eastern Empire had its capital at Constantinople and the Western at Rome. The West was declining internally, from such causes as falling population and love of ease and luxury at the expense of good citizenship, before it fell to external enemies and was eventually overrun by invaders and broken up by the end of the 5th century. The Eastern Empire – sometimes called the Byzantine Empire because Byzantium was another name for Constantinople – carried on until 1453. The Germanic Migrations By the beginning of the fifth century, the West was experiencing the great Germanic migrations. There were many different groups of these people extending from Central Europe right across Asia to China. The Greeks and Romans called them 'barbarians' and looked upon them as crude and uncivilised because they lived nomadic or semi-nomadic lives. The place of women among these tribes was low and they had far less status than in Roman society.

68

Tribes such as the Ostrogoths, the Visigoths, the Vandals (whose reputation for senseless destruction has passed right down to the present day), the Angles, the Saxons, the Burgundians and the Franks swept across the boundaries of the Roman Empire. The defences of Rome were weakened to such an extent that the borders could no longer be properly defended, and in the following years various groups invaded Western Europe. On several occasions Rome itself 'The Eternal City', was sacked, an event almost unbelievable to those who had come to believe that Rome was invincible. In 476 the last Roman Emperor in the west, Romulus Augustulus, was deposed and replaced by a Germanic ruler. The Germanic migrations were just the first of three waves that were to last for six hundred years:

• The continental Germans in the fifth and sixth centuries • The Muslims in the seventh and eighth centuries • The Scandinavians and Vikings in the ninth and tenth centuries.

The disruptive effect of these migrations on the social, political, and religious life of Europe was serious but has often been exaggerated. The Western part of the Roman Empire became increasingly Christianised as the barbarian tribes converted to Christianity. However, most of those who turned to Christianity after entering the Roman Empire were influenced by Arianism. The views of Arius who denied that Jesus was God, were condemned as heresy by the Council of Nicea in 325, but this by no means put an end to them, particularly in the Eastern Roman Empire. The conversion of barbarian peoples by Arian missionaries meant that the heresy became a real challenge to the Catholic Church in the West as the invaders brought their new religion with them. When conversions did occur many were tribal rather than individual or deeply personal. In a lot of cases there was only a superficial understanding of the doctrinal and moral content of the new religion. Superstitious practices and aspects of pagan worship tended to merge with Christian elements. In the absence of a central, strong government, the Church was the one extensive and stable structure that could hold society together in the period that came to be known as the Dark Ages. Monasteries provided islands of learning and culture as well as a means of spreading the faith, and the papacy grew in respect and influence in the wider world. Benedict In the sixth century a distinctive shape was given to Western monasticism by Benedict. After a period as a hermit, he established a community at Monte Cassino that was built around a sensible rule and the vows of poverty, chastity, obedience, and stability. The purpose of Benedict’s monastic community was to worship Te Atua in the liturgy and karakia but because the monastery was to be self-supporting the monks were also required to work in

69

the fields. Thus, Benedict’s rule maintained a balance between the twin principles of prayer and work. Benedict believed that monks should be sufficiently literate to read the Scriptures and the Christian writers. From these first steps the role of the monastery as a centre of learning gradually developed. Later many monks were relieved of physical work and were able to spend their time studying and copying the texts, not only of Christian writings, but of the classics of Western civilisation. Benedict’s work was the result of a successful collaboration with his sister, Scholastica – one of a number of successful partnerships between family members that has contributed to the life of the Church over the centuries. Gregory the Great During this period, Pope Gregory the Great (590-604) provided strong leadership within the Church. He was both imaginative and resourceful, initiating a mission to spread Christianity among the Anglo-Saxons in the British Isles, establishing a musical tradition within the Church, and making many administrative reforms. Although Gregorian chant, the plain chant of the Roman Church was named after Pope Gregory the Great, he probably had little to do with its actual composition. The rise of the political power of the papacy – a response to the absence of civil leadership following the collapse of the Western Empire – has its beginnings during the reign of Gregory. In the West, Christendom was on the rise. Meanwhile, in the East, strong emperors tried to control the Church. Although emperors like Justinian did some good, such as making the civil law correspond with Christian morality, the record is mixed. The emperors' persecution of Jews and other non-Christians and their manipulation of Church policy for political purposes were contrary to the Gospel. Implications for Today Some of the implications of developments during the fifth through to the seventh century are:

1. The Germanic migrations through Europe were to transform the Graeco-Roman culture of the Christian religion into one with a much broader European base. While most tribes converted to Arianism, the strongly militaristic and feudal character of Germanic culture was to influence Christian devotion, spirituality, and organisational structure.

2. The monasteries, particularly the form of life represented by Saint

Benedict's Rule, would set the pattern for some of the most creative developments within Christianity, allowing learning to continue, the arts to flourish, and the faith to be passed on.

70

3. The Church's role as the voice and helper of the poor represented some of the best tendencies of the institutional church and the papacy. Today this role is seen in the Church's "preferential option for the poor".

4. The efforts of Pope Gregory the Great to standardise and write down

church music would lead to a tradition of beautiful music in the liturgy and the encouragement of the musical arts in society.

The centuries after the Dark Ages would see more growth for the Church – sometimes through heroism and holiness, as with the great missionary efforts, but sometimes through the exercise of political power. Links with the Student Text Task Twenty-Eight (in Student Workbook) Students are asked to complete a diagram that describes the collapse of the Roman Empire, using information from Part Eight of their text. All the details students require are under the heading “The Germanic Migrations”. Here is the completed diagram.

Event: The Collapse Of the Roman Empire

When?

Where? • Across Europe • Territory governed by

the Romans

When? • 5th Century

Who? • German tribes

(Huns, Vandals, Goths, Visigoths etc.)

What? • Migrated across Europe • Invaded Roman territory • Captured and almost

destroyed Rome • Removed the last Roman

Emperor from his throne • Law and order

disappeared • Trade declined • People lived in fear and

insecurity • Some Christians believed

the end of the world had come as punishment for their sins

• Church survived in the chaos and offered the people stability, leadership and support

71

Task Twenty-Nine A good way to introduce this task (or to accompany it) is for students to listen to a recording of Gregorian chant, also known as plain chant. Many audio recordings of this music are readily available. a) Students need to draw up three columns – one each for Benedict,

Scholastica and Gregory.

They then sort out the given pieces of information into the correct columns and in the correct order.

Benedict • Studied law in

Rome • Became disgusted

with the sin and crime of the city

• Once lived as a hermit in a cave

• Built a monastery on a mountain top

• Life for the monks was simple and well-ordered

• Wrote a sensible and balanced Rule for religious life

• Remembered as the Father of Western monasticism

Scholastica • Formed a

community of women to follow Benedict’s lifestyle

• Lived five miles from Monte Cassino

• Taught the nuns to read

• The nuns kept a balance between prayer and work

• Met Benedict once a year to discuss spiritual matters

• Buried with her brother

• Patron of religious women

Gregory the Great • Had a good sense

of humour • Joined the order of

monks that Benedict started

• Reluctant to become Pope

• Sent monks to spread Christianity in England and elsewhere

• Worked hard to look after poor and sick refugees

• Encouraged the use of music in the worship of God

• Known as the servant of the servants of God

b) Students choose one detail from each of the lives of Benedict,

Scholastica and Gregory the Great. They then illustrate and label them.

72

PART NINE: MEETING ISLAM

Achievement Objective 6 Students will be able to understand the impact on the Church of the barbarian invasions, the collapse of the Roman Empire, and the expansion of Islam. Church Teachings

• Muslims worship One God and share with Christians important doctrines about God

• Muslims do not acknowledge Jesus as God but venerate him as a prophet and honour Mary as his virgin Mother

• Muslims express their faith especially through prayer, wealth-sharing and fasting

• Over the centuries there has been conflict and divisions between Muslims and Christians

• The Church promotes mutual understanding and forgiveness between Christians and Muslims so that peace, liberty, social justice and moral values will flourish.

Learning Outcomes At the end of this section of the topic students will:

• Identify beliefs shared by Christians and Muslims • Organise key Islamic and Christian teachings on faith, prayer and

worship, fasting, wealth sharing and pilgrimage • Complete a crossword using knowledge of the origins of Islam

Background Islam posed a huge threat to Christianity, taking over much of the Holy Land and North Africa, where Christianity had been dominant. But the Muslims were stopped on their way from Spain into the rest of Europe. Following the teachings of the Second Vatican Council, Pope John Paul has identified inter-religious dialogue as one of the great challenges facing Christians in the new millennium. (see Novo Millenio Ineunte, 55) In the years leading up to the Great Jubilee the Church has sought to build a relationship of openness and dialogue with the followers of other religions. A climate of increased cultural and religious pluralism marks the society of the new millennium. The Pope states that “it is obvious that this dialogue will be especially important in establishing a sure basis for peace and warding off the

73

dread spectre of those wars of religion which have so often bloodied human history. The name of the one God must become increasingly what it is: a name of peace and a summons to peace”. In introducing students to the history of the first contacts between Christianity and Islam this approach must be emphasised. Islam originates with the Prophet Muhammad (d. 632) who experienced a call from Allah to proclaim monotheism. An ancient Arabic religion, Islam means literally "total surrender to the will of Allah". Muhammad began to preach in Mecca, laying emphasis on judgment, the resurrection on the last day, and faith in Allah as the one God. Encountering hostility from the Meccan aristocracy, Muhammad moved to Medina. The flight was known as his hegira ("abandonment of family"), and with it the Moslem era begins. It was at this point that Muhammad broke with Judaism, orienting his prayers now to Mecca rather than Jerusalem. He saw his task as reviving the monotheism of Abraham. His early disciples recorded or memorised his teachings, and after his death they were collected into the Koran, composed of 114 chapters divided into verses. In Islam Allah is eternal, omnipotent, supreme over all. There is no distinction between the spiritual and the temporal. Whatever Allah does is completely just. Whatever happens, Allah causes. Humans freely choose between good and evil, and Allah creates the human act which arises from this choice. Allah has sent prophets to speak in his name (Abraham, Moses, Jesus, and lastly Muhammad). He is the creator of angels, devils, and even genies. There is a future life (paradise and hell). Allah will forgive all sins except apostasy. The faithful are urged to care for the needy, orphans, pilgrims, prisoners, etc. They are to pray, keep any contracts they enter into, and accept any misfortunes that come their way. The "pillars of Islam" are prayer (recited five times each day), profession of faith, wealth sharing, fasting, and pilgrimage to Mecca at least once in one's lifetime. Christians at first regarded Islam as a heretical movement within Judaism. Later, after the Moslem penetration of the West and the West's penetration of the East in the Crusades, extensive dialogue followed contact. Evidence of the dialogue can be found in various writings. The dialogue was to cease (and not reopen until after the Second Vatican Council) with the wars against the Turks and the downfall of the Ottoman Empire in 1453. Implications for Today Islam changed the religious and political map of the known world:

1. Despite tensions and wars between Muslims and Christians over the centuries, Muslims have contributed enormously to the culture and learning of the West. Today, Islam is on the rise again.

2. Christians are challenged to understand the Islamic faith and respond

creatively to the growth of this religion in the world today.

74

Links with the Student Text Something To Think About Here students are asked to identify some of the things that Christians and Muslims agree on / disagree on? Here are some aspects that are covered in the student resource book. Areas of agreement between Christians and Muslims:

• There is one God • Abraham and other Old Testament figures are God’s prophets • Jesus deserves great respect • The virgin Mary is honoured.

Areas of disagreement between Christians and Muslims:

• Christians believe Jesus is God’s Son / Muslims believe Jesus is a great prophet

• Christians believe that Mary is the Virgin Mother of Jesus and the Mother of God / Muslims believe that Mary is the virgin mother of the prophet Jesus but not the Mother of God.

Task Thirty This task asks students to sort out important Islamic and Christian teachings that appear on a grid, but in the wrong positions. Here they are in the correct places. Islamic Teaching Christian Teaching

Profession of Faith There is no God but Allah and Muhammad is his messenger

The Creed contains the most important things that Christians believe

Prayer and Worship There is formal prayer five times a day – at dawn, midday, in the afternoon, evening, and at night

The Sunday Eucharist is the most important act of worship but daily prayer is also essential

Fasting During Ramadan there is no eating, drinking, or smoking from dawn to sunset

In Lent believers prepare for Easter by doing without certain foods and eating less

Wealth Sharing Usually 2.5 percent of wealth is given each year to those in need

Believers give money to support the Church, help those in need, and assist the spread of the Good News in the world

75

Pilgrimage Every believer aims to

make at least one visit to Mecca in their lifetime

Believers travel in a spirit of prayer to certain places, such as Bethlehem and Rome, which are regarded as holy

Task Thirty-One (in Student Workbook) Students complete the crossword puzzle based on their knowledge of Islam and information found in this section of the topic. Answers across

2. five 5. Jesus 8. south 9. Mecca 11. Gabriel 12. Allah 13. Muhammad 14. invasion 15. Constantinople 16. mosque 17. seventh

Answers down 1. pillars 3. Mediterranean 4. Islam 6. Ramadan 7. Abraham 10. Medina

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. Acts of the Apostles This book is found in the New Testament immediately following the four Gospels. It is a sequel to the Gospel of Luke, written by the same author. It was written to show how, under the influence of the Holy Spirit, Jesus’ first followers spread his Gospel “not only in Jerusalem but throughout Judea and Samaria and indeed to the ends of the earth”. It is mainly concerned with the activities of St Paul and St Peter. Apostasy Literally “standing apart”. The deliberate and complete rejection of the faith by a baptised person. In the early Church the term was used to refer to those who defected from the believing community in times of trial and persecution. Apostles (N.857-65) The word apostle comes from the Greek word meaning “one who is sent”. In the New Testament it is used in a broad sense to refer to many followers of Jesus who spread his message. St Paul refers to himself and his co-workers as apostles. More precisely however the term is used to refer to the Twelve called by Jesus (Mark 3:13-19). The Catholic Church regards the Pope and the Bishops as successors of the original twelve apostles with Peter at the head. The Pope and the Bishops, through this apostolic succession, inherit Christ’s mandate to the original apostles, to be shepherds of his flock. Apostles’ Creed (N.194) A statement of belief from the early centuries of the Church. It was once thought that this creed was written by the Apostles but that has been disproved. There is evidence that the Apostles’ Creed was being used in Baptismal rites by the early 5th Century. It is shorter and simpler than the Nicene Creed, and includes a clause on the doctrine of the Communion of Saints. Apostolic A term meaning pertaining to, or coming from, the twelve apostles. Thus apostolic succession is the name of the doctrine which claims that bishops today are in direct line of succession to Christ’s original apostles and are charged with the same mission. The diocese of Rome is referred to as the

77

Apostolic See because the present Bishop of Rome, the Pope, is the successor of the Apostle St Peter. Ascension (N.659-67) 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.1212-1286) 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 Father and of the Son and of the Holy Spirit” (see Matthew 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. Both forms are used by the Catholic Church today. Basilica The term for certain official buildings at the time of the Roman Empire. These were later handed over to Christians and adapted for worship. Later the term referred to the architectural style of such buildings. Examples in New Zealand are the Cathedral of the Sacred Heart in Wellington and the Cathedral of the Blessed Sacrament in Christchurch. Bishop 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

78

as their head in an Ecumenical Council (e.g. Vatican II 1962-65), 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. Catacombs These are underground cemeteries constructed by Christians from about the late second to the early fifth centuries. Most are in Rome where several hundred miles of catacombs still survive. They developed into a complex system of galleries, rooms, and corridors, dug and maintained at Church expense. By the fourth century Eucharistic celebrations at the tombs of martyrs had become popular. Today, the catacombs still testify to the early Church’s determination to give all its members a decent burial in the expectation of their bodily resurrection. Catechumen 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’. Celibacy From the Latin caelibatus meaning ‘single life’, celibacy is the state of being unmarried. Since the 3rd Century, following the example of Christ, some Christians have felt called to take a vow of celibacy in order to live a life of greater dedication to God. Today, the forgoing of the pleasure of marriage and children is seen not so much in terms of renunciation, as in providing a greater freedom to love and serve God and others. Chastity (N.2331-2391, 1832) From the Latin castus, meaning chaste or pure, chastity is a virtue that all are called to practise. It is related to the virtue of temperance and is concerned with the appropriate expression of sexual desires, according to one’s state in life. Thus for those in religious life the vow of chastity is virtually synonymous with celibacy. For all, chastity means the successful integration of sexuality within the person. Chastity, as well as being a virtue, is traditionally listed among the fruits of the Holy Spirit. Chi Rho (Pronounced kye-roe) an ancient symbol for Christ. It is a monogram formed from the first two letters (XP) of Christos, his title in Greek. It was found in the catacombs of the second century, and the Emperor Constantine used it as an emblem on his banners.

79

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. Creed (N.170-197) A creed is a statement of belief. Many religions use creeds as concise, authoritative summaries of their essential beliefs, often in worship or initiation rites. These syntheses or formulae are also referred to as professions of faith. In the Christian Church the two most important creeds are the Apostles’ Creed and the Nicene Creed (see entries). 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 deaconate flourished. The function 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. Justin Martyr’s description of the Eucharist gives deacons the role of distributing Holy Communion to those Christians who were unable to be present. 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. Disciples From the Latin meaning pupil or follower. In the ancient world a common way for people to learn something was to attach themselves to a master, to follow him around, to listen to his teaching and to imitate his way of life. Many Rabbis (teachers) in Israel had disciples. In the New Testament the term disciple is applied both to the wider circle of Jesus’ followers and to the inner circle including ‘the Twelve’ who are also called apostles. Early Church This is an imprecise term for the first three to five hundred years in the life of the Church. During the early period following its birth around 30 AD, the young Church gradually overcame persecutors, established structures and liturgies, spread its message beyond Palestine, developed doctrines and fought various heresies. At first the Greek ‘fathers’ and monks were particularly influential but following the conversion of the Emperor Constantine (337 AD) the Church, led by the Popes gradually succeeded the Roman Empire as the dominant influence in the ‘West’. Easter Sunday (N.638, 1168-69) The day of the Feast of the Resurrection of Christ and, as such the most important Christian celebration. Easter Sunday is the beginning of the Easter Season which extends to Pentecost, fifty days later.

80

Easter Vigil [See entry for Holy Week] Ecumenical or General Council (N.884) A council is an official gathering of Church leaders and representatives that assists in the process of decision-making within the Church. Ecumenical or General Councils are worldwide gatherings of bishops exercising their collegial authority in union with and led by the pope. At the present time in the Church's history an ecumenical council is called by the pope. The First Council of Nicaea (325) was the first of seven ecumenical councils recognised by both Roman Catholics and Greek Orthodox. It was there that the Nicene Creed originated. Eucharist (N.1324ff) This word comes originally from a Greek word for thanksgiving. It is used by Catholics 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’.

Evangelical Counsels (N.915, 1973-4) Ideals or advice on living the perfect Christian life through the practice of poverty, chastity and obedience. The counsels are called evangelical because they are taught and practised by Christ in the Gospels (Greek – Evangelium). They are held as ideals for all Christians according to their situation in life. They are taken as vows by those entering religious life. Gentiles A biblical term, from the Latin word for foreigners, meaning people who were not Jews. Gospel From the Old English godspel meaning “good news” this word has two related meanings: the good news of God’s saving action in Jesus Christ and the accounts of Jesus’ life and works produced by the early Church – i.e. the four Gospels according to Matthew, Mark, Luke and John. There were also in circulation other accounts of Jesus’ words and deeds which the Church did not recognise because they do not give an accurate picture of Jesus, and are

81

not inspired. These books the Church rejected. She gave them no place in her canon of sacred books. They are referred to as the apocryphal Gospels. Gregorian An adjective referring to one of the sixteen popes named Gregory, especially Gregory I (the Great, 590-604) or Gregory VII (St. 1073-85). Thus we have references to Gregorian chant (a type of plain chant named after Gregory I) or the Gregorian Calendar, the modern calendar named for Pope Gregory XIII during whose pontificate it was introduced into Catholic countries (1582). Heresy Literally “a choice”. The wilful and persistent denial of a truth of the Catholic faith by a baptised person. Holy Week The week from Passion Sunday to the Easter Vigil inclusive, that commemorates Christ’s last days on earth, including the paschal mystery of his death and Resurrection. The main celebrations are: Passion (or Palm) Sunday which centres on Christ’s entry into Jerusalem; the Chrism Mass at which oils are blessed; Holy Thursday on which the Evening Mass of the Lord’s Supper is celebrated, including a ceremonial washing of the feet; Good Friday on which the Eucharist is not celebrated but rather a solemn Passion Liturgy which includes a Veneration of the Cross; and the Easter Vigil on Saturday night. Incarnation (N.456-483) The word incarnation is derived from the Latin and means literally to ‘enflesh’ or ‘to make flesh’. The term Incarnation is used in Christian theology to refer to the moment when God became a human being at the conception of Jesus in the womb of his mother Mary. As the Nicene Creed puts it, ‘by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man.’ It is also used to refer to the continuing reality of Jesus Christ, truly God and truly human. Thus the Incarnation is a central dogma of Christianity concerning the mystery of Jesus Christ as one divine person possessing both a human and a divine nature. The Incarnation is central to our salvation. Through Jesus Christ, truly God and truly human, we can know the love of God and share in the life of God – eternal life. Initiation 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 (570-632 AD) as God’s last prophet in a line that started with Abraham and continued through Jesus. Muhammad blamed the

82

Jews for refusing to accept Jesus and the Christians for adopting what he thought was 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 they say 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. The Second Vatican Council emphasised that Christians and Muslims are both heirs of Abraham’s faith who live in expectation of the judgment. Jews / Jewish (N.62-64, 702-16) The English word Jew, and its adjective Jewish, is derived ultimately from a Greek word referring to the Hebrew patriarch Judah and the tribe descended from him. It is used: a) of a member or descendant of the Semitic peoples referred to in the Old

Testament as the Children of Israel or Israelites b) of a follower of the religion of that people – Judaism. Jesus, his apostles,

and many of the first Christians were Jews. Martyr (N.2473-74) The word martyr comes from a Greek word meaning witness. It refers to someone who has given up their life for their faith. The first Christian Martyr was St Stephen whose martyrdom is recorded in the Acts of the Apostles. At various times throughout the history of the Church, Christians have been persecuted and some have died as martyrs. Many of these have been canonised as Saints. Mission (N.849-860) 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. Monasticism From a Greek word monos meaning “life alone”. A movement among baptised believers who respond to God’s call for perfection (Mt 5:48; 19:16-26) by giving themselves through poverty, celibacy and obedience to a life of prayer, common worship and service. Towards the end of the Roman persecutions an ascetic existence in the deserts of Egypt, Palestine and Syria provided an alternative to martyrdom. In Egypt St Antony (251-356) and St Pachomius (290-346) helped to organise their followers around a rule of life and spiritual guides. Celtic forms of monasticism, developed by figures such as Patrick and Brigid, also became influential. In the West Saint Benedict of Nursia (480-550) and his Rule shaped the future of monasticism.

83

New Testament (N.124-141) The New Testament is the second of the two sections of the Christian Bible or Sacred Scriptures, the first being the Old Testament. It is a collection of 27 books written between about 50 A.D. and the early part of the second century A.D. These writings passed through several stages of editing before reaching their final form around 200 A.D. While the 27 books of the New Testament have been generally accepted by the Church since the end of the fourth century, the canon of scripture was declared definitively by the Council of Trent in 1546. The four Gospels are the heart of the New Testament, “because they are our principal source for the life and teaching of the Incarnate Word our Saviour”. (The Dogmatic Constitution on Divine Revelation N.18) Nicene Creed (N.170-197) A creed is a profession of faith or a statement of belief. The word itself comes from the Latin ‘credo’ which means ‘I believe’. From very early in its history the Church found it useful to have brief summaries of its beliefs. These creeds were intended especially for candidates for Baptism. One of the most important creeds is the Nicene Creed which is professed by Catholics during the Sunday liturgy. It is so called because it has its origins in the Council of Nicaea of 325, and the Council of Constantinople of 381. (It is sometimes referred to as the Niceno – Constantinopolitan Creed). Obedience Is the submission of one’s will and conduct to an authority. For Christians obedience to God is unconditional and obedience to humans conditional. As one of the Evangelical Counsels obedience is one of the vows publicly professed by those in religious life. Religious practise obedience in imitation of Christ who was obedient to the will of his Father. Old Testament (N.101-123, 128-133) The Old Testament is the first of two sections of the Christian Bible or Sacred Scriptures, the second being the New Testament. The Old Testament is a collection of 46 books of Jewish origin gathered together and edited over hundreds of years. Its final form (or canon) was not settled till early in the Christian era. The Old Testament has four main divisions. The Pentateuch (five scrolls) is the first five books, known by Jews as ‘The Law’. The second division is The Historical Books, followed by The Wisdom Books and The Prophets. The Church regards the Old Testament, along with the New Testament, as the inspired Word of God. The Old Testament is an integral component of worship in the Church which also recommends it to the faithful as a source of “strength for their faith, food for the soul, and a pure and lasting font of the spiritual life.” The Old Testament is sometimes referred to as the Jewish Scriptures or the First Testament. Ordain, Ordination (N.1572-74) The liturgical rite of the Church in which the Sacrament of Holy Orders is celebrated is known as ordination. When this rite is celebrated, the Spirit of God is invoked on the candidates for the office of bishop, or priest, or deacon

84

as they are initiated into the ministry of the Church. The rite of ordination is presided over by a bishop, who is said to ‘ordain’ those candidates who are presented for a particular office or order. Ordination takes place during the celebration of the Eucharist. Emphasis is placed on the laying on of hands by the presiding bishop and any other bishops who are present (for the ordination of a bishop) or priests (for the ordination of a priest), together with the prayer over the candidate. These are the essential elements of the rite of ordination. 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. Pilgrimage A pilgrim is someone who makes a journey for religious reasons. A pilgrimage is such a journey. Hindus make pilgrimages to their sacred sites such as the River Ganges, and Muslims make pilgrimages to Mecca. Pilgrimages to the Holy Land have been popular in Christianity since early in the history of the Church. In mediaeval times many other sites of pilgrimage developed, e.g. to the shrine of St James at Santiago de Compostella in Spain, or to that of St Thomas Becket in Canterbury. This century Marian shrines such as those at Fatima and Lourdes have developed. The Church is often regarded as a pilgrim people on a journey through life towards the heavenly Jerusalem. Poverty One of the Evangelical Counsels. Those who take a vow of poverty in religious life do so voluntarily in order to show a dependence on God, and in order to provide a more generous service of others in imitation of Jesus who even gave his own life for the sake of others (see Evangelical Counsels). Relics From the Latin word reliquiae meaning ‘remains’, relics are parts of the bodies of martyrs and canonised saints – or objects associated with them, such as their clothing. The custom of venerating relics developed in the early Church along with the veneration of the martyrs and saints themselves. Relics are often contained in a special vessel called a reliquary. They are also set into altars. Resurrection (N.988-1004) The term Resurrection refers, in the first instance, to the central Christian belief that God raised Jesus to new life after his death on the cross and burial in the tomb. The New Testament describes a number of appearances of the Risen Christ to his disciples. Following St. Paul the Church teaches that Christ’s Resurrection is the ‘first fruits’ of many (see 1 Cor. Ch 15). All who die ‘in Christ’ will be raised to life with him and the Father through the power of the Holy Spirit. The Risen Lord appeared to the disciples as a glorified body. Those raised to life will also experience the resurrection of the body and not simply some spiritual or immaterial existence.

85

Revelation (N.50-100) From a Latin word meaning ‘to remove the veil’, the term revelation refers to the Self-disclosure of God. Catholic teaching is that people can reason their way to a sure knowledge of God’s existence. They can however only appreciate the full extent of the mystery of the nature of God (the Trinity), and of God’s plans for humanity, because God has freely chosen to reveal these things. God has most fully revealed this mystery by sending Jesus Christ, his Son, and the Holy Spirit. Divine Revelation is transmitted through Scripture, Tradition and the Teaching Authority of the Church. Through the guidance of the Holy Spirit, the faithful are able to grow in understanding of revelation. 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. Rome / Roman Empire The city-state of Rome on the Italian peninsula emerged as the dominant power in the Mediterranean area after defeating its rival Carthage in 146 B.C. At first governed as a Republic, Rome became an Empire in 27 B.C. It was during the reign of the first Emperor, Augustus Caesar, that Jesus was born. Palestine had become part of the Roman Empire in 63 B.C. Most Jews regarded the Romans as oppressive rulers and there was much unrest. In 70 A.D. a Roman army destroyed Jerusalem, killing many Jews and driving many into exile. 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. Sanhedrin At the time of Jesus the Sanhedrin, the supreme religious council of the Jews, had 71 members. It was composed of three classes; the elders, the high priests, and the scribes. This council tried Jesus before taking him to the Roman Procurator, Pontius Pilate. The Sanhedrin had power to arrest people and bring them to trial, but could not carry out capital punishment. Second Vatican Council This was the 21st ecumenical (world-wide) council of the Catholic Church. It was opened by Pope John 23rd in October 1962. The Council had several sessions and ended in December 1965. 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 of these are those on Divine Revelation, the Liturgy, the Church and the Church in the Modern World.

86

Tradition The word comes from the Latin and means to pass on from generation to generation. It can apply either to the content of what is handed on, or to the process of handing on. In the Church, Tradition (with a capital T) refers to the living transmission of the Gospel from the Apostles through their successors to each generation. Tradition is closely bound to Sacred Scripture as they flow from the same divine source. The writing of the New Testament in the early years of the Church demonstrates the process of living tradition. Within the great Tradition are numerous traditions (with a small t). These are the ways of expressing the faith (e.g. styles of worship) which, while they may be important in various times and places, are not essential, and should not be confused with Tradition. Vows Vows are promises made to God. An example would be the promises made by those being married in a Church ceremony. Most often the term refers to ‘religious’ vows. These are the publicly made vows of those entering a Religious Order or Congregation. These vows usually include the Evangelical Counsels (of poverty, chastity and obedience). Vows are taken first for a temporary or probationary period before final or perpetual vows are taken. Witness (N.2044) Give evidence of or testify to the truth of one's claims or beliefs. A person may give witness by what they say or teach, or they may show the truth of what they say by the way they act and how they live their lives.

87

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 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-te-kore, Io-te-wananga, etc. It seems that many, but not all, tribes had this since 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).

Hehu (héh-hoo) Jesus. He Tino Atua (heh tín-aw úh-too-uh) Fully God. He Tino Tangata (heh tín-aw túng-uh-tuh) Fully human. 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.

88

When written with initial capital letters, Hohou Rongo refers to the Sacrament of Reconciliation or Penance. Kai (kúh-ih) To eat food. Food. Karaiti (kuh-rúh-ee-tee) Christ. Karakia (kúh-ruh-kee-uh) Prayer, ritual. 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. 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, eg 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. Tangata (túng-uh-tuh) Person, people, human. 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 Wairua (teh úh-aw wúh-i-roo-uh) The spiritual world.

89

Te Aranga (teh úh-rung-uh) The Resurrection. Te Paipera Tapu (teh púh-ih-peh-ruh túh-poo) The Holy Bible. Te Rangatiratanga (teh rúng-uh-tee-ruh-tung-uh) The Kingdom or Reign of God. Te Rongo Pai (teh ráw-ngaw púh-ee) The Gospel or Good News. 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-i-roo-uh túh-poo) The Holy Spirit. Urupā (oo-roo-páh) A burial place or cemetery of the extended family. Waiata (wúh-ee-uh-tuh) Song or hymn. Whānau (fáh-nuh-oo) Extended Family.

90

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: Gary Finlay (NCRS, Wellington) EDITORS: Gary Finlay (NCRS, Wellington)

Elizabeth M Russell sjc (NCRS, Auckland) THEOLOGICAL CONSULTORS: † John Mackey DD Paul Williamson sm, S.T.D., M.A. (Hons) TYPIST: Kath Rowland (NCRS, Auckland) SECOND EDITION (2001) CO-ORDINATOR/EDITOR: Charles Shaw THEOLOGICAL CONSULTOR: Mons. Vincent Hunt LITURGICAL CONSULTOR: Rev Anthony Harrison CONTACT FOR MAORI CONSULTATION: Rev Bernard Dennehy NCRS: Gary Finlay, Director Joan Parker rndm, Editing Marilyn Roberts, Secretary

91

My Story – Our Story9A

Titles of the Topics in Year 9

9C

The Life and Times of Jesus

9B

The Church’s Story – The Beginnings

9D

The Beginnings of the Church in New Zealand

9F

Recognising Signs of God

9G

Sacraments of Initiation

9H

Creation and Co-Creation

9E

STRANDS

Human Experience 9A

Scripture and Tradition 9B

Church History 9D, 9F

Theology 9E

Sacrament and Worship 9C, 9G, 9H

Social Justice 9E

The Eucharist and the Church’s Year

Back cover: Celtic cross at St Patrick’s Well, Ireland

9D

CEP0914

RELIGIOUSEDUCATIONP R O G R A M M E

FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA

NEW ZEALAND

The Church‘s Story – The Beginnings

iSTO

CK.

CO

M

TEACHER GUIDE