The Record Newspaper 23 June 1988

Ugly side of Po

PERT ,

'A: Ju

23, 1988

Number 2589

Registered by Australia Post Publication o. WAR 0202

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The Catholic Churc a survived ma y tragic sch 'sms in its long history. Butt e certainty that it ill survive the ctions of Archbis op Lefebvre does not decrease he adness hich greets is "ordinetion" of four "bi. hops".

The 88 year old arc bisho is a a of his t tme. a ack on the Second Vatican Council reforms seems e gely dsted hen have a hose stre gth is founde o is 'herence o at ma y ould see as basic, radiio al Cstbotic values.

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Vatica II as been a outstendi g an in p 'rstionet renewal for he Church. a hion can e a fickle master but r. dition is changing � ca e o scuring ehind transient history he ruth of revelation.

People h ve a great n o cling on to he out ard how of is o o give

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pbringing. This should not o scure the lea which pp als o

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Pope's etter ( via his top liev d to be a p ea o glasno t for the n Church and a requ t to · it

atholi in the Ukraine and the Baltic republi of Latvia and Lithuania. ever fore has a pope written to a Se retary of the Soviet Communist Party.' Strict reserve' prevailed at the atican but it was unofficially admitted that a direct contact bet reen the pope and r Gorbachev b rpassing Orthod Church l aders 'as 'highl ' i nificant".

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Kampuchea: Amid such apparent hopelessness,

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R.F. WILLIS, WAOA, Optometrist

at least some people persist with hope

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grim reminder

In looking at what children cu pt out of the Mass, it helps to remember that children are not "little adults" and that they approach the MN'Shipping community in a quite different way.

What special gifts and abilities do children haw to help them understand the liturgy?

What can children be expected to get out of the Mass?

Why is it helpful to adults and to children to

participate in the liturgy tocether sometimes?

Seffl'al writers includin1 Kathari Bini and Debbie landregan talk about making a connection between the child's -1d and the liturgy. Why is this imporunt in helpin1 children to understand the Eucharist?

What are some concrete ways that adults cu MM'll with children to deepen their appreciation of the Eucharist?

The cardinal rule to make connection

Expert: Just talking about it does not work too well ...

11

Some aspects of tbe Church's liturc just come naturally to children, like bruking bread tocether. Ad Its can help connect ordinary experiences in a child's lite to what happens at Mass on Sunday.

spoke with Father CreedOII and religious ed cmr Mary Elizabeth Hoean about how Its can help children under· stand the E charist.

For both, a cardinal rule is to make a conn lion between the perlon of children and what is happen in� at 1.1 ·11 is important to enter

into the Child's world and to use expenences that touch them to illuminate their faith life," aid Father Creedon.

•ju.st talking about the Eucharist" d n't work loo vell with children, pectallv young chlldren, 1rs Hogan id.

The do not think in abstract pnnctpl or concepts th way adults do Children "learn nnd through their se th have to experience the meaning of words," t Ilagan said. father Creedon discu cd the need to tab! h tho nght kind of envtronment for chlldren at liturgi F hng welcom d ond Included at liturgi 8" children some valuable du to tho Eucharist's m nlng.

H thin that children qukklv pick up on igns that adults are uncomfortable "Ith their presence.

By

K�-8-R_ Io

For instance. there is the little child who at Communion time, approaching a eur.haristic minister in the cornpany of a parent, puts out a hand in hopes oi

receiving Communion.

If the eucharistic minister is embarrassed and pull: away, the child can have "the experience of being pushed BS1d , he id.

The tor u cd that tho cu haristic mmist r can handle that ttu hon tactfull> by taking the child's hand and bl mg the child D1Splaying th works ci children m the chun:.h LS another way of Including children tn the F.uchanst Fath r Creedon told of a beautiful bnnn created bv the parish's flrsi Communion class.

It featured o tree d rated with flowers, Ea h no w er represented a child's rvice proJcd and had some connection to a theme of the Eucharist One child wrote about how he helped ln family

____.

� spring cleaning and :ted children's cldies to give to Catholic Qities for children in f,-r care, Father Cree-

dasaid.

Tu environment and atusphere at liturgies is "-Jrtant, Ms Hogan stased, because adults an witnesses of their fai to children. "The cbil comes to appreciate lll ralue faith through tbivitness of the adult Clllnunity," she said.

Heloinu kids discover the

Qldren also bring gifts to the eucharf celebration which adl can build on in h,jmg them to under· I its meaning.

lllh Father Creedon "'" l.s Hogan spoke of th tural sense of a\\ W111:ler and jo that di ren po,- . Childremind adults of thi for wonder and Spl laneily m worship rations, they id,

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Hogan stressed the 1111 or pa.rents to work children at home lo

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connections belllen their experien-

Eucharist

c and spcaal liturgical them major theme of the Eucharist IS extending ourselv to others" m rviee J did, she id Ea h hturs> ends w th people "being sent forth to hve out the meaning of tho Eucharist by gmng of oneself as J us did.

One way parents encouro this at home is

to teach children to be sensitive to others' needs, � Hogan id Children learn to do this In simple ways - for example when they bring homemade soup to an elderly neighbour or write to o grandparent

Such actions "make children aware of someone other than themselve ," \Is Hogan emphasised.

Bridge from known t unknown

By Debbie Landregan A family gathers for a special meal ... two children break a cookie in half and share it .•. a parent lovingly cares for her children.

At first glance those images seem unrelated.

But they are images of ordinary experiences that can be tapped to

help children more fullv understand the mv teries of the Mass. ·

"Children can only be expected to get out of the Mass the kinds of background experiences they bring to the Mass," observes Sister Henry Marie Burton, a Sister Servant of the Immaculate Heart of Mary. She teaches child psychology.

"Adults have to realise the best way we come to an understanding of any

situation is by building a bridge from what is known to what is unknown. So you have to develop the background experiences of children.

You have lo prepare them before they go to church," says Sister Burton.

A former primary school principal who has been active on parish liturgy committees, Sister Burton says many ordinary experiences

relate beautifully to what is happening in the Mass.

"The way we refer to our eucharist, we think of it as a banquet," she observes. Children tend to know what a special meal at home is like.

They can "make the transfer from that occasion to what's happening in church," she says.

Lorraine Flick, a development psychologist, thinks there are aspects of the church's liturgy

that come naturally to children, for example breaking bread. She points out that children "love to eat and drink and really break bread with each other''

They want to break a biscuit or a have a cake with this one or that one.

And children have a surprising capacity for stories, Ms Flick says, ind uding stories such as the fairly tales "where there is a message".

This aptitude of children can help attune them to hearing the parables of J us and the Sunday Scripture readings.

Many times adults, both priests and parents, overlook opportunities to involve children in what is an adult-oriented celebration of faith, says Ms Flick.

She believes that with a little creativity adults can make the Mass come alive for children by '

Jesus and 'even infants'

In Old Testament times religion - especially Ml'Ship - was an exclusfvely adult-male pre· serve. A boy assumed grown-up responsibility tor fulfilling the obligations of the Law of Israel at the age of p berty.

In later Judaism this was formalised by the rite of Bar Mitzvah at the age of 13.

When the synagogue developed after the Babylonian exile, the rule was that 10 adult males were required to

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form a congregation.

What was Jesus' attitude? He seems to have struck a realistic balance in regard to children. It is exemplified in the wellknown story about "bringing even infants to him that he might bless them."

When some disciples insensitively tried to put a stop to the nonsense, Jesus said, "Let the children come lo me and do not prevent them; for the kingdom of God belongs to such as these.

The Record, June 23, 1988

Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it" (Luke 18:15-17).

Two things are involved here. First, the story may have been used in the early Christian communities to settle a practical question.

Did children have any standing at all in communities of adults, given the prevailing cultural climate? The story would have been adduced as an affirmative answer.

What precisely their standing was, or to what degree they participated in worship, is not specified.

An insight into the matter comes from the argument St Paul used in discussing marriages between Christians and pagans, There were rigorists who insisted that Christians had to dismiss their pagan spouses, but Paul disagreed.

He argued that "the unbelieving husband is

made holy through his wife, and the unbelieving wife is made holy through the (Christian).

Otherwise your children would be unclean, whereas in fact they are holy" (1 Corinthians 7:14).

Paul thought in Old Testament categories.

"Unclean" and "holy" had nothing to do with personal sanctity.

To be clean or holy meant to be drawn into the circle - the influence - of holiness. All things being equal, this

influence would lead to Christ.

In Paul's view, then, the pagan spouse, in contact with the atmosphere of a Christian community. was brought under its beneficial positively influence.

So, too, with children growing up in a strongly Christian atmosphere.

The story of Jesus and the children involves something else, too. He holds up the child as a model for Christian living.

undcrscoringthes),n\ lism found in the wo songs and art that • used.

Ernie Sherretta, dintorof religious educah', says parents can ) certain thmgs to enhaJe the liturgy for tbr children.

His suggestions tnclu' • Sitting close to I altar so children see" is happening.

• Bringing children to Mass on a regular basis when they ar old enough to sii and occupy themselves with a child's prayerbook.

• Taking children to smaller Masses where they won't get lost in the crowd.

Finally, Sherretta urg parents to be conscious of their own example as adults. "We fmd that where children are

If a r.hild is prepared to participate in the liturgy, the investment benefits

c�itd?

Everythin1 seemed to be Clling along smoothly until the priest givin& the homily paused. As he did, I loud si1h arose above silence. Then, belore homilist could continue, a child's voice piped 11p, "When are we &Vine

Fortunately the priest got the message and quickly brought his homily to a close. I did not hear a single protest from the adults.

There are times when children fill important functions at Mass.

Even the most staid congregation could not have suppressed its laughter.

Children are important.

They are the future of the church If anyone thinks the Mass is too adult for children, that person had

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Children's "creativity is awesome," says Flick, "They approach things with freshness and enthusiasm. I really think they give people a lift"

"I think children bring to the liturgy a real desire, a curiosity to know God," says Sherretta. Moreover, children represent "the future hope of our community of faith".

Kid's voice

By Father John Caste lot Against his cultural background this does not imply the need to be childish, unsophisticated, but rather to be honestly dependent, as children were.

Repeatedly Jesus warns against the arrogance of those who might insist that all a person needs is to be fiercely, proudly, independent. Through the child-image, he points to the fundamental necessity of acknowledging that one is inescapably, a creature and dependent on God.

e posed to adults who are praying. singing and engaged in the activities involved in the Eucharist. thev tend to imitate and therefore learn from that, whereas children who don't have that exposure tend to be bored at Mass and obviously don't understand what it is all about," he says.

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better rethink what the Mass is about.

Mass is for the whole parish, including little children. But they have to be able to participate as little children. This means we have to take them into consideration, without ignoring adults.

On occasion, this may mean doing something at a liturgy aimed especially at children.

Special aptitudes

activiti that involve not Ocusionally adults des- differently. aibe children in terms of just their power to think, to II is helpful for adults what they are not, IS in: realise that children but also to see and lo hear ""ildren are not ad Its; and to use their voices, "" un d er th eageo f 13 or 14 children do not haw tone tend not to posses the • Children respect othattention spans; children power of abstract think- ers who are generous, cannot sit still tor tone ing or that seven-vear- patient and outgoing, hour · ' ' · per iods oft.1me ( an IS olds may not maintain who are interested m a long period); children do interest in a classroom them . . not grasp well the meart- lesson for a full hour.

• Children possess a ing of the distant past or the distant future.

Still, it isn't enough to strong interest in themunderstand what child- selves that can be turned There are good reasons ren are not. to the good. why adults occasionally • Children derive real describe children this Today's adults more and more want to grasp joy from giving gifts to way.

The adults do not want what children are. And others.

There is much more to impose expectations parents place great value on children that they will on efforts to bring out the that can be said about the true gifts and talents of special aptitudes of not be able to bear. children. childhood. You, the Or the adults are simply reader, undoubtedly can What are some special trying to understand add to this list. why they and their aptitudes of childhood?

What is written here, • Children are people children sometimes however, suggests there who to vibrant respond relate to things so

IS a place f�r children m the _worshipping commuruty - a _commubetm y that calls on its mem rs · th · e� to. use bsd no� Just mm • dut 1 . eir eyes an 8 cobemh ears :i-n vo ices; muruty w ose mem rs . stn;;:'b\o be g��e�us an d ere e '.'5 tha� ians: a commuruty t ,asters a healthy interest in the self and that encourages members to be real givers.

Of course, adults readily notice that children relate to Mass differently than they do. Children don't bring an adult understanding to themes of the Mass such as love. commitment, suffering or sacrifice. Children can't suddenly think Wee adults.

when it was presented as what Word God made flesh, it immediately became quite concrete.

All the children came to the liturgy with their ''Word of God" written on a big piece of paper placed inside a brown paper bag.

After the reading of St John's prologue about the Word made flesh (John 1:1-18), it was homily time.

At this point, the children one by one stood in front of the whole assembly, opened their bags, took out their piece of paper, held it up and told everyone which word, in their young estimation, represented God's Word made flesh, As we might expect, many said it was "love" that had become fle<ili.

By Father

Eugene

LaVerdiere A few years ago celebrated a special liturgy for 5 and 6-yearolds, to which parents, grandparents, uncles and aunts were invited.

The children were prepared by an excellent catechist who chose for

their liturgy this difficult biblical theme: "the Word of God made flesh" Each child was asked to select a favourite word to tell what God means to all of us - a word to express what God and Jesus are about or that makes the child think ci

God. As a theme, the "Word

of God made flesh" may seem too abstract for a children's liturgy. But

Cont page 11

The Record, June 23, 1988

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to the Editor

Pr dence from Phil SHIEWS, Kellerberrin

BUILDING TRADES

DEATH

Sir, May I add my thoughts to those of Dean Lisle (The Record. May 26).

The bishops of the Anglican communion need to govern their enthusiasm for change to the status quo with utter prudence and attention to the faith, arguments and holy tradition of the Roman and Eastern Orthodox churches.

To go it alone against the Roman Catholic and Orthodox churches in this enthusiastic debate of the possible mod if icatton of what has been a matter of faith for all three and whic , rn the ast analysis I f I will be discov red by all to be a matter of faith, rs unurn y

ministry of the Bishop of Rome) must not go this d bate on its own.

I heartily sympathise with the objections and pleadings of the Anglican Bishop of London. As guardians of the priesthood as a sacrament for far longer than the existence of the separate Ang ican communion, the Roman and Eastern Orthodox must be seen truly, and even with religious humility, as elder brothers.

I urge the Anglican communion to co stantly seek prayerful guidance from these elder bro hers and go into debate on d licate issues with these elder broth rs at their si .

time for urgent emotionalism rn such matters that touch the core of traditional orthodox faith.

I am not discouraging debate but simply adding my voice to those who wish to emphasise the gravity of the matters being debated.

It is painfully unfair to the ecumenical efforts of the last quarter century, particularly betwee Anglrcan and Catholic communities, t at here should be a preoccupation on a modification of the order of priestly ordination in the Anglican church that ou d ma e possible mutual recognition of orders impossible in the future.

Within the Roma

If he Anglican communion trul s es th se eld r broth r as clo family, then the ought o be pr pared for brother y cone rn,be t nm lv r mind r or [ovful g ur of reco elf -

oc cy from J.B. SEOW, North P rth

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exception of the priesthood.

If the male priesthood is maintained as part of the deposit of faith - they do not need protectio from such a "frustration".

We must be very sure and prepared to debate what really s tradition and not tradition for tradition's sake.

Grave problems and injustices have been created by failure to ma e such a, distinction. So respect and diplomacy sure, but not dogged ollowing of tradition when it is only tradition for tradition's sake or rnarntaming time-honoured familiarity because it is comfortab e.

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