SYLLABUS FOR CATHOLIC PRIMARY SCHOOL CATECHESIS

Prepared by Éanna Johnson, November 2006

page1. INTRODUCTION 12. BASIC PRINCIPLES 23. OUTLINE SYLLABUS – BY KEY STAGES 74. EXPANDED SYLLABUS – OVERALL 14

APPENDIX: Common Problems to be Avoided 31

Note on author: Éanna Johnson has broad experience as researcher and consultant, which has included the field of education. He is currently undertaking a PhD in Theology at the Pontifical University, Maynooth, with a research project in Catholic catechesis.

1. INTRODUCTIONThe Draft National Directory for Catechesis for Ireland proposed a new programme for Catholic primary schools to succeed the current Alive-O programme. We are most fortunate today to have a wealth of magisterial documents – authoritative, inspiring and practical – to provide guidance for the preparation of catechetical programmes. Especially important are the Catechism of the Catholic Church (CCC), and the General Directory for Catechesis, 1997 (GDC), in which the key role of initiatory catechesis (relevant to primary school) is stressed, “In discharging in different ways the initiatory function of the ministry of the word, catechesis lays the foundation for the building of the faith. …. The inner growth of the Church and her correspondence with God’s plan depend essentially on catechesis” (GDC 64).

Fidelity to Church teaching was emphasised by Pope Benedict XVI in his recent ad limina address to the Irish Bishops, “Sound catechesis and careful ‘formation of the heart’ are needed; …… Ensure that catechetical programs are based on The Catechism of the Catholic Church, as well as the new Compendium. Superficial presentations of Catholic teaching must be avoided, because only the fullness of the faith can communicate the liberating power of the Gospel. By exercising vigilance over the quality of the syllabuses and the course-books used and by proclaiming the Church's doctrine in its entirety, you are carrying out your responsibility to ‘preach the word … in season and out of season … unfailing in patience and in teaching’ (2 Tim 4:2)”.

Pope Benedict’s words recall those addressed to Bishops by Pope John Paul II in 1979, “Dearly beloved brothers, ……You are beyond all others the ones primarily responsible for catechesis, the catechists par excellence. . ……. Let the concern to foster active and effective catechesis yield to no other care whatever in any way. …….You can be sure that if catechesis is done well in your local Churches, everything else will be easier to do. And needless to say, although your zeal must sometimes impose upon you the thankless task of denouncing deviations and correcting errors, it will much more often win for you the joy and consolation of seeing your Churches flourishing because catechesis is given in them as the Lord wishes”. (Apostolic Exhortation Catechesi Tradendae – On Catechesis in Our Time, 63).

This Syllabus (fully faithful to the teaching of the Church, in particular the CCC and GDC) is offered as a contribution to the task of developing a new programme for Catholic primary schools. There was no new syllabus prepared for the writing of the programme currently in use in our primary schools – the Alive-O programme – so it is particularly important that a good syllabus is developed as a first step in preparation of the next programme.

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Section 2 sets out the basic principles that guided the preparation of this syllabus.

Section 3 presents the syllabus in outline form, in two key stages: (1) the first four years up to 2nd Class – covering the ages 4-8 – by which time the pupils have been prepared for First Penance and First Communion; ( 2) the final four years up to 6th Class – covering the ages 8-12, the crucial stage of pre-adolescence – by which time pupils have received Confirmation and are ready to leave primary school.

Section 4 expands the syllabus in greater detail, covering the overall eight years of primary school. In order to show clearly that the syllabus reflects the Church’s teaching, the 260 items in the Expanded Syllabus are each separately referenced to the relevant paragraph(s) in the CCC or GDC.

In the years since the Second Vatican Council there have been many excellent developments in Catholic catechesis, which could be most helpful as comparative examples in preparation of a new programme. However, there have also been problems and failures – identified in several documents coming from the Magisterium and from Episcopal Conferences – problems which have troubled the Universal Church, and from which Ireland has not escaped. In preparing a new catechetical programme great care should be taken to avoid these problematic positions. Awareness of these problems should help in the preparation process – ‘forewarned is forearmed’ – therefore, by way of assistance, a summary of common catechetical problems is included as an Appendix.

2. BASIC PRINCIPLES

The fundamental point of reference in preparing this syllabus has been the teaching of the Catholic Church, in relation to both content and pedagogy.

In his apostolic constitution, Fidei depositum, Pope John Paul II pointed out that the Catechism of the Catholic Church (CCC) "is meant to encourage and assist in the writing of new local catechisms, which take into account various situations and cultures, while carefully preserving the unity of faith and fidelity to Catholic doctrine" (Pope John Paul II, Fidei depositum, #3). The new Compendium of the Catechism of the Catholic Church has also proved helpful in preparing this syllabus.

The General Directory for Catechesis, 1997, Congregation for the Clergy (GDC), stipulates that, “In drawing up catechisms, the following two criteria must be carefully adhered to.

a) perfect harmony with the Catechism of the Catholic Church: ‘a sure and authentic reference... particularly for preparing local catechisms’; b) due consideration for the norms and criteria for the presentation of the Gospel message contained in the General Directory for Catechesis, which is also a ‘standard of reference’ for catechesis”. (GDC 284).

The CCC and the GDC draw extensively on Sacred Scripture, other magisterial documents, and other sources. The GDC is a comprehensive updating of the earlier General Catechetical Directory, 1971, which still remains an important reference. There are many other magisterial documents that are relevant for catechesis, in particular the Apostolic Exhortation Evangelii Nuntiandi – On Evangelisation in the Modern World, Pope Paul VI, 1975 (EN), which located catechesis as an integral element of the Church’s primary mission of evangelisation, and the Apostolic Exhortation, Catechesi Tradendae – On Catechesis in our Time, Pope John Paul II, 1979 (CT).

Writing of a syllabus is the first step in preparation of a catechetical programme. The syllabus cannot give everything that is needed in the programme, but should serve as a foundation and guide. The syllabus should bear in mind the following principles and criteria which are relevant to a Catholic catechetical programme for primary schools.

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CONTENT OF THE FAITH

In relation to content the key principles for a catechetical programme are:

Authenticity

Completeness

Authenticity

“The person who becomes a disciple of Christ has the right to receive ‘the word of faith’ not in mutilated, falsified or diminished form, but whole and entire, in all its rigour and vigour. Unfaithfulness on some point to the integrity of the message means a dangerous weakening of catechesis and putting at risk results that Christ and the ecclesial community have a right to expect from it.” (CT 30)

The following criteria apply to a catechetical programme:

At very least, there should be nothing contradictory to Church teaching as expressed in the CCC.

The presentation should be clear and straightforward, avoiding ambiguity, confusion, evasion, and obfuscation.

While using language that is understandable by the pupils at the different age-levels, there should be as far as possible an expression of a common language of faith within the Church; pupils should not be presented with ‘language’ (to include songs, images, prayers, devotional practices) that is strange to the wider Church, especially their parents and parishes.

Sometimes it is appropriate to re-word Scripture and Church teaching in order to make it more readily understandable to young pupils. However, great care must be taken that any re-wording does not change, distort or confuse key truths of faith.

The programme should promote a healthy and vital Catholic identity in such a way that pupils are encouraged to hear the message clearly, live it with conviction and share it courageously with others.

There should be a progressive unfolding of the deposit of faith over the eight years of the primary school programme, in an age-appropriate manner.

In addition to the specific criteria above related to the content of the programme, there needs to be a certain theological structure so that the programme authentically reflects the CCC and the GDC. The theological structure as indicated below should be at least implicit in the programme:

Two important overall structures need to be respected in the programme.

One structure is salvation history, the ‘Big Picture’, from creation, fall, salvation/redemption in Christ, the age of the Church and the end times. The other structure is that of the CCC – the ‘four pillars’ of creed, liturgy/sacrament, life in Christ/morality, and prayer. (see GDC 16, 108, 115).

Trinitarian organization

A Trinitarian framework should permeate the entire programme. The CCC does not simply treat of the Holy Trinity when it treats of God or expounds the creed. The creative and saving initiative of God the Father, the salvific mission of God the Son and the sanctifying role of God the Holy Spirit permeate the CCC's treatment of worship and liturgy, the life of grace underpinning the moral life and the life of prayer. The programme should also bring out the Trinitarian structure of salvation history.

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Christological centrality

The CCC breathes the person, life and mission of Jesus Christ. The entire CCC is a breaking open of the mystery of the Word made flesh. Christ is presented as fully God and fully man. God's love is revealed primarily in the Word made flesh, Jesus Christ.

Ecclesial context

The CCC's treatment of the Church is not restricted to a commentary on the article of faith in the Creed that focuses on the Church. The entire CCC presents the continuing presence and mission of Christ in and through the Church by the power of the Holy Spirit. Adherence to Christ through faith involves immersion in the life of the Church.

Treatment of the sacraments within the paschal mystery

The CCC presents as an underlying and unifying motif in its treatment of the sacraments: the Christian's participation in the paschal mystery of Jesus Christ. Sacraments receive their origin and receive their efficacy in relationship to the paschal mission of the Saviour and his presence in the sacramental encounter with his people.

Presentation of the moral life in the personal and social teachings of the Church as a new life in the Holy Spirit

The CCC makes clear that the moral life is not a merely human endeavour nor is it simply a series of dos and don'ts. It is rooted in a real new life made possible by the presence of the Holy Spirit and the gift of grace within the human person.

The presentation should be manifestly rooted in Sacred Scripture.

Completeness

“This rich flowering (renewal of catechetics) has brought with it articles and publications that are ambiguous and harmful to young people and the life of the Church. … …. catechetical works which bewilder the young and even adults, either by deliberately or unconsciously omitting elements essential to the Church’s faith, or by attributing excessive importance to certain themes at the expense of others, or, chiefly, by a rather horizontalist overall view out of keeping with the teaching of the Church’s magisterium.” (CT 49)

The second principle for preparation of a catechetical text is that the Christian message be complete. It appears that the principal way in recent decades in which Catholic catechetical texts have fallen short in presenting the teaching of the Church has been in relation to the principle of completeness.

In order for a catechetical programme to be considered complete, the doctrines of the Church should be presented as an integrated whole and there should be an intrinsic cohesiveness to the presentation of the faith:

The programme should clearly embrace all elements of the four pillars of the CCC, including the articles of the Creed, the sacraments, the Commandments and the petitions of the Lord's Prayer

The history of salvation should be presented without omission of key elements, unfolding in depth as the programme progresses through its eight

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years. Pupils should always be able to see the truths of the faith in such a way as to fit into the framework of the history of salvation.

In applying the principle of completeness it is important to note that omissions of their very nature are more difficult to detect than ‘commissions’ – statements or presentations that are manifestly incorrect.

Especially difficult to identify are imbalances (which could be considered proportionate omissions), i.e. insufficient attention given to some aspect of a truth relative to other aspects, or “attributing excessive importance to certain themes at the expense of others”, thereby giving a deficient or distorted presentation. In a catechetical text an imbalance can be created not just by the relative content of what is presented, but also in the manner in which different aspects are presented, e.g. giving great emphasis to one aspect through prominent placing in the text and reinforcement through illustrations, songs, videos, para-liturgies, etc., while another aspect is briefly presented without reinforcement in an optional part of a lesson plan.

For primary school catechetical materials completeness must be related to the age of the children and stage of the programme. The programme should progressively unfold the truths of the Faith through its eight years, each year building on and reinforcing what went before. Certain aspects may be legitimately deferred to future years in accordance with the structure of the programme, or indeed omitted altogether as more appropriate for secondary school or later.

Even though some aspects may be deferred to later years of the programme there must be an inherent completeness and coherence in whatever the programme does present to a particular age-group.

It is good educational practice for a catechetical programme to have separate Teachers Books, which will contain instructional material for teachers themselves, to help them in their task. Material specifically for teachers is not subject to the same limitations of comprehension of young pupils and so the principle of completeness applies somewhat differently to material for teachers.

PEDAGOGY

The meaning of ‘pedagogy’ is that adopted in the General Directory for Catechesis. ‘Pedagogy’ is taken to mean the overall educational approach and strategy; specific educational methods, methodologies and techniques are then employed to put the overall ‘pedagogy’ into effect. The principal reference on pedagogy is the General Directory for Catechesis, 1997. There are several other magisterial documents relevant as references for pedagogy, among which the General Catechetical Directory, 1971, and Catechesi Tradendae, 1979, are particularly helpful.

In relation to pedagogy the key principles are:

Faithfulness to the Church’s pedagogy

Educational effectiveness

The following key criteria apply in relation to pedagogy:

The programme should be in perfect harmony with the Catechism of the Catholic Church as regards content, and should follow the norms and criteria for presenting the Gospel message as given in the General Directory for Catechesis.

The programme should draw on the insights, wisdom and practical guidance in other relevant Magisterial documents. The new National Directory for Catechesis for Ireland

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could also be a reference source, provided it has received full approval from the Congregation for the Clergy on behalf of the Apostolic See.

The programme should reflect the context of evangelisation, the Church’s primary mission, seeking to evangelise pupils while catechising them, and then encouraging them to go on and evangelise others.

The aims of the catechetical programme must be fully in accord with the aims of catechesis as expressed by the Church, especially in the GDC.

The programme should reflect the order or ‘hierarchy’ of truths of faith, which states that truths vary in their relationship to the foundation of the Christian faith. The mystery of the Most Holy Trinity is the central mystery of the Christian faith, and the source of all the other truths of faith, the light that enlightens them. Nevertheless, the ‘hierarchy of truths’ does not mean that some truths pertain to Faith less than others (and therefore may be passed over or downplayed), but rather that some truths are based on others as of a higher priority and are illumined by them.

The GDC encourages a diversity of educational methodologies and techniques, but mandates one, and only one, ‘pedagogy’ or overall teaching strategy. This pedagogy is the ‘pedagogy of God’, which is the pedagogy of Christ and pedagogy of the Church; the transmission of the deposit of Faith, of the Gospel, which is above all made manifest in the person of Jesus Christ. An authentically Catholic catechetical programme must follow the ‘pedagogy of God’.

The programme should make full use of available educational methodologies and techniques, drawing on the vast catechetical experience of the Universal Church, using the best of modern technology and also, with due prudence and discretion, learning from educational advances in the secular world. Methodologies and techniques should be age appropriate for primary school pupils, and should be attractive, engage attention and interest, while transmitting the essential deposit of Faith.

The appropriate use of human experience forms an essential methodology in Catholic catechesis. However, human experience must not be used as the foundation, source or chief focus of the programme, becoming in effect the programme’s ‘pedagogy’ (sometimes referred to as the ‘Anthropological Approach’), instead of, or on a par with, the ‘pedagogy of God’. A human-experience based pedagogy could harmonise well with theist, pantheist or ‘New Age’ spiritualities, but is incapable of providing a sound foundation for Christian catechesis.

The presentation should be age appropriate across the range 4-12 covered in the primary school. Attention should be given to the step change that occurs halfway through the programme at about age 7/8: the first four years of childhood are followed by years of pre-adolescence, which are crucial in catechesis of the young people and formation of their faith.

The programme should take care to avoid the problematic positions, in both content and pedagogy, which have often appeared in Catholic catechesis in recent decades. (See Appendix for further details).

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3. OUTLINE SYLLABUS – BY STAGES

This outline Catholic primary school syllabus is presented in two key stages: (1) the first four years up to 2nd Class – covering the ages 4-8 – by which time the pupils have been prepared for First Penance and First Communion; ( 2) the final four years up to 6th Class – ages 8-12, the crucial stage of pre-adolescence – by which time pupils have received Confirmation.

THEME Junior Infants to Second Class (incl. Preparation for First

Confession & Communion)

Third Class to Sixth Class (incl. Preparation for Sacrament of

Confirmation)Revelation: Scripture & Tradition

The Bible is God’s book. It teaches us about God and how he loves us.God teaches us through the Bible and through the Church.This is how we learn to love God and to live our lives the way God wants us to.Bible stories giving outline of salvation history.Selected bible memory verses.The Apostles’ Creed.

The Church teaches us God’s message through Scripture and Tradition.The Bible (Sacred Scripture) contains the Old & New Testaments.

Books of Old & New Testaments, by groupings.

Human writers of all books of Bible were inspired by the Holy Spirit.Sacred Tradition transmits fully the Word of God entrusted to the apostles by Jesus Christ and the Holy Spirit.The truths of the Faith are summarised in the Creeds (Apostles’ and Nicene).We can know the truths of the Faith are objectively true, not just opinion, because they have been revealed by God, and carefully guarded and faithfully handed on by the Church.

The Blessed Trinity

There is only one true God.God is eternal, knows all things, present everywhere, and can do all things.God is also three: God the Father, God the Son and God the Holy Spirit.We cannot understand fully how God is One and Three, but we know it’s true because God has told us so.When we make the Sign of the Cross we are offering a prayer to God the Holy Trinity.

There is only one true God.

God is eternal; he is, always was, and always will be.God is infinite, all-powerful, all-loving, all-present and all-knowing.God is Father, Son & Holy Spirit – the Blessed Trinity, which is a mystery.Each person of the Trinity is fully God, but there is still only one God, not three.The three persons of the Trinity are not just three different modes of action of God.The Trinity is revealed to us by Jesus & Holy Spirit to help us to know God better.

God: Creator & Father

God created everything there is: the earth, stars, animals, birds, plants and trees.God made the angels to care for us and watch over us.God made human beings, starting with our first parents, Adam and Eve.God is our loving Father, and he created everything good. God created us to know, love, and serve him here on earth and to be happy with him forever in heaven.

God created the entire universe, including our earth and all that is in it by his word, from nothing. God created everything good.God is our creator and Father, who loves us eternally as his children.God created the angels, powerful spiritual beings without bodies, to worship God and watch over us.God created us with a body, which is material, and a soul, which is spiritual and will live forever.We belong to God, and are stewards of our bodies and all creation.

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Church response to theories of evolution.The Fall and Awaiting a Saviour

Some of the angels rebelled against God and were thrown out of heaven. These fallen angels are called devils. Adam and Eve were created good and holy, but were tempted by the devil to disobey God and to sin.This sin is called Original Sin and affects all human beings ever since, so that we too can fail to do what is right and sin.God promised to send a saviour.Some stories of the most important events and characters in the Old Testament.

Some of the angels rebelled against God, and were driven out of heaven into hell.The fallen angels are called devils; their leader is called Satan.Our first parents, Adam & Eve, were created good and without sin.Tempted by Satan, Adam & Eve disobeyed God, the Original Sin.Everyone is born with Original Sin, with a selfish attraction to sin; we suffer pain and will one day die. God promised to send a Saviour to redeem us from sin.The Old Testament tells of time of waiting for the Saviour, fulfilled in the coming of Jesus.Principal events and characters of salvation history in the Old Testament.

God: Jesus Christ

Jesus is God, the 2nd person of the Trinity.Jesus was born in Bethlehem to Mary; we celebrate his birthday on Christmas Day.Jesus is our friend and Saviour; he teaches us to know and love God the Father, and how to love one another.Jesus, Mary and Joseph are the Holy Family of Nazareth.Easter is a special time to remember Jesus.Jesus died on Good Friday and rose from the dead on Easter Sunday.Jesus’ death, resurrection and ascension set us free from sin, so that we can go to heaven after we die. The Gospels tell us of Jesus’ life.Some events (including miracles), characters and teachings (esp. parables) from the Gospels.

Jesus is God, the 2nd person of the Trinity.Mary consented to be the mother of Jesus by the power of the Holy Spirit; Joseph was Mary’s husband and Jesus’ foster-father. Jesus is true God and true man.Jesus taught us the way to God the Father.We call Jesus the Christ, the Messiah, the one sent by God.We are called to be Jesus’ disciples.By his sacrifice on the cross, Jesus redeemed us from sin, and made it possible for us to go to heaven.Jesus rose from the dead, and at his Ascension he completed his earthly ministry.Principal events (including miracles), characters and teachings (especially parables) in the Gospels, which are reliable accounts of the life, teaching and ministry of Jesus.

God: Holy Spirit

The Holy Spirit is God, the 3rd person of the Blessed Trinity.The Holy Spirit helps us to live the way Jesus taught us, and to love God and one another. The Holy Spirit prepared Mary to become the mother of Jesus, mother of the Son of God.Necessity for grace of God.The Holy Spirit gives us God’s grace – sanctifying grace and actual grace.The virtues of faith, hope and love are gifts of grace.

The Holy Spirit is God, the 3rd person of the Blessed Trinity.Through the power of the Holy Spirit Mary became the mother of Jesus.The Holy Spirit is sent by the Father and the Son to give the life of grace to all God’s people.The Church, established by Jesus, came really alive when the Holy Spirit descended on the apostles at Pentecost.The Holy Spirit inspired the writers of the Bible.The Holy Spirit is present to inspire and guide Christians until the end of time.The gifts of the Holy Spirit help build up the Church.The Holy Spirit is given in a special way

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at the sacrament of Confirmation.The Church The Church is God the Father’s

special family, the people who love and follow Jesus.We become members of the Church through Baptism.The Holy Spirit guides and cares for the Church.Jesus is the leader of the Catholic Church; the Pope represents Jesus in leading the Church on earth, in succession to St Peter, the leader of the apostles.The Holy Spirit descended on the apostles at Pentecost, and gave them power to spread the Church.The successors of the apostles are the bishops of the Church. Some bible stories from Acts on spread of the Church.

The Church founded and led by Jesus, and guided by the Holy Spirit.We become members of the Church through Baptism, we proclaim the faith of the Church and accept her authority.The Pope is Christ’s vicar on earth, and leads the Church in union with the bishops who are the successors of the apostles.The Church is the community of people who believe in Jesus and follow him.Descriptions of the Church as ‘the Body of Christ’, and ‘the People of God’ help us to understand the mystery of the Church.We believe in one, holy, catholic and apostolic Church.We pray with Jesus that all Christians may be united.The Church is God’s unique instrument of salvation.Principal events and characters from the New Testament (Acts and Epistles) dealing with the establishment and spread of the Early Church.Lives of saints (linked with elements of Church history).

Mary & the Saints

Mary is mother of Jesus, so she is also mother of God.Mary was specially preserved by God from all sin.Jesus gave us Mary to be our mother too.Mary always leads us to Jesus.The saints are people who specially loved God and followed Jesus. The Church recognises people who were especially holy as ‘saints’ in heaven. Saints are a great example of how to live as Christians, and we can ask their help in prayer. Some lives of saints.

Mary is the mother of Jesus, of God, and of the Church.Mary said ‘yes’ to God, through the Angel Gabriel, at the Annunciation.Mary was conceived free from Original Sin, the Immaculate Conception.Mary was assumed body and soul into heaven, the Assumption.St Joseph, husband of Mary, and foster-father of Jesus.Saints are those who love God and are in heaven with God after death.The Church declares certain people as saints because of their great holiness, because she is certain they are in heaven, and because they are models of holiness for us.The Communion of Saints – in heaven, on earth and in Purgatory.

The Last Things; eschatology

God wants all people to be happy with him forever in heaven. Heaven means happiness with God, and is our true and final home after our life on earth.If we want to be in heaven with God, we will follow Jesus, love God and other people, and avoid sin.

The soul is immortal and will live forever.The body will die but will rise again (in a renewed form) at the end of time.How we live our lives affects our eternal destiny.God wants all people to live happily with him in heaven forever, through the salvation brought by Jesus.After death we will all be judged by God and again by Jesus at the General Judgment at the end of time.By God’s grace and mercy, we have the secure hope that those who loved God and others will enjoy heaven.

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Purgatory is a place of temporary purification for heaven.Jesus will come again at the end of time to judge the living & the dead.Only God can judge those who have rejected him so much through unrepented mortal sin that they will be separated from him forever in hell.

Liturgy & Seasons of the Church

We show our love for God when the members of the Church come to pray together, usually in the church building, which is specially set apart for God.Especially important to come together as families, because the family is the ‘domestic Church’.Easter and Christmas are specially important times in the life of Jesus.Lent and Advent are times of waiting and preparing for Easter and Christmas.Jesus returned to his Father in heaven on Ascension Day.The Holy Spirit came in power on the apostles at Pentecost.

The liturgy is the name given to the official prayers of the Church.In the liturgy the Holy Spirit unites us with Jesus and each other.Advent is a waiting and preparation time for Christmas, when we celebrate the birth of Jesus.Lent is a preparation time for Easter; prayer, fasting & alms-giving (that is, the practice of charity towards others, the less fortunate, those in need).Easter is the greatest feast of the year, when we celebrate the death and resurrection of Jesus.At the Ascension Jesus returned to the Father in Heaven.At Pentecost the Holy Spirit descended on the apostles and began the Church.

The Sacraments

The seven sacraments are special times of prayer and celebration in the Church.Through each sacrament the Holy Spirit gives sanctifying grace and particular sacramental graces.

The Church celebrates seven sacraments which were instituted by Christ.A sacrament is an outward sign of an inward grace given by God to us for our sanctification.Sacramentals.

Baptism & Confirmation

Baptism frees us from Original Sin, gives us new life in God and makes us children of God & members of the Church.Baptism is usually administered by the priest, but any Christian can give baptism.Most people are baptised as babies; the parents and god-parents make the baptismal promises on the baby’s behalf, to believe in God and to reject Satan and sin.God-parents promise to help parents bring up their children as members of Christ’s Church.

Baptism and Confirmation are sacraments of initiation, and can be received only once.Baptism frees us from Original Sin, gives us new life in God and makes us children of God & members of the Church.Baptism, usually administered by a priest, can be given by any Christian.

In Confirmation we receive the Holy Spirit, who strengthens us to live a holy life, proclaim the Gospel and serve others as Jesus did.The Bishop is the normal minister of Confirmation, but he can delegate this function to a priest.

Eucharist and the Mass

When the priest at Mass says at the Consecration the words – this is my Body, this is my Blood – the bread and wine are changed into the body and blood of Christ. When we receive Communion it appears like bread and wine but it is actually Jesus himself that we receive. At mass we listen to God’s word in the scriptures and we celebrate

The Eucharist is truly the body and blood, soul and divinity of Christ, under the appearance of bread and wine.Only an ordained priest has the power from God to change bread and wine into the body and blood of Christ at the Consecration of the Mass, with the words – this is my Body, this is my Blood – ‘transubstantiation’. We must prepare well to receive Jesus in communion, show great respect for the

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the Eucharist (learn main parts of the Mass).The Mass is the sacrifice of Jesus on the Cross and a memorial of the Last Supper.We should go to mass every Sunday or more often.

sacrament and be in the state of grace.At mass we listen to God’s word in the scriptures and we celebrate the Eucharist.The Mass is Jesus’ sacrifice on the Cross & memorial of the Last Supper.Catholics are bound under pain of sin to attend Mass on Sundays and Holy Days. The Church encourages more frequent attendance at mass, even daily.

Confession & Anointing of the Sick

Jesus asks us to be sorry for sin, and to seek his forgiveness in the sacrament of Reconciliation (or Confession).Reconciliation involves conversion, repentance, reconciliation and forgiveness. We confess our sins to an ordained priest, who has the power from Jesus to forgive sin. Reconciliation brings peace and the grace to avoid sin in the future.Act of Contrition.How to make a good Confession.We should go to the sacrament of Confession regularly (monthly is a good guideline).

Anointing of the Sick is a special prayer for those who are sick or dying.`

The sacraments of healing are Reconciliation and Anointing of the Sick.Reconciliation involves conversion, repentance, reconciliation and forgiveness. Examination of conscience.We confess our sins to an ordained priest, who has the power from Jesus to forgive sin. Reconciliation brings peace and the grace to avoid sin in the future.Indulgences.

Anointing of the Sick is administered by a priest for those who are frail, aged, ill or in danger of death.Anointing brings healing and prepares those who are ready to die.

Holy Orders & Marriage

Priests and bishops are specially prepared by the Sacrament of Holy Orders to serve us as Jesus did. Jesus asks bishops and priests to teach true faith in God, to administer the sacraments, and lead the Church on earth. The Sacrament of Marriage gives special graces & blessings to married couples, so that they can love each other and love their children.

Holy Orders confers the sacred power of service - to teach, to sanctify and to lead the faithful.Holy Orders is conferred by a bishop through laying on of hands followed by prayer of consecration.The Sacrament of Orders has three degrees: deacon, priest and Bishop.Only a baptised male may be ordained to the priesthood.Celibacy of priests (in the Latin Church) is a charism and blessing for serving the Church.

The Sacrament of Marriage gives special graces & blessings to married couples, to love one another and bring up their children.Marriage is covenant between a man & woman, exclusive and for life.

Life in Christ: Morality

We are called to love God and to love others as Jesus loves us – the two great commandments.

God’s laws of love are made for us; we should choose to act like Jesus.

God’s laws are expressed in the

We are called to love God and to love others as Jesus loves us.

God’s laws of love are made for us.

God calls and by grace empowers us to virtue (esp. faith/hope/love, and the cardinal virtues).

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Ten Commandments (simple explanation of each commandment, showing the good behaviour enjoined and wrong behaviour forbidden).

Sin is an offence against God and neighbour.

We should avoid all sin, whether less serious (venial sin) or serious (mortal sin) which separates us from God.

The Church teaches us God’s laws on right and wrong.

We should be especially generous with the poor and needy.

Temptation and spiritual battle.

The Ten Commandments as expressions of the basic law to love God and neighbour (expand and explain each commandment, developing the good that is enjoined and the wrong that is forbidden).

Fulfilment of Old Testament teaching by Jesus in the New Testament, especially in Jesus’ Sermon on the Mount / Beatitudes.

Sin is an offence against God and neighbour.

We should avoid all sin, whether less serious (venial sin) or serious (mortal sin) which separates us from God.

To be mortal a sin must have grave matter, full knowledge and full consent.

God has given us the gift of a conscience to guide our judgments and actions towards God.

Social justice demands a Christ-like response to the needs of others, especially the very poor.

The precepts of the Church – simple explanation of each.

Church’s moral teachings are objectively true and binding on all Catholics. Catholic sexual morality in positive, sensitive, age-appropriate manner.

Brief intro to free will, sin and the mystery of suffering.

Prayer Prayer is a lifting up of our minds and hearts to God.

When we pray we talk and listen to God, and get to know and love him better.

Jesus prays with us when we pray.

Learn (by heart) and understand meaning of the Our Father, Hail Mary, Glory be, Angel Guardian prayer, grace before meals, morning and night offerings, acts of faith, hope, love & contrition, Apostles Creed, Confiteor, Angelus, Hail Holy Queen.

Encourage family prayer.

When we pray we talk & listen to God; get to know & love him better.

Prayer involves praise, petition, thanksgiving and repentance.

Prayer can be verbal or silent (meditation & contemplation); communal or personal.

The great prayers of the Church (taken from or inspired by Scripture) have a special place in prayer, and should be understood.

The Lord’s Prayer (the Our Father) is the most perfect prayer and the model for all Christian prayer.

Church specially encourages Prayer of the Church (Liturgy of the Hours).

The Rosary and Stations of the Cross are recommended by the Church.

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‘Pedagogy’ (basic teaching approach & strategy)

Design and application of catechetical programme to follow guidelines of the General Directory for Catechesis.Catechesis as key element of Church’s mission of evangelisation. Use ‘pedagogy of God’, of Jesus, of the Church, which is founded on Divine Revelation. Content of the programme to be fully in conformance with the Catechism of the Catholic Church.Structure to be Trinitarian and salvation history.Parents are primary educators in the Faith, so foster home / school / parish participation. Focus on basic elements (building blocks, ‘vocabulary’) of the Faith, with memorisation, for these four years of childhood.

Follow guidelines of the General Directory for Catechesis, with content in full conformance with the Catechism of the Catholic Church.Catechesis as key element of Church’s mission of evangelisation. Use ‘pedagogy of God’, of Jesus, of the Church, which is founded on Divine Revelation. Approach to education in sexuality to follow The Truth and Meaning of Human Sexuality; physical sex education belongs in the home, not the classroom (parallel help for parents highly desirable). Structure again to be Trinitarian, built around salvation history and the four pillars of the CCC – creed, liturgy/sacraments, morality, prayer.Foster home / school / parish participation and collaboration, recognising particular roles of parents and parish clergy. Focus on coherence of the Faith (structure, ‘grammar’), with memorisation, aware that this is the crucial phase of pre-adolescence.

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4. EXPANDED SYLLABUS - OVERALL

SECTION A: CONTENT

The standard of reference for Content for Catholic catechetical texts is the Catechism of the Catholic Church. A Catholic catechetical programme for primary schools should present, with appropriate degree of explanation, the truths of Catholic faith as set out below. The number(s) in parenthesis at the end of each point of reference below in Section A – Content, indicate the source paragraph(s) from the Catechism.

PART ONE: THE PROFESSION OF FAITH

1 Nature of Catholic faith1.1 man is a religious being by nature and vocation, and is made to live in communion

with God in whom he finds happiness.(44, 45)

1.2 the existence of the one true God, our Creator and Lord, can be known with certainty from his works, by the natural light of human reason and the voice of conscience.(46, 47)

1.3 faith is a personal adherence of the whole man to God who reveals himself. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words.(176)

1.4 faith is a supernatural gift from God. In order to believe, man needs the interior helps of the Holy Spirit.(179)

1.5 ‘believing’ is a human act, conscious and free, corresponding to the dignity of the human person.(180)

1.6 ‘believing’ is an ecclesial act. The Church's faith precedes, engenders, supports, and nouishes our faith.(181)

1.7 we believe all that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed. (182)

1.8 faith is certain, because it is founded on the word of God who cannot lie. (157)

1.9 faith can be tested and lost. We need to persevere in faith and ask God’s help. (162)

1.10 since earliest times the Church has expressed and handed on her faith in ‘professions of faith’ or creeds. (186)

1.11 faith is necessary for salvation.(183)

2 Revelation2.1 by love, God has revealed himself and given himself to man.(68)

2.2 God has revealed himself to man by gradually communicating his own mystery in deeds and in words.(69)

2.3 beyond the witness to himself that God gives in created things, he manifested himself to our first parents, spoke to them and, after the fall, promised them salvation and offered them his covenant.(70)

2.4 God made an everlasting covenant with Noah and all living beings and that it will remain in force as long as the world lasts.(71)

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2.5 God chose Abraham and made a covenant with him and his descendants and that by the covenant God formed his people and revealed his law to them through Moses.(72)

2.6 God has revealed himself fully by sending his own Son (prefigured in the covenant with David), in whom he has established his covenant for ever.(73)

2.7 what Christ entrusted to the apostles, they in turn handed on by their preaching and writing, under the inspiration of the Holy Spirit, to all generations, until Christ returns in glory.(96)

2.8 Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God, in which, as in a mirror, the pilgrim Church contemplates God, the source of all her riches.(97)

2.9 The Church, in her doctrine, life, and worship, perpetuates and transmits to every generation ... all that she believes. (98)

2.10 God is the author of Sacred Scripture because he inspired its human authors.(136)

2.11 interpretation of the inspired Scripture must be attentive above all to what God wants to reveal through the sacred authors for salvation. What comes from the Spirit is not fully understood except by the Spirit's action. (137)

2.12 the Church accepts and venerates as inspired the 46 books of the Old Testament and the 27 books of the New. (138)

2.13 the four Gospels occupy a central place because Christ Jesus is their centre.(139)

3 God the Father, and the Trinity3.1 our faith is monotheistic. "Hear, O Israel, the LORD our God is one LORD...."(228)

3.2 faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him.(229)

3.3 even when he reveals himself, God remains a mystery beyond words.(230)

3.4 the God of our faith has revealed himself as He who is. God's very being is Truth and Love.(231)

3.5 the mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life, the source of all the other mysteries of the faith. God alone can make it known to us by revealing himself as Father, Son, and Holy Spirit.(261)

3.6 the divine persons are inseparable in what they are and are also inseparable in what they do. But within the single divine operation each shows forth what is proper to him in the Trinity, especially in the divine missions of the Son's Incarnation and the gift of the Holy Spirit.(267)

3.7 we do not confess three Gods, but one God in three persons. The divine persons do not share the one divinity among themselves, but each of them is God whole and entire. ‘Father’, ‘Son’ and ‘Holy Spirit’ are not simply names designating modalities (forms or manners of action) of the divine being. (253, 254).

4 Creation 4.1 in the creation of the world and of man, God gave the first and universal witness to

his almighty love and his wisdom, the first proclamation of the plan of his loving goodness, which finds its goal in the new creation in Christ.(315)

4.2 though the work of creation is attributed to the Father in particular, it is equally a truth of faith that the Father, Son, and Holy Spirit together are the one, indivisible principle of creation.(316)

4.3 God alone created the universe freely, directly, and without any help, out of nothing.(296, 317)

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4.4 God created the world to show forth and communicate his glory. That his creatures should share in his truth, goodness, and beauty -- this is the glory for which God created them.(319)

4.5 God created the universe and keeps it in existence by his Word, the Son upholding the universe by his word of power and by his Creator Spirit, the giver of life.(320)

4.6 the fact that God permits physical and even moral evil is a mystery that God illuminates by his Son Jesus Christ who died and rose to vanquish evil.(324)

4.7 angels were created by God to glorify and serve him. Angels are purely spiritual and immortal personal beings, with will and immense intelligence. Christ is the centre of the angelic world; they are his angels, serving him when he was on earth and continuously. The whole Church benefits from the powerful help of angels; each person has a Guardian Angel as protector and shepherd. (328-336, 350-352)

4.8 God created heaven, which is his own ‘place’, where the saints and angels dwell. (326).

4.9 God willed the diversity of his creatures and their own particular goodness, their interdependence, and their order. He destined all material creatures for the good of the human race. Man, and through him all creation, is destined for the glory of God.(353)

4.10 man is predestined to reproduce the image of God's Son made man, the image of the invisible God. (381)

4.11 man, though made of body and soul, is a unity. The doctrine of the faith affirms that the spiritual and immortal soul is created immediately by God.(382)

4.12 God did not create man a solitary being. From the beginning, ‘male and female he created them.' This partnership of man and woman constitutes the first form of communion between persons. (383)

4.13 revelation makes known to us the state of original holiness and justice of man and woman before sin: from their friendship with God flowed the happiness of their existence in paradise.(384)

5 The Fall5.1 some of the angels rebelled against God, fell from grace and are known as devils.

They tempt man to reject God and to commit sin, but their power is limited. (392, 395)

5.2 although set by God in a state of rectitude, man, tempted by Satan, the devil, abused his freedom at the very start of history. He disobeyed God and sought to attain his goal apart from him. (397, 415)

5.3 by his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all human beings.(416)

5.4 Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called "original sin."(417)

5.5 as a result of original sin, human nature is weakened in its powers; subject to ignorance, suffering, and the domination of death; and inclined to sin. Life has become a spiritual battle against the world (sinful condition of the human race as a consequence of original sin and all men’s personal sins), the flesh (individual inclination to evil called ‘concupiscence’) and the devil (a continual source of temptation). (401-409, 418)

5.6 original sin is transmitted with human nature, by propagation, not by imitation, and that it is . . . proper to each person. (419)

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6 God the Son, Jesus Christ6.1 the name Jesus means "God saves."(452)

6.2 the title "Christ" means "Anointed One"(Messiah).(453)

6.3 the title "Son of God" signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father; he is God himself. The title ‘son of God’ is sometimes used for human beings, but this is an adoptive sonship, quite different to Jesus. (441, 454)

6.4 the title "Lord" indicates divine sovereignty. To confess or invoke Jesus as Lord is to believe in his divinity.(455)

6.5 Jesus Christ, only Son of God, became incarnate in the womb of the virgin Mary by the power of the Holy Spirit; Jesus is true God and true man, and for this reason he is the only one who can reconcile God to man. (479, 480)

6.6 the whole of Christ's life was a continual teaching. (561)

6.7 by his obedience to Joseph and Mary, and his humble service in Nazareth, Jesus gives an example of holiness in daily life of family and work. (564)

6.8 our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins." Jesus, through his freely offered sacrificial death on the cross won redemption from sin for all mankind. (620-21)

6.9 to the benefit of every man, Jesus Christ has tasted death. It is truly the Son of God made man who died and was buried.(629)

6.10 in his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven's gates for the just who had gone before him.(637)

6.11 faith in the Resurrection has as its object an event which is historically attested to by the disciples, who really encountered the Risen One.(656)

6.12 Christ, "the first-born from the dead," is the principle of our own resurrection, the hope that we too may one day enjoy heaven with God forever.(658)

6.13 Christ's ascension marks the definitive entrance of Jesus' humanity into God's heavenly domain, whence he will come again.(665)

6.14 when he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works and according to his acceptance or refusal of grace.(682)

7 God the Holy Spirit7.1 the Holy Spirit is the Third Person of the Most Holy Trinity, consubstantial with the

Father and the Son, and is worshipped and glorified with them. (685)

7.2 from the beginning to the end of time, whenever God sends his Son, he always sends his Spirit: their mission is conjoined and inseparable.(743)

7.3 through the power of the Holy Spirit Mary became the mother of Jesus, the only Son of God. (721-726)

7.4 at Pentecost the Holy Spirit descended on the disciples and brought life to the Church. (731-732)

7.5 the Holy Spirit is poured out by Christ, and helps us, the members of the Church, to love God and one another. (747)

7.6 the Holy Spirit is the principal agent of the whole of the Church's mission. (852)

7.7 the Holy Spirit inspired the writing of the Scriptures. (688)

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8 The Church8.1 the Church is the assembly of those that God calls together from all over the world

to form the People of God. (777)

8.2 one enters into the Church through faith and Baptism. (804)

8.3 the Church is the Body of Christ: he is the head, and we are the members. (807)

8.4 the Church is also called the Bride of Christ, because Jesus loved her and handed himself over to her.(808)

8.5 the Church has a missionary responsibility, to preach the Gospel to all men. (849)

8.6 the Church is one: she acknowledges one Lord, confesses one faith, is born of one Baptism, forms only one Body, is given life by the one Spirit.(866)

8.7 the one Church of Christ subsists in the Catholic Church, governed by the Pope and bishops in communion with him. (870)

8.8 other Christians, who are not Catholics, but who believe in Christ and have been properly baptized, are accepted as brothers and sisters in Christ. We pray that God will restore unity among all Christians. (820-822, 838)

8.9 the Church is holy: the Most Holy God is her author; Christ, her bridegroom, gave himself up to make her holy: the Spirit of holiness gives her life. (867)

8.10 the Church is catholic: she proclaims the fullness of the faith in herself and administers the totality of the means of salvation. She is sent out to all peoples. She encompasses all times. (868)

8.11 the Church is apostolic. She is built on the foundation of the twelve apostles, chosen by Jesus. Christ governs the Church through Peter and the other apostles, who are present in their successors, the Pope and the college of bishops.(869)

8.12 the Pope is the bishop of Rome, successor of St Peter. He is head of the Church, the vicar of Christ. (937)

8.13 the Bishops succeed the apostles. Bishops, priests and deacons are ordained ministers. Helped by the priests and deacons, the bishops’ duties are to teach the true faith, celebrate divine worship, and guide their dioceses as true shepherds. (938, 939)

8.14 those not ordained are the lay people, fully members of the Church and called by their Baptism to be fully Christian in their personal, family, social, and church situations. (941, 942)

8.15 religious brothers and nuns, whose lives are specially consecrated to God, make vows of poverty, chastity, and obedience. (944)

9 Mary and the Saints9.1 God chose the Virgin Mary to be mother of his Son, Jesus. From her conception,

Mary was totally preserved from original sin (the Immaculate Conception) and she remained pure from all personal sin throughout her life.(508)

9.2 Mary is truly "Mother of God" since she is the mother of the eternal Son of God made man, who is God himself. St Joseph was Jesus’ foster-father. (509)

9.3 Mary gave her "yes" at the Annunciation and consented to be the Mother of God. (973)

9.4 the Most Blessed Virgin Mary, at the end of her life, was taken up body and soul into the glory of heaven (the Assumption). (974)

9.5 Mary is also Mother of the Church and all members of the Church, because when he was dying on the cross Jesus gave his mother to his disciple with the words, “Behold your mother”. (964)

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9.6 the Church is a "communion of saints": this refers first to the "holy things", especially the Eucharist, which unite all believers in Christ. It also refers to the holy people, some still on earth, the dead being purified in Purgatory, and those who are with God in heaven. (960-962)

9.7 all those in heaven are saints; by canonizing some of them (officially declaring them as “Saints”) the Church recognises their exceptional holiness. The Church encourages the faithful to follow the example of the saints, to respect their memory and ask for their intercession with God. (828, 1023)

10 The Last Things (Eschatology)10.1 everyone has a spiritual soul created by God. The soul is immortal, separates from

the body at death, but will be reunited with the body at the final Resurrection. God will give incorruptible life to our body, transformed by reunion with our soul. Just as Christ is risen and lives for ever, so all of us will rise at the last day (366, 1016)

10.2 immediately after death the immortal soul will receive a particular judgement by Christ in accord with faith and works, to be confirmed at the final judgment. This will result in entrance to the happiness of heaven, immediately or after an appropriate purification, or entry into the eternal damnation of hell. (1021-1022, 1051)

10.3 those who die in God's grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death in Purgatory, so as to achieve the holiness necessary to enter the joy of God.(1054)

10.4 by virtue of the "communion of saints," the Church commends the dead to God's mercy and offers her prayers, especially the holy sacrifice of the Eucharist, on behalf of the souls in Purgatory.(1055)

10.5 following the example of Christ, the Church warns the faithful of the sad and lamentable reality of eternal death, also called "hell", for those who die in mortal sin of their own free choice. (1056)

10.6 hell's principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs.(1057)

10.7 at the final or universal judgment Jesus will return to judge to living and the dead. The just will reign with Christ for ever, glorified in body and soul, and the material universe itself will be transformed. This will happen at the end of the world, and only God knows the day and the hour. (1059, 1060)

PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY

11 Liturgy and Seasons of the Church11.1 the liturgy is the public prayer of the Church; we as members of his Church share in

Christ’s own prayer to God the Father in the power of the Holy Spirit. (1071-1073)

11.2 Sunday, the "Lord's Day," is the principal day for the celebration of the Eucharist because it is the day of the Resurrection. It is the principal day when the Church assembles for prayer, it is the day of the Christian family, and the day of joy and rest from work. Sunday is the foundation and centre of the whole liturgical year. (1193)

11.3 in the course of the year, the Church celebrates the whole mystery of Christ from his Incarnation and Nativity through his Ascension, to Pentecost and the expectation of the second coming of the Lord. (1194)

11.4 the Church celebrates the season of Advent, in preparation for the first coming of Jesus, the Messiah, whose birth we celebrate at Christmas. In Advent we also look forward to Jesus’ second coming at the end of time. (522-526)

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11.5 Easter is the greatest feast of the year; we prepare for Easter during the season of Lent. (1169)

11.6 at Pentecost the Church celebrates the outpouring of the Holy Spirit, and the beginning of the age of the Church. (731, 1076).

11.7 by keeping the memorials of the saints -- first of all the holy Mother of God, then the apostles, the martyrs, and other saints -- on fixed days of the liturgical year, the Church on earth shows that she is united with the liturgy of heaven.(1195)

11.8 in addition to the liturgy, Christian life is nourished and enriched by various forms of popular piety, rooted in the different cultures. (1679)

12 Sacraments 12.1 the sacraments are signs of grace, instituted by Christ and entrusted to the Church,

by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions.(1131)

12.2 Christ instituted seven sacraments: Sacraments of Christian initiation (Baptism, Confirmation, and Eucharist); Sacraments of Healing (Penance / Reconciliation and Anointing of the Sick); Sacraments at the Service of Communion (Holy Orders and Marriage). (1113)

12.3 sacramentals are sacred signs instituted by the Church. They prepare men to receive the fruit of the sacraments and sanctify different circumstances of life.(1677)

12.4 among the sacramentals blessings occupy an important place. They include both praise of God for his works and gifts, and the Church's intercession for men that they may be able to use God's gifts according to the spirit of the Gospel.(1678)

13 Baptism13.1 the essential rite of Baptism consists in immersing the candidate in water or pouring

water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit.(1278)

13.2 the fruit of Baptism, or baptismal grace, includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ.(1279)

13.3 Baptism imprints on the soul an indelible spiritual sign or character, which consecrates the baptized person for Christian worship. Because of the character Baptism cannot be repeated.(1280)

13.4 since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. (1282)

13.5 in case of necessity, any person can baptize provided that he has the intention of doing that which the Church does and provided that he pours water on the candidate's head while saying "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."(1284)

14 Confirmation14.1 Confirmation completes the grace of Baptism; it is the sacrament which gives the

Holy Spirit to unite us more firmly with Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us bear witness to the Christian faith in words accompanied by deeds.(1316)

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14.2 Confirmation, like Baptism, imprints an indelible spiritual mark or character on the soul; for this reason one can receive this sacrament only once in one's life.(1317)

14.3 a candidate for Confirmation who has attained the age of reason must profess the faith, be in the state of grace, have the intention of receiving the sacrament, and be prepared to assume the role of disciple and witness to Christ, both within the Church and the world. (1319)

14.4 the ordinary minister of Confirmation is the bishop; this signifies that the sacrament unites those who receive it more closely with the Church. The bishop may delegate the administration of Confirmation to a priest. (1313)

14.5 the seven gifts of the Holy Spirit bestowed upon Christians are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.(1845)

14.6 the essential rite of Confirmation is anointing the forehead of the baptized with sacred chrism, together with the laying on of the minister's hand and the words: Be sealed with the Gift of the Holy Spirit.(1320)

15 Eucharist 15.1 the Eucharist is the heart and the summit of the Church's life, for in it Christ

associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church.(1407)

15.2 the Eucharistic celebration always includes: the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord's body and blood. (1408)

15.3 The richness of the Eucharist is expressed in the different names given it, which include: Lord’s Supper, Breaking of Bread, Holy Sacrifice of the Mass, Most Blessed Sacrament, Holy Communion, bread of angels, bread from heaven, bread of life. (1328-1332)

15.4 the Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, made present in the celebration of the Mass.(1409)

15.5 Christ himself, acting through the ministry of the priests, offers the Eucharistic sacrifice.(1410)

15.6 only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord.(1411)

15.7 when the priest says the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you. . . . This is the cup of my blood. . . .", the bread and wine are changed into the Body and Blood of Christ. Christ himself becomes present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity; this change is called ‘transubstantiation’. (1412, 1413)

15.8 anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance.(1415)

15.9 the faithful are obliged to attend Mass on Sundays and Holy Days. The Church encourages more frequent, even daily, attendance at Mass and reception of Holy Communion. (1389, 1417)

15.10 receiving the Eucharist increases our union with Jesus, forgives our venial sins, and preserves us from grave sins. Receiving the Eucharist also strengthens the unity and love of the members of the Church.(1416)

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15.11 the Church warmly recommends that the faithful receive Holy Communion when they participate in the celebration of the Eucharist; she obliges them to do so at least once a year.(1417)

15.12 the Church encourages the greatest respect to be shown to the Eucharist, including visits to the Blessed Sacrament for prayer and adoration. (1378-1281, 1418)

16 Penance16.1 the forgiveness of sins committed after Baptism is conferred by a particular

sacrament called the sacrament of confession, penance, or reconciliation.(1486)

16.2 the movement of return to God, called conversion and repentance, entails sorrow for and abhorrence of sins committed, and the firm purpose of sinning no more in the future.(1490)

16.3 the sacrament of Penance is a whole consisting in three actions of the penitent and the priest's absolution. The penitent's acts are repentance, confession or disclosure of sins to the priest, and the intention to make reparation and do works of reparation, (which may include repairing harm done to our neighbour, e.g. return stolen goods, restore reputation of someone slandered).(1491)

16.4 by Christ's will, the Church possesses the power to forgive the sins of the baptized and exercises it through bishops and priests normally in the sacrament of Penance.(986)

16.5 repentance (also called contrition) must be inspired by motives that arise from faith. If repentance arises from love of charity for God, it is called "perfect" contrition; if it is founded on other motives, it is called "imperfect."(1492)

16.6 one who desires to obtain reconciliation with God and with the Church, must confess to a priest all the unconfessed grave sins he remembers after having carefully examined his conscience. The confession of venial faults, without being necessary in itself, is nevertheless strongly recommended by the Church.(1493)

16.7 the confessor proposes the performance of certain acts of "satisfaction" or "penance" to be performed by the penitent in order to repair the harm caused by sin and to re-establish habits befitting a disciple of Christ.(1494)

16.8 only priests who have received the faculty of absolving from the authority of the Church can forgive sins in the name of Christ.(1495)

16.9 the spiritual effects of the sacrament of Penance are: reconciliation with God by which the penitent recovers grace; reconciliation with the Church; remission of the eternal punishment incurred by mortal sins; remission, at least in part, of temporal punishments resulting from sin; peace and serenity of conscience, and spiritual consolation; an increase of spiritual strength for the Christian battle.(1496)

16.10 the individual and integral confession of grave sins followed by absolution remains the only ordinary means of reconciliation with God and with the Church.(1497)

16.11 the priest is the servant of God’s forgiveness, and is bound to keep absolute secrecy regarding sins confessed to him. (1467)

16.12 the faithful are bound to confess serious (mortal) sins at least once per year, but regular more frequent confession, even of venial sins only, is strongly recommended by the Church. (1457, 1458)

16.13 through indulgences the faithful can obtain remission of temporal punishment resulting from sin for themselves and also for the souls in Purgatory.(1498)

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17 Anointing of the Sick17.1 the sacrament of Anointing of the Sick confers a special grace on those

experiencing grave illness or old age.(1527)

17.2 the proper time for receiving this sacrament is when a person is in danger of death because of illness or old age.(1528)

17.3 each time a Christian falls seriously ill, he may receive the Anointing of the Sick, and also when, after he has received it, the illness worsens.(1529)

17.4 only priests (and bishops) can give the sacrament of the Anointing of the Sick, using oil blessed by the bishop.(1530)

17.5 the celebration of the Anointing of the Sick consists in the anointing of the forehead and hands of the sick person, accompanied by the prayer of the celebrant asking for the special grace of this sacrament.(1531)

17.6 the special grace of the Anointing of the Sick has as its effects: the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church; the strength, peace, and courage to endure in a Christian manner the sufferings of illness or old age; the forgiveness of sins, if the sick person was unable to obtain it through the sacrament of Penance; restoration of health, if conducive to the salvation of his soul; preparation for passing over to eternal life.(1532)

18 Holy Orders18.1 Holy Orders is the sacrament, which ordains a man a bishop, priest or deacon. The

sacrament was instituted by Christ at the Last Supper when he made the Twelve Apostles a sacred hierarchy to shepherd the Church, the People of God. (1536)

18.2 the bishop receives the fullness of the sacrament of Holy Orders, and is head of the diocese entrusted to him. As a successor of the apostles, each bishop shares in a responsibility for the worldwide Church under authority of the Pope. (1594, 1600)

18.3 the bishop has the sacramental power to ordain priests, deacons and other bishops, and to administer Confirmation. (1576)

18.4 ordained priests are the bishop’s co-workers, and share in the bishop’s ministry of teaching, sanctifying and ruling, under his authority. Priests receive power through ordination to celebrate mass and consecrate the Eucharist, to forgive sins in Confession, and to administer the Sacrament of the Sick. Priests normally administer Baptism, and officiate at the Sacrament of Marriage. (1562-1567, 1595)

18.5 deacons are ordained to serve the Church in important but more limited functions. They can read the Gospel and preach at Mass, officiate at weddings and funerals, and do other pastoral and charitable work, under the authority of their bishop.(1596)

18.6 the sacrament of Holy Orders is conferred by the laying on of hands by the bishop followed by a solemn prayer of consecration asking God to give the graces of the Holy Spirit required for his ministry. Ordination imprints an indelible sacramental character, and so can be received only once.(1597)

18.7 the Church confers the sacrament of Holy Orders only on baptized men, who are judged suitable by the Church. (1598)

18.8 bishops and priests (in the Latin Church) are normally not married, so they can give themselves entirely to God and the people they serve. (1579-1580, 1599)

19 Marriage19.1 God established marriage for a man and a woman to live together in love for the rest

of their lives. Jesus raised marriage between baptized Christians to the dignity of a sacrament, which gives special graces to help the couple in loving one another and in bringing up their children.(1660, 1661)

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19.2 marriage is based on the solemn promise of husband and wife to give themselves to each other for life. (1662)

19.3 at a Catholic wedding the couple make their vows publicly, before the priest and two witnesses; it is normal to celebrate the wedding during a Nuptial Mass.(1663)

19.4 unity, indissolubility, and openness to children are essential to marriage. (1664)

19.5 the Christian family home is where children normally first learn the faith, and so is rightly called "the domestic church." (1666)

PART THREE: LIFE IN CHRIST

20 Christian Moral Life in the Spirit20.1 the human person is endowed with a spiritual soul, with intellect and with free will,

put into the world by God to know, to love, and to serve him, and so to come to enjoy eternal happiness with him in heaven. (1711, 1721)

20.2 the Beatitudes are at the heart of Jesus’ preaching, and they characterise authentic Christian life.(1716-1717)

20.3 human freedom is the power given by God to act or not to act, to do this or that, on one’s own responsibility. Freedom implies the possibility of choosing between good and evil. The choice of evil is an abuse of freedom and leads to the slavery of sin. (1731-1733)

20.4 feelings or emotions (such as love and hatred, desire and fear, joy, sadness and anger) are neither good nor bad in themselves. They are good when they contribute to a good action, and bad when they contribute to a bad action. (1767-1768)

20.5 moral conscience, placed by God in the heart of the person, is a judgment of reason which at the appropriate moment, enjoins him to do good and to avoid evil. (1777, 1796)

20.6 a person must always obey the certain judgment of his conscience. However, a person could make wrong judgments, and has a duty to try to form an upright and true moral conscience, through education, listening to the Word of God and the teaching of the Church, supported by prayer and the gifts of the Holy Spirit.(1778-1801)

20.7 virtue is a habitual and firm disposition to do good. There are human and theological virtues. (1833)

20.8 the human virtues are stable dispositions of the intellect and the will that govern our acts and emotions, and guide our conduct in accordance with reason and faith. They are acquired by repetition of good acts and purified by divine grace. The principal human virtues are the four cardinal virtues: prudence, justice, fortitude, and temperance.(1804, 1805, 1834, 1839)

20.9 the three theological virtues - faith, hope, and charity – have God as their origin, motive and object. Filled with sanctifying grace and the presence of the Holy Spirit, they enable us to live in relationship with the Trinity. Faith, hope and charity inform all the moral virtues and give life to them.(1812-1813, 1840-1841)

20.10 all human beings, having been wounded in their nature by original sin, are subject to error, open to temptation by the devil and inclined to evil in exercising their freedom. The whole of life is a spiritual battle, a struggle between good and evil, between light and darkness. (1707, 1714)

20.11 in order to receive God’s mercy and forgiveness, we must admit our faults and repent of our sins. (1846-1848)

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20.12 sin is a word, act, desire contrary to God’s law. It is an offence against God in disobedience to his love. It is contrary to reason and it wounds man's nature and injures human solidarity. One can sin through thought, word, deed or omission. (1853, 1871-1872)

20.13 sins may be distinguished according to their gravity as between mortal and venial sins. (1854)

20.14 one commits a mortal sin when three things are present: grave matter, full knowledge, and deliberate consent. Mortal sin destroys charity in us, deprives us of sanctifying grace, and, if unrepented, leads to the eternal death of hell. It can be forgiven in the ordinary way by the Sacraments of Baptism, and Penance or Reconciliation. (1855-1861, 1874)

20.15 venial sin involves matter which is less serious, or grave matter when full knowledge or deliberate consent are absent. Venial sin does not break the covenant with God, but it weakens love in us; deliberate and unrepented venial sins can lead us little by little to commit mortal sin. (1862-1864, 1875)

20.16 vices, opposite of the virtues, are perverse habits which darken conscience and incline one to evil. The repetition of sins -- even venial ones -- engenders vices, among which are the capital, or deadly, sins: pride, avarice, envy, anger, lust, gluttony, and sloth. (1865-1866, 1876)

20.17 our vocation is not just personal, but communal as well; love of neighbour is inseparable from love of God. We should respect legitimate authority and work for the common good and a just social order. (1877-1880)

20.18 the common good comprises the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily. (1925)

20.19 participation in society is necessary, first of all by doing well those things for which we have personal responsibility, and then participating in public life in whatever way is appropriate. (1913-1914)

20.20 all persons enjoy equal dignity and fundamental rights, because they are created in the image of the one God. The equal dignity of human persons requires us to work, in justice and charity, to reduce excessive and unjust social and economic inequalities, throughout the whole human family. (1934-1938, 1947)

20.21 solidarity is an eminently Christian virtue. It practices the sharing of spiritual goods even more than material ones. (1948)

20.22 the moral law is God’s instruction which tells us the ways that lead to true happiness, and evil ways that turn us away from God. (1975)

20.23 the natural law is inscribed by God on the heart of every person, enabling us to discern by reason the good and the bad. (1954-1960, 1978-1979)

20.24 the Old Law is the first stage of revealed law. Its moral prescriptions are summed up in the Ten Commandments.(1980)

20.25 the New Law of the Gospel, proclaimed and fulfilled by Christ, is the completion of divine law, both natural and revealed. It is summed up in the commandment to love God and neighbour, to love one another as Christ loved us, and finds expression in the Lord's Sermon on the Mount (which includes the Beatitudes). The grace of the Holy Spirit makes possible such love. (1965-1972, 1983-1985)

20.26 grace is the free gift of God which helps us become children of God, sharers in his nature and eternal life. While God’s gift of grace is freely offered, he calls us to cooperate with his grace. (1996, 2021, 2022)

20.27 sanctifying grace is the stable gift of the Holy Spirit into the soul to heal it of sin and to sanctify it.(1999-2000, 2023)

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20.28 other kinds of graces are: actual graces (gifts for specific circumstances), sacramental graces (proper to each sacrament), special graces or charisms (gifts intended for the good of the Church) among which are the graces of state of life for particular ministries in the Church and responsibilities of life. (1999-2000, 2003-2004, 2023-2024)

20.29 the faithful have the right to receive and the duty to follow the deposit of Christian moral teaching handed on by the Church’s Magisterium. (2032, 2037, 2049-2051)

20.30 the precepts of the Church concern the moral and Christian life united with the liturgy: attend Mass on Sundays and holy days of obligation, and keep the days holy; confess sins at least once a year; receive Holy Communion at least during the Easter season; observe the prescribed days of fasting and abstinence; provide for the material needs of the Church, according to ability. (2042, 2043, 2048)

21 The Ten Commandments21.1 the Ten Commandments were revealed by God to the people of Israel. Jesus

himself used the Ten Commandments (also called the Decalogue – literally ‘Ten Words’) and the Church has followed his example ever since, taking the Decalogue as a framework for moral teaching, interpreted in the light the New Covenant and the two-fold commandment to love God and neighbour. (2054-2056, 2064-2068)

21.2 the Ten Commandments show how to love God (first three) and neighbour (other seven): a path for a life freed from the slavery of sin. (2057)

21.3 the First Commandment calls us to believe in God, to hope in him, and to love him above all else; to adore, worship, and pray to him. The veneration of sacred images is not contrary to the first commandment. ( 2134, 2135, 2141)

21.4 the First Commandment forbids superstition, idolatry, various forms of divination (recourse to Satan and the occult, mediums and psychics, magic, tarot cards, horoscopes, astrology), sacrilege, simony and atheism. ( 2138-2140)

21.5 the Second Commandment enjoins respect for the Lord's name, which is holy.(2161)

21.6 the Second Commandment forbids improper use of God's name, blasphemy, false oaths and perjury. (2162-2163)

21.7 the Third Commandment requires that Sundays and other holy days of obligation are to be kept holy, the faithful are bound to participate in the Mass. Ceremonial observance of the Jewish sabbath, which represented the completion of the first creation, was replaced by the Church by Sunday, rightly called the Lord’s Day, which recalls the new creation inaugurated by the Resurrection of Christ.(2175, 2190-2192)

21.8 the Third Commandment forbids engaging in unnecessary work or making unnecessary demands on others that would hinder them from observing the Lord's Day.(2193, 2195)

21.9 the Fourth Commandment enjoins children to give their parents respect, gratitude, just obedience, and assistance. Parents have the first responsibility for the education of their children in faith, prayer, and to follow Jesus before all else; they have the duty to provide as far as possible for the physical and other needs of their children. (2248-2253)

21.10 the Fourth Commandment requires public authorities to respect the fundamental rights of the human person and the conditions for the exercise of his freedom. Citizens should work with civil authority for building up society in a spirit of truth, justice, solidarity, and freedom, but are obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order. "We must obey God rather than men."(2254-2256)

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21.11 the Fifth Commandment enjoins respect for every human life, from the moment of conception until natural death. The embryo should be treated as a person from conception, defended in its integrity, cared for, and healed like every other human being.(2323, 2319)

21.12 the Fifth Commandment forbids murder (though this does not abrogate the right to render an unjust aggressor unable to inflict harm), violence, bullying, direct abortion, intentional euthanasia, suicide, and scandal (which leads others to sin gravely) Because of the evils and injustices that all war brings with it, we must do everything reasonably possible to avoid war. (2320-2327)

21.13 the Sixth Commandment respects the plan of God in creating human beings male and female, each with their own personal dignity and identity. The commandment enjoins chastity for all. Married couples must be faithful to one another, keep their marriages indissoluble, and only use natural means of family planning. (2393-2395, 2397, 2399)

21.14 the Sixth Commandment forbids adultery, divorce, direct sterilization or contraception, masturbation, fornication, pornography, prostitution, rape and homosexual practices.(2396, 2399-2400)

21.15 the Seventh Commandment enjoins justice, charity and honesty in ensuring as far as possible that the good things of God’s creation reach everyone, balanced with a right to private property, respect for the environment and the rights of future generations. True development is based on the value and dignity of each human person in the sight of God. Generosity to the poor is required by both justice and charity. (2451-2452, 2459-2462)

21.16 the Seventh Commandment forbids all forms of theft, dishonesty, damage to other’s property, paying unjust wages, and enslavement of human beings. Justice requires the restitution of stolen goods, and reparation of damage done. (2453-2455)

21.17 the Eighth Commandment enjoins truthfulness, respect for legitimate confidences, and moderation and discipline in the use of communications media. (2505, 2511-2512)

21.18 the Eighth Commandment forbids all forms of lying and untruthfulness, deception, hypocrisy, calumny and detraction. Offences committed against the truth require reparation. (2505-2509)

21.19 the Ninth Commandment enjoins modesty and purity of heart, which are fostered through patience, decency, discretion and temperance. (2530, 2533)

21.20 the Ninth Commandment forbids lustful desires. (2529)

21.21 the Tenth Commandment enjoins detachment from riches and trust in the providence of God. (2554, 2556)

21.22 the Tenth Commandment forbids avarice arising from a passion for riches and their attendant power, and the envious desire to have another person’s possessions for oneself. (2552-2553)

PART FOUR: CHRISTIAN PRAYER

22 Prayer in the Christian Life22.1 prayer is the raising of one's mind and heart to God or the requesting of good things

from God. (2590)

22.2 the principal model and teacher of Christian prayer is Jesus himself. (2599-2616, 2620-2621, 2664)

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22.3 the Holy Spirit, recalling all that Jesus said, instructs the Church in her life of prayer, inspiring new expressions of the basic forms of prayer: blessing, petition, intercession, thanksgiving, and praise.(2644)

22.4 the Word of God, the liturgy of the Church, and the virtues of faith, hope, and charity are sources of prayer.(2662)

22.5 Christian prayer is primarily Trinitarian; we normally pray in the Holy Spirit through Christ to the Father. We may also pray directly to Jesus or the Holy Spirit. (2664, 2680-2681)

22.6 the Christian family – the “domestic church” – is the first place for education in prayer.(2694)

22.7 the Church invites the faithful to constant prayer and to regular prayer at certain times: daily prayers (such as morning & evening prayer, grace before & after meals, and the Liturgy of the Hours); Sundays centred on the Eucharist; the feasts of the liturgical year.(2697-2698, 2720, 2757)

22.8 Christian tradition comprises three major expressions of the life of prayer: vocal prayer, meditation, and contemplative prayer. (2721)

22.9 the principal difficulties in the practice of prayer are distraction and dryness. The remedy lies in faith, conversion, and vigilance of heart.(2754)

22.10 the Virgin Mary is a great model for prayer - particularly expressed in the Hail Mary, the Angelus, the Magnificat and the Rosary – and we can also seek her intercession in prayer. The saints are also models and intercessors for prayer. (2617-2619, 2622, 2673-2679, 2682)

22.11 the best places for prayer are personal or family oratories, monasteries, places of pilgrimage, and above all the church which is the place for celebration of the Eucharist and other liturgical prayer. (2691, 2696)

22.12 memorisation is important for catechesis in prayer, especially for children and young people, accompanied with explanation of the meaning of the prayers. (2688)

23 The Lord’s Prayer: ‘Our Father!’23.1 the Lord's Prayer is truly the summary of the whole gospel, and is the quintessential

prayer of the Church. (2774, 2776)

23.2 we can invoke God as "Father" because Jesus, the Son of God made man, has revealed him to us.(2798)

23.3 in the Our Father, the object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfilment of his will. The four others present our wants to him: they ask that our lives be nourished, healed of sin, and made victorious in the struggle of good over evil.(2857)

23.4 by asking ‘hallowed be thy name’ we enter into God’s plan, the sanctification of his name. (2858)

23.5 when we pray ‘thy Kingdom come’ we look first to Christ’s return and final coming of the Reign of God; also the growth of the kingdom of God here on earth. (2859)

23.6 in the third petition ‘thy will be done on earth as it is in heaven’ we ask our Father to unite our will to that of his Son, so as to fulfil his plan of salvation for the world. (2860)

23.7 in asking ‘give us this day our daily bread’ we express our trust in our heavenly Father. The ‘daily bread’ refers to earthly food for our lives, and also to the Bread of Life – the Eucharist. (2861)

23.8 when we pray ‘forgive us our trespasses as we forgive those who trespass against us’ we beg God’s mercy for our offences, mercy which can penetrate our hearts only if we forgive our enemies, with the example and help of Christ. (2862)

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23.9 when we say ‘lead us not into temptation’ we ask God to give us the grace of the Spirit so that we do not take the path of sin. (2863)

23.10 in the last petition ‘deliver us from evil’ we pray to God for the victory, already won by Christ, over Satan and the evils of which he is the author. (2864)

23.11 by the final ‘Amen’ we our agreement with the seven petitions: ‘so be it’. (2865)

SECTION B: PEDAGOGY

Catholic catechetical texts must give due consideration for the norms and criteria contained in the General Directory for Catechesis, which is also a ‘standard of reference’ for catechesis. The points below in Section B - Pedagogy present what is required of a Catholic catechetical text for primary schools and are based on the Directory. The numbers in parenthesis after each point refer to the relevant paragraph(s) in the Directory.

24 Pedagogy24.1 states that the text is in perfect harmony with the Catechism of the Catholic Church

as regards content, and follows the norms and criteria for presenting the Gospel message as given in the General Directory for Catechesis. (284)

24.2 draws on the insights, wisdom and practical guidance in other relevant Magisterial documents. The new National Directory for Catechesis for Ireland could also be a reference source, provided it has received full approval from the Congregation for the Clergy on behalf of the Apostolic See. (282)

24.3 contains a declaration that, as a catechetical text emanating from an Episcopal Conference, pre-publication approval has been formally obtained from the Vatican’s Congregation for the Clergy on behalf of the Apostolic See. (285)

24.4 reflects the context of evangelisation, the Church’s primary mission, seeking to evangelise pupils while catechising them, and then encouraging them to go on and evangelise others. (14-17, 33, 34-76, 147)

24.5 the overall educational approach and strategy is the ‘pedagogy of God’, which is the pedagogy of Christ and pedagogy of the Church; the transmission of the deposit of Faith, of the Gospel, which is above all made manifest in the person of Jesus Christ. (137-146)

24.6 the structure of the text is Trinitarian and Christo-centric. (97-99, 114)

24.7 the structure of the text also brings out salvation history and the four pillars of the Catechism of the Catholic Church: creed, liturgy/sacraments, life in Christ/morality, prayer. (98, 108, 115)

24.8 the aims of the programme are fully in accord with the aims of catechesis as expressed by the Church. (77-91)

24.9 systematic presentation of the faith as a unified whole, with all aspects integrated and connected, and with no significant omissions. (111-113)

24.10 reflects the order or ‘hierarchy’ of truths, which vary in their relationship to the foundation of the Christian faith. The mystery of the Most Holy Trinity is the central mystery of the Christian faith, and the source of all the other truths of faith, the light that enlightens them. Nevertheless, the ‘hierarchy of truths’ does not mean that some truths pertain to Faith less than others, but rather that some truths are based on others as of a higher priority and are illumined by them. (97, 114-115, 132)

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24.11 education in sexuality respects the guidelines given in The Truth and Meaning of Human Sexuality, Pontifical Council for the Family, 1995.

24.12 memorisation of the truths of the Faith is given great attention, in particular the Apostles’ Creed and other of the great prayers of the Church, along with regular assessment of pupil learning outcomes. (154)

24.13 structure of the text encourages and facilitates home involvement, and supports parents as primary educators in the faith.

24.14 structure of text also locates the catechesis in the heart of the Church, especially facilitating and supporting the involvement of the local parish. (105)

24.15 in selecting language and methodologies for presentation of the Gospel, cognisance is taken of the ambient culture to teach most effectively. In inculturating the message, great care must be taken to avoid syncretisation, especially of secularised thinking and ideologies. (109-110, 113, 208)

24.16 in selecting and applying methodologies, great care exercised in relation to the role of human experience, which has a vital place in good catechesis, but must not be made the foundation and focus of the pedagogy. (152-153)

24.17 the presentation should be age appropriate across the range 4-12 covered in the primary school. Attention should be given to the step change that occurs halfway through the programme at about age 7/8: the first four years of childhood are followed by years of pre-adolescence, which are crucial in catechesis of the young people and formation of their faith. (65-68, 177-185)

24.18 select from range of available techniques and methodologies those which are most appropriate and effective. Music and art are particularly effective in speaking to the heart (the Compendium of the Catechism of the Catholic Church gives a great example in the use of art in catechesis). (118, 148-162)

24.19 programme provides maximum support for teachers, religious and lay, in their irreplaceable role in catechesis, and also to the extent possible helps in teacher formation in the faith and teaching abilities. (228-231, 233-252, 259-260)

24.20 due account is taken of the importance of the group in the presentation. (159)

24.21 due account is also taken of the pluralist situation in many Catholic schools. (193-194, 197-201)

24.22 every effort is made to avoid problems which have often impoverished the quality of Catholic catechesis, enfeebling the Gospel, secularising the Church, and leaving her open to collapse. (2, 9, 28, 30, 64, 202, 205, 113)

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APPENDIX: Common Problems to be Avoided

It should not be too difficult at this time to prepare a catechetical text that is faithful to Church teaching, because of the wealth of excellent reference documents that the Church provides for guidance. One should study these documents carefully and follow them. In the years since the Second Vatican Council there have been many excellent developments in Catholic catechesis in the Universal Church, which could also be helpful as comparative examples. However, there have also been serious problems and failures, to which attention has been drawn in documents coming from the Church’s Magisterium and from Episcopal Conferences.

Some Catholic catechesis can contain much good material and appear at first sight to be faithful to Church teaching, but deeper analysis can reveal problematic positions, which could undermine and negate the value of the good material. Sometimes problems appear as incorrect statements, but most often the problems arise through omissions, imbalances, and inadequate or incomplete treatments, with undue emphasis on some aspects to the neglect of others; this results in obscuring, confusion and obfuscation, rather than direct denial, of truths of the Faith. One of the consequences of this is that it can be quite difficult to detect and correctly identify the problem positions.

In preparing a catechetical programme it should be helpful to be aware of common problematic positions so that one can take especial care to avoid the problems, and, as opportunity affords, to counteract them. While the General Directory for Catechesis stresses the benefits to the Church of good initiatory catechesis, it also warns of the dangers that can be expected from the absence of such catechesis: “Without it (initiatory catechesis), missionary activity lacks continuity and is sterile, while pastoral activity lacks roots and becomes superficial and confused: any misfortune could cause the collapse of the entire building”. (GDC 64).

Listed below are the main sources of information on the common problematic positions, which were supplemented by the author’s own researches. The Table summarises the principal problems identified. The problems in the list are not without connections, because an inevitable converse of the ‘hierarchy of truths’ is that there is also a ‘hierarchy of errors’ – one error, by wrong statement or omission, could lead to a chain of consequential errors with far-reaching consequences. An example of this is Original Sin: the Catechism says (CCC 389) that, “The Church knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ”; so if a catechetical text were to omit or give defective teaching on original sin, Christ would be undermined and therefore the entire text could not claim to be authentically Christian.

A commission of cardinals was set up by Pope Paul VI to examine A New Catechism; Catholic Faith for Adults, (often referred to as the ‘Dutch Catechism’), which was published in the Netherlands in 1966 and had a significant international influence. The commission reported in 1967, noting many positive elements in the Dutch Catechism, but also identifying several serious doctrinal deficiencies in need of correction.

In 1968 Pope Paul VI issued his Credo of the People of God, which dealt indirectly with doctrinally problematic positions that had arisen in the Church. He expanded on the Nicene Creed to give clear guidance on those aspects of the faith which were under challenge.

The General Catechetical Directory, 1971, made some references to problems relevant to Catholic catechesis (GCD 7, 9, 36, 39, 69). Catechesi Tradendae, On Catechesis in Our Time, Pope John Paul II, 1979, was more explicit on the nature of problems that by then were apparent in Catholic catechesis (CT 17, 30, 49, 61).

In spite of these magisterial warnings, problems still persisted, so that the General Directory for Catechesis, issued by the Congregation for the Clergy in 1997, while acknowledging much good progress in Catholic catechesis, also found it necessary to draw attention to many problems (GDC 2, 9, 28, 30, 113, 202, 205).

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In 1995 the United States Conference of Catholic Bishops set up a special Committee to examine catechetical texts to assess their conformance with the Catechism of the Catholic Church. The Committee issued Progress Reports in 1997 and 2003, identifying widespread and serious doctrinal defects and deficiencies in both primary and second-level school catechetical texts.

In March 2006 the Spanish Catholic Bishops’ Conference issued a document which was prepared in collaboration with the Vatican’s Congregation for the Doctrine of the Faith, entitled Theology and secularisation in Spain, forty years after the end of Vatican Council II. This document identified the main problem of the Catholic Church in Spain as being internal secularisation due to the widespread promotion of erroneous theological positions, which were listed in the document. Specific reference was made to the damaging effects on catechesis in school and home.

THEME COMMON PROBLEMATIC POSITIONS

Revelation: Scripture & Tradition

The Church does not have an authoritative role (magisterium) in the interpretation of Scripture and Apostolic Tradition.

Biblical exegesis based almost entirely on historical-critical methods (without recognition of the limitations of the methods), treating the bible as simply an ancient text, excluding the possibility of revelation, miracles, and the direct intervention of God.

There is ‘revelation’ in non-Christian religions which is equivalent or complementary to the revelation of Jesus Christ.

‘Sacred Tradition’ is the traditions of the Church, which can change over time.We cannot know for sure about God; Christianity professes one set of beliefs, but every other religion’s beliefs are true for them.Everyone has ‘faith’, which just needs to be nurtured; teaching a content (a deposit of truths of Christian Faith) is not a priority.Some truths of faith are of lesser importance and may be passed over in catechesis; (a misunderstanding of the principle of ‘the hierarchy of truths’).

The Blessed Trinity

God (not God the Father) is the first person of the Trinity.

God is best imaged as mother and father, or simply as ‘parent’.

Jesus is ‘Son of God’, not ‘God the Son’; somehow less than God, but more a special human being.The Holy Spirit is the ‘Spirit of God’ or ‘God’s Spirit’, but not ‘God the Holy Spirit’; the Spirit is more a presence of God, than an actual divine person of the Trinity.There is a loving God, but the concept of ‘God’ is more like Theism or pantheism – harmonises well with a New Age understanding of ‘God’.

God: Creator & Father

God and creation are one.Human beings evolved by random chance; catechesis should not mention Adam & Eve, who are symbolic myths, not real people who existed. Human beings do not have a spiritual soul, immediately created by God, which is distinct from the body.Angels are not real spiritual beings created by God, but are a concept borrowed by Judaism from ancient pagan mythologies.

The Fall and Awaiting a Saviour

Devils are not real spiritual beings, angels who rebelled against God and fell from grace, but symbols for evil.‘The Fall’ is just a symbolic myth to explain the existence of evil in the world.

There is no Original Sin, from which the human race requires salvation or redemption.There is no temptation to sin from Satan or devils, no spiritual battle.

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God: Jesus Christ

Jesus’ salvation is his teaching that God loves us. The essence of Jesus’ teaching is the Golden Rule – ‘treat other people as you would like them to treat you’ – to make the world a better place.Jesus was a teacher, friend, brother and model of how we should love one another; he challenged the religious practice of his day and is best understood as a Jewish religious reformer.Jesus’ death was not a sacrifice which redeemed us from sin. Jesus did not have pre-knowledge of his own identity and mission.

The Gospels were written a long time after the death of Jesus, and represent largely what the Christian people had come to believe about the “Jesus of faith” (including his resurrection, ascension and glorification), which differed significantly from the real man, Jesus of Nazareth - the “historical Jesus”.

God: Holy Spirit

The Holy Spirit is not a separate divine person, rather a presence of God.Grace is the loving presence of God which is available to everyone at all times. Catechesis need not refer to actual or sanctifying grace; graces are not sovereignly gifted by God for particular persons, times or purposes.

The Church Jesus set out merely to reform Judaism, he had no intention of founding a church, which was the creation of his followers. The Pope and bishops do not therefore have authority from Jesus; the Church and its hierarchical structure are of human origin. The ‘People of God’ is the definition of the Church, which should run on democratic lines like other modern human institution or organisation.Leadership in the Church only has authority from the people, Church members.The Church can offer an opinion, but the Church’s magisterium is not authoritative; Catholics should searchingly critique Church teaching in arriving at their own decisions on matters of faith and morals.‘Conscientious’ dissent from Church teaching is a legitimate expression of the prophetic ministry in the Church. Ecumenism means the Catholic Church should not claim any special position among other Christian churches and ecclesial communions. All religions are inspired by the Holy Spirit and are valid expressions of the sense of religiousness / transcendence experienced by all peoples.The mission of the Church is mainly to reach out in love to those in need, to relieve hunger and all kinds of suffering, to make the world a better place for all people.

Mary & the Saints

Mary is a special person because she was the mother of Jesus, a very special person.Mary was not always a virgin; she had other children besides Jesus.

The Last Things(Eschatology)

There is no distinct immortal spiritual soul.After death all people will be with God; this could mean becoming part of God, rather than remaining a distinct person in a place of happiness called heaven.There is no purgatory, & no hell; no particular or general judgments, no Second Coming of Jesus at the end of time (the parousia).How we live our lives here on earth does not affect our eternal destiny.Jesus sacrificial death has nothing to do with our eternal destiny.

Liturgy & Seasons

The Church’s liturgical texts are merely indicative, with freedom for improvisation and liturgical ‘creativity’.

The Sacraments

The sacraments are human celebrations, to mark special moments in life. They were not instituted by Christ, but evolved gradually over time. There are no particular graces proper to each sacrament.

Baptism & Confirmation

Baptism is a human initiatory rite to mark membership in a human community, the ‘people of God’.Baptism does not free us from Original Sin, because there is no such Sin.The water of baptism is simply a symbol of growth.

Eucharist and the Mass

The Mass is a celebratory meal when the people come together in remembrance of Jesus; the eucharistic sacrifice does not perpetuate the sacrifice of the Cross.The Eucharist at Mass is ‘blessed bread’ or ‘holy bread’, in which Jesus is present in spirit; it is not Jesus present, body and blood, soul and divinity, through transubstantiation. It is good for Catholics to attend Mass on Sundays, if they feel drawn to it, but there is no obligation.

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Reconciliation and Anointing of the Sick

God is loving and always forgives all sins; in the sacrament of Reconciliation we simply celebrate the fact that God has already forgiven us.Regular, frequent Confession is not necessary.The priest does not have any sacramental power to forgive sin in the name of Jesus.

Holy Orders & Marriage

All the faithful are called to priesthood; there is little essential difference between the priesthoods of clergy and laity, and in particular no special graces attached to ordination in administration of the sacraments of eucharist, penance, confirmation and anointing of the sick. The leadership of priests and bishops rests on historical developments, rather than on sacramental anointing or design of God.The Church should admit women to the ordained ministry and will do so in time.The Latin Church’s approach on priestly celibacy should and will change. Pre-marital and extra-marital intercourse are not necessarily sinful.

Morality Morality is a matter of maturity and self-esteem, in which our judgment and feelings will tell us what is wrong and right.

All moral positions are subject to change and dependant on circumstances (situation ethics); there are no unchanging objective moral norms.

Once our fundamental orientation and decision is for good, then individual acts are not immoral.

The Church’s moral teaching is just one opinion to consider, along with the current mores of our society, when making moral judgments.

One must follow one’s own conscience, but there is no obligation to form (train, inform) one’s conscience by objective truths, as revealed by God and taught by Church.

Many of the Church’s moral teachings (especially in the area of sexuality, e.g. on contraception, fornication, homosexuality, indissolubility of marriage, adultery) are out of date, should be changed and will change in time.

Primary school children are too young to understand sin, especially mortal sin.

Prayer Spontaneous prayers are superior to prayers of the Church, which are not necessary to know by heart.

Focus on self and on created things is the best way to God in meditative prayer.

Pedagogy (teaching strategy)

The Church’s magisterial teachings (esp. Catechism of the Catholic Church and General Directory for Catechesis) do not have to be followed fully; the ‘parallel magisterium’ of scholarship is equally valid.A pedagogy (teaching strategy) founded on human experience and observation of the material world is the best form of religious education. Religious education should include non-Christian religions and other world-views / value-systems; this is necessary to properly understand Christianity as simply one of many ways of being religious. There is no need to give priority to the Church’s prescribed educational strategy, the ‘pedagogy of God’, which seeks to hand on the unchanging deposit of Faith received from Jesus through apostolic tradition.The most important thing for a Christian is to be fully human.Explicit physical sex education should be given in schools.Inculturation of the Gospel message can mean incorporating concepts drawn from the secular world, and from other religions and cultures.Memorisation of the truths of faith is not important.

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