9 & 10 - Ministry and Mission

YEAR LEVEL

9 & 10

TITLE

Ministry and Mission

STRAND SACRAMENTS SUGGESTED DURATION

10 weeks (25 hours)

ENDURING QUESTIONS

How can Sacraments lead to encounter with God? How can the Sacraments shape my view of life and the world?

Unit Focus Through a study of the signs, symbols, rituals and words of the Eucharist, students will focus on and explore ways of living out the Eucharist. Students will explore vocation, becoming familiar with the sacraments of Matrimony and Holy Orders as expressions of mission in the service of the Church.

Achievement Standards By the end of Year 10: Students understand, explain and appreciate Eucharist as an action of the Christian community: reconciling, renewing and calling it to action.

They explore the Sacraments of Vocation as expressions of mission in the service of the Church.

Unit Outcomes By the end of this unit students should be able to: 1. Use Scripture to understand the historical and theological development of the Eucharist, eg Passover, Last Supper, Emmaus story.

2. Investigate the meaning of key signs, symbols and rituals in the Eucharist.

3. Articulate how the Eucharist deepens our union with Christ and the Church and strengthens us to live our Baptismal call.

4. Understand Marriage and Holy Orders as life-giving relationships which celebrate the vocational call to be people of love and service.

5. Investigate and explore the meaning of key signs, symbols and rituals in the sacraments of Marriage and Holy Orders.

Key Understandings for Students ● Structures within the Eucharist connect with experiences in ordinary life: o Introductory rite: Gathering and welcoming.

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Penitential rite: Reconciling and healing.

Liturgy of the Word: Listening and responding to stories, others’ experiences.

Liturgy of the Eucharist: Giving of gifts, remembering key events, sharing a meal.

Concluding Rite: Going out and making a difference.

Bread and wine are symbols of nourishment. The consecrated bread and wine become the body and blood of Christ and this our nourishment for our spiritual life.

At Eucharist we also receive nourishment and direction from the Scriptures.

In sharing the bread and the cup and listening to the Word, we accept Jesus, his way of life, his message.

We become a living symbol of the risen Lord.

Celebration of the Eucharist is not complete unless it is lived out in our lives. Leaving the church, we take Jesus with us into our daily lives.

Our lives, work and relationships with God and with others, are aspects of our vocation. Discovering and living our vocation enables us to achieve our full potential as human persons.

Work, leisure and ministry are affirmed in Scripture and Tradition. Each person has the right to a life that upholds and promotes human dignity. As such, work and leisure are of major importance in the lives of individuals and form part of the purpose and meaning of human life.

In recognising the value of each person's vocation, the Church stresses the importance of the Sacraments – Matrimony and Holy Orders, to celebrate the Christian vocation of service.

The married and single states in life, and the ordained and non-ordained ministries within the Church, are expressions of service to God and to each other in relationship.

o o o o

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Student Context Against the background of general intellectual growth, the different groups to which adolescents belong influence the ways they make sense of their experiences and find more comprehensive meaning in their lives.

Many students in years 9 and 10 have limited experience of Catholic traditions, symbols and sacraments such as Eucharist. They have a developing social conscience which may lead to outreach activity. They may relate closely to a study of the connection between Eucharist and the call to action in everyday life.

Most students will seek meaning and fulfilment through relationships, work and leisure. The notions of vocation, work and leisure will not be unfamiliar to students who have been exposed to the average range of subjects, including careers guidance.

The areas of Marriage and Holy Orders will generally capture the feelings, imagination and interest of students in senior years. Students need the opportunity to explore the positive value of married commitment as well as be exposed to the commitment of persons who choose single, religious or ordained life styles. Some students may participate in ministry as baptised members of their local church.

In presenting the Church’s teachings on vocation, states of life and the sacraments of Matrimony and Ordination, the teacher should honestly present the alternatives to their students in an informed and open manner.

Theological Background for Teachers ● Symbols and symbolic actions Symbols and symbolic actions have been used throughout the centuries in Christian liturgy and art to represent ideas contained in the sacraments. The bread and wine are symbols of nourishment. In many cultures, bread is the main support of the physical life: consecrated bread becomes the body of Christ and thus the main support of the spiritual life. Similarly, wine is the main drink used at meals in many cultures: consecrated wine is the blood of Jesus Christ; to ancient and to modern people, blood is associated with life; the consecrated wine is essential

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nourishment to the spiritual life. This nourishment can be individual; but the communal nature of the Eucharist also means that it is a symbol of communal nourishment. Breaking of the bread, and taking the cup (the body and blood of Christ) and sharing it (the Christian community) are symbolic actions. ● Ritual Actions The celebration of the Eucharist is structured around ritual actions. A ritual action formalises and makes sacred the everyday actions of our lives. It explores the significance of these actions. The ritual actions of the Eucharist touch on the following everyday events: − Gathering: of communities, of families, of friends. − Reconciliation: making peace with the people around us. − Proclaiming the Word: Christianity is not practiced in isolation but shared with others. − Listening to the Word: reflecting on the Word, seeing its universal significance. − Giving of the gifts: realizing what gifts we have, and sharing them with the community. − Reflecting on our story, in the Eucharistic Prayer: seeing ourselves as part of a larger group, the people who have gone before us and the people who will follow. − Sharing the meal: sharing what we have so that all may have what they need. − Going out and making the difference: living out the ideals. ● Living the Eucharist Catholics believe that the celebration of the Eucharist is not complete unless it is lived out in their lives. Leaving the church, Catholics take Jesus with them, into their daily lives. Thus their lives become an extension of sharing in the Eucharist. The Scriptures give directions on this. ● Summary In summary, when a community celebrates the Eucharist, it: − takes part in the life, death and resurrection of Jesus Christ − takes stock of its own sinfulness, and resolves to change − listens to the Word of God − gives praise to the Father, through the Son, in the Spirit − draws on God’s grace − shares the body and blood of Christ − looks forward to the coming of God’s Kingdom − goes forward to continue the mission of Jesus by serving others in the community. ● Transubstantiation In his encyclical “Ecclesia de Eucharistia” (17 April 2003) Pope John Paul 2 introduced a most significant word, transubstantiation. It defines precisely what we believe happens in the miracle of the Eucharist. He quotes the Council of Trent: “The consecration of the bread and wine effects the change of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of his blood.” Any alteration in that understanding is not Catholic. This meaning is inescapable. St. Cyril, Bishop of Jerusalem in the latter part of the fourth century, explained it to his people this way: “Do not see in the bread and wine merely natural elements, because the Lord has expressly said that they are his body and his blood: faith assures you of this, though your senses suggest otherwise.” Every explanation of this reality must maintain an objective reality independent of the mind. After the change effected by the Consecration, the bread and wine cease to exist and have truly become the body and blood of the Lord Jesus. Pope John Paul 2 harkens back to the words of Jesus himself reminding us that this is no mere metaphorical food: “My flesh is food indeed, and my blood is drink indeed”(Jn 6:53.) It is the body and blood of the living Jesus.

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● In the Eucharist, Catholics are united with God and with each other through the body and blood of Jesus Christ. Christ is among them. Archdiocese of Sydney. Faithful to God: Faithful to People. D5-2 Eucharist pp.164165: ● Just as in the Emmaus story, the Sunday experience of Eucharist stands or falls on the strength with which the Word of God engages our real lives. (page 99) ● “Do this in remembrance of me.” (Lk 22:19) There are two distinct meanings to this short command. It can be read correctly as a command to “do the ritual” in the future as one that recalls “me” (Jesus) to mind … But it may just as correctly be read as a command to “do in your lives what this ritual indicates,” to go forth and live what the ritual symbolizes: go out and do it. Both meanings are permissible: The ritual we dramatize must be consistent with the lives we are leading – for otherwise the ritual becomes a lie. This is the strength of the ritual of Passover as Jesus did it that night: In Jesus’ simple ritual of gratefully taking bread, breaking it, and giving it to them, the disciples recognized the consistency of it all with his way of living. (page 63) Andersen, Frank msc. 1998. Eucharist - Participating in the Mystery. John Garratt Publishing, Mulgrave, Victoria. ● Yet these symbols of bread and wine transformed into the body of Jesus are not there to be looked at and admired. This is Jesus, a Jesus who is giving himself in the bread and wine. He is asking to be received so that he can share his life, his mission with us. He is asking to enter into communion with those who accept his way of life, his message. He is asking to shape a community who will be identified as “Jesus people,” as Christians.

The people assembled are the living symbol, the key symbol, the embodiment of the risen Lord. They are a people who offer themselves as a sacrifice of praise and thanksgiving – a eucharistic community. To accept communion with Jesus, to share the bread and the cup, is to enter into the full experience of human living and the challenge of the resurrection. Christians who share the life of the risen Jesus in the eucharistic bread and wine are likewise transformed into his body. (page 62) McGinty, Mary Peter. 1992. The Sacrament of Christian Life. The Thomas More Press, Chicago, Illinois. ● The gathering rites of the Eucharist bring the assembly together, setting the scene for the worship that is to take place. The history and structure of the gathering rites show that the assembly is challenged to respond to the way God sees us, rather than the way we divide ourselves off from one another. We pledge to place ourselves with Christ. We offer solidarity with the wounds of the saviour, and with those who have been wounded as he was. “With bodies, voices and silence attuned to God’s justice, we turn with new ears to hear the Word of God afresh.” (p.11) ● The Word of the Lord calls us to bring about the reign of God on earth. The General Intercessions are the response of the people to this call. We request help for leaders and Churches so that they may be the vehicles of the kingdom. We offer prayer and entreaty for those in need. (p.16) ● “In the Eucharist we are nourished from the one table of the Word and the Body and Blood of Christ (GIRM § 8).” (p.16) ● When we bring forward the gifts of bread and wine, we bring forward rich symbols. “Bread is the sustainer of life, wine is the spirit of joy and festivity. These are humble symbols of the richness of what God has offered us, and continues to offer us … they are food for a communal meal at a common table … there should be no one in our midst who is hungry – no one!” (p.17) ● Over the gifts of bread and wine the presiding celebrant leads the assembly in a prayer of thanksgiving. In response the community replies: It is right to give God thanks and praise!. The Eucharistic liturgy is an act of thanksgiving, Eucharistia being the Greek word for thanksgiving. (p.18) ● The Kiss of Peace is connected with the unity and peace both of the Church and the whole human race, and the mutual love of the members of the congregation: before they share in the same bread, the faithful

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implore the peace and unity for the Church and for the whole human family and offer some sign of their love for one another (GIRM § 56b). (pp.23-24) ● In communion we eat and drink together the body and blood of Christ. It nourishes us to bring Christ to every corner of our lives, everything we do, each person we meet, the situations we encounter. (p.24) ● The dismissal sends the assembly forth to be in the world as they have become in the Eucharist. Go in peace to love and serve the Lord compels us outside to share the nourishment we have received, to actually pursue the transformation of our world. (p.27) ● A liturgical community is one that actively seeks the kingdom of God. (p.29) Moore, Gerard. (2000).

Eucharist and Justice. Catholic Social Justice Series, No.39, Australian Catholic Social Justice Council: North Sydney. ● The Christian Tradition has preserved the biblical concept of human beings sharing in the creative activity of God. Women and men, made in God’s image and likeness, are engaged in transforming creation through their labour. From this act of transformation both the intrinsic dignity of work and the value of the products of human labour can be established. The setting aside of the Sabbath, the seventh day, for ‘rest’ allowed the members of the community to participate in all that would promote a fully human life. ● PAPAL ENCYCLICALS In 1891, Pope Leo XIII published The Condition of Labour, Rerum Novarum, in response to the miseries that accompanied the Industrial revolution in Western Europe. Subsequent Popes have published a number of documents on Catholic social teaching. While new understandings have developed in the course of this teaching, central to each document has been the recognition of the dignity and rights of workers.

Two encyclicals issued by Pope John Paul II are: On Human Work, Laborem Exercens, 1981, and One Hundred Years, Centesimus Annus, 1991. His approach builds on the accumulated wisdom of earlier teaching and on the charter for the dignity of the human person contained in the Pastoral Constitution on the Church in the Modern World of Vatican II. He proposes a spirituality of work. ● DOCUMENTS OF VATICAN II Vatican II states that Jesus instituted a variety of ministries for the good of the whole Church community (Dogmatic Constitution on the Church, #18). In the light of Vatican II, then, ministry is clearly a broad term applicable to both ordained and lay members (non-ordained) of the Church. Ministry may be a term describing a general call to the whole Church to serve, or the particular offices and persons in the Church who have responsibility of preaching, teaching, proclaiming the Gospel, celebrating the Sacraments, and serving many diverse groups within the community. Every Christian is called to ministry in the broad sense; not every Christian is called to ministry in the formal sense. Thus individuals may be called to ministry within the home and family, and/or in the parish and community. The change in the Church’s understanding of ministry does not make particular ministries any less important; rather, it influences the way these ministries are inter-related and exercised. ● THE SACRAMENTS Through the Sacraments of Baptism and Eucharist, all Christians have a vocation to live holy lives and to give witness to Christ by the example of their lives. Baptism and Confirmation give all Catholics the right to participate in the life and mission of the Church by taking up those forms of ministry for which their talents and personality are suited. People are called to a vocation of loving service to others and intimacy with God through prayer. Those called to the ordained ministries of bishop, priest, and deacon are called to serve the Church through teaching, leadership, and presiding over celebration of the sacraments.

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Each sacrament has a personal element (the individual), a community element (others) and a divine element (God). The Church always understands sacraments to be, not private functions, but celebrations of the Church, the sacrament of unity among all the believers. Matrimony joins two people in marriage for a lifetime of dedication to each other’s well-being and the well-being of their children and the community. Ordination integrates men into the holy orders of bishops, priests and deacons, empowering them for a lifetime of leadership and service in the Church.

Preparation for marriage involves an exploration of commitment, responsibility, communication and fidelity required for a permanent relationship with one other person. The Church teaches that a genuine marriage is a life-long commitment. The Church teaching on sex in marriage stresses the importance of both the unitive dimension promoting the unity of the couple, and the pro-creative dimension leading to the couple cooperating with the creative activity of God by welcoming and rearing children, and by extending their love into the wider community.

Through the Sacrament of Holy Orders, a priest is empowered to preach the Gospel, celebrate and administer the Sacraments and exercise spiritual leadership in close collaboration with the bishop of the diocese. The Catholic Church teaches that there is a continuity between the ministry of the apostles and that of bishops and priests today.

Religious Life, in all its forms and life-styles, calls primarily for witness to the love and mercy of God in the world.

Religious freely choose to commit themselves to a life-style characterised by charity, prayer, service and community, through the vows of chastity, poverty and obedience, undertaken to bring about the Reign of God.

Scripture Ex 12:1-28 The First Passover Instituted The LORD said to Moses and Aaron in the land of Egypt: This month shall mark for you the beginning of months; it shall be the first month of the year for you. Tell the whole congregation of Israel that on the tenth of this month they are to take a lamb for each family, a lamb for each household. If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it. Your lamb shall be without blemish, a year-old male; you may take it from the sheep or from the goats. You shall keep it until the fourteenth day of this month; then the whole assembled congregation of Israel shall slaughter it at twilight. They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the lamb that same night; they shall eat it roasted over the fire with unleavened bread and bitter herbs. Do not eat any of it raw or boiled in water, but roasted over the fire, with its head, legs, and inner organs. You shall let none of it remain until the morning; anything that remains until the morning you shall burn. This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the passover of the LORD. For I will pass through the land of Egypt that night, and I will strike down every firstborn in the land of Egypt, both human beings and animals; on all the gods of Egypt I will execute judgments: I am the LORD. The blood shall be a sign for you on the houses where you live: when I see the blood, I will pass over you, and no plague shall destroy you when I strike the land of Egypt. This day shall be a day of remembrance for you. You shall celebrate it as a festival to the LORD; throughout your generations you shall observe it as a perpetual ordinance.

Seven days you shall eat unleavened bread; on the first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day until the seventh day shall be cut off from Israel. On the first day you shall hold a solemn assembly, and on the seventh day a solemn assembly; no work shall be done on those days; only what everyone must eat, that alone may be prepared by you. You shall observe the festival of unleavened bread, for on this very day I brought your companies out of the land of Egypt: you shall observe this day throughout your generations as a perpetual ordinance. In the first month, from the evening of the

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fourteenth day until the evening of the twenty-first day, you shall eat unleavened bread. For seven days no leaven shall be found in your houses; for whoever eats what is leavened shall be cut off from the congregation of Israel, whether an alien or a native of the land. You shall eat nothing leavened; in all your settlements you shall eat unleavened bread.

Then Moses called all the elders of Israel and said to them, ‘Go, select lambs for your families, and slaughter the passover lamb. Take a bunch of hyssop, dip it in the blood that is in the basin, and touch the lintel and the two doorposts with the blood in the basin. None of you shall go outside the door of your house until morning. For the LORD will pass through to strike down the Egyptians; when he sees the blood on the lintel and on the two doorposts, the LORD will pass over that door and will not allow the destroyer to enter your houses to strike you down. You shall observe this rite as a perpetual ordinance for you and your children When you come to the land that the LORD will give you, as he has promised, you shall keep this observance. And when your children ask you, “What do you mean by this observance?” you shall say, “It is the passover sacrifice to the LORD, for he passed over the houses of the Israelites in Egypt, when he struck down the Egyptians but spared our houses.”‘ And the people bowed down and worshiped. The Israelites went and did just as the LORD had commanded Moses and Aaron.

Lk 24:13-35 The Walk to Emmaus Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, and talking with each other about all these things that had happened. While they were talking and discussing, Jesus himself came near and went with them, but their eyes were kept from recognizing him. And he said to them, "What are you discussing with each other while you walk along?" They stood still, looking sad. Then one of them, whose name was Cleopas, answered him, "Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?" He asked them, "What things?" They replied, "The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, and how our chief priests and leaders handed him over to be condemned to death and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. Moreover, some women of our group astounded us. They were at the tomb early this morning, and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him." Then he said to them, "Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?" Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

As they came near the village to which they were going, he walked ahead as if he were going on. But they urged him strongly, saying, "Stay with us, because it is almost evening and the day is now nearly over." So he went in to stay with them. When he was at the table with them, he took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized him; and he vanished from their sight. They said to each other, "Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?" That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. They were saying, "The Lord has risen indeed, and he has appeared to Simon!" Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.

Lk 9:12-17 Feeding the Five Thousand The day was drawing to a close, and the twelve came to him and said, "Send the crowd away, so that they may go into the surrounding villages and countryside, to lodge and get provisions; for we are here in a deserted place." But he said to them, "You give them something to eat." They said, "We have no more than five loaves and two fish -- unless we are to go and buy food for all these people." For there were about five thousand men.

And he said to his disciples, "Make them sit down in groups of about fifty each." They did so and made them all sit down. And taking the five loaves and the two fish, he looked up to heaven, and blessed and broke them, and

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gave them to the disciples to set before the crowd. And all ate and were filled. What was left over was gathered up, twelve baskets of broken pieces.

Lk 22:14-20 The Institution of the Lord’s Supper When the hour came, he took his place at the table, and the apostles with him. He said to them, "I have eagerly desired to eat this Passover with you before I suffer; for I tell you, I will not eat it until it is fulfilled in the kingdom of God." Then he took a cup, and after giving thanks he said, "Take this and divide it among yourselves; for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes." Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, "This is my body, which is given for you. Do this in remembrance of me." And he did the same with the cup after supper, saying, "This cup that is poured out for you is the new covenant in my blood. (NRSV) 1Cor 11: 23-26 The Institution of the Lord’s Supper For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, "This is my body that is for you. Do this in remembrance of me." In the same way he took the cup also, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.

Major Assessment Task Key Understanding: Through a study of the signs, symbols, rituals and words of the Eucharist, students will focus on the communal nature of Eucharist and explore ways of living out the Eucharist in daily life.

In small groups, present an instructional and creative report on an aspect of the question, “What is Eucharist?”

Your audience is a Year 7 class that has many members with little or no background in Catholic rituals and beliefs. Work should include some use of drama, mime, music, art etc.

Aspects of Eucharist to be covered: Introductory & concluding rites, the environment Liturgy of the Word Liturgy of the Eucharist Liturgy of the Word (select one or two of the Scripture references listed) Symbols Signs, rites and actions What does Eucharist mean to an individual?

What is the significance of Eucharist for a Church Community?

It is expected that students and teachers will co-construct an assessment rubric for this task beginning with the below. Teachers are encouraged to assess skills and knowledge from other learning areas that may be included in this task.

WELL ABOVE EXPECTED LEVEL

ABOVE EXPECTED LEVEL

AT EXPECTED LEVEL

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Knowledge and Understanding

Reasoning

An excellent knowledge and understanding of Eucharist communicated very clearly, with an engaging use of the creative arts.

Detailed knowledge and understanding of Eucharist communicated clearly, with effective use of the creative arts.

Essential content about Eucharist is communicated effectively drawing on the creative arts to communicate information clearly.

Limited knowledge and understanding evident. Little or no use made of creative arts.

A detailed and insightful account of each of the component parts of a Eucharistic celebration

Detailed account of each of the component parts of a Eucharistic celebration

A satisfactory account of the component parts of a Eucharistic celebration

A brief account of some of the component parts of a Eucharistic celebration

An insightful exploration of the communal nature of Eucharist and its connection with ordinary life has been documented.

The communal nature of Eucharist and its connection with ordinary life has been explored in detail and with depth.

The communal nature of Eucharist and its connection with ordinary life is satisfactorily explored.

An attempt has been made to explore the communal nature of Eucharist and its connection with ordinary life.

The student has included a perceptive reflection on Eucharist as a celebration of reconciliation, healing and unity in a sound manner.

The student has reflected with depth on Eucharist as a celebration of reconciliation, healing and unity.

The student has reflected on Eucharist as a celebration of reconciliation, healing and unity in a sound manner.

The student has reflected on Eucharist as a celebration of emotional healing.

The student has documented an insightful reflection on Eucharist as a call to service and justice within everyday life.

The student has reflected thoughtfully on Eucharist as a call to service and justice within everyday life.

The student has documented a sound reflection on Eucharist as a call to service and justice within everyday life.

The student has recognized that Eucharist is a call to service and justice.

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Suggested Teaching & Learning Experiences Focusing activity Ask students what community groups they are part of. What is your role within each group? How do each of these groups serve the community? Students share in small groups their experiences with community groups.

Unit Outcome 1 Use Scripture to understand the historical and theological development of the Eucharist, eg Passover, Last Supper, Emmaus story. ●

Create a developmental timeline around the classroom as class proceeds through the following significant stages. Incorporate student work, scripture quotes, etc.

Passover ● Read Exodus 12. Break the text into 6 parts as follows: Exodus 12:1-13 Exodus 12:14-20 Exodus 12:21-28 Exodus 12:29-36 Exodus 12:37-42 Exodus 12:43-51 Students are to take note of firstly, key events in the story and secondly, key directions regarding the conduct of the Passover.

Discuss with students terms they don’t know. In response students construct a storyboard / comic strip or choose one element and draw a picture of it. ●

Watch “Rugrats” episode “Exodus” https://www.dailymotion.com/video/x6i4wi4 . Make a list of facts about Passover from the clip, e.g. in one word what is Passover about (freedom)? Where does the name “Passover” come from? Why is Passover about freedom? Why is the bread flat / unleavened? ● Visit Together at One Altar for an interactive diagram of elements of a Seder meal. Complete one of the suggested activities. http://www.togetheratonealtar.catholic.edu.au/explore/dsp-content.cfm?loadref=19 ● Use TKWL Year 10 book, Ch.8 p160-163 to study the parts of a Seder meal. Each part is a rich symbol discuss the symbols and symbolism of each part. Discuss the answers to the 4 questions in Part 3. The teacher brings examples of the Seder foods (p163) into the class to better illustrate them to students.

Last Supper ● Read Luke 22:14-20. Compare actions and symbols at the Last Supper with key events and directions from Exodus 12 (see above). See also TKWL Book 10 pp164165 for key comparisons. Complete the Class Activity on p165. ● Rewrite one gospel account of the Last Supper from the perspective of an eye witness. ● Students describe the connection between Jesus’ words and actions at the Last Supper and his Death on the following day. Ask “Why do we say that the Eucharist ‘proclaim[s] the death of the Lord until he comes’ (1Cor 11:26)?” ● Why might Jesus have chosen bread and wine as the way in which he remains present to his church throughout history? ● See also TaOA “The Last Supper and the Mass” and “Images of the Last Supper”.https://www.togetheratonealtar.catholic.edu.au/explore/images-of-the-last-supper/

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Students select an image and describe what is happening, who is present, where Jesus is placed in the image, what the colour/tone of the image is and who may be the intended audience of the image.

Emmaus story ● Read Luke 24:13-35. When do the two disciples finally recognise Jesus? What 4 actions does Jesus perform at table that recall the Last Supper? ● Invite the students to write a self-reflection: Explain the ways they have tried to be like somebody who has been an inspiration to them in their life. Who was that person? How were they an inspiration? How have you tried to be like them? Has Jesus been an inspiration to you? If yes, how? ● View Seiger Koder painting “Emmaus”. Find an explanation of the symbols in it. Have students draw their own interpretation of the image.

Early Church ● Complete the Activity in TKWL Book 10 p168 using 7 scripture texts re the Eucharist. ● Find Justin Martyr’s description of the Eucharist in the second century (eg p12 in “A Friendly Guide to the Mass” by Tony Doherty / John Garratt Publishing). Students compare the celebration of Eucharist today what is familiar? What is different?

Unit Outcome 2 Investigate the meaning of key signs, symbols and rituals in the Eucharist. ● ● ●

Students brainstorm as many signs and actions as they can from a celebration of the Eucharist.

Can they explain their meanings?

Discuss, label and draw the common elements (food, words and actions) in the Passover meal and the Eucharistic meal. See TaOA http://www.togetheratonealtar.catholic.edu.au/craft/dspcontent.cfm?loadref=36 Discuss the concept of the Real Presence (see TKWL Year 10 pp170-171 or Busted Halo https://bustedhalo.com/video/sacraments-201-eucharist-what-we-believe to the 5:01 mark)

Unit Outcome 3 Articulate how the Eucharist deepens our union with Christ and the Church and strengthens us to live our Baptismal call. ● ● ● ●

Ask the students if they have ever gone to Mass in another part of the world. Did they notice that this Mass had virtually the same structure as Mass in their local community?

What is the origin of the name ‘Mass’? Where in the Mass are the people commissioned? What are they commissioned to do?

‘The Eucharist makes the Church; the Church makes the Eucharist’ (H. de Lubac). What does this saying tell us about the relationship between the Church and the Eucharist? Could one exist without the other?

Read Luke 9:12-17 (The Feeding of the Five Thousand). What insights does this text provide into the importance of Eucharist for the Christian community?

Unit Outcome 4 Understand Marriage and Holy Orders as life-giving relationships which celebrate the vocational call to be people of love and service. ●

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Students investigate the marriage preparation program in their parish. Another possibility would be to invite a guest speaker from Centacare to speak on the courses and services offered. In groups, students work on organising a course preparing people for the Sacrament of Marriage. Outline what needs to be included in the program.

Invite a member of a religious order to come to the class and talk about the design and intention of the liturgy that celebrated their religious Profession. Have the students prepare appropriate questions prior to the visit. After the visit the students could discuss and nominate any new aspects of liturgical celebration they learned about.

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Research/conduct a media survey or a case study on an issue related to the future of marriage, priesthood and/or ministry (e.g. women in ministry, priestly celibacy, divorce, changing patterns of marriage). Given the results of the research/survey/case study, what are the implications for the future understanding of commitment and ministry? In light of the evidence, clarify the Church’s stance as you come to your own position in relation to one of the issues.

Unit Outcome 5 Investigate and explore the meaning of key signs, symbols and rituals in the sacraments of Marriage and Holy Orders. ● ●

Examine the Rite of Marriage. Consider questions about the significance of the presence of the priest, the joining of hands, the promises made, the exchange of rings. What is the importance of the people in the church, the signing of the register and the wedding reception?

Students collect a range of wedding Mass booklets and try to identify any symbolism or meaning in any part of the ceremony, for example music, actions or vows.

Liturgical celebrations/sacramental celebrations – provide opportunities for connection with the prayer life of the Church for reflection and resonance. Such celebrations should be an integral part of every unit, and should be linked to the liturgical year wherever possible.

Resources “A Friendly Guide to the Mass” by Tony Doherty (John Garratt Publishing) is an excellent resource for teachers to depth their understanding of the history and the theology of the Eucharist Church Documents Catholic Church. (1994). Catechism of the Catholic Church. Sydney: St. Paul’s Publications.

Catholic Church, Pope Leo XIII (1878-1903). (1983). Rerum Novarum: Encyclical Letter of Pope Leo XIII on the Condition of the Working Classes. London: Incorporated Catholic Truth Society.

Catholic Church. (1975). The Rite of Religious Profession. Sydney: E.J. Dwyer.

Catholic Church. (1984). The Rite of Marriage. Sydney: E.J. Dwyer.

Catholic Church. (1990). The Rite of Ordination of Deacons, Presbyters and Bishops. Sydney: E.J. Dwyer.

Catholic Church, Pope John Paul II (1978-2005). (1981). On Human Work: Laborem Exercens. Washington, DC: USCC. Pastoral Constitution on the Church in the Modern World (Gaudium et spes). (1984). In H. Costello & A. Flannery (Eds.). Documents of Vatican II (pp. 183-316). Sydney: St.Paul’s Publications.

Catholic Liturgy on the Net www.cs.cmu.edu/Web/People/spok/catholic.html Vatican Documents and Catechism http://vatican.va/archive/ccc/index.htm Religious orders http://www.mercy.org.au http://www.goodsams.org.au/ http://www.sosj.org.au/ http://www.ozvocations.catholic.org.au/directory/womens_religious.html http://www.ozvocations.catholic.org.au/directory/mens_religious.html

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http://www.christianbrothers.com.au/ http://www.delasalle.org.au/ http://www.vocations.marist.com.au/ Seminaries http://www.vocations.cathcomm.org/vocations/Seminary/Seminary_default.htm http://www.catholicvoice.com.au/155/vocations.htm Together at One Altar - Participation in the Eucharist Busted Halo videos, eg http://bustedhalo.com/video/matrimony-why-make-it-catholic http://bustedhalo.com/video/sacraments-201-matrimony-more-questions-answered http://bustedhalo.com/video/holy-orders-what-ordination-means

Appendices

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