sign in sign up
<<
Home , Liturgical colours

The Eucharist and the Church’s Year

LEARNING STRAND: SACRAMENT AND WORSHIP

RELIGIOUS EDUCATION PROGRAMME

FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND 9C TEACHER GUIDE THE LOGO The logo is an attempt to express Faith as an inward and outward journey.

This faith journey takes us into our own hearts, into the heart of the world and into the heart of Christ who is God’s love revealed.

In Christ, God transforms our lives. We can respond to his love for us by reaching out and loving one another.

The circle represents our world. White, the colour of light, represents God. Red is for the suffering of Christ. Red also represents the . Yellow represents the risen Christ.

The direction of the lines is inwards except for the cross, which stretches outwards.

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

Mary, the Mother of Jesus Christ, is represented by the blue and white pattern.

The blue also represents the Pacific…

Annette Hanrahan RSCJ

Cover: The , 1630–31 (oil on canvas), Rubens, Pieter Paul (1577–1640). Collection of the State A. Pushkin Museum of Fine Arts, Moscow / Getty Images

UNDERSTANDING FAITH

YEAR 9

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

9C THE EUCHARIST AND THE CHURCH’S YEAR

TEACHER GUIDE

© Copyright 2001 by National Centre for Religious Studies

No part of this document may be reproduced in any way, stored in a retrieval system, or transmitted by any means, without prior permission of the publishers.

Imprimatur: † Leonard Boyle DD Bishop of Dunedin Episcopal Deputy for Religious Studies October 2001

Authorised by the New Zealand Catholic Bishops’ Conference

Published by: National Centre for Religious Studies Catholic Centre P O Box 1937 Wellington New Zealand

Printed by: Printlink 33-43 Jackson Street, Petone Private Bag 39996 Wellington Mail Centre Lower Hutt 5045

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

CONTENTS

Introduction to the Topic ...... 2

Part One: The Idea of a Cycle ...... 18

Part Two: The Church’s Year ...... 28

Part Three: Holy Places, Holy Things and Holy Actions ...... 35

Part Four: Preparing for a Celebration ...... 42

Part Five: The Structure of the ...... 50

Part Six: Jewish Worship and the Mass ...... 62

Part Seven: Early Christian Worship ...... 67

Part Eight: Later Developments in the Mass ...... 71

Glossary of General Terms ...... 76

Glossary of Maori Terms ...... 90

Acknowledgements ...... 95

1

TOPIC 9C: THE EUCHARIST AND THE CHURCH’S YEAR

LEARNING STRAND: SACRAMENT AND WORSHIP

INTRODUCTION TO THE TOPIC

This book contains the teacher material for Topic 9C “The Eucharist and the Church’s Year” which forms the Sacrament and Worship Strand of the Understanding Faith programme at year nine.

The study of topics in the Sacrament and Worship Strand is intended to deepen students’ understanding of the way in which the mysterious reality of Te Atua (God) is revealed through signs of things and people, and especially through the Sacraments of the Church. It is also intended to promote understanding of public and personal modes of worship.

As such it should be read alongside the following:

• The Religious Education Curriculum Statement for Catholic Secondary Schools in Aotearoa New Zealand. • The student resource book for 9C “The Eucharist and the Church’s Year”. • The student write-on activities for 9C “The Eucharist and the Church’s Year” in the year nine student workbook. • The supplementary material and activities on the website.

This topic is intended to involve students in an ordered and practical study of the Church's seasons, and the development and current structure of the Mass. The emphasis is on helping students to a deeper understanding and appreciation of present forms of worship.

ACHIEVEMENT AIMS

In this topic students will gain and apply knowledge, skills, values and attitudes to understand:

1. The Church’s annual cycle of feasts and seasons. 2. The historical basis of these feasts and seasons. 3. The origins and development of the Mass. 4. The central place of the Eucharist in the life of the Church.

2 ACHIEVEMENT OBJECTIVES

Students will be able to:

1. Appreciate that everything in nature, including human life, is part of a cycle. 2. Develop an understanding of the Church’s annual cycle of as the celebration of the most important mysteries and events in the life of Christ – his incarnation, birth, ministry, death, resurrection, ascension – and identify the different colours and symbols associated with the Church’s various feasts and seasons. 3. Appreciate that the church building is a sacred place, identify the objects of liturgical significance found there, understand their role in the Eucharist, and recognise the importance of preparing well for the celebration of the Mass. 4. Recognise that the Eucharist, where Jesus becomes fully present to his followers, is the source and summit of the Church’s life. 5. Describe the structure of the Eucharistic celebration. 6. Understand the origins of the Eucharist in Jewish worship and the Passover, its institution at the Last Supper, its place in early Christian worship and later developments in the Mass up to the present time.

CHURCH TEACHINGS AND LINKS WITH CHURCH DOCUMENTS

Underpinning the six achievement objectives for the topic are important teachings of the Church. Where possible direct links with the Catechism of the (abbreviated as CCC) have been established and quotations used to highlight the relationship between the various achievement objectives and the Church teachings that they embody. On occasions, other Church documents are referred to and quoted.

In all cases the official translations of Church documents have been used, but where necessary changes have been made so that the language is gender inclusive.

Achievement Objective 1

Students will be able to appreciate that everything in nature, including human life, is part of a cycle.

Church Teachings

• Te Atua created humans to be part of the cycle of nature • God speaks to humans through te ao mrama (the natural world; the world of light) • For everything in creation there is a time and a purpose.

3 Catechism and Church Documents

God speaks to humans through the visible creation. The material cosmos is so presented to human intelligence that we can read there traces of its Creator. Light and darkness, wind and fire, water and earth, the tree and its fruit speak of God and symbolise both his greatness and his nearness. (CCC 1147)

Our lives are measured by time, in the course of which we change, grow old and, as with all living beings on earth, death seems like the normal end of life. That aspect of death lends urgency to our lives: remembering our mortality helps us realise that we have only a limited time in which to bring our lives to fulfilment. (CCC 1007)

Achievement Objective 2

Students will be able to develop an understanding of te tau me ona ritenga tapu (the Church’s annual cycle of Liturgy) as the celebration of the most important mysteries and events in the life of Christ – his incarnation, birth, ministry, death, resurrection, ascension – and identify the different colours and symbols associated with the Church’s various feasts and seasons.

Church Teachings

• The Church’s annual cycle of Liturgy includes and makes sacred features of the natural world and aspects of human culture • Throughout the the events of Jesus’ life, death and Te Aranga (Resurrection) are celebrated • The Church’s year is organised into five seasons, the central event being • Sunday is the “Lord’s day” because it is the day of the Resurrection and is set aside each week for liturgical worship • Many weekdays are dedicated to the memory of Mary, the Mother of God, the and , people who witnessed to Hehu (Jesus) in a special way.

Catechism and Church Documents

The great religions witness, often impressively, to this cosmic and symbolic meaning of religious rites. The liturgy of the Church presupposes, integrates and sanctifies elements from creation and human culture, conferring on them the dignity of signs of grace, of the new creation in Jesus Christ. (CCC 1149)

The Church, “in the course of the year unfolds the whole mystery of Christ from his Incarnation and nativity through his Ascension, to and the expectation of the blessed hope of the coming of the Lord”. (Constitution on the Sacred Liturgy N.102)

4 Beginning with the Easter Triduum as its source of light, the new age of the Resurrection fills the whole liturgical year with its brilliance. Gradually, on either side of this source, the year is transfigured by the liturgy. It really is a “year of the Lord’s favour”. The economy of salvation is at work within the framework of time, but since its fulfilment in the Passover of Jesus and the outpouring of the Holy Spirit, the culmination of history is anticipated “as a foretaste”, and the kingdom of God enters into our time. (CCC 1168)

In the liturgical year the various aspects of the one Paschal mystery unfold. This is also the case with the cycle of feasts surrounding the mystery of the incarnation (Annunciation, , ). They commemorate the beginning of our salvation and communicate to us the first fruits of the Paschal mystery. (CCC 1171)

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 pre-eminent day of the liturgical assembly, the day of the Christian family, and the day of joy and rest from work. Sunday is “the foundation and kernel of the whole liturgical year”. (CCC 1193)

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. She gives glory to Christ for having accomplished his salvation in his glorified members; their example encourages her on her way to the Father. (CCC 1195)

Achievement Objective 3

Students will be able to appreciate that te whare karakia (the church building) is a tapu (sacred) place, identify the objects of liturgical significance found there, understand their role in the celebration of the Eucharist and recognise the importance of preparing well for the celebration of the Mass.

Church Teachings

• Churches are sacred buildings, visible signs of Jesus’ active presence among us • Those things found in churches that have a purpose within the Eucharist and the other sacraments, the way they are arranged and used, become signs and symbols of God’s saving action • Holy images (such as statues and icons) can support our faith in Hehu • Careful preparation is required for the celebration of the Eucharist.

Catechism and Church Documents

Christians construct buildings for divine worship. These visible churches are not simply gathering places but signify and make visible the Church living in this place, the dwelling of God with people reconciled and united in Christ. (CCC 1180)

5 A church, “a house of prayer in which the Eucharist is celebrated and reserved, where the faithful assemble, and where is worshipped the presence of the Son of God our Saviour, offered for us on the sacrificial for the help and consolation of the faithful – this house ought to be in good taste and a worthy place for prayer and sacred ceremonial”. In this “house of God” the truth and the harmony of the signs that make it up should show Christ to be present and active in this place. (CCC 1181)

The liturgical celebration involves signs and symbols relating to creation (candles, water, fire), human life (washing, anointing, breaking bread) and in the history of salvation (the rites of the Passover). Integrated into the world of faith and taken up by the power of the Holy Spirit, these cosmic elements, human rituals, and gestures of remembrance of God become bearers of the saving and sanctifying action of Christ. (CCC 1189)

Sacred images in our churches and homes are intended to awaken and nourish our faith in the mystery of Christ. (CCC 1192)

Achievement Objective 4

Students will be able to recognise that the Eucharist, where Jesus becomes fully present to his followers, is the source and summit of the Church’s life.

Church Teachings

• From the beginning the Eucharist has been the central act of worship and the source of the Church’s life • In the Eucharist Christ becomes fully present to his followers.

Catechism and Church Documents

It was above all on "the first day of the week", Sunday, the day of Jesus' resurrection, that the Christians met "to break bread". From that time on down to our own day the celebration of the Eucharist has been continued so that today we encounter it everywhere in the Church with the same fundamental structure. It remains the centre of the Church's life. (CCC 1343)

The Eucharist is "the source and summit of the Christian life". "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch". (CCC 1324)

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. (CCC 1407)

6 The Spirit ... makes present the mystery of Christ, supremely in the Eucharist, in order to reconcile them, to bring them into with God, that they may "bear much fruit". (CCC 737)

"Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us," is present in many ways to his Church: in his word, in his Church's prayer, "where two or three are gathered in my name," in the poor, the sick, and the imprisoned, in the sacraments of which he is the author, in the sacrifice of the Mass, and in the person of the minister. But "he is present ... most especially in the Eucharistic species." (CCC 1373)

In the most of the Eucharistic "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, substantially contained". (CCC 1374)

In his Eucharistic presence [Christ] remains mysteriously in our midst as the one who loved us and gave himself up for us, and he remains under signs that express and communicate this love. (CCC 1380)

Achievement Objective 5

Students will be able to describe the structure of the Eucharistic celebration.

Church Teaching

• The Eucharist is structured into two great parts, the Liturgy of the Word and the Liturgy of the Eucharist, which form one single act of worship • During the Liturgy of the Word the Word of Te Atua is proclaimed and we respond to it in faith • The Liturgy of the Eucharist is the of Jesus’ self-offering to Te Matua (Father) in which the bread and wine become Christ’s body and blood.

Catechism and Church Documents

The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity: - the gathering, the liturgy of the Word, with readings, and ; - the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion. The liturgy of the Word and liturgy of the Eucharist together form "one single act of worship"; the Eucharistic table set for us is the table both of the Word of

God and of the Body of the Lord. (CCC 1346)

The Liturgy of the Word is an integral part of the celebration. The meaning of the celebration is expressed by the Word of God which is proclaimed and by the response of faith to it. (CCC 1190)

7 We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and . Christ is thus really and mysteriously made present. (CCC 1357)

Achievement Objective 6

Students will be able to understand the origins of the Eucharist in Jewish worship and the Passover, its institution at the Last Supper, its place in early Christian worship and later developments in the Miha (Mass) up to the present time.

Church Teachings • The structure of the Liturgy of the Word and aspects of the Eucharistic Prayer originate in Jewish worship • The Eucharist is the fulfilment of the Jewish Passover • Hehu instituted the Eucharist at the Last Supper • From the beginning the substance, central meaning and importance of the Eucharist for the Church has stayed the same • The manner in which the Eucharist has been celebrated has changed over the centuries.

Catechism and Church Documents

A better knowledge of the Jewish people's faith and religious life as professed and lived even now can help our better understanding of certain aspects of . For both Jews and Christians Sacred Scripture is an essential part of their respective : in the proclamation of the Word of God, the response to this word, prayer of praise and intercession for the living and the dead, invocation of God's mercy. In its characteristic structure the Liturgy of the Word originates in Jewish prayer. The Liturgy of the Hours and other liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. The Eucharistic Prayers also draw their inspiration from the Jewish tradition. The relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation. (CCC 1096)

By celebrating the Last Supper with his apostles in the course of the Passover meal, Jesus gave the Jewish Passover its definitive meaning. Jesus' passing over to his father by his death and Resurrection, the new Passover, is anticipated in the Supper and celebrated in the Eucharist, which fulfils the Jewish Passover and anticipates the final Passover of the Church in the glory of the kingdom. (CCC 1340)

8 At the Last Supper, on the night he was betrayed, our Saviour instituted the Eucharistic sacrifice of his Body and Blood. (CCC 1323)

If from the beginning Christians have celebrated the Eucharist and in a form whose substance has not changed despite the great diversity of times and liturgies, it is because we know ourselves to be bound by the command the Lord gave on the eve of his Passion: "Do this in remembrance of me”. (CCC 1356)

As early as the second century we have the witness of St. Justin for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. (CCC 1345)

ORGANISATION OF THE TOPIC

For teaching purposes the material in this topic is organised into eight sections each of which is linked to one or more of the achievement objectives:

Part One: The Idea of a Cycle Achievement Objective 1

Part Two: The Church’s Year Achievement Objective 2

Part Three: Holy Places, Holy Things and Holy Actions Achievement Objective 3

Part Four: Preparing for a Celebration Achievement Objective 3

Part Five: The Structure of the Mass Achievement Objectives 4 and 5

Part Six: Jewish Worship and the Mass Achievement Objective 6

Part Seven: Early Christian Worship Achievement Objective 6

Part Eight: Later Developments in the Mass Achievement Objective 6

LEARNING OUTCOMES

Each learning outcome for the topic is derived from one or more of the achievement objectives. The learning outcomes identify what students will learn as they work through the eight sections of the topic and are closely connected to specific activities and tasks that are found within these sections.

While teachers ensure that a wide focus range of learning outcomes is covered so that all of the achievement objectives for the topic are met, it is not intended that students work through every task.

Teachers should select a range of tasks appropriate for their students’ interests and abilities and well matched to their own teaching style.

9 Learning outcomes for each of the eight parts of the topic are listed at the beginning of the appropriate section following the achievement aim(s).

LINKS WITH THE PRIMARY RELIGIOUS EDUCATION PROGRAMME

Some of the material in topic 9C “The Eucharist and the Church’s Year” has already been covered in Te Tau Me Ona Ritenga Tapu (the Liturgical Year Strand) which runs through each year of the primary programme. Teachers are encouraged to become familiar with this material, especially that which is taught in years seven and eight, as it provides a link with what students have already covered at these levels. Some of the material may be of benefit to those students who have not experienced the Primary Religious Education Programme. It may also be adapted for ESOL students and those with special learning needs.

LINKS WITH OTHER LEARNING AREAS

Topic 9C “The Eucharist and the Church’s Year”, in so far as it begins by looking at the way the natural world operates according to cycles, has clear links to a subject such as Science.

Teachers of Religious Education are encouraged to establish whether the Achievement Aims and Objectives for this topic can be tied in with the Science Curriculum as it is delivered at your school.

The Science Department may have resources that are useful for the teaching of the first part of this topic.

MAORI SPIRITUALITY IN THE RELIGIOUS EDUCATION CURRICULUM

In Aotearoa New Zealand Maori spirituality is an essential dimension of the Religious Education Curriculum.

Maori students in Catholic schools have a right, supported by Church teaching, to have the faith explained to them in a culturally relevant way, using those traditional Maori concepts, beliefs and values which are still part of the life of Maori today, for example te ao wairua (the spiritual world), Atua, tapu, mana, noa (freedom from tapu restrictions), hohou rongo, whnau, te w (time). It is not sufficient to present the faith to them in wholly European terms while ignoring the riches of the Maori religious traditions and their belief system – this would be an alienating experience for Maori. Pope John Paul II himself affirmed the authenticity and integrity of Maori spirituality when speaking to tangata whenua (people of the land) during his visit to this country in 1986:

“It is as Maori that the Lord calls you, it is as Maori that you belong to the Church, the one .”

10 Since 1840 we have been a nation with two streams of culture as expressed in our founding document, te Tiriti o Waitangi – the Treaty of Waitangi. The partnership, communication and mutual respect implied in the Treaty can only exist if there is mutual understanding. For Pakeha, such an understanding is impossible without an appreciation of the Maori culture’s underlying spirituality. There is also great potential for the enrichment of the spirituality of Pakeha young people when they are given the chance to develop an awareness and understanding of the Maori faith vision and belief system. All young people in Catholic schools, therefore, should be given the opportunity to understand key aspects of the culture and spirituality of Maori.

THE USE OF MAORI LANGUAGE IN THIS PROGRAMME

The first time a Maori word or phrase appears in a particular topic, either in the teacher material or the student texts, it is followed by its English equivalent which is placed inside brackets. In most cases the meaning of the Maori terms can be worked out from the context in which they appear.

A glossary which gathers together all the Maori terms used in a particular topic is provided. This glossary often explores the Maori concepts in greater depth than is possible in the brief descriptions that appear in the teacher material and student texts.

THE MAORI CALENDAR

The present topic with its focus on the relationship between cycles in the natural world and the ways humans organise their lives is enhanced by an awareness of the way Maori traditionally organised their lives according to the lunar calendar.

Maori regard the natural cycle as tapu, all aspects of the natural world being controlled by spiritual powers. Each atua (spiritual power) identifies with and is responsible for a particular aspect of creation.

Maori considered certain times to be moments of blessing, others to be unlucky or times of danger. Long before the Pakeha arrived in New Zealand Maori had their own maramataka (monthly calendar) that set the months of the year and the days of the month. The Maori year traditionally began with the appearance of Pleiades in what we now call the month of June. Although the Maori had names for the months of the year, they have now adopted the transliterations of the English calendar months: January, February, etc.

The Maori month was divided into thirty days or nights based around the movements of the moon. Each month had set times for carrying out certain activities such as planting crops, harvesting, fishing, gathering seafood, catching eels, conservation, sea travel and exploring. Although there are minor variations amongst tribal groups in the names for the days, the activities described for each day are generally consistent.

11 The maramataka gives the days of the month and the activities that happen on those days. Whiro, the first day of the month, falls after the new moon. Rkaunui, the fifteenth day, falls on the day after the full moon.

THE MARAE – SACRED SPACE

A deeper appreciation of church buildings as sacred space is gained from a comparison with the way Maori use the space on the marae and a study of marae kawa (protocol). The best way to learn about the marae is by personal experience.

For Maori the marae is a symbol of tribal identity and solidarity. Formerly, the area was designated as the open area of land directly in front of the sacred carved house, and was known as the marae tea. It was on the marae tea that the priestly experts conducted their sacred rituals on behalf of the people and for their own needs.

Nowadays, however, all the buildings associated with a community are collectively known as a marae. The marae consists of a carved meetinghouse, a dining hall and cooking area, as well as the marae tea or sacred space in front of the meetinghouse.

The tangata whenua are the local people who by descent or association regard the marae as their turangawaewae (place to stand). Manuhiri is the term used for the visitors who come to a marae to participate in social functions. It is customary for the manuhiri to wait outside the gate or main entrance of a marae until they are called in by the elderly women of the host people. The call of welcome is called the karanga.

When a woman’s karanga is heard, the visitors begin to advance onto the marae, and at this point the marae, and so the visitors, become tapu or sacred. When the formal speeches and greetings are over the visitors are free to mingle with the host people. When visitors attend a gathering or hui at a marae they take koha (gifts or donations in the form of money or other contributions, such as food) as a gesture of gratitude to the hosts. The food provided for visitors after the ceremonial welcome renders the visitors noa or free from that ritual sacredness.

Te Marae: A Guide to Customs and Protocol by Hiwi and Pat Tauroa (Auckland: Reed Methuen Publisher Ltd, 1986) provides an accessible introduction to organising a marae visit and marae protocol. It also deals with the correct way of behaving in tapu places, such as urup (cemeteries).

Tikanga Whakaaro: Key Concepts in Maori Culture by Cleve Barlow (Auckland: Oxford University Press, 2001) offers a ‘glimpse’ into Maori culture by explaining seventy concepts that are central to the way Maori see the world.

12 CO-OPERATIVE LEARNING STYLES AND ACTIVITIES

The principles of co-operative learning are compatible with the aims and philosophy of Catholic schools.

The use of co-operative strategies in learning creates an environment in which students work together in ways that encourage and respect the contribution of all, and ensures their success. Meeting the needs of each individual student in this way is central to the Special Character of Catholic schools.

Co-operative learning is becoming a feature of all Essential Learning Areas in the curriculum but it is especially appropriate in Religious Education where its aims and outcomes are particularly desirable.

Simple explanations of co-operative learning activities are outlined below, but there are many excellent publications on this teaching and learning style available from educational bookshops.

The difference between co-operative learning groups and traditional groups is that they are structured in such a way as to ensure the success of each group member. The following elements are essential to co-operative learning.

1. Positive Interdependence – students understand that their individual success depends on the success of the group. 2. Face-to-Face interaction – students face each other so they can both learn from each other and be involved in the interaction. 3. Individual Accountability – all members of the group need to be clear about their task and their role and that they need to contribute their share if the group is to work successfully. 4. Small Group Skills – students learn collaborative skills effectively, that is, they communicate, share and co-operate well. 5. Group processing – students are helped to evaluate how effectively their group worked.

The teacher structures the groups and includes students of a mixed range of abilities in each group. Each person in the group has a part to play. It is important to use Wait Time (3 seconds) after a question has been asked and after a response has been given.

SUGGESTIONS FOR CO-OPERATIVE LEARNING ACTIVITIES

Teachers are encouraged to apply the following co-operative learning activities throughout the topic according to the task requirements and the needs and abilities of the students.

Timed Talking 1. Establish your pairs and nominate 1s and 2s in each pair so they will know the order of speaking.

13 2. Give the pairs the topic or question. 3. Have partners recall the important points of the topic or question in turn on a signal from the teacher. 4. Say “Go” and give the first speaker a fixed time, say 45 seconds. Then say “change” and the second speaker is given a fixed time. Times and the number of turns can be varied to suit the topic or question and the ability of the class. 5. Pairs share their ideas with the whole group by telling one point they shared until the topic is complete. (Optional)

Think Pair Share 1. Students listen to a question. 2. Students have time to think about what was said. 3. Students turn to a partner and pair their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group.

Think Pair Square 1. Students in squares listen to a question. 2. Students take time to think about the question. 3. Students in their square turn to a partner and share their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group.

Team Reports: Inside / Outside Circle 1. Students work in an even number of groups preparing a presentation. 2. Groups pair off around the room facing each other forming an Inside/Outside Circle. 3. All Inside Circle groups present simultaneously to Outside Circle groups. 4. The Outside Circle groups then give specific feedback to their Inside Circle group stating what they liked and learned. 5. All Outside Circle groups give their presentations followed by feedback from Inside Circle groups. 6. Groups work on own presentation again to make any improvements. 7. Rotate. Teacher asks Outside Circle groups to right face and rotate one ahead to another team. Inside Circle groups stay put. 8. Teams repeat steps 3 – 5.

Team Mates Consult 1. Group appoints reader and checker. 2. All put pens down – preferably in a central container on table. 3. Reader reads first question, and group seeks answer through research or discussion. 4. Checker ensures that the whole team agrees with and understands answer they have given to the question. 5. With agreement all pick up their pens and write the answer to the question in their own words – no dictation by one student to others.

14 6. Students follow the same process for each question. Those on the left of the previous reader and checker become the new reader and checker. 7. Teacher asks any student to share answers with the class.

Numbered Heads Together 1. One student needs to be a checker in each group. 2. Students are numbered off in groups. 3. Teacher asks question or sets task and time limit. 4. Students put their heads together and work on task – everyone must know the answer – checker asks if everyone understands. 5. Teacher or student calls a number and the child who has that number raises their hand and answers. 6. Further questions can be asked and different numbers called upon to answer but all numbers must be able to answer. 7. Giving students think time before putting heads together is also useful.

Roundtable 1. Students sit in groups of four with a large piece of paper with the question on it. 2. The paper is passed around the table as each student has a turn at writing what they think with help from others if necessary. 3. When the chart has been around the table and all have had a turn students can move on to another group and repeat the process or they can share what they have done with the class.

Team Statements 1. Think Time. Teacher announces topic and allows 20 seconds of Think Time. 2. Pair Discussions. Students pair and discuss their thoughts. 3. Individual Write. Students individually write one sentence on the topic. 4. Roundrobin. Students read their sentences to their team roundrobin with no comments. 5. Team Discussion. Team discusses ideas they have heard. 6. Consensus and Share Team comes to a consensus on a team statement and shares it with the class. 7. Team Discussion: Compare Statements. Team discusses their statement in relation to other team statements.

Expert Jigsaw 1. Students form groups and number themselves 1, 2, 3 etc. around the group. (Determine the size of these groups according to how many students will profitably work together at the end of the exercise.) 2. All the 1s join together, all the 2s, and the 3s etc to create new groups. 3. The new group researches a topic or completes an activity.

15 4. Each group has a different aspect of a topic in which to become an expert. 5. 1s, 2s and 3s then return to their original group and present their new knowledge.

Doughnut 1. Sit the group in a circle. 2. Number each person 1, 2, 1, 2 etc. around the circle. 3. Ask them to discuss the question in pairs. 4. After 5 minutes or more (depending on the question) ask the 1s to move two or more positions around the circle and continue the discussion with the partner of the person whose seat / place they now occupy. 5. This can be repeated until the 1s return to their seats. 6. Calculate the number of seats / places to be missed to give four or five moves.

This activity ensures that all class members have to speak and helps them to meet others.

Brain Drain 1. A reporter is appointed in each group. 2. When reporting back the reporter stands up and contributes one idea from their group. 3. The reporter from each group does the same in turn. 4. No ideas can be repeated. 5. The reporter sits down when their “brain is drained”. 6. The teacher records all the contributions.

Back to Back 1. Two students sit back to back. 2. One student has a picture; the other has a pencil and a blank piece of paper. 3. The student with the piece of paper describes slowly in detail what he / she sees in the picture. 4. The student with the pencil and paper sketches what he / she perceives to be the picture – allow 5 to 10 minutes. 5. When the picture is completed students compare the picture and the sketch and discuss what has been included, what has been missed and what the picture is about. 6. An alternative is for one important detail to be left out of the description of the picture. On completion the effect this has had on the picture is discussed.

T Chart 1. Give the chart a heading as indicated in the lesson and draw a large T below it. 2. Below the bar of the T write LOOKS LIKE on the left and SOUNDS LIKE on the right. 3. Students give examples beneath each heading.

16

Telephone Exercise 1. Students form several teams. 2. One student from each team steps out of the room. 3. The teacher reads a short story or passage of writing to the class. 4. The students return to the classroom and join their team. 5. Team mates teach the student everything they can about the story or passage. 6. That student answers questions about the story or passage. 7. The team assesses themselves on how well they listened to, taught and learned about the message or main idea(s) of the story or passage. 8. Students discuss anything they missed or could do better.

17

PART ONE: THE IDEA OF A CYCLE

Achievement Objective 1

Students will be able to appreciate that everything in nature, including human life, is part of a cycle.

Church Teachings

• Te Atua created humans to be part of the cycle of nature • God speaks to te tangata (the human person) through the natural world • For everything in creation there is a time and a purpose.

Learning Outcomes

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

• Describe in a poster or diagram the workings of cycles found in nature • Demonstrate their knowledge of the natural cycle by completing a crossword • Use information from te maramataka (a traditional Maori lunar calendar) to plan activities • Consider how the moon affects peoples lives today • Provide details about important days in the New Zealand year • Decide upon and justify the introduction of a new holiday in Aotearoa • Mark special days in the New Zealand year on a calendar • Discover the rules used to set the date for moveable holidays • Identify special days for themselves and their families and mark them on the calendar • Consider why we celebrate special days in our country, with our families and our friends • Reflect on the view of time presented in Ecclesiastes.

Background

Human life is closely bound up with the cosmic environment. Earth, our planet, is like a grain of sand when measured against the vast dimensions of the universe.

The earth’s course around the sun creates the measure of time we call the year. The circuit the moon makes around the earth determines the month, a time unit of about 29 days; this is why all months were originally 29 or 30 days long. The turning of the earth on its own axis we call a day, which we subdivide into 24 hours. These divisions of time, set by the natural cycle, greatly influence human life through the alternation of light and darkness, heat and cold. They shape our perception that nature goes through a cycle of seasons.

18 Deeply religious men and women from ancient times regarded this cyclic organisation of time as a gift of the cosmic heavenly powers. They considered certain times to be moments of salvation, others to be unlucky or times of danger. This awareness led them to an annual religious calendar with its ritual sacrifices of thanksgiving, its prayers, rites and .

Common to all these peoples were the spring festivals that centred on the tilling of the fields and the departures of the flocks for their pastures, and the autumn festivals connected with the various harvests and the return of the flocks to the settlements. Among all peoples “rites of passage” had a special role. Key points in the life cycle such as birth, puberty, marriage and death were regarded as the concern of the entire community and were celebrated in a public way.

In addition, many historical events – natural disasters, victories and defeats, rulers’ birthdays, etc. – resulted in religious feasts that were celebrated or commemorated annually. Many festivals of the ancient civilisations were “mystery festivals” which recognised the belief that different atua (gods) and spirits were involved in the processes and events of the natural world.

Our own seven-day week owes much to the ancient Jewish tradition of the Sabbath. According to the creation story described in Genesis God took six days to make the world before resting on the seventh. The seventh day or Sabbath, as well as being a day of rest, was also set aside as a time of openness to Yahweh and his word. Today, the domestic life of devout Jewish families is still shaped by the Sabbath. In addition to participation in the service at the synagogue there is also a detailed Sabbath liturgy that is celebrated in the home.

Although our understanding of the world may be very different from that of our ancestors, we humans still experience life as part of an inescapable natural cycle. Te Atua continues to speak to us through the events of te ao marama (the natural world; the world of light). There remains a time and a purpose for everything in creation.

Links with the Student Text

Task One

This task asks students to use their knowledge and understanding of the natural world to show in a poster or diagram some aspect(s) of the cycles found in nature.

They should use the material on “The Natural Cycle” in the student text as a resource but encourage them to contribute ideas from their own experiences.

They may wish to explore the relationship between the day, the month, the year, light and darkness, hot and cold, the four seasons and the movements of the sun, the moon and the earth.

19 Task Two

After reading “The Natural Cycle” students should complete the crossword in the student workbook.

Answers:

Across Down 2. Creation 1. Seasons 5. Cycle 3. Hours 6. Month 4. Year 7. Rested 6. Midnight 8. Axis 10. Easter 9. Time 11. Sabbath 12. Solar 13. Sun 14. Lunar 15. Earth

Task Three

This activity requires students to be organised into at least four groups. Each group is to be responsible for a different activity. There needs to be a:

• Planting Group • Crayfishing Group • Fishing Group • Eeling Group. a) Students are required to use the information on the Maori calendar to plan out a month’s programme for their group’s activity.

Questions to help students plan their activity:

1) What are the best days for their activity? 2) What other days are good or fair for it? 3) What days should they not do the activity?

b) Students are to plan a trip by waka to trade with a neighbouring tribe up the coast.

• On what days would they not want to travel? • Which day would they choose to go on the trip?

20 Maramataka (Monthly Calendar)

1. Whiro: A 2. Tirea: A 3. Ohoata: A 4. Oue: A 5. Okoro: 6. Tamatea good day for good day for very good day good day for Just another Angana: Fair planting and planting, for planting planting, also day. for planting fishing. crayfishing, k mara and for fishing. and fishing. and catching any seeds; Windy, with eels by also for strong sea torchlight. crayfishing or currents; torching for expect a eels. change of weather.

7. Tamatea 8. Tamatea: 9. Tamatea 10. Ari: A bad 11. Huna: A 12. M wharu: i : A very Eels, fish and Whakapau: day. bad day (fish A very good good day for k mara are Fair for very timid). day for fishing, but plentiful but planting from planting but watch out for small in size. midday only, food does not the weather. When boating also fair for keep very long: Big waves will keep an eye fishing. also a good come up, and out for the day for fishing. the weather weather. will be overcast. Good for cropping.

13. Atua: Not 14. Turu: A 15. R kaunui: 16. 17. Takirau: 18. Oike: Just a very good fair day for A very good R kaumatohi: The moon is another day. day for fishing fishing and day for A very good losing its Not the best and planting. planting from planting and day for planting brightness. for planting midday to fishing (but not and fishing. K mara and fishing. sunset. eeling). planted on this

day are small; also crayfish and eels.

19. Korekore 20. Korekore 21. Korekore 22. Tangaroa 23. Tangaroa 24. Tangaroa T Whiwhia: Rawa: A bad Piri Ki  Mua: A very  Roto: A Kiokio: A very A bad day. day. Tangaroa: A good day for very good day good day for very good day planting and for planting planting and from midday to fishing for and fishing for fishing for sunset for crayfish and crayfish and crayfish and planting, eels. Anything eels. eels. fishing, and so planted on the on. days of Tangaroa produces size and number.

25. Tangaroa 26. t ne: A 27. 28. Maurea: 29. Mutu: A 30. Whakapau: A very good day rongonui: A Not a very bad day. Mutuwhenua: very good day for planting very good day good day for A bad day. for planting and fishing for for planting, planting and The world is in and fishing for crayfish and and fishing for fishing, or darkness, crayfish and eels. crayfish and eeling and according to eels. eels; also a crayfish are Maori belief. good day for very elusive.

business.

21 Answers: a) Various answers are possible for the best and other good days for their particular activity. Students will enjoy debating the different options in their groups.

Some days are not suitable for activities. Days 10, 11, 19, 20, 29 and 30 are described as bad days. Day 30 Mutuwhenua is described ominously as being “A bad day. The world is in darkness”. b) Days when it might be best to avoid travelling by waka (canoe) are:

• Day 6 (windy, with strong sea currents and a change of weather) • Day 7 (watch out for the weather; big waves will come up) • The days which are designated as “bad”. Days 10, 11, 19, 20, 29 and 30.

Any of the other days would be suitable for travel by waka.

Something to Think About

Te Maramataka was based around the movements of the moon. People today still plan activities according to the moon. What are some of the ways in which the moon affects people’s lives today?

Some suggestions are:

• The movement of the tides • Planting.

Task Four (Student Workbook)

Working in pairs or groups students are asked to complete the chart of special days that we mark in Aotearoa. They should use the dates for the current year.

Students should be able to arrive at much of the required information by brainstorming. Many students will have diaries that indicate the significant national holidays. Teachers could assist students by making available copies of the year’s calendar.

Teachers will need to ensure that students understand the difference between special days that are fixed and those that are moveable.

The blank spaces at the bottom of the chart are for students to add details about other days that are important for New Zealanders. Students should be encouraged to include days significant for other cultures living in Aotearoa.

22 The Jewish New Year The Jewish New Year (Rosh Hashanah) is celebrated on the first day of Tishri (the first day of the new moon in the first month of autumn in the northern hemisphere). In New Zealand this is sometime in September or very early October.

Speak to the children of Israel and say: The first day of the seventh month shall be a day of rest for you. It is a holy holiday for remembrance and sounding the horn. You shall not do any work and you shall bring a fire offering to the Lord. (Leviticus 23:24-25)

The first day of the seventh month shall be a sacred holiday to you when you may not do any mundane work. It shall be a day of sounding the horn. (Numbers 29:1)

Rosh Hashanah is the anniversary of the creation of the world and the beginning of the kingdom of the Lord. On this day the Lord judges all of his creations and decides on their fate based on their behaviour in the coming year.

It is customary for Jews to eat special foods on Rosh Hashanah evening as a symbolic expression of their hopes for the coming year. This food is accompanied by a short prayer:

1. They dip an apple in honey and say, "May it be Your will, Lord, that You renew for us a good and sweet year".

2. They eat a pomegranate and say, "May it be Your will, Lord, that our merits increase as the seeds of a pomegranate".

3. They eat the head of a sheep (or fish) and say, "May it be Your will, Lord, that we be as the head and not as the tail".

4. They eat fish and say, "May it be Your will Lord, that we be fruitful and multiply like fish".

In general, it is customary to eat sweet foods and avoid bitter foods.

The Muslim New Year The Muslim year is based on the lunar cycle, consisting of twelve months of 29 or 30 days each, totalling 353 or 354 days. Each new month begins at the sighting of a new moon. Actual dates may differ by a day or two from the above dates. In many places, the moon sighting is often determined in advance by astronomical calculations. Because the Islamic year is 353 or 354 days long the Muslim New Year (Muhararam) migrates through the solar year, starting about 11 days earlier each year according to our (Gregorian) calendar.

15 Mar 2002 05 Mar 2003 22 Feb 2004 10 Feb 2005 31 Jan 2006 20 Jan 2007 10 Jan 2008 29 Dec 2008 18 Dec 2009 18 Dec 2010 27 Nov 2011 15 Nov 2012 05 Nov 2013 25 Oct 2014 15 Oct 2015 03 Oct 2016 22 Sep 2017 12 Sep 2018 01 Sep 2019 20 Aug 2020

23 The Muslim calendar originates in Muhammad’s migration to the city of Medina in 622 AD. Muslims base their system of dating years on this event. The year 1622 AD, for example, is the year 1000 by Muslim calculations.

The Chinese New Year Customs for observing the Chinese New Year vary from place to place, but the spirit underlying the diverse celebrations is the same everywhere. It is a time when people wish for blessings of peace and happiness on their family members and friends.

Days before the New Year, every family gives its house a thorough cleaning, hoping to sweep away any ill fortune that there may have been in the family and to make way for the in-coming good luck. People also give their doors and window panes a new paint, usually red. They decorate the doors and windows with paper-cuts and messages with themes such as "happiness", "wealth", "longevity" and "happy marriage with many children". Paintings with the same themes are displayed in the houses. In the old days, various kinds of food were offered at the altar of their ancestors.

The eve of the New Year is very carefully observed. There is a feast, with all the family members coming together. One of the most popular courses is dumplings boiled in water. After dinner, it is time for the whole family to sit up for the night playing cards or board games or watching TV programmes dedicated to the occasion. Every light is supposed to be kept on the whole night. At midnight, the sky is lit by fireworks – firecrackers make everywhere seem like a war zone.

Very early the next morning, children greet their parents and receive their gifts in the form of cash wrapped up in red paper packages. Then, the family move from door to door greeting first their relatives and then their neighbours. It is a time of reconciliation and the exchanging of presents. The New Year celebration is brought to an end after fifteen days with the of Lanterns. It is a time of lantern shows and folk dancing. Afterwards life returns to normal.

Chinese Year Zodiac Animal Our Calendar 4700 Horse February 12, 2002 4701 Ram/Sheep February 1, 2003 4702 Monkey January 22, 2004 4703 Rooster February 9, 2005 4704 Dog January 29, 2006 4705 Boar February 18, 2007 4706 Rat February 7, 2008 4707 Ox January 26, 2009 4708 Tiger February 10, 2010 4709 Hare/Rabbit February 3, 2011 4710 Dragon January 23, 2012 4711 Snake February 10, 2013 4712 Horse January 31, 2014 4713 Ram/Sheep February 19, 2015

24 4714 Monkey February 9, 2016 4715 Rooster January 28, 2017 4716 Dog February 16, 2018 4717 Boar February 5, 2019 4718 Rat January 25, 2020

This Year is 2 _ _ _

Special Date this Fixed or Reason for Special Activities or Day Year Moveable Customs or Celebration

New Year’s 1 January Fixed The beginning of the Staying up to midnight to see Day New Year the New Year in, singing Auld Lang Syne, making New Year resolutions

Waitangi 6 February Fixed The signing of the Treaty Hui at Waitangi and other Day of Waitangi marae, protests that the Treaty needs to be honoured

Anzac Day April 25 Fixed To honour NZ soldiers Dawn parades, wreath laying who served at Gallipoli ceremonies at war memorials, during WW1 and in other church services past wars

Mothers’ Second Moveable To celebrate the Mothers’ Day cards and Day Sunday in May importance of mothers in presents are given, family our lives meals

Queen’s First Monday Moveable To celebrate the Guns are fired by the military Birthday in June Queen’s official birthday as a salute, military parades (her actual birthday is in May)

Father’s First Sunday in Moveable To celebrate the Fathers’ Day cards and Day September importance of fathers in presents are given, family our lives meals

Labour Day Fourth Moveable Introduced in 1936 to Businesses and shops closed, Monday in commemorate the workers had a holiday and October introduction of the 40 special picnics were held. hour working week Now many people have to work because trading is allowed on Labour day

Local Varies from Varies To celebrate the Attending Agricultural and Anniversary province to founding of the province Pastoral shows, going to the Day province or some important event races in its history

25 Task Five (Student Workbook)

This task asks students to suggest a new special day or holiday they would like to introduce in Aotearoa. a) They need to give it a date this year, say whether it is fixed or moveable, give the reason why it is commemorated or celebrated and indicate any special activities or customs associated with the day. b) Students should come up with reasons that would convince the government why their new special day or holiday should be introduced.

Task Six (Student Workbook)

Students are required to mark the various special days in New Zealand’s year (including their own new one) on the blank calendar in their workbook. They need to head the calendar with the current year.

Note that this calendar does not indicate the days of the week. Students could add these if they wish.

Extension Exercise

Here students are asked to work out the rules that determine the dates for special days that are moveable. Refer to the answers for Task Four for details about those days that are an important part of New Zealand’s national calendar.

Task Seven (Student Workbook)

Students should add their own special family and individual occasions to the calendar in their workbooks.

They should show as many of the following as they can as well as others that are special to them.

1. The four seasons: spring, summer autumn, winter. 2. School holidays. Shade these in. 3. Their own birthdays. 4. Family birthdays. 5. Special family occasions (anniversaries, weddings, deaths etc.). 6. Other days that are important to them.

Something to Discuss

The following could be discussed either in pairs or small groups or as part of a wider class discussion. Alternatively students could brainstorm their responses:

• Why is it important to celebrate special days in our country? • Why is it important to celebrate special days in our own families?

26 • Why is it important to celebrate special days with our friends?

Some of the following points are relevant to any discussion:

• The need to break the monotony of ordinary life • The importance of such celebrations in building and maintaining a sense of identity and community within our country, our family and among our friends • The need to keep the past alive so we have a sense of purpose in the present and a direction for the future.

Task Eight

The Book of Ecclesiastes (Chapter 3, verses 1 to 8) offers a biblical perspective on time and the natural cycle.

These verses express the view that humans are subject to times and changes over which we have little or no control. Rather it is God, working through time and the natural cycle, who predetermines all of life’s activities.

Students are asked to select and copy out some statements that they think are true according to Ecclesiastes. They should put a tick next to those that appeal to them.

Something to Think About

Students should think about the ideas expressed in Ecclesiastes.

• Is there anything said there that is especially important today? Why? • Is there any statement that doesn’t apply to life today? Why not?

The ideas are organised in contrasting pairs. Students may be attracted to one item in each pair but find the other less comfortable. Some may challenge the acceptability of statements such as there is “a time for hating“ and “a time for war”.

27

PART TWO: THE CHURCH’S YEAR

Achievement Objective 2

Students will be able to develop an understanding of te tau me ona ritenga tapu as the celebration of the most important mysteries and events in the life of Christ – his incarnation, birth, ministry, death, resurrection, ascension – and identify the different colours and symbols associated with the Church’s various feasts and seasons.

Church Teachings

• The Church’s annual cycle of Liturgy includes and makes sacred features of the natural world and aspects of human culture • Throughout the Liturgical Year the events of Jesus’ life, death and Resurrection are celebrated • The Church’s year is organised into five seasons, the central event being Easter • Sunday is the “Lord’s day” because it is the day of Te Aranga (Resurrection) and is set aside each week for liturgical worship • Many weekdays are dedicated to the memory of Mary the Mother of God, the saints and martyrs, people who witnessed to Hehu in a special way.

Learning Outcomes

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

• Demonstrate their knowledge of the Church’s year by completing a crossword puzzle • Identify the significance of different liturgical colours and link them to particular seasons and feasts in the Church’s year • Identify and explain the meaning of illustrated symbols and events linked to different feasts and seasons • Mark on a calendar the important feasts and seasons of te tau me ona ritenga tapu and shade each feast or season with the appropriate liturgical colour • Think about why the same feasts and seasons are celebrated every year • Consider the difficulties caused for the Church in Aotearoa by the use of a liturgical calendar designed for the northern hemisphere and suggest ways to deal with these difficulties.

28 Background

In contrast to the cyclical worldview, where there are no beginnings or ends, Christians understand the life, death, Resurrection and Ascension of Jesus in historical and linear terms – that is they are nonrecurring events that happened in the past.

However, unlike any other events in history, the life, death, Resurrection and Ascension of Jesus Christ, are made present and real to us through the Church’s cycle of liturgy. For the liturgy is not “a cold and lifeless representation of the events of the past, or a simple and bare record of a former age. It is rather Christ himself who is ever-living in his Church”. ( N.176)

The liturgy also has a future dimension in that it looks forward to the time when Christians will share in the glory of Christ’s Resurrection.

For the Christian, the liturgy brings home that God, through Jesus Christ, is working his purpose in history and will effect its end. It also reminds us that human choices are important because they play their part in bringing about God’s purpose in the world.

The word liturgy means a public service or something done on behalf of the people. It is the worship of Te Atua by the Church. It is also the participation of the People of God in the work of God.

The Church calendar is also referred to as the liturgical year or liturgical calendar. Through it the Church helps us to understand the meaning of Christ’s life and to grow in our Christian life, by following the events of Jesus’ life, Sunday by Sunday, through the year. Te tau me ona ritenga tapu determines daily scripture readings as well as the daily allocation of saints’ feast days and other commemorations.

In the Church’s calendar certain days are considered more significant than others. The Easter Triduum of the Lord’s Passion and Resurrection is the most important time in the liturgical year. Christmas, Epiphany, Ascension and Pentecost are next in rank, followed by the Sundays of , and the Easter season. , the weekdays of and days within the of Easter are also important. Other and feasts of the Lord are special days in the Church’s year, as are those of the Virgin Mary and the martyrs and saints.

For two thousand years, the Church has recognised the fundamental importance of Sunday in its liturgical calendar:

The importance of Sunday, the first day of the week, dates from the earliest days of . There are several reasons for this: Sunday is the Day of the Lord (Rev 1:10) the day which celebrates the Christ. Historical evidence from the Acts of the Apostles and the writings of St Paul, identifies Sunday as the day on which Christians gathered to pray, remember and celebrate the gift of the Eucharist (Acts 20:7-12; 1 Cor 16:1-12).

29

Sunday observance of the Eucharist became one of the marks of the dedicated Christian long before attendance at Sunday Mass became obligatory for Catholics. They gathered to give praise and thanksgiving to God through Christ. Every occasion of special note was marked by celebrating together as a loving worshipping community.

All of these points apply today just as truly as they did for Catholics of times past. The Sunday Eucharist gathers the people of God together in thanksgiving and hope. They renew their love and commitment to God and to each other. They gain strength for the week to come, announcing to the world that as followers of Jesus Christ, they look for reconciliation and peace now and eternal salvation to come.

(The First Day, a Pastoral Letter from the New Zealand Catholic Bishops’ Conference on the Christian Sunday, October 1988)

Although not all Christian denominations make use of the liturgical calendar, the Catholic Church believes the calendar helps create harmony and unity among the thousands of dioceses and millions of Catholics throughout the world. So although parts of the Mass always remain the same, others change according to what is right and proper for the season or the feast being celebrated.

The Church’s calendar owes much to the natural cycle and the origins of many Christian feasts and ceremonies in pre-Christian times. But these old pagan festivals, which celebrated the natural cycles of the year, have been taken over by the Church, which has transformed them and given them new meanings.

For example, some scholars think that Christmas has its roots in the pagan feast of the unconquered sun. The word Easter originates in fertility rites to the German dawn-goddess who was called Eastre. We still celebrate with Easter eggs which have little to do with and very much to do with pagan symbols of fertility.

The Church’s liturgy follows the natural rhythms of the year and the changing seasons. All our senses are involved in liturgy – colour, smell, sight and sound. The colour of the priest’s at Miha (Mass) change with the seasons – green for , red for martyrs’ feast days, white for Easter Day and purple for Advent and Lent.

The idea behind the liturgical year is that the rhythm of our lives should be absorbed into the rhythm of the Church. There are prayers said regularly throughout the day, the liturgy of the hours, daily and weekly masses, the major seasons of Advent, Christmas, Lent and Easter, feast days and holy days. From the microcosm to the macrocosm, from minutes and hours, to the seasons of the year, the liturgy of the Church surrounds and encompasses us so that our everyday existence is drawn into the prayerful rhythm of the whole Church.

30 Links with the Student Text

Task Nine (Student Workbook)

Students should complete the crossword puzzle based on their knowledge of the Church’s year. The information is contained under “The Church’s Cycle” in the student resource book.

When going through the material with students the following seasons of the Church's year should be emphasised:

• Advent (preparation for the birth of Hehu and preparation for his Second Coming) • Christmas (birth of Jesus) • Ordinary Time • Lent (Preparation for Easter) • Easter Time (Easter to Pentecost) • Ordinary Time • Particular Feast Days - of the Lord - of Mary - of the Saints.

The Ordo for Australia and New Zealand (Brisbane: Liturgical Commission) and the Columban Calendar are useful teacher resources that give the dates, liturgical colours and other details connected with the celebration of the various liturgical seasons and feasts in a particular year. The Ordo describes the rankings of the various days of liturgical significance. Both resources are available from Catholic bookshops and suppliers.

Answers:

Across Down 1. Ascension 5. December 2. Advent 7. Friday 3. Lent 9. Sun 4. Ordinary 11. Christmas 6. Easter 12. Liturgical 8. Feet 14. Bethlehem 10. Holy 15. Palms 13. Ashes

Task Ten

Different seasons and feasts in the Church are connected with different colours. Each colour is a sign of the mood or spirit of its season or feast. The different colours used in church remind us of the meaning of each Christian season.

31 Students are asked to copy out each statement and fill in the missing letters to spell the names of the correct Church feasts or seasons.

The liturgical colours associated with each season need to be explained.

Purple or Violet stands for preparation and . It is worn in Advent and Lent.

Green is for life and growth. It is worn in Ordinary Time.

Red, the colour of the Holy Spirit, is a sign of inspiration, commitment and martyrdom. This colour is seen at Pentecost and the feasts of Martyrs.

White and Gold are the colours of joy and royalty. They are worn at the important feasts of Hehu, including Easter, Christmas and the Ascension.

Task Eleven

Here students are asked to identify or describe the symbol or event in each picture, explain its meaning, and say what season or feast it belongs to.

Picture A The disciples are gathered around Jesus at the Last Supper. The meaning behind it is that Jesus is instituting the Eucharist. The feast day is Holy Thursday.

Picture B Jesus dies on the cross. This shows Jesus’ great act of love in offering his life to save us. The day is .

Picture C This shows the traced in ashes on a person’s forehead. It is a sign of sorrow for sins and a reminder of death. The day is Ash Wednesday.

Picture D The picture is of Mary, Joseph and the baby Jesus. It is a symbol of God becoming human and being born of a human family. The feast day is Christmas.

Picture E The picture is of the lighted Easter (Paschal) candle. The light is a sign that Jesus has risen from the dead and now lights up our world. The feast day is Easter Sunday or the Easter season.

Picture F The picture is of palm branches. They represent the people of Jerusalem greeting Jesus as king when he entered the city not long before he died. The day is Palm or .

Picture G The picture is of a wreath with lighted candles and also of a manger. The meaning is explained by the words “lighting the way”. The season of Advent is a time of preparation for Jesus’ birth at Christmas.

32 Picture H The picture is of a tomb with the stone door rolled away. The message is that the tomb is empty because Jesus has risen from the dead. The feast day is Easter Sunday or the Easter season.

Task Twelve

This task asks students:

a) To mark important feasts and seasons of the Church’s Year on the circular Calendar provided. b) To shade each season or feast with its correct colour. c) To add any other feasts (of Mary or the saints) that they are familiar with. d) To illustrate the calendar with suitable drawings and symbols.

The important feasts and seasons are indicated below:

33 Something To Discuss

Students are asked to discuss why the Church celebrates the same feast and seasons every year.

Encourage them to draw parallels with the natural cycle and the cycle of events which recur annually in our secular calendar.

When we celebrate the same liturgical events year after year we are not celebrating things that happened in the past and are over with but mysteries and realities that are ever present in the lives of Christians.

Each year as we celebrate a particular event in Christ’s life, such as his birth or Resurrection, we have a new opportunity to deepen our understanding of its significance and appreciate it more.

There are problems for us in the southern hemisphere when we come to celebrate feasts like Christmas and Easter which are tied to winter and spring festivals in the northern hemisphere. A way around this is to come up with our own southern hemisphere symbols for such feasts.

It would be worthwhile for students to brainstorm some southern hemisphere symbols that could be incorporated into the liturgy and other aspects of our celebration.

34

PART THREE: HOLY PLACES, HOLY THINGS and HOLY ACTIONS

Achievement Objective 3

Students will be able to appreciate that the church building is a sacred place, identify the objects of liturgical significance found there, understand their role in the celebration of the Eucharist, and recognise the importance of preparing well for the celebration of the Mass.

Church Teachings

• Churches are whare tapu, visible signs of Jesus’ active presence among us • Those things found in churches that have a purpose within the Eucharist and the other sacraments, the way they are arranged and used, become signs and symbols of God’s saving action • Holy images (such as statues and icons) can support our faith in Hehu.

Learning Outcomes

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

• Identify and reflect on family taonga (precious objects) and heirlooms • Brainstorm to identify objects, places and buildings that are considered sacred or tapu • Discuss the procedure used to welcome visitors onto a marae • Consider the similarities and differences between a marae and a church • Suggest ways respect is shown in a cemetery or urup • Complete statements about various rituals that are performed when entering or leaving a whare karakia (church) and suggest other ways of showing respect for God’s house • Identify items of liturgical significance that are found in a local church or school chapel • Indicate on a plan of the church or chapel the location of the different liturgical items • Rank the items in order from the most important / sacred to the least important / sacred in terms of their liturgical significance • Sketch and label items which are used during te miha • Identify various liturgical items by matching their names to descriptions.

Background

Since the earliest time religious people have encountered the spiritual realm through their surroundings, especially in nature.

35 To Catholics there is more to human life and the universe than what meets the eye. Te Atua is seen in everything: people, places, objects, nature, in fact the whole cosmos. All creation is regarded as tapu because it is a visible expression of the invisible God.

Catholics believe that it is through the material world that humans encounter Te Atua. Because of this Catholicism is a religion of ritual signs and symbols. Certain objects, places and actions are regarded as sacred because they speak especially strongly of the reality of God in our world. Through them the hidden presence of God is made visible.

Hehu Karaiti (Jesus Christ) is the perfect sign and complete expression of God’s presence in our world. He is the bridge by which God and humanity meet. In the two thousand years since his death and resurrection it has been through the Church that Christ has continued to be present in our world, bringing God to people and people to God. Catholics encounter Karaiti through the Church, especially in the seven sacraments, the ritual signs and instruments that express and celebrate Christ’s presence.

Of all the sacraments, the Eucharist (the central act of Catholic worship, known also as the Mass) is the most important. According to the , the Eucharist is the summit toward which the activity of the Church is directed and at the same time it is the source from which all its power flows.

This part of the topic begins by looking at the human belief that certain objects and places deserve special respect because they are tapu.

Like our Jewish predecessors Catholics set aside certain buildings and objects dedicated for the worship of Te Atua. They are kept for this purpose and for no other, and are treated with respect for that reason. For Catholics the church building is a sacred space because it is the gathering place of God’s People, the space where they hear the Word of God preached and where they celebrate the sacraments, especially the Eucharist. By entering into the house of God, we are crossing a threshold, which symbolises passing from the world wounded by sin to the world of new Life. When we enter sacred or ritual space we do so with the openness that we will be changed or transformed in some way through the encounter – that we will be more Christ- like people.

A church is the house of all God's children, open and welcoming. It is also a space that invites us to recollection and silent prayer.

36 Links with the Student Text

Task Thirteen

This task encourages students to explore the idea that certain objects such as heirlooms or taonga are important not because of their monetary or practical value but because they keep alive the memory of people from previous generations who have been connected with the taonga.

Students are asked to consider whether they or their family have any taonga or heirlooms.

• What is the taonga or heirloom? • Did it come from anybody special? • How did they or their family come to get it? • Why is it so precious? • What do they do to keep it safe?

This task is a way of introducing the idea of sacramentality in a bi-cultural context. Many Maori students will be familiar with taonga such as heitiki (a greenstone ornament worn around the neck) and other items made from pounamu (greenstone) that have been passed down through the generations.

Task Fourteen

This task asks students to brainstorm objects, places and whare (buildings) that are regarded as sacred. They should be encouraged to use their knowledge of other cultures and religions.

Task Fifteen

In Maori culture the marae is a tapu place with its own rituals and tikanga (protocols). Students are asked to work in groups or pairs. By using key words from the box they should be able to discuss what happens on a marae when visitors arrive.

Manuhiri Tangata whenua Turangawaewae Karanga Tapu Koha Hui Kai

The words in bold are those which students need to cover in their discussion of the marae:

The tangata whenua are the local people who by descent or association regard the marae as their turangawaewae (place to stand). Manuhiri is the term used for the visitors who come to a marae to participate in social functions. It is customary for the manuhiri to wait outside the gate or main entrance of a marae until they are called in by the elderly women of the host people. The call of welcome is called the karanga.

37 When a woman’s karanga is heard, the visitors begin to advance onto the marae, and at this point the marae, and so the visitors, become tapu or sacred. When the formal speeches and greetings are over the visitors are free to mingle with the host people. When visitors attend a gathering or hui at a marae they take a koha or donation in the form of money or other contributions, such as food, as a gesture of gratitude to the hosts. The food or kai provided for visitors after the ceremonial welcome renders the visitors noa or free from that ritual sacredness.

Refer to Hiwi Tauroa’s book Te Marae: A Guide to Customs and Protocol by Hiwi and Pat Tauroa (Auckland: Reed Methuen Publisher Ltd, 1986) for further details.

Extension

Urup or cemeteries are also tapu places. Students are asked to consider how the sacredness of these places can be respected.

Most urup are situated close to the marae. Where possible they are on a hill, overlooking the sea, a river or the marae. In these sacred places Papatnuku (the Earth Mother) looks after the bodies of those who have been returned to her.

Whnau and visitors show their respect in an urup by moving from grave to grave, acknowledging the presence of those buried there, especially those they are linked to by whakapapa (genealogy). It is an opportunity for reflection and a time for karakia. Graves will be cleaned and decorated with flowers.

It is important that visitors recognise the tapu of the urup. On leaving the urup, its tapu is removed by washing the hands in water. Many urup have containers of water placed just outside the gate for this purpose. Other urup have creeks close by where whnau and visitors can wash their hands. If no water is available bread can be crumbled and used to “wash away” the tapu. By removing the tapu with water or breadcrumbs the visitor to the urup is noa and is now free to have contact with others.

Pakeha also respect the sacredness of a cemetery. The graves of loved ones will be cleaned, flowers will be placed on them and prayers said. Many people will avoid walking across a grave out of respect for the person buried there. Generally, visitors to a cemetery will respect the tapu of the place by being quiet and reflective while there.

Something to Think About

Students are asked to think about how a marae is like a church and how it is different.

A good starting point is to explore the idea of sacred space.

38 Task Sixteen a) The words required to complete the statements about what we do when we enter a church are as follows:

dip sign cross Son Spirit knee ground bread bow Mass b) Suggestions about other ways we can show respect for God’s house are:

1) Arrive in plenty of time if attending a Mass or other service 2) Move quietly and calmly around the church 3) Settle down quickly in your place. Kneel or sit calmly 4) thoughts and focus on why you are in the church 5) Take time to greet Te Atua in prayer 6) Be aware of the needs of people around you

Task Seventeen a) Students are asked to go through the listed items and identify them in their local church or school chapel.

• The altar • The lectern • The tabernacle • The crucifix • The baptismal font • stoups or fonts • The • The priest or bishop’s chair • The • Statues and pictures (of Our Lady, the , the Saints) • The • The reconciliation room • The pews or seats for the people • The organ or piano b) Encourage students to add any other items to their lists.

Task Eighteen

Students are required to mark as many items as possible from the previous task on a plan of their local church or school chapel.

There is now a wide variation in the floor plans of churches. It is preferable that students work from a floor plan of a church or chapel they are familiar with. It would be helpful if the teacher could provide a plan for students to work on.

39 Task Nineteen

Some things found in a church are more tapu or important than others.

This task asks students in their groups to go through the above list and rank the items from the most tapu to the least tapu, the most important to the least important. They need to decide which things are essential items and be able to give reasons for their decisions.

Within the church certain features are particularly important. It is not always easy to rank them but the following features are identified in the Catechism of the Catholic Church as being particularly significant. (See paragraphs 1182 to 1185)

The altar, the table of the Lord to which the People of God are invited, is a symbol of Christ himself. As the central focus of attention, it is situated where all can easily see it.

The chair of the bishop (cathedra) or that of the priest expresses his office of presiding over the assembly and of directing prayer.

The lectern is the place from which the Word of God is announced. It needs to be located so that the attention of the people can be directed towards it during the Liturgy of the Word.

The dignity, placing, and security of the Eucharistic tabernacle should encourage adoration before the Lord really present in the Blessed Sacrament at times other than during Mass.

The sacred chrism used in anointing is traditionally reserved and venerated in a secure place in the sanctuary. The oil of catechumens and the oil of the sick may also be placed there.

A church must have a baptistery for the celebration of and a holy water font for reminding people of their baptism.

The reconciliation room is a place where Christians can express repentance for sins and receive forgiveness.

Task Twenty

Students are asked to go into the Church or chapel to sketch and label the following items which are all used during Mass:

a) The b) The altar breads c) The wine and water jars () d) The candles e) The f) The g) The h) The purificator i) The j) The k) The l) The

40 Task Twenty-One

Here students complete descriptions of items used during Mass by choosing the correct term from those used in Task Twenty. a) alb b) candles c) chalice d) chasuble e) ciborium f) purificator g) cruets h) altar breads i) lectionary j) corporal k) stole l) sacramentary

41

PART FOUR: PREPARING FOR A CELEBRATION

Achievement Objective 3

Students will be able to appreciate that the church building is a sacred place, identify the objects of liturgical significance found there, understand their role in the celebration of the Eucharist, and recognise the importance of preparing well for the celebration of the Mass.

Church Teachings

• Careful preparation is required for the celebration of the Eucharist

Learning Outcomes

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

• List the different things that a host in a story does to prepare for a celebration and name the most important • Identify the preparations required to prepare for a class party or school dance and consider the importance of being well-organised for such an occasion • Brainstorm what is required to get the church ready for the celebration of Mass • Play a game “Preparing for Mass” • Suggest guidelines about preparing for Mass.

Background

The parallel needs to be drawn between secular celebrations and the Church's celebration of Eucharist. Just as it is important to prepare for social gatherings so is it important to prepare for the Eucharist.

Karaiti is always present in the Eucharist whether it is well prepared or badly organised. But a carefully prepared liturgy is much more likely to be, through the celebrating community’s involvement and participation, a sign of Christ’s presence.

Links with the Student Text

Task Twenty-Two

Read to the class a short story or extract that describes the preparation that takes place before a celebration such as a wedding or twenty-first birthday party. Choose one that seems appropriate to the class. You might wish to use the one provided below, Village Wedding, by Catherine Philpott.

42 N.B. If you think Village Wedding is too long, use the first part of the story to make the point about the importance of preparing for celebrations. a) Ask students to list all the preparations that the person hosting the celebration makes in order for the celebration to be a success. b) Encourage students to reflect on which preparations are the most important and why.

VILLAGE WEDDING – by Catherine J Philpott

"Well, that's another job done," Pele thought. He threw himself on the ground, stretched his tired body and wiped his sweaty face with his lava-lava1. He lay in the shade, with his eyes closed, thinking of all the work he had done and trying not to think of all he still had to do.

For the past two days, everyone had been busy. But now he would have just a little rest – five minutes only! He could feel the soft gentle touch of a light shower on his face. It was just what he needed to freshen him. Dreamily he licked his lips – and was suddenly wide-awake. Rain had never tasted like this before!

Staring down at him and laughing were his two friends, Niki and Tama. Each held a young drinking coconut and were letting the cool drink run on to his face. He was about to jump up and chase them, but he decided instead to open his mouth and enjoy as much as he could catch. He laughed as he drank, then coughed and spluttered as the coconut milk went down the wrong way. But they clapped and thumped him on the back, and he was soon all right.

"You wait," he called after his friends as they ran away laughing. "I'll pay you back!"

Pele walked over to a great pile of young coconuts all waiting to have their husks2 removed. "It'll take me all night to finish this job." There seemed to be hundreds and hundreds of them, and they all had to be ready for the feast tomorrow. He decided he had better hurry.

"I really could do with a little help," Pele thought, but everyone had his own job to do. Just then he saw Niki and Tama. They were having a lazy time, trying to knock seeds down from a tree.

Thinking quickly, Pele prepared his stick for removing the husk. He sharpened one end to a point, and stuck the blunt end into the ground. He could then push each coconut on to the pointed end until the husk came off.

1 Length of material wrapped round the waist as a garment. 2 Outer shells

43 Pele began his labour, but every time he pushed he puffed and grunted, making it look like very hard work. As his two friends came nearer, he pretended not to notice. Now and then, he stopped and wiped his face with his lava-lava.

"Look – look at our big strong man. He takes husks off coconuts like an old woman." They laughed at him.

"These are very tough nuts," Pele said. "I've never had so much trouble before." "Nuts are all the same," said Tama. "Come on, Niki. Let's show this old man how strong we are and how quickly we can do this little job."

They, too, prepared sticks and soon they were working at a terrific speed. They laughed and called out to Pele, letting him see how quickly they could work, while he continued to grunt and puff. But, when they were almost finished, Pele burst out laughing. He threw his hands in the air and he did a war dance round his stick.

"Thank you, my friends, for helping this poor old man." He laughed as he ran away.

Pele's father was surprised when he saw how quickly the work had been done. When Pele told him about the trick, he had a good laugh, too.

Pele was tired and glad to go to bed after the evening meal. For a long time he lay awake, listening to the music and the laughter that came from the middle of the village. The men and women were practising their dancing and singing for the big day tomorrow.

Moana, Pele's cousin, was getting married. For the past week, everyone had been hard at work. The women had been busy preparing the food, which could not be cooked until the last moment. Meanwhile, the men had spent long hours fishing – and even now they were out catching flying fish. Other people had cleaned and tidied the village. Everyone wanted to make sure that the day would be a success.

Hundreds of invitations had been sent to relations and friends who lived in the villages all over the island. Already some of them had arrived.

Pele was woken early by the smell of cooking and the sound of activity in the village, and he got up at once. It was a beautiful day, and the early morning sun was not yet very hot.

There was an air of excitement about the place. Groups of young girls sat around on the grass, making leis3. The smell of flowers filled the air, and there was laughter everywhere.

3 Garlands of flowers for hanging round the neck.

44 Another group of young boys and girls was decorating with flowers the windows and doors of Moana's house. At the same time, some men were building a long shelter to protect the wedding guests from the sun. They left the front open, but covered the top, back and sides of it with coconut leaves. These kept the sun out, and let the breeze flow through, keeping the shelter very cool.

The smell of cooking was coming from the baker's oven, where the chickens, ducks and suckling pigs were being roasted. These ovens were built in the shape of small tunnels, each about five feet high and six feet long.

Just then, the man in charge of the oven called to Pele and some of the boys.

"Bring the kits," he said, pointing to a pile of baskets made from coconut leaves. As each piece of food was taken from the oven, it was wrapped in banana leaves, and put in a kit, where it would stay until it was time to serve it. In this way, the food stayed moist and was protected from flies.

The sound of singing could now be heard coming from the south side of the village. As it came nearer, everyone stopped working, wondering what it was all about. Then children started running towards it.

Soon, all the fishermen came into view, laughing and shouting. Two of them carried the largest fish that the village had seen for a long time. It was a 'vaccula' and it weighed about sixty pounds. As it was handed over to the women, there were many suggestions as to how it should be cooked. Some wanted it baked in a baker's oven; others wanted to have it soaked in coconut cream, wrapped in taro leaves and cooked in an 'umu' (earth oven). But the most popular suggestion was to cut it up, soak it for several hours in lime juice, cover it with thick coconut cream, then serve it with hot peppers.

The church bells woke Pele from his day-dream of the coming feast.

"Pele! Pele!" called his mother, as the boy jumped to his feet.

As she came closer, Pele looked shyly at her. He had never seen her look so pretty. She was wearing a new frock, and it looked soft and shiny, just like silk. Her hair was piled high on her head and she was wearing a new hat.

She laughed when she saw his face. She gently tapped him on the head and said, "I am off to church. Have your wash, and help your father with the children.”

He watched her a little while as she walked away, her bare feet picking the smooth spots on the coral path. At the same time, other women were hurrying to the church, all looking fresh and pretty in their new clothes.

It seemed that all the fathers were left at home to bath the younger ones and get them ready for the feast. Pele's father was in the washing-house with the

45 children, and from the noise that came over the wall, they were not enjoying themselves one bit.

Soon they were dressed in their best clothes. Their father told them to sit quietly while he had his shower. Pele joined his father, and they washed away the dirt of the day's work. Clean shirts were spread on the bed in the sleeping room, and for Pele there was a new pair of pants. This was something he had not expected.

At last, the church bell began to ring out, telling the people that Moana was married. Crowds began to gather around the church to see her. Many visitors had arrived, and there were motorcars parked everywhere. People took photographs of Moana and her husband, Viliamu, as they came out of the church.

Two of Moana's cousins walked quickly ahead, spreading on the ground lengths of different-coloured cloth. The cloth, which was being used as mats by the bridal couple, reached across the road to Moana's house. This was a custom of the island from which Moana's father had come, and he specially wanted it to be done on this very special day.

The tables, which were set in the shelter, were almost bending in the middle, with the weight of the food. After a prayer of thanksgiving by the pastor, they were ready to eat.

There were golden-brown chickens, ducks, suckling pigs, pigeons, crayfish, coconut crab, all kinds of meat, fish cooked in many different ways, many kinds of vegetables and fruit – and the hundreds of drinking coconuts that Pele had worked so hard to prepare.

Parcels of presents were being piled high on tables. They were in all shapes and sizes, and they would be opened after the feast, when the visitors had left.

There was a lot of laughter and talk, as all enjoyed themselves. Soon the last of the speeches was made, and friends and visitors formed a line to offer their good wishes to the bride and her husband.

Then the tables were taken away, and the stools and chairs were for the visitors to sit on. The village people sat cross-legged on the ground, all ready for the first Tame4 party, which was the dancing group from Pele's village.

During the items by the Tame parties, friends and relations often jump up and wander between the dancers. They may pick one out for his dancing, push a coin between his teeth, or spill perfume on his lava-lava or behind his ears.

At the same time, talcum powder is shaken all over the heads of every dancer. Sometimes, the guests are also covered in powder, although they try to avoid it, as it is difficult to remove from their clothes.

4 Pronounced Tah-may

46

Friends and relations also throw fistfuls of sweets at the dancers or place them on the ground in front of them. This is a custom at all their feasts. When the dancers have finished their items, the children have a scramble to collect the sweets that remain on the ground.

This was a very big day in the life of Moana. She sat in the chair of honour, placed so that she could be seen easily. She did not mix with her friends and visitors. Instead, they approached and talked to her, and sometimes they sat with her for a while. But for most of the time she sat alone, completely happy. It was her day!

A village wedding has many other customs. One is the changing of the bride's dresses. Moana had already changed into a second white frock, made like her wedding dress, only shorter. During the afternoon, she would make as many as ten changes, slipping away quietly into the house, where someone would be waiting to help her. Not until she had worn all of her wedding frocks would everyone be satisfied.

One special custom, which was a great favourite with the children, was about to begin. Several women were making their way towards Moana and Viliamu, doing an action song. Each one carried a length of cloth, like the ones used earlier in the morning.

Passing one end to the bridal couple and holding on to the other end, the first dancer began to chant, calling out to the crowd. At once, a friend or relation jumped up, danced over to the couple and threw money down on to the cloth. As he threw, he called good wishes for their future happiness.

Many other friends and relations did the same thing until Moana and Viliamu had collected quite a lot of money. The children liked this custom, because they were allowed to keep all the money that fell to the ground.

Out of the corner of his eye, Pele could see his mother making signs at him, and he knew that it was time to go home. Although he was tired, he didn't want to leave, and he did all he could to keep from looking at his mother. But a firm hand on his shoulder made him look round quickly, and there stood his father.

"Come along now, Pele," he said. "It's late. Time you were home!" Pele was about to say no, when he realised that all his friends were about to go. With a warning from his father not to waken the other children, he crossed the pathway to his home.

The boy lay on his mat, listening to the sound of the music and laughter, and remembering the events of the day: the wedding, the fun, the food, the money he was lucky enough to pick up, and how pretty his mother had looked.

47 It was hard trying to keep awake; his eyes kept closing. As he gave a huge yawn, he wondered what everyone was doing at the party, and he looked forward to the time when he would be allowed to stay up later, later, later . . .

Published in School Journal Part 3 - No. One 1972.

Task Twenty-Three

Leading on from the previous task, ask students to decide on what they would do to prepare for a class party, school dance or other special gathering of their own choice.

Introduce the idea that celebrations that are not prepared for are often failures as celebrations. Students should readily come up with their own examples of such failures.

Task Twenty-Four

This task asks students to identify what needs to be done to prepare for the celebration of the Mass. This could be done as a brainstorm in groups.

Listed here are some of the things that need to be done to prepare the Church. There may be some variation in practice from place to place.

• The lectionary, opened at the page for the first reading, should be placed on the lectern. • After the altar has been covered by a suitable , the sacramentary which contains all the prayers said by the priest during the Mass, should be placed on it, towards the left-hand side. • Sometimes a book containing the prayers that the priest says from his chair is also used. • The corporal, the white linen cloth on which the chalice and ciborium are placed, needs to be unfolded on the altar, in the centre. • Two candles are placed at either end of the altar. These are lit either for the beginning of the Mass or at the end of the Liturgy of the Word from the candle at the lectern. • Often a candle is lit at the lectern during the Liturgy of the Word. • On or near the altar is placed a small crucifix. • The two small containers, called cruets, that hold the water and wine need to be filled. A larger container may be needed for the wine if all are to receive communion under both kinds. • Altar breads need to be placed in the ciborium. • The gifts of bread and wine should be placed on a table near the back of the church ready to be presented by members of the congregation at the Preparation of the Gifts. • The chalice, ready to be brought to the altar at the Preparation of the Gifts, should be placed on a small table to the side (or at the right-hand end of the altar). • With it is the purificator, a cloth that is used to wipe and dry the chalice after it has been rinsed with water following communion.

48 • Water should also be put into the finger bowl for the priest to wash his fingers, though some may prefer to have the water poured directly from the water . A finger towel is for the priest to dry his hands. These should also be placed on the small table to the side (or at the right- hand end of the altar). • Make sure that the key to the tabernacle is placed where it is safe but can be easily used by those ministers who need to go to the tabernacle. • The microphones need to be turned on. (Also heating and lighting if appropriate.) • The hymnbooks and / or copies of the order of service need to be distributed. • The OHP transparencies with the words of the songs need to be sorted and ready at the OHP.

Task Twenty-Five (Game)

This game raises students’ awareness of the need to prepare well for Mass.

Students will need a dice and counters to play. Go through the rules with students before they begin.

Task Twenty-Six

After they have completed the game students should be able to come up with a list of guidelines about what needs to be done to prepare for Miha. This could be done in groups or pairs.

49

PART FIVE: THE STRUCTURE OF THE MASS

Achievement Objective 4 and 5

Students will be able to recognise that the Eucharist, where Hehu becomes fully present to his followers, is the source and summit of the Church’s life.

Students will be able to describe the structure of the Eucharistic celebration.

Church Teachings

• From the beginning the Eucharist has been the central act of worship and the source of the Church’s life • In the Eucharist Karaiti becomes fully present to his followers • The Eucharist is structured into two great parts, the Liturgy of the Word and the Liturgy of the Eucharist, which form one single act of worship • During the Liturgy of the Word the Word of God is proclaimed and we respond to it in faith • The Liturgy of the Eucharist is the memorial of Jesus’ self-offering to Te Matua in which the bread and wine become Christ’s body and blood.

Learning Outcomes

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

• Identify and arrange in order important actions highlighted by the structure of the Mass • Name the various parts of the Introductory Rite and the Liturgy of the Word • Match up descriptions applying to the Liturgy of the Word with the correct terms • Name the various parts of the Liturgy of the Eucharist and the Concluding Rite • Answer questions about the content and significance of the first Eucharistic prayer for children • Identify actions which go with the various parts of the Mass.

Background

The Eucharist (literally thanksgiving) was first celebrated as a meal. The original eucharistic meal was the Last Supper, which Hehu ate with his apostles the night before he was crucified.

50 On the night he was betrayed, He took bread, gave it to his disciples, and said:

Take this, all of you, and eat it: this is my body which will be given up for you.

When supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said:

Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all So that sins may be forgiven. Do this in memory of me.

(from Eucharistic Prayer III)

The celebration of the Eucharist in memory of Jesus’ Life, Death, Resurrection and Ascension is the basis of our identity and our lives as Christians. What we are remembering is no longer something that happened simply in the past but something that is made present here and now and in which we participate. In the Eucharist Jesus is truly present as the crucified and risen One. He is present in his Body and Blood and in his Word. He is also present in the assembly and in the priest.

During the Eucharist the Word is proclaimed. Through the Scriptures Jesus feeds our minds and our hearts, gives us light and courage and hope, rebuking, challenging, promising, inviting, and consoling.

The Eucharist is the whole ritual that has come to be known as the Mass. The word "Mass" comes from the Latin missa or "" of those assembled, first the catechumens after the Service of the Word and then the whole congregation at the end.

At the centre of te Miha is the prayer of thanksgiving, now known as the Eucharistic Prayer. It is during this prayer that the bread and wine are consecrated by the priest and become the Body and Blood of Hehu Karaiti, to be shared by the faithful in Holy Communion.

The Eucharist is not only a holy bread and a holy cup, it is a saving action. It has been the faith of Catholics from earliest times that Jesus Christ is present in this Eucharistic ritual. Those who share the bread and cup with each other become one with Christ and one with each other, because it is the one Christ whom they share. It is a communion of love and friendship that leads Christians to service and witness.

The Liturgy of the Word and the Liturgy of the Eucharist are the two main parts of every Mass.

51 THE ORDER OF THE MASS: OUTLINE

Introductory Rites – We gather

Entrance and Song: Singing is a way of praying joyfully. Singing together brings us all together as one.

Sign of the Cross: Saying in whose name we gather.

Greeting and Introduction: Setting the theme for this Miha.

Penitential Rite: We ask forgiveness and healing for any h (wrong) that separates us from each other and from God.

Gloria: We rejoice in the goodness of Te Atua.

Opening Prayer or Collect: The celebrant pauses after the invitation “Let us pray” to allow us to bring our prayers and needs before God. The prayer “” the prayers before God the Father.

THE LITURGY OF THE WORD – We listen to God

First Readings: How God worked with his chosen people. (Usually a story from the Old Testament)

Responsorial Psalm: We respond to God in the words of the Te Paipera Tapu, using prayer-songs that are about 3,000 years old.

Second Reading: The early Church and its challenges. (Usually a passage from a New Testament letter)

Gospel Acclamation: A special greeting for Te Rongo Pai.

Gospel: A story from Jesus' life or teaching.

Homily: A reflection on the readings, applying their teachings to our lives.

Creed: A proclamation made in common which expresses or 'confesses' what the Catholic Church believes.

General Intercessions or Prayer of the Faithful: Presenting to God our needs, the needs of the Church and the needs of the world.

52 THE LITURGY OF THE EUCHARIST – We give thanks

The Preparation of the Gifts: The bread and wine and other gifts are brought to the altar.

The Prayer over the Gifts: The prayer is over the gifts of bread and wine that will become the Body and Blood of Christ. In union with Jesus, we offer ourselves to Te Atua.

Eucharistic Prayer: A prayer, praising God, calling down Te Wairua Tapu, retelling the Last Supper story, and with the words of Jesus, changing the bread into his body and the wine into his blood.

Rite of Communion – We receive

Our Father: As sisters and brothers of Jesus, we pray this prayer to our Father.

Sign of Peace: United, we share the peace of Christ with others.

Communion: We receive the Body and Blood of Jesus Christ in the form of bread and wine.

Time of Thanksgiving: A period of silence for us to pray privately.

Prayer after Communion: We stand together for the final karakia.

Concluding Rite – We go

Blessing: God's blessing is called down upon us.

Dismissal: We are sent forth to serve the Lord.

Concluding Song: The general Introduction to the does not mention a closing hymn as part of the structure of the Mass. However, we may finish as we began, united in song.

53 AN EXPLANATION OF THE RITES OF THE MASS

INTRODUCTORY RITES:

Entrance Procession and Hymn: We gather in joy to celebrate the Eucharist. Those exercising a ministry (servers, readers, eucharistic ministers and priest) symbolise this act of gathering by formally processing in. The song expresses joy, establishes the theme and helps unite those present.

Kissing the Altar: This is an ancient solemn greeting. Jews honoured the temple by kissing the threshold. The presence of a 's relic and the memory of the Church of the persecutions are also behind this gesture – although it is no longer necessary to have a saint’s relics in the altar.

The priest in this way does honour to the altar on which the mystery of the Eucharist is celebrated. The priest kisses the altar as a sign of the presence of Christ.

On special occasions is used as a mark of honour to Altar, , Crucifix, priest and people.

Sign of the Cross: Christians begin all prayers by calling on the name of Te Atua. We call on the name of each person of the Trinity and sign ourselves with the cross that has become the symbol of our salvation.

When we make the sign of the cross we are acknowledging our unity as the People of God. The congregation has an important role in the celebration of the Eucharist, as the congregation is a Presence of Christ. It is the prayer of this people on behalf of all people that is being offered.

The priest first traced this sign on our foreheads at our baptism. A significant feature of the revised baptismal liturgy is that parents and godparents are invited to sign the forehead of their child along with the priest.

Greeting and Introduction: In scriptural words the priest greets those who have gathered by praying that God be with them. They reciprocate by praying that God also be with him. In his introduction the priest may alert the people to some aspects of the readings that may be pertinent on the day. The introduction does not set out to limit the way in which the events of the Liturgy can act in people.

The Penitential Rite: That we may be gathered as one – united with God and each other – we begin by recognising the reality of sin and division. We pray that Te Atua will have mercy on us and the absolution is given.

54 By it, the priest, presiding over the community, prays in its name that God will free it from any sinful obstacles that would prevent it from sharing fully and fruitfully in the celebration.

Gloria: On Sundays and important feasts outside Lent and Advent this song of rejoicing is said (or better yet, sung!) It was introduced in the Fifth Century as a Christmas hymn and has spread through the year. It is divided into three parts:

• the song of the when Jesus was born (Luke 2:14) • the praise of Te Atua under various titles • calling on Jesus to hear our prayers.

Opening Prayer: During this karakia the whole congregation stands because it is the prayer of the whole assembly spoken on behalf of all by the priest, who extends his hands, palms upward. This is the ancient prayer posture. Kneeling is a recent custom (it has only been general since the thirteenth century) which has developed from the bowing of the head which had been customary for certain prayers. This prayer 'collects' the spiritual needs of the community and presents them to the Father, through the Son, in the Holy Spirit.

LITURGY OF THE WORD:

The First Reading: Usually this is taken from the Old Testament but during the Easter Season the Acts of the Apostles is read. Christianity has always looked to the Jewish Scriptures for words, stories and images that throw light on the story of Hehu and our own life stories.

The First Reading has been chosen to complement the Gospel reading.

Responsorial Psalm: These beautiful songs are also from the Hebrew Scriptures and have been used in worship for thousands of years. The psalm has been chosen to complement the First Reading.

New Testament Reading: This is usually part of a continuous passage read over a number of weeks and may not link in with the overall theme. It is part of the Christian Scriptures – the writings produced by members of the Christian Church and recognised by the Church as inspired. We acknowledge this by ending the reading with the words "This is the Word of the Lord" or “The Word of the Lord”.

Gospel Acclamation, often "Praise is Yah-" "Praise to the Lord!" A Hebrew word of greeting and welcome. We use it to welcome Christ who is to speak to us in the words of the Gospel. The Alleluia is intended to be sung. During Lent a Gospel Acclamation without ‘Alleluia’ is sung.

55

Gospel: This last of the three readings is the most important for Christians, since it is always about Christ – what he has said or done.

The word 'Gospel' means 'Good News' – the Good News of and about Hehu Karaiti. The congregation stands for this reading and sign their foreheads, lips and heart to show that they believe, speak and live by the Word of Christ. At the end of the Gospel reading, the priest kisses the book and the people address Christ, present in his Word, saying, "Praise to you, Lord Jesus Christ".

Homily: The Word of God has been proclaimed in the scriptures but the word needs to be "broken" – applied to our lives and our situation. The homily is intended to make clear the message of Scripture and link it to the reality of our lives.

Creed: Having listened to the Word of God we stand and profess our belief in the basic truths of our faith. The creed – so called from its opening words ( – I believe) – was composed at the Councils of Nicea in 325 AD and Constantinople 381 AD. It is a resumé of salvation history, basically divided into three parts expressing our belief in God the Father – creator: God the Son who died and : and God the Holy Spirit who “builds, animates and sanctifies the Church” (see CCC 747).

Prayer of the Faithful: We pray for the Church, the World, the Oppressed and our local Communities. The prayers are inspired by the Proclamation of the Word of God in the readings and the homily. They should express concern for real needs.

LITURGY OF THE EUCHARIST

Preparation of the Gifts:

This involves three aspects:

a) Preparing the altar b) Presentation of Gifts c) Prayer over the Gifts.

The altar is made ready as the central point of the whole eucharistic liturgy, as are the gifts that are placed upon it, and the assembly. This is a time of preparation, a restful moment.

People from the congregation bring forward the bread and wine that are placed on the altar. Other gifts can include money and donations of food to support the life of the Church and those in need. The presentation of gifts

56 emphasises that the gifts that are offered are provided by the people. The prayers accompanying the action of taking the bread and wine are generally inaudible as the emphasis is on the action.

The two karakia used in preparation of the bread and the wine are modelled on Jewish blessing prayers and they praise Te Atua who gives us everything that we have. The washing of hands is part of the priests' preparation for the special event that is to come. Ancient Christian basilicas had a fountain or well at the entrance so that all coming in could wash their hands. In the same way Muslims wash their hands and feet before entering a Mosque. This is the origin of the holy water stoup now in our churches from which we bless ourselves as we enter. Sometimes Mass begins with an – a sprinkling of the people with wai tapu (Holy Water). Whenever we bless ourselves with Holy Water we recall our rebirth to new life in the waters of Baptism.

The Prayer over the Gifts, which concludes the Preparation of the Gifts, is one of four presidential prayers and is to be said loudly and clearly. It leads into the Eucharistic Prayer.

The Eucharistic Prayer: The Eucharistic Prayer is the centre and climax of the whole celebration. Elements of Jewish prayer – those used by Jesus at the Last Supper – are part of Eucharistic prayer.

"Eucharist" is Greek for "give thanks". The purpose of the Eucharistic prayer is to praise and thank Te Atua for all he has done for us, especially in and through Christ. It emphasises the importance of thanksgiving and praise for the Christian. Underlying the Eucharistic Prayer then is a deep sense of joy that should be an inherent aspect of all Christian lives.

There are several different Eucharistic prayers; they all begin with the dialogue before the and end when the priest holds up the host and chalice and says: "Through him, with him, in him .…" To this we reply “Amen!”

Important moments in the Eucharistic Prayer are:

• The or “calling down upon”. This is the prayer where the priest asks that God the Father send the Holy Spirit to make holy the gifts of bread and wine, so that they may become the Body and Blood of Christ. • The Institution Narrative. The story of the Last Supper and the words said by Jesus over the bread and wine are at the heart of the Eucharistic Prayer. Through these words the bread and wine become the Body and Blood of Christ. • The Calling to Mind and Offering. We join with the priest in remembering the passion, death and resurrection of Jesus, and join in Jesus’ offering of himself on the cross to the Father.

57 • The Great Amen. Amen is a Hebrew word and since it is hard to find an exact equivalent in other languages Christians have adopted it without translation into every form of liturgy. It means something like "so be it". It is our 'yes' or assent, confirming the prayer that has just been offered. The most significant Amen of the Mass is this one, affirming the Eucharistic Prayer. It should be sung (along with the other acclamations) or said with great firmness and assurance.

The Lord's Prayer: The Our Father is the karakia that Hehu taught the Apostles in response to their request, “Lord teach us to pray”. It has been special to Christians ever since and we say it together to unite us as we prepare to receive communion.

The Sign of the Peace: Holy Communion symbolises and brings about unity. By making a gesture of rangimrie (peace) to those about us, we show in an external action something of this reality.

The Breaking of Bread: The Eucharist is referred to in scripture at times as "the Breaking of Bread". Through the Eucharist we share in Christ's suffering, death and resurrection. The symbolic action reflects the reality. The bread, which is Hehu, is broken and his blood is poured out.

Since the breaking of the bread could take a very long time, certain hymns were sung. Today only one remains, the "Lamb of God".

Holy Communion: The priest now shows the host to the people and calls upon the Lamb of God to take away our sins (John 1:36). The phrase added to this is taken from the Book of – "Happy are those who are called to his supper". And then the words of the Centurion, "Lord, I am not worthy..." (Matt 8:8).

Communion is distributed with the words, "The body of Christ... the blood of Christ". These phrases are both very old and were used as far back as the third century. The people respond, "Amen".

After Communion: A time of silence and personal prayer, especially of thanks, follows communion. A waiata is sometimes sung. This reflective period finishes with the Prayer after Communion which usually asks that what we have celebrated may have an effect on our lives.

THE CONCLUDING RITE

The Blessing: A blessing is a prayer for divine favour – asking Te Atua to be with a person or thing – the dedication of a person or thing to a sacred purpose. At the end of the Mass it is the people who are being blessed to go out to be Christ to the world.

58 The Dismissal: We are sent forth in peace to live what we have proclaimed.

It is this part of the liturgy for which the whole is named. The word "Mass" comes from the Latin conclusion to the Mass: "Ite Missa est" – "Go, you are sent forth."

Links with the Student Text

For this section of the topic, especially, students would benefit from having access to copies of the Order of the Mass as they work through the various tasks.

Task Twenty-Seven a) The missing words in the statements about the Eucharist are:

1. We receive the body and blood of Jesus in communion. 2. We listen to God’s word from the Scriptures. 3. We gather to give praise to our loving Creator God. 4. We give thanks to God for our lives and for God’s great gift to us of Jesus. We join in sacrifice with Jesus who offers himself to God on our behalf. 5. We go to be people of hope and peace. b) The correct order for the statements is: 3, 2, 4, 1, 5.

Task Twenty-Eight

This task focuses on the Introductory Rite and the Liturgy of the Word. Students are asked to use their own experience of the Mass and a copy of the words of te Miha to correctly order the parts:

Answers:

Introductory Rites 1. Entrance Procession and Song 2. Sign of the Cross and Greeting 3. Penitential Rite 4. Glory to God 5. Opening Prayer

The Liturgy of the Word 1. First Reading 2. Responsorial Psalm 3. Second Reading 4. Alleluia or other Gospel Acclamation 5. Gospel 6. Homily 7. Profession of Faith 8. General Intercessions or Prayer of the Faithful

59 Task Twenty-Nine

Answers: 1. F 2. I 3. A 4. E 5. D 6. H 7. J 8. C 9. G 10. B

Task Thirty

This task focuses on the Liturgy of the Eucharist and the Concluding Rite. Students are asked to use their own experience of the Mass and a copy of the words of the Mass to arrange the parts in the correct order:

Answers:

Liturgy of the Eucharist 1. Preparation of the Gifts 2. Prayer over the Gifts 3. Eucharistic Prayer d) Preface e) Holy, Holy, Holy f) Institution Narrative and Consecration g) Offering h) Great Amen 4. Communion Rite a) Lord’s Prayer b) Sign of Peace c) Breaking of the Bread d) Lamb of God e) Communion f) Prayer after Communion Concluding Rite 5. Blessing 6. Dismissal

Task Thirty-One

Students read the section of the first Eucharistic Prayer for Children printed in their text and answer the accompanying questions.

Answers:

1. The Holy Spirit. 2. Jesus. 3. The night before he died. 4. His disciples. His friends. 5. Over the bread and again over the wine, Jesus gives thanks to the Father. Thanksgiving is a theme that runs through the whole prayer. 6. His body, which will be given up for you. 7. His blood, the blood of the new and everlasting covenant. 8. It will be shed for you and for all, so that sins may be forgiven. 9. He told his followers to offer the Eucharist in memory of him. 10. The Last Supper, his death and resurrection. 11. The story within the prayer begins: 'On the night...' and ends '...in memory of me’.

60 Task Thirty-Two

In pairs or groups students go through the different parts of the Mass and work out which actions go with which prayers.

Answers:

Introductory Rites 1. Entrance Procession and Song (Standing) 2. Sign of the Cross and Greeting (Standing) 3. Penitential Rite (Standing) 4. Glory to God (Standing) 5. Opening Prayer (Standing) The Liturgy of the Word 1. First Reading (Sitting) 2. Responsorial Psalm (Sitting) 3. Second Reading (Sitting) 4. Alleluia or Gospel Acclamation (Standing) 5. Gospel (Standing) 6. Homily (Sitting) 7. Profession of Faith (Standing) 8. General Intercessions / Prayer of the Faithful (Standing) Liturgy of the Eucharist 1. Preparation of the Gifts (Sitting, except for those moving forward with the gifts) 2. Prayer over the Gifts (Standing) 3. Eucharistic Prayer a) Preface (Standing) b) Holy, Holy, Holy (Standing) c) Institution Narrative and Consecration (Standing or kneeling) d) Offering (Standing or kneeling) e) Great Amen (Standing or kneeling) 4. Communion Rite a) Lord’s Prayer (Standing) b) Sign of Peace (Moving to exchange a greeting of peace) c) Breaking of the Bread (Standing) d) Lamb of God (Standing) e) Communion (Moving forward to receive communion) f) Prayer after Communion (Standing) Concluding Rite 5. Blessing (Standing) 6. Dismissal (Standing)

The General Instruction on the Roman Missal favours standing and permits the custom of kneeling during the Eucharist Prayer but nowhere speaks of sitting during this part of the Mass. Some people and communities do sit but this posture is not considered appropriate except for the sick, the elderly etc.

61

PART SIX: JEWISH WORSHIP AND THE MASS

Achievement Objective 6

Students will be able to understand the origins of the Eucharist in Jewish worship and the Passover, its institution at the Last Supper, its place in early Christian worship and later developments in te Miha up to the present time.

Church Teachings

• The structure of the Liturgy of the Word and aspects of the Eucharistic Prayer originate in Jewish worship • The Eucharist is the fulfilment of the Jewish Passover • Hehu instituted the Eucharist at the Last Supper.

Learning Outcomes

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

• Explain the relationship between the Liturgy of the Word and the synagogue service and the Liturgy of the Eucharist and Temple worship • Identify important details of the Passover event • Reflect on similarities and differences between the Passover meal and the Last Supper • Complete a crossword about the Passover and the Eucharist.

Background

The origins of the Eucharist lie in Jewish worship. The Liturgy of the Word owes much to the instructional aspects of the synagogue service with its emphasis on listening to God’s Word in scripture, while the Liturgy of the Eucharist has been linked to Jewish prayer forms and sacrificial elements of Temple worship5.

Some scholars suggest that the Eucharistic Prayer originated in a type of Jewish prayer known as the berakah6. These prayers often used by Jewish people on both public and private occasions were a blessing and thanksgiving to God for all the benefits received. It is said that this type of prayer occurred at the Last Supper when Jesus took the bread and cup and blessed and thanked God. Other scholars make links between the Eucharist and the todah

5 Mark Link, Path Through Catholicism (Texas: Tabor Publishing, 1991), 118. Also the accompanying Resource Manual, 126, 127. 6 Lawrence J Johnson, The Word and Eucharist Handbook 3rd Ed. (San Jose, California: Resource Publications Inc., 1998) 88, 89.

62 (“a sacrifice of praise”)7, in which a thanksgiving of leavened bread and prayers of praise were offered. This meal sacrifice with prayer was another way to celebrate and renew the covenant with God. The understanding of Jesus’ death as a new covenant with God can be explained in the context of the todah. While there are differences of opinion among scholars about the exact relationship of the Eucharist to aspects of Jewish prayer, there is general agreement that the Last Supper is a religious meal that interprets and explains Christ’s death on the cross in theological terms.

The roots of the Eucharist are found most significantly in the Jewish Passover meal that commemorates the delivery of the people of Israel from slavery in Egypt. The story is told in the Old Testament in the Book of Exodus. In order to persuade a reluctant Pharaoh to let the people of Israel go free, God killed every Mtmua (first-born son). During the first Passover every Jewish household was instructed to sacrifice a lamb and sprinkle its blood on the doorposts so that the of death would see the blood and ‘pass over’ them, sparing the life of their first-born son. When Jesus referred to himself as ‘the Lamb of God’, and the bread and wine of the Last Supper as his Body and Blood, he was speaking of himself as the Passover sacrifice, the lamb whose blood would be shed so that the people of Israel might go free.

The Mass is the new Passover, with Jesus offering his own body and blood so that we might go free. In other words, as well as being a hkari tapu (sacred meal), the Eucharist is also a link with Jesus’ death. When Christians take part in the Eucharist they recall and participate in the event of Calvary where Jesus shed his blood so that we might be saved.

In drawing parallels with students between the Christian celebration of Eucharist and the Jewish celebration of Passover, some teachers have in the past found it useful to go through the steps of preparing a Passover meal with the class.

A distinction needs to be made between explaining and demonstrating what occurs at a Passover meal and its re-enactment during a Christian paraliturgy. The celebration of the Passover is as central to the Jewish faith as the Mass is to Catholics. In the light of Jewish-Christian dialogue within New Zealand and elsewhere, any re-enactment of the Seder meal should take place only after consultation with the local synagogue or rabbi.

The following background notes describe what has happened in the past:

MEAL PREPARATION:

The room is prepared for a truly festive occasion. The table or tables are set with the best silver, dishes, linen and flowers. The students may make large banners of the Paschal Lamb, bread on a platter, the Last Supper, phrases from the Scriptures, , loaves and fishes, brick walls to symbolise the

7 Richard McBrien “Eucharist” from Encyclopedia of Catholicism (San Francisco: Harper Collins, 1995), 481, 482.

63 slavery of the Jews, and marked doorposts or any other symbolic pictures of their own making. In this way the students can enjoy a creative experience, decorate the home or hall and learn through symbolism.

A wine glass (or grape juice for students) is set before each place. The centrepiece is a white frosted cake, moulded in the shape of a lamb, or an angel food cake whose circular shape symbolises eternal life. A candle is placed at the head of the table.

The food for the meal is carefully prepared and served, announcing to all present that this is indeed a special feast. If possible, the menu contains the symbolic foods that are required for the Feast of the Passover.

THE SEDER PLATE:

Jewish custom arranges on one plate the symbolic food used during the service. If the ecumenical gathering of family and friends is large, small bowls of these foods will also be placed at intervals in easy reach of all. On the Seder plate or tray are arranged several items.

The bone from the roasted leg of lamb is always at the Jewish table and may be on ours. It symbolises the sacrificial lamb offered by the Israelites and was eaten on the eve of their departure from Egypt. Whether we actually eat lamb at this meal or not, Christians have retained the symbolism of the Lamb of God.

Matzos, in memory of the unleavened bread which the Jews ate when they were freed from Egypt. (If you cannot obtain Matzos use white crackers, placing the whole sheet on the table so that portions may be broken off).

Bitter Herbs, for the bitterness of slavery. Horseradish or spring radishes may be used.

Haroses, a food made of apples, nuts, cinnamon and wine, chopped and mixed together to look like the mortar which the Hebrew slaves used in their servitude.

Greens, parsley or watercress, used as a token of gratitude to God for the products of the earth.

Water and Salt added in another small dish is needed into which the greens and bitter herbs are dipped.

Extract adapted from: The Passover Meal – Areen Hynes (Paulist Press: 1972).

If it is not appropriate or possible to prepare a Passover Meal, an alternative exercise would be for students to dramatise the Passover event as described in Exodus Chapter 12.

64 Links to Student Text

Task Thirty-Three a) The Liturgy of the Word is like the Jewish synagogue service. We listen to God’s Word and are instructed by it. b) The Liturgy of the Eucharist is like the Jewish Temple service in that it involves sacrifice. But instead of animals or crops being sacrificed to Te Atua, Jesus offers himself on our behalf. The Eucharist makes present the one sacrifice of Christ. It completes and surpasses all the sacrifices of the Old Covenant.

Task Thirty-Four

God told the people of Israel to:

• Get the head of each family to choose lambs or young goats to eat. • Kill the animals. • Put the animal blood on the door posts and above the door. • Roast the animals and eat them with bitter herbs and bread made without yeast. • Eat the meal, dressed and ready to travel.

In return God promised the people of Israel he would:

• Pass through Egypt and kill the firstborn son in every Egyptian family and the firstborn male of all the animals. • Punish the gods of Egypt. • Pass over the houses of the Israelites when he saw the blood on their doors. • Bring terrible disasters on Egypt.

Something To Think About

Students are asked to consider how the Last Supper is like a Passover meal and how is it different.

From the Gospel accounts it is probable that the first part of the Last Supper followed the usual pattern of the Passover meal. What was different was that after Jesus and his companions had eaten he took the bread and wine in turn and after prayers and blessings changed them into his Body and Blood.

Then he broke the bread, gave it to his friends, and said: "Take this, all of you, and eat it: this is my Body which will be given up for you".

65 When supper was ended, Jesus took the cup that was filled with wine. He thanked you, gave it to his friends, and said: "Take this, all of you, and drink from it: this is the cup of my Blood, the Blood of the new and everlasting Covenant. It will be shed for you and for all so that sins may be forgiven." Then he said to them: "Do this in memory of me". (First Eucharist Prayer for Children)

Also refer to the background information on the berakah and todah at the beginning of this section which makes links between the Eucharist and other aspects of Jewish prayer.

Task Thirty-Five (in Student Workbook)

Students are to complete the word puzzle about the Passover and the Eucharist.

Answers:

Across 3. love 4. unleavened 6. wine 8. lamb 12. Temple 14. synagogue 15. sacrifice 16. blood 17. Seder

Down 1. body 2. Jerusalem 5. Exodus 7. Eucharist 9. bitter 10. Elijah 11. Passover 13. Word 18. egg

66

PART SEVEN: EARLY CHRISTIAN WORSHIP

Achievement Objective 6

Students will be able to understand the origins of the Eucharist in Jewish worship and the Passover, its institution at the Last Supper, its place in early Christian worship and later developments in the Mass up to the present time.

Church Teachings

• From the beginning the substance, central meaning and importance of the Eucharist for the Church has stayed the same.

Learning Outcomes

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

• Compare the Eucharist described by Justin Martyr to our Miha today • Identify how early Christians who wished to join in the Eucharist were expected to behave and reflect on these requirements • Investigate the requirements for receiving Holy Communion today.

Background

The Eucharist has its origin at the Last Supper when Hehu gave himself totally for the life of the world, in the context of a meal. The Sacrament of Eucharist is first of all associated with the evolution of the Lord's Day, Sunday, and was celebrated only on this day for the first centuries. This was because the Resurrection took place on the first day of the week.

Originally, the Church always celebrated the Eucharist with a meal. St. Paul writing to the Corinthians indicates they customarily had a meal together before celebrating the Eucharist. The Church appears to have dropped the meal quite early, possibly because of the large numbers, but certainly also for political reasons. Since political agitators were disguising their meetings as 'dinner parties', large meal gatherings were regarded as suspect by the Roman authorities.

Although the Church still understood the Mass as a table gathering, dropping the meal context had a profound effect on the manner in which the Eucharist was celebrated and was seen as something of a break from the traditional Jewish origins. Rather than being a fellowship meal the Eucharist had evolved into a ritual meal accompanied by other religious activities: a Scripture service, an offering of gifts of bread and wine, a thanksgiving karakia over these koha, a praying of the memorial words of Jesus from the Last Supper, a breaking of bread and finally the sharing of this holy bread and cup

67 by those present. From early times a portion was always saved to send to the absent and the sick.

The Letter to the Hebrews in the Christian Scriptures interpreted this Eucharistic experience as a holy sacrifice. It proclaimed Hehu as priest, offering himself as the perfect victim to the heavenly Father. This belief quickly became popular. Prior to this, sacrifice had been closely identified to animal sacrifice in both pagan religions and Judaism; and Christians at this time did not want to be closely associated with either tradition. In fact pagans sometimes accused Christians of being atheists because they did not offer sacrifices to gods. When the notion of sacrifice became legitimate, however, it quickly caught on. Eucharist came to be experienced as a sacrificial meal. Later on the Eucharistic bread came to be called a host (Latin hostia), a term originally referring to an animal sacrifice.

Justin Martyr’s description of the celebration of the Eucharist is very significant because it is the first complete account of what happened at an early Christian Eucharist. It shows that the basic pattern of the Eucharistic celebration has stayed the same until our own day. Justin was writing to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did:

On that day we call the day of the sun, all who live in the towns and in the country gather together in the same place for the communal celebration. And then the memoirs of the apostles or the writings of the prophets are read, as long as time permits.

After the reader has finished, the one presiding gives a talk, urging his hearers to practise these beautiful teachings in their lives. Then we all stand up together and offer prayers for ourselves and others. After the prayers are over we exchange the kiss. The bread and the wine mixed with water are brought forward, and the person presiding over the gathering offers up prayers and thanksgivings, for a considerable time, in the name of the Father, the Son and the Holy Spirit. The people join in with an ‘Amen’.

Then takes place the distribution to all those present of the things over which the thanksgiving had been spoken. Those we call bring a portion to those who are absent.

Those who are well-off give whatever they can; what is collected is left with the president, who uses it to help orphans and widows, those in want owing to sickness or any other cause, prisoners, travellers, and in short anyone who is in any need.

Links to the Student Text

Task Thirty-Six (Student Workbook) a) This task asks students to read Justin Martyr’s description of the different prayers and actions that were part of the Eucharist in the second century and match them with the various parts of our Mass today by choosing the appropriate terms from the box.

68 Justin’s Eucharist Our Mass

The people gather together. We prepare for the mass by calling to mind the reason why we have assembled together

The memoirs of the apostles or The scriptures are read writings of the prophets are read.

The one presiding gives a talk. The priest gives a homily

All stand and recite prayers. We pray for the needs of the Church, the community and the world

The bread and wine mixed with The koha of bread and wine are water are brought forward. brought up in a procession presenting these gifts

The president offers up prayers and The prayers and blessings of the thanksgivings. priest call upon the Holy Spirit to change the bread and wine to become the Body and Blood of Christ

The people join in with an ‘Amen’. Everyone says ‘Amen’ at the end of the Eucharistic Prayer

The distribution to all those present Holy Communion is given out of the things over which the thanksgiving had been spoken takes place.

Those who are well-off give People put money in the collection whatever they can. basket b) The prayers and actions of our Mass come in the same order that Justin describes them except:

• Our sign of peace comes before communion whereas Justin describes the “kiss” as coming before the bringing forward of the gifts • Our collection is taken up after the Liturgy of the Word and brought forward with the gifts at the time of the . If there is a second collection this occurs after communion. Justin describes the collection as coming at the end of the Eucharist. c) All the important aspects of our Mass are part of Justin’s Eucharist.

69 Task Thirty-Seven

The Roman historian Pliny and the Didache, an important document of the early Church, make it clear that certain values and standards of behaviour were required of those who gathered to share the Eucharist.

This task asks students to identify some of these:

• A commitment not to commit wicked deeds • Abstain from fraud, theft and adultery • Never to break their word or trust • Confess their sins • Reconcile with any they have quarrelled with.

Something to Think About

Students are asked to give their response to the requirements placed on those early Christians wishing to join in the Eucharist.

Behind these requirements is the ideal that the lives of Christians should express the reality of the Eucharist. Christians should not share in the Eucharist unless they are prepared to live Eucharistic lives.

Something to Find Out

Emphasise with students that what is important for those receiving Holy Communion today (as it was in the time of Justin) is the readiness to live Eucharistic lives, lives that reflect the values of Jesus. For example:

• A willingness to learn from Jesus and follow him • A willingness to change those areas of our lives where we are “missing the mark” (sin) • A willingness to forgive others • The willingness to work towards unity.

The requirements for receiving Holy Communion as set out in Church law today are:

• The person receiving Holy Communion should be free from serious sin • The person receiving Holy Communion should not usually eat or drink (except for water or medicine) for at least one hour before receiving the Eucharist.

70

PART EIGHT: LATER DEVELOPMENTS IN THE MASS

Achievement Objective 6

Students will be able to understand the origins of the Eucharist in Jewish worship and the Passover, its institution at the Last Supper, its place in early Christian worship and later developments in the Mass up to the present time.

Church Teachings

• From the beginning the substance, central meaning and importance of the Eucharist for the Church has stayed the same • The manner in which the Eucharist has been celebrated has changed over the centuries.

Learning Outcomes

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

• Sort out statements which apply to the Mass today from those which describe te Miha as it was celebrated before the Second Vatican Council • Interview older family members or friends about their experiences of Mass before Vatican II • Construct a timeline that presents important information about the development of the Mass over the last 2000 years • Learn the Sign of the Cross in Maori and Latin.

Background

The material that follows is adapted from Greg Dues Catholic Customs and Traditions: A Popular Guide (Mystic: Twenty-Third Publications, 1992) pages 155ff.

When Christianity gained its religious freedom in the early 4th century, the Eucharist, or Mass, gradually evolved into a more complicated and more standardised ritual, and became even longer when Sunday became a day of rest in 321.

The first church buildings had been based on the Roman house pattern but with the conversion of the Emperor Constantine to Christianity, basilicas were given to the Church as whare of significance. To begin with, in the basilicas, the altar table was in the centre of the church, and the chair and ambo (lectern) were in the sanctuary for a formal assembly for the Liturgy of the Word. After the dismissal of the Catechumens, the Faithful gathered (almost

71 informally) round the altar table for the Liturgy of the Eucharist. Ordinary (leavened) bread and the cup with wine and a little water were placed on the table and the priest (or 'president' as they called him) proclaimed the Eucharistic Prayer. After Mass deacons and took communion to the sick.

Soon, in many cities, Mass was celebrated by ranks of clergy in the presence of the laity, whose level of participation was gradually diminishing. The adoption of Latin as the official language of worship, while peoples' languages were rapidly evolving into new tongues, further separated the Eucharist from the living experience of the people.

Eucharistic attitudes and practices continued to change during the Middle Ages. More and more people withdrew into their own private devotions, being physically present at Mass but not participating in it. It was a ceremony to attend and watch, a drama that unfolded with pomp, incense, and glitter of priestly robes. All this added to the mystery of what the laity no longer understood. Their spirituality no longer depended upon participating in the Mass.

As centuries passed, churches became larger. Simple wooden were replaced by those made of stone and marble. By the 6th century the altar had been moved to the far end of the church building. The priest, offering the sacrifice, presided with his back to the people. The mysterious Eucharistic prayers, especially the words of consecration, were whispered softly. Emphasis was placed on adoration. Eventually the consecrated elements of bread and wine were elevated above the priest's head so that the people could see and adore. Bells were rung by assisting ministers to inform the people that important things were happening in the ritual (such as the consecration), with little bells in the sanctuary to get the attention of the congregation and big bells in the tower to notify the neighbourhood. To see the Eucharist became more important than to take and eat. In the 14th century it was common for people to rush from church to church to see elevations, believing that a glimpse would give good luck or protect them from a sudden death.

Emphasis on the holiness of the consecrated bread escalated. Priests were required to genuflect every time they touched it, and had to keep their fingers joined until rinsed after communion. Touching the sacred vessels was restricted to the ordained. A crucifix became a fixture on or above the altar to emphasise the sacrifice of Jesus, the altar backdrop was filled with statues to remember the saints. By the year 1000 the consecrated bread, considered too holy to be touched by the laity, was placed on the tongue. This emphasis on the divinity of Christ and the holiness of the consecrated bread often prevented people from receiving communion. They felt unworthy to do so. Finally the church had to legislate that communion be received at least once a year, leading to the church law of the Easter Duty in 1215. These customs and attitudes continued until recent times.

72 In the 12th century, tabernacles with reserved consecrated bread were becoming elaborate locked safes, placed in the sanctuary area. (In the 16th century, it became popular to place the tabernacle on the altar itself.) The tabernacle, along with the monstrance, became a centre for Eucharistic devotions. Side altars became popular so that private Masses could be celebrated, often simultaneously with Mass at the "high" altar. Stained glass windows and multiple statues attracted the attention of the people, ancient visual aids promoting religious devotion.

For many centuries, a great variety still existed in how the Mass was celebrated in the Western church. In Gaul (western Europe), a multiplication of private prayers recited by the priest was introduced in the late Middle Ages, along with multiple signs of the cross over the bread and wine. Later, Rome, in a state of deterioration, had to look north to the land of Charlemagne for hand-copied books detailing the celebration of sacraments. In this way these new additions became part of the Roman books and the way of doing things throughout the western church.

In 1570 Pius V issued an official edition of the Roman missal, and made it mandatory for all of Western Catholicism. It included exact detailed rubrics. The invention of printing made it possible for every priest to have a copy. For the next 400 years the Mass would change little throughout the Western Latin Catholic Church.

From the Middle Ages into modern times Eucharistic piety had little connection with the original meaning of the Eucharist. People continued to do their own thing with devotional books and rosary while the clergy did theirs in front in Latin. Worship outside of Mass, associated with the tabernacle or Benediction, became more effective than the Mass itself for people's spirituality.

All this began to change with the that began in the last years of the 19th century. The Second Vatican Council (1962-1965) in its first decree, the Constitution on the Sacred Liturgy (1963), turned the entire Church back toward the original meaning of Eucharist. Rapid changes followed: emphasis on the people's active participation, the ritual simplified, flexible, audible, and in the language of the people. The altar, looking more like a table once again, moved back among the people. The priest once again presides facing the people, inviting their response and participation. Preaching of , communion of Word, is again as important as the communion of bread and cup. Lay leaders have become involved as ministers and members of liturgy commissions. Today most people who assemble take Jesus at his word: "Take and eat... Take and drink!” And the Church warmly encourages this. (CCC 1417)

73 Links With the Student Text

Task Thirty-Eight

This task asks students to sort out the features of the Mass as it is celebrated today from those as it was celebrated in the centuries up to 1965. They should work in pairs to sort the various statements into the correct column.

Answers:

Some features of the Mass as it was Some features of the Mass as it is at times in the past (up to 1965) today

• Throughout the world the Mass is • The Mass is celebrated in the celebrated in Latin language of the local people • The altar is placed against the • The altar is freestanding church’s wall • The priest faces the people • The priest has his back to the • The scripture readings are people considered very important • The Liturgy of the Word is not • Important words are said clearly considered so important by the priest for everyone to hear • Important words are whispered by • Communion is received in the the priest hand • Communion is received only on • Lay people read and distribute the tongue Communion • There are no lay readers or • The people are able to receive ministers of Communion Communion in the form of both • The people are only able to bread and wine receive Communion in the form of • The people join in by saying the bread responses and through singing • The people quietly say their own • The Mass celebrates Jesus prayers while the priest gets on present among the community of with the Mass believers • The focus of the Mass is on worshipping Jesus as God present in the Eucharist

Something to Do

Encourage students to talk to older family members or family friends who experienced the Mass before it changed at the time of the Second Vatican Council. The emphasis should be on what it was like going to Mass before it changed.

Old Mass books with the words in Latin (along with an English translation) are a useful resource around which to focus discussion.

74 Task Thirty-Nine

This task asks students to present some of the important information about developments in the Mass over the last 2000 years in the form of a timeline.

The essential information is contained in the student text under the heading “Key Dates in the Development of the Mass After the 4th Century”. The more detailed background material in this section of the teacher manual will also be useful for those students who require extension.

Something to Learn

Encourage students to learn the Sign of the Cross, the opening prayer of the Mass, in Maori and Latin.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Ki te ingoa o te Matua, o te Tamaiti, o te Wairua Tapu. Amene.

In nomine Patris, et Filii, et Spiritus Sancti. Amen.

Their struggle with at least one language that they may not be familiar with (Latin) provides students with an opportunity to reflect on the difficulties people faced when they attended a Mass in Latin. It could be worth brainstorming these.

It may also be worth asking students if they can see any advantages in having Mass in Latin. (e.g. The idea that the Mass was the same throughout the world, a link with past generations of Catholics, etc.)

75 GLOSSARY OF GENERAL TERMS

The entries in this glossary are for key words or terms contained in the text, and other useful definitions that provide additional background to the topic.

The references after each term, e.g. N.2766 are to paragraphs in the Catechism of the Catholic Church.

There is a separate glossary of Maori terms.

Advent (N.524, 1093-95) From the Latin adventus meaning “coming”. This is a four-week season immediately preceding Christmas. It is a period of joyful preparation for the coming of Christ at Christmas (the Incarnation) and for his Second Coming at the end of time.

Advent Wreath A circle of green foliage surrounding four candles which are lit successively during the four weeks of Advent. The candles symbolise the coming of Christ, the “light of the world” at Christmas.

The colours of the candles traditionally match the colours of the Advent season, three purple and one rose.

The custom of the originated in Germany and is now followed in churches and homes in many parts of the Christian world.

Alleluia A Hebrew term meaning “Praise God” (halelu-jah – praise Yahweh). This expression of praise is found in the and in the Book of Revelation. In Christian worship are sung at Mass as the Gospel Acclamation except in Lent and in the antiphons and Psalms of the Liturgy of the Hours.

All Saints The feast day of All Saints is celebrated on 1 November to honour all the saints known and unknown.

All Souls The feast of All Souls is celebrated on 2 November for all deceased Christians that ‘they may ’. Catholics are encouraged to pray on this feast day for their departed relatives and others (see entry on Communion of Saints).

Altar (N.1182) The altar is the table upon which the sacrifice of the Cross is made present under sacramental signs. It is the most important piece of furniture in a church – the focus of the sacramental presence of Christ and hence of

76 worship. The symbolic meaning of the altar includes both the understanding that it is a table for a ritual meal and an altar of sacrifice for the sacrifice of the Mass. The altar is also the table of the Lord, to which the people of God are invited.

Altars may be fixed or moveable. In churches they must be fixed, that is attached to the floor, but in other places designated for divine worship the altar may be fixed or moveable.

The General Introduction of the Roman Missal issued as part of the liturgical reforms of Vatican II sets down a number of directives for the construction and adornment of altars. These include such things as the covering of an altar with a cloth and the use of candles and a cross on or near the altar. Traditionally, fixed altars have contained relics of saints. This practice is not obligatory today.

Amen (N.2865) Pronounced ah’men or ay’men, this word is said as the formal conclusion to prayer, especially in the liturgy. Saying amen signifies acceptance of a claim. Thus to say amen at the conclusion of the recital of a Creed means that one accepts the beliefs stated in the Creed. It comes from a Hebrew word meaning “established with certainty”. The use of the term by Jesus is, in the New Testament, often translated as ‘truly’ or ‘verily’ as in the saying beginning “Truly, truly, I say to you ——”. In English the meaning is often given as ‘so be it’.

Ascension (N.659-67) This is the name given to Christ’s going to heaven forty days after his Resurrection (Mark 16:19, Luke 24:51 and Acts 1:9,11). Christ’s Ascension marks the completion of the stage of salvation history that started with the Incarnation. Following the Ascension, Christ reigns in glory ‘seated at the right hand of the Father’ until he comes again ‘to judge the living and the dead’. Christ’s Ascension is a forerunner and pledge of our own.

Ash Wednesday This is the first day of Lent (see entry). It is so called because on this day ashes are applied to the foreheads of worshippers as a sign of penance. Ash Wednesday is a day of fast and abstinence. To fast is to limit one’s intake of food. Christians have observed periods of fasting since early times in imitation of Christ, and in commemoration of his passion and death. Church regulations on fasting apply to those over 21 and under 60.

Abstinence is another form of penance. It involves refraining from certain food or drink. Ash Wednesday and Good Friday are days on which Catholics abstain from eating meat. Church regulations on abstinence apply to those over 14.

Assumption (N.966, 974) This is the dogma that the Blessed Virgin Mary was taken (assumed) body and soul into heaven at the end of her earthly life. Pope Pius XII promulgated

77 it in 1950, and it is the only dogma proclaimed since the decree on papal infallibility in 1870. Mary’s Assumption is a sharing in the Resurrection of her Son and an anticipation of the resurrection of others. The Assumption is celebrated liturgically by a Feast Day on 15 August. It is the patronal feast for the Church in New Zealand and is a .

Baptismal Font A water container where the Sacrament of Baptism is celebrated. According to present Church guidelines fonts should allow for the immersion of infants and the pouring of water over the entire body of an adult or child. Fonts are generally required to be fixed and must be well-designed and made of suitable materials. They are located either in a separate baptistery, near the entrance of the church, or in the community’s midst.

Blessed Sacrament In general, a term for the Eucharist denoting its pre-eminent place among the seven sacraments. More narrowly, it is a term for the consecrated host reserved for use outside the celebration of the Eucharist, particularly for distribution to the sick, or for devotions such as Benediction.

Blessing (N.1077-83) In everyday language a blessing is any happy event or state of affairs. In biblical terms blessings call down God’s gifts on the people or express the people’s thanks for the gifts bestowed. Liturgically a blessing is a ritual in which the Church sanctifies or makes holy a person or an object. Usually this involves the priest making the sign of the cross with his right hand over the person or object to be blessed. The celebration of the Eucharist concludes with a blessing of the congregation.

Chalice From the Latin calix, meaning cup, a chalice is the container or cup used for the wine which becomes the Lord’s Precious Blood at the celebration of the Eucharist. Chalices are consecrated with chrism by a Bishop. They may be made of any suitable material and are often silver or gold. They usually have a wide base and stem between the base and cup.

Chasuble The sleeveless outer garment or worn over the alb by a priest when presiding at the Eucharist.

Chrism A mixture of olive oil and balsam (or other perfume). Chrism is a holy oil. Consecrated by a Bishop, it is used in the Sacraments of Baptism, and Holy Orders and for some other purposes.

Christmas Our word Christmas has its origins in the Anglo Saxon Cristes Maess (Christ’s Mass). From early times the Church celebrated the Feast of the Nativity with a special mass.

78 Christmas Eve The evening, or the whole day, before Christmas Day.

Christmas Season This season of the Liturgical Year extends from midnight on Christmas Eve to the Feast of the Baptism of the Lord.

Ciborium From the Greek Kiborion, meaning cup, a ciborium is a vessel used to hold consecrated hosts. Similar to a chalice, a ciborium has a lid.

Communion (N.946-62, 1108) As a Christian term this is a translation of the Greek ‘koinonia’ meaning sharing or fellowship. St Paul used the term to describe the close union that Christians, through the power of the Holy Spirit, have with God and with each other. In itself this communion reflects the unity among the persons of the Holy Trinity. The link between the vertical (with God) dimension and the horizontal (with people) dimension of this communion is both signified and strengthened in the celebration of the Eucharist when the members of the Church (the body of Christ) share in the ‘body of Christ’ in ‘holy communion’ (see entry on Body of Christ).

Communion Rite (N.1355, 1384-90) The part of the celebration of the Eucharist that follows the Eucharistic Prayer and culminates in the reception of the Body and Blood of the Lord under the forms of bread and wine. It begins with the Lord’s Prayer and ends with the Prayer after Communion.

Confiteor Latin for ‘I Confess’. This is an optional prayer that forms part of the Penitential Rites at the beginning of the celebration of the Eucharist. It is recited by the priest and congregation and begins with the words “I confess to almighty God and to you my brothers and sisters....”.

Consecration (N.1353, 1375) This is the term traditionally used to describe the part of the Eucharistic Prayer when the priest says the (used by Christ at the Last Supper) and the bread and wine, through the power of the Holy Spirit, become the Body and Blood of Christ. This part of the Eucharistic Prayer is often called the Institution Narrative.

Credo Latin “I believe”, the first word of the Apostles’ Creed.

Credence Table A small table or shelf in the wall, near the altar, that holds the , chalice, small basin and finger towel for the celebration of the Eucharistic Liturgy. It may hold cruets and unconsecrated bread if these are not presented by the faithful.

79 Creed (N.170-197) A creed is a statement of belief. Many religions use creeds as concise, authoritative summaries of their essential beliefs, often in worship or initiation rites. These syntheses or formulae are also referred to as professions of faith.

In the Christian Church the two most important creeds are the Apostles’ Creed and the .

Crib Also known as a crèche, this is a Nativity scene often displayed in homes and churches during the Christmas season. It has figures such as shepherds and the Wise Men with the animals gathered around the in the stable. The custom is derived from the practice of St Francis of Assisi in the 13th century.

Cruets From the French, cruette, meaning “little jug”. Small flasks for holding water and wine for the celebration of the Eucharistic Liturgy. Together with unconsecrated bread, they may be presented to the priest by two of the faithful during the Preparation of the Gifts.

Deacon One of the three forms (along with those of priest and bishop) of the Sacrament of Holy Orders. During the second and third centuries the diaconate flourished. The function of deacons varied in different places but included ministries of charity and liturgy, especially the ministry of the Word. In some areas the deacons were the most important administrative agents of the bishops. Justin Martyr’s description of the Eucharist gives deacons the role of distributing Holy Communion to those Christians who were unable to be present. In the third and fourth centuries the role of began to decline in the West as the role of priests (presbyters) became more dominant.

Easter Season The Easter Season in the Liturgical Year Calendar extends from Easter Sunday to Pentecost Sunday.

Easter Sunday (N.638, 1168-69) The day of the Feast of the Resurrection of Christ and, as such the most important Christian celebration. Easter Sunday is the beginning of the Easter Season which extends to Pentecost, fifty days later.

Easter Triduum A triduum, from the Latin for ‘a period of three days’, is a period of three days of prayer preparing for some major enterprise or special feast. The Easter Triduum is the culmination of the entire Liturgical Year. It celebrates the core of the Paschal Mystery – the life, death and rising of Jesus Christ. The Triduum begins with the Evening Mass of the Lord’s Supper on Holy Thursday and ends with Evening Prayer on Easter Sunday.

80 Easter [See entry for Holy Week]

Elijah Elijah was a great prophet during the reigns of Kings Ahab and Ahaziah of Israel in the 9th Century BC. His story is found in the First Book of Kings in the Old Testament. Elijah upheld the supremacy of Yahweh over other gods and nature.

Epiphany From a Greek word meaning ‘the manifestation’, the Epiphany is a major Church Feast Day which celebrates the revealing of the divinity of Christ. Its main theme is the adoration of the infant Jesus by the wise men from the East. Traditionally celebrated on 6 January it is now celebrated in New Zealand on the second Sunday after Christmas.

Eucharist (N.1322ff) This word comes originally from a Greek word for thanksgiving. It is used by Catholics today in several related senses:

1) in reference to the Sacrament of the Eucharist, the central Catholic act of worship referred to by the Second Vatican Council as ‘the source and summit of the Christian life’. The celebration of the Eucharist is a memorial banquet of Christ’s death and resurrection, his sacrifice for the salvation of humankind. It is a sign of unity in which the faithful join with Christ in the Spirit to offer thanks and praise to God. 2) the celebration of the Eucharist is often referred to as ‘the Mass’. 3) in a more restricted sense it is used to refer to the second part of that celebration, the Liturgy of the Eucharist, which follows the Liturgy of the Word and contains the Eucharistic prayer. 4) it is also used to mean the consecrated bread (the host) and wine, the body and blood of Christ. Thus people may speak of ‘receiving the Eucharist’.

Eucharistic Prayer (N.1103-7, 1352-4, 1362-66) This is the principal prayer of the Eucharistic liturgy. It follows the presentation of the gifts and precedes the Communion Rite. It begins when the priest says, ‘The Lord be with you’, and ends with the , ‘Through him, With him, In him…’ to which the people respond ‘Amen’. The Eucharistic Prayer is a great Trinitarian prayer of praise and thanksgiving recalling God’s saving act for humankind in the dying and rising of Christ. An important part of the Great Prayer is the epiclesis. Here the Church calls down the Holy Spirit to consecrate the bread and the wine which then becomes the Body and Blood of Christ. The Eucharistic Prayer has its origins in the Last Supper and Jewish prayers. In the today a number of approved Eucharistic Prayers are in use including three for children.

Genuflection This is the custom of kneeling on one knee as a sign of reverence directed towards Christ present in the Blessed Sacrament reserved in the tabernacle.

81 It is customary for Catholics to genuflect before entering a church pew where the tabernacle is situated in the sanctuary. Where the tabernacle is in a special chapel apart from the sanctuary as is common today, there is no reason to genuflect though many continue to do so out of habit.

Gloria The Gloria is a hymn of praise sung or said at the end of the Introductory Rite of the Mass, before the Liturgy of the Word. It was probably first incorporated into the Liturgy in the 7th Century. Its opening words are the famous “angels song” from Luke’s Gospel – “Glory to God in the highest, and peace to his people on earth”.

Good Friday See entry for Holy Week.

Gospel From the Old English godspel meaning “good news” this word has two related meanings: the good news of God’s saving action in Jesus Christ; the accounts of Jesus’ life and works produced by the early Church – i.e. the four Gospels according to Matthew, Mark, Luke and John. There were also in circulation other accounts of Jesus’ words and deeds which the Church did not recognise because they do not give an accurate picture of Jesus, and are not inspired. These books the Church rejected. She gave them no place in her canon of sacred books. They are referred to as the apocryphal Gospels.

Holy, Holy, Holy The ‘Holy, Holy, Holy’ or ‘’ (Latin for holy) is the acclamation sung (or said) following the Preface in the Eucharistic Prayer at Mass. In its origins it extends back to the blessings pronounced at Jewish ritual meals. In later centuries it was often sung to elaborate musical settings. The words are based on Isaiah 6:3, Psalm 118:26 and Matthew 21:9 – Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

Holy Saturday See entry for Holy Week.

Holy Thursday See entry for Holy Week.

Holy Water (N.1668) The use of water for ritual cleansing came into Christianity from Judaism. Holy Water is used to bless people and things, and is itself blessed during a special ritual. Holy Water is used during public and during the Paschal Season.

Holy water is most commonly used by Catholics when, on entering a church, they dip their fingers in it before making the Sign of the Cross, thus recalling their baptism and invoking God’s blessing.

82 Holy water that is blessed as a sacramental is different to Baptismal Water blessed for the Sacrament of Baptism.

Holy Week The week from Passion Sunday to the inclusive, that commemorates Christ’s last days on earth, including the paschal mystery of his death and Resurrection. The main celebrations are: Passion (or Palm) Sunday which centres on Christ’s entry into Jerusalem; the at which oils are blessed; Holy Thursday on which the Evening Mass of the Lord’s Supper is celebrated, including a ceremonial washing of the feet; Good Friday on which the Eucharist is not celebrated but rather a solemn Passion Liturgy which includes a Veneration of the Cross; and the Easter Vigil on Saturday night.

Homily The homily is an important part of the Liturgy of the Word, usually in a Eucharistic liturgy. Following the reading of the Gospel the priest or other ordained minister (bishop or deacon), takes the Scriptures or liturgical texts of the day and, taking into account the needs of the hearers, speaks with the purpose of giving nourishment to their lives as Christians. Homilies used to be called sermons.

Hosanna From the Hebrew meaning “May God save” or “save us we pray”, Hosanna was a shout or chant of joy used in Jewish worship. It is found in the Psalms.

In the celebration of the Eucharist, hosanna is said at the conclusion of the Sanctus (Holy, Holy, Holy) in the Eucharistic Prayer. The Gospels describe the crowds shouting at Christ’s triumphal entrance into Jerusalem (Matt 21:9, Mk 11:9, John 12:13).

Icon An icon is a religious image or picture. The term refers particularly to those paintings of Christ, the Virgin Mary or the saints used in the worship of the Eastern Churches.

Kyrie A Greek word for ‘Lord’. eleison (kee-ree-ay ay-lay-ee-suhn) “Lord, have mercy” is an ancient prayer for mercy which is part of the Penitential Rite of the Eucharist.

Last Supper A term for the final meal Jesus celebrated with his disciples on the night before his death. The Gospel accounts of this meal vary in detail, but all contain the words spoken over the bread and wine by Christ indicating that these are changed into his Body and Blood. This foreshadows his voluntary offering of himself on the Cross the next day. The Church believes that by his actions at the Last Supper Christ instituted the Eucharist and instructed his followers to “do this in memory of me” [Luke 22:19].

83 Lectern A moveable desk or stand used to support the Scriptures during the celebration of the Liturgy. It is usually found to one side of the altar, and is the focal point of the Liturgy of the Word.

Lectionary The lectionary is the book containing the scripture chosen for public reading at the celebration of the Eucharist according to the liturgical calendar.

Lent From a Middle English word meaning ‘springtime’ (in the Northern Hemisphere), the term Lent denotes a period of forty days of fasting, prayer and almsgiving in preparation for Easter.

Liturgical Year (N.1168-73) Known also as the ‘Liturgical Cycle’ or the ‘Church Year’. The Liturgical Year is the pattern of seasons and feast days which occurs each year and is celebrated mainly in the liturgy or official public worship of the Church. In the liturgical year the various aspects of the one Paschal Mystery unfold. For ‘although the sacred liturgy is principally the worship of the divine majesty it likewise contains much instruction for the faithful’ (Constitution on the Sacred Liturgy – Vatican II – N.33). The seasons are Lent, Easter, Advent and Christmas, and the major feasts are those associated with these seasons and with the life of Christ, Mary, the Saints, and the Church. The periods that fall outside the seasons are known as Ordinary Time.

Liturgy (N.1066-1074) From the Greek leitourgia meaning public work or public service, this term in Christian tradition came to mean the official public worship of the Church. In the liturgy all the faithful are caught up with Christ in his priestly office in celebration of his saving work. Although applied primarily to the celebration of the Eucharist, the term liturgy includes other official rites and prayers of the Church, such as the rites of the sacraments and the Liturgy of the Hours. The Second Vatican Council in a famous phrase referred to the liturgy as “the summit toward which the activity of the Church is directed; it is also the font from which all her power flows” (S.C.10).

Liturgy of the Eucharist (N.1346) This may refer to: 1) the whole Mass, the Sacrament of the Eucharist or, 2) the second major part of the Mass which follows the Liturgy of the Word and includes the Preparation of the Gifts, the Eucharistic Prayer and the Communion Rite.

Liturgy of the Word (N.1346-1349) This is one of the major parts of the Mass. It includes everything from the first reading to the Prayer of the Faithful. At the Sunday Eucharist there are three readings. The first reading (from the Old Testament except in the Easter Season when it is taken from the Acts of the Apostles) is followed by the singing of part of a Psalm and then a second reading from one of the Letters

84 or the Book of Revelation. A Gospel acclamation then precedes the Gospel reading which is followed by the homily, the Creed and the Prayer of the Faithful. The Liturgy of the Word is preceded by the Entrance Rite and followed by the Liturgy of the Eucharist.

Martyr (N.2473-74) The word martyr comes from a Greek word meaning witness. It refers to someone who has given up their life for their faith. The first was St Stephen whose martyrdom is recorded in the Acts of the Apostles. At various times throughout the history of the Church, Christians have been persecuted and some have died as martyrs. Many of these have been canonised as Saints.

Ordinary Time (N.1163-67) The days in the Church calendar that are not included in the seasons of Advent, Christmas, Lent or Easter. Ordinary Time falls into two distinct periods; the five to nine weeks between Epiphany and Ash Wednesday, which is the beginning of Lent, and the twenty three to twenty seven weeks from Pentecost to the Feast of . The liturgical colour for Ordinary Time is green.

Paschal Candle The Paschal or Easter Candle is a symbol of Christ’s resurrection from the dead for our salvation. It is usually a large candle. It is lit at a special ceremony at the start of the Easter Vigil and is marked with the signs for Alpha and Omega (Christ, the beginning and the end) and the numbers of the current year. The is lit during the Liturgy in the Easter Season and is used throughout the year at baptisms and funerals for its Easter symbolism.

Passion Narratives The passages in the Gospels which recount the story of Christ’s suffering and death (Matt 26-27; Mark 14-15; Luke 22-23; John 18-19).

Passion (Palm) Sunday See entry for Holy Week.

Passover Meal (N.1164) A major Jewish religious feast. It celebrates the deliverance of the Israelites from slavery in Egypt. It takes its name from the Hebrew ‘pesah’ – Exodus 12:13 “When I see the blood I will pass over you - - - - when I strike the land of Egypt”.

At the Passover meal Jewish families eat food symbolic of God’s saving events at the time of their flight from Egypt. Thus lamb is eaten in remembrance of the lambs sacrificed at the time of the Exodus. In Christian terms Jesus becomes the Passover Lamb – ‘the lamb of God who takes away the sins of the world’.

85 According to the synoptic Gospels Jesus celebrated Passover with his disciples just before his death. In his ‘Last Supper’ lie the origins of much of our Eucharistic celebration of today.

Paten From a Latin word for a broad, shallow dish. A paten is a saucer-like container used during the celebration of the Eucharist to hold the bread to be consecrated and, later, the consecrated Host.

Penitential Rite This is part of the Introductory Rites in the celebration of the Eucharist.

Pentecost (N.731-32) The word comes from the Greek meaning “the fiftieth day”. It is the name given to the descent of the Holy Spirit on the apostles fifty days after Easter (see Acts 2:1-41). It is also the name for the feast day in the liturgical calendar that celebrates this event.

Prayer of the Faithful This is the general intercessory prayer at the end of the Liturgy of the Word during Mass. The usual subjects are the Church and its ministers, civil leaders, the world and its peoples, the sick, those who have died and those who mourn.

Presider The one who oversees any act of public worship. The presider’s responsibility is to animate the liturgical texts and inspire the assembly to active participation.

The priest is the presider at the Eucharist where he acts in the person of Christ, the head of the Body.

Primacy of Sunday (N.1166-67, 2168-88) Through a tradition extending back to the apostles the Church has celebrated Christ’s passion and resurrection every seventh day. Thus the Lord’s Day, or Sunday, is a special day for Christians as a day for worship and as a day of rest – following the Jewish custom of the Sabbath. The Eucharist is the chief form of worship of God and also the chief source of strength for the life of the Christian community. The Church therefore places a serious obligation on the faithful to participate in the Eucharist on Sundays (and certain Holy Days) unless prevented by grave cause.

Psalms (N.2585-2589) The Psalms are a collection of 150 Israelite lyrics, poems and prayers found in the Wisdom Books of the Old Testament. They represent the work of several centuries and some may be the work of King David to whom many are ascribed.

The Book of Psalms (or Psalter) is the ‘masterwork of prayer in the Old Testament’. The Psalms contain many forms of prayer, such as lamentation

86 and thanksgiving, but all in praise of God. The Psalms are part of the liturgy and for centuries have been among the best-loved prayers of Christians.

Purificator From the Latin, purificare, “to purify”. A small cloth used for wiping the paten and drying the chalice (after rinsing the latter with water) at Mass. It is made with absorbent linen and folded in thirds. A small red cross decorates it in the centre.

Reconciliation Room A room in which the individual rite of the is celebrated. It is arranged to allow for either the anonymous or the face-to-face form of exchange between penitent and priest. It has replaced the former “confessional box”.

Rite (N.1203) In general this term refers to the formal procedure, the words and actions laid down, for a religious ceremony, e.g. the Rite of Baptism. It can also refer to the forms of worship of particular churches, e.g. the Roman rite, the , the Armenian rite. Some religious orders also have their own rites.

Ritual The word ritual generally means set ways of doing things. In religious terms therefore one of its meanings is virtually identical to that of rite. Ritual can also mean the whole body of rites in use in the church. Thus there is a text called the which lays down general principles for worship in the Catholic Church.

Sabbath (N.348, 2168-2188) From the Hebrew word shabbat meaning to “stop” or “rest”. The Sabbath is the seventh day of the Jewish week. Following the Law of Moses (Ex 23:12, 34:21, Lev 23:2-3) Jews observe the Sabbath by refraining from work and devoting the time to special prayers and observances. The early Christians transferred the obligations associated with the Sabbath to Sunday – the day of the Lord’s Resurrection.

Sacrament (N.774-76) In its broad sense the term sacrament refers to ways in which the invisible saving power of God is made visible through created things. But properly speaking a sacrament is ‘a visible sign of invisible grace’. Thus the Second Vatican Council spoke of Christ as the sacrament of God, and the Church as the sacrament of Christ. In particular it refers to the seven sacraments of the Church which are signs and instruments of Christ’s grace.

Sacramentary A which contains the prayers needed by the presider for Mass.

Sacristy A preparation and vesting room, often located to one side of the sanctuary. Vestments, altar linens, eucharistic vessels, and other liturgical wares are

87 stored there. It is a place where the presider and other liturgical ministers prepare for liturgical ceremonies.

Sanctuary The part of a Church immediately around the altar. The English comes from a Latin word meaning holy place.

Sanctuary or Tabernacle Light The sanctuary or tabernacle light or lamp is normally surrounded by red glass. It is kept lit in Catholic churches and chapels whenever the Blessed Sacrament is reserved in the tabernacle. It is a reminder of the presence of Christ.

Season of Advent (N.524, 1093-95) From the Latin adventus meaning “coming”. This is a four week season immediately preceding Christmas. It is a period of joyful preparation for the coming of Christ at Christmas (the Incarnation) and for his Second Coming at the end of time.

Season of Christmas This season of the Liturgical Year extends from midnight on Christmas Eve to the Feast of the Baptism of the Lord.

Season of Easter The Easter Season in the Liturgical Year Calendar extends from Easter Sunday to Pentecost Sunday.

Second Vatican Council This was the 21st ecumenical (world-wide) council of the Catholic Church. It was opened by Pope John 23rd in October 1962. The Council had several sessions and ended in December 1965. Vatican II, as it is usually called, was attended by over 2,800 Bishops. It made significant decisions for the life of the Church which are contained in the sixteen documents issued by the Council. The most important of these are those on Divine Revelation, the Liturgy, the Church and the Church in the Modern World.

Sign Signs and symbols are an important part of the way people communicate. This is particularly so in the spiritual or religious dimension of life. A sign is anything that points to something beyond itself, e.g. smoke is a sign of fire and a red traffic light is a sign meaning Stop. A symbol is usually regarded as a type of sign that has a meaning beyond what is pictured or represented, i.e. a symbol carries a deeper meaning than a sign, e.g. for New Zealanders the Kiwi means more than a bird. It has become a symbol of Aotearoa New Zealand and all that the land and people stand for. However, in practice the term sign is often used to include symbol as well. Thus the Sign of the Cross is full of deep symbolic meaning for Christians about the Passion and Resurrection of Jesus and all that stands for in terms of salvation.

88 Sign of the Cross A religious gesture of blessing which was already in use by the time of Tertullian (d. ca. 225). It takes several forms. The large form is made by touching the fingers of the right hand to the forehead, the breast, the left shoulder and the right shoulder. Usually an expression of faith in the Trinity is said at the same time – “In the name of the Father, and of the Son, and of the Holy Spirit. Amen”. Another form is to trace a small Sign of the Cross on the forehead, mouth and breast. This is normally done by the priest and congregation as the Gospel reading is announced. A Sign of the Cross is also traced on the foreheads of candidates for baptism and confirmation.

Stole A long, narrow piece of fabric, somewhat like a scarf, worn over both shoulders outside the alb by priests and bishops when they preside at the celebration of the Eucharist or any other sacrament. A deacon also wears a stole but diagonally over one shoulder.

Stoup A container for holding holy water. Fonts were located at the entrances to ancient churches and monasteries so that individuals could wash their hands prior to entering church. This act of washing evolved into blessing oneself with Holy Water.

Tabernacle A shrine or altar found in Catholic churches and used exclusively for the reservation of the Blessed Sacrament. Tabernacles are made of various materials and are often beautifully decorated. They are found either in the sanctuary area beside or behind the altar or, more frequently today, in a separate chapel off the main body of the church. The Blessed Sacrament is reserved in the tabernacle primarily and originally for and communion to the sick, as well as for adoration.

Table of the Eucharist See Altar.

Table of the Word Another name for the Lectern (see above) or sometimes a small table on which the Bible is displayed in a place of honour as a sign of reverence for the Word of God.

Worship (N.1066-1112, 2096-97) The First Commandment calls on people to put God before all else. Jesus said, citing the book of Deuteronomy, “You shall worship the Lord your God, and him only shall you serve”. To worship is to adore and venerate, to give praise and thanks, acknowledging our dependence on God. Worship may be private or public. For Catholics the greatest act of worship is the Sacred Liturgy. In the liturgy of the Church, God the Father is blessed and adored as the source of all the blessings of creation and salvation with which he has blessed us in his Son, in order to give us the Holy Spirit.

89 GLOSSARY OF MAORI TERMS

This glossary gives explanation of Maori terms which are italicised in the text.

Pronunciation – correct pronunciation of Maori comes only with practice in listening to and speaking the language. The English phonetic equivalents provided under each Maori word are intended to give help, for teachers who need it, in providing reasonably accurate examples for students. If in doubt please seek assistance from someone practised in correct pronunciation of Te Reo Maori.

´ indicates stressed syllable

Aroha (úh-raw-huh) In general, means love and/or compassion. Note that the word is used in two senses:

1. A joyful relationship involving the expression of goodwill and the doing of good, empathy.

2. Sympathy, compassion towards those who are unhappy or suffering.

Arohanui (úh-raw-huh-noo-ee) Great love or compassion.

Atua (úh-too-uh) The Maori word Atua has been used to describe God in the Christian sense since missionary times. Before the coming of Christianity, Maori used the word atua to describe many kinds of spiritual beings (in the way we now use the word “spirit”) and also unusual events. Only the priestly and aristocratic classes of Maori society (ariki, rangatira and tohunga) had access to knowledge of the Supreme Being, Io, also known as Io-matua, Io-matua-i-te- kore, Io-te-wananga, etc. It seems that many, but not all, tribes had this since missionary times. Maori use several words to refer to God in the Christian sense:

Te Atua – God, the Supreme Being

Ihowa – Jehovah

Te Ariki – Lord, more correctly used of Jesus

Te Matua – the father (literally, parent)

Io – a term used for God in some, but not all Maori circles. (Te Atua is acceptable in all circles).

90 Hkari (háh-kuh-ree) A feast.

H (hea – as in leather) Wrong.

Hehu (héh-hoo) Jesus.

Heitiki (héh-ih-tee-kee) A greenstone ornament worn suspended from the neck.

Hohou Rongo (háw-haw-oo ráw-ngaw) The restoring of tapu and mana by a process of reconciliation which involves acknowledging violations, accepting responsibility and giving redress.

When written with initial capital letters, Hohou Rongo refers to the Sacrament of Reconciliation or Penance.

Hui (hóo-ee) A meeting or gathering.

Iwi (short i as in tin – like Kiri) A tribe, a collective of hapu, all with a common ancestor. Can also mean a race of people, as in te iwi Maori (the Maori people), te iwi Pakeha (Pakeha people), etc. Negotiations with government are usually carried out at iwi level.

Kai (kúh-ih) To eat food. Food.

Kai Moana (kúh-ih máw-uh-nuh) Sea food.

Karaiti (kuh-rúh-ee-tee) Christ.

Karakia (kúh-ruh-kee-uh) Prayer, ritual.

Karanga (kúh-ruh-nguh) The call of welcome on to a marae.

Kawa (kúh-wuh) Protocol.

Koha (káw-huh) Gift or donation.

Krero (káw-reh-raw) To talk or speak. Also a speech.

91 Mana (múh-nuh) Spiritual power and authority. Its sources are both divine and human, namely, God, one’s ancestors and one’s achievements in life. Mana comes to people in three ways: Mana tangata, from people, mana whenua, from the land, and mana atua, from the spiritual powers.

Manuhiri (múh-noo-hih-ree) Visitors to a marae.

Mtmua (máh-tah-moo-uh) The firstborn of the family.

Marae (múh-ruh-eh) The traditional meeting place of the Maori people.

Marae tea (múh-ruh-eh áh-teh-uh) The open area of land directly in front of the carved meeting house. The area between the hosts and the guests during a welcome.

Maramataka (múh-ruh-muh-tuh-kuh) Monthly calendar.

Matua (múh-too-uh) This means father or parent. It is the word used for father in the Lord’s Prayer in Maori. Matua wahine means mother in the Hail Mary. Matua tane means father. Note that mtua, with a long vowel, is the plural of this word.

Mtua Tpuna (nguh máh-too-uh tóo-poo-nuh) Ancestors. Some areas use the term mtua tpuna.

Noa (náw-uh) Free from tapu restrictions, which have been lifted by ceremony or ritual. This form of noa is positive, it is the freedom to go on with life after being released from restricting factors, eg after a powhiri; on leaving a cemetery; after a reconciliation, etc. Noa can also be negative: a state of weakness and powerlessness which affects both people who have suffered violation or abuse and also those who have caused violation or abuse.

Papatnuku (puh-puh-too-ah-noo-koo) The earth mother.

Pounamu (páw-oo-nuh-moo) Greenstone.

Rkaunui (ráh-kuh-oo-noo-ee) The fifteenth day of the month.

Rangimrie (rúng-ee-máh-ree-eh) Peace.

92 Tamaiti (túh-muh-i-tee) The word for son.

Tangata (túng-uh-tuh) Person, people, human.

Tangata Whenua (túng-uh-tuh féh-noo-uh) Indigenous people of the land, or their descendants. Local people, home people, people of a marae are usually spoken of as hunga kinga, iwi kinga or tangata kinga, not tangata whenua.

Taonga (túh-aw-nguh) A treasure; something greatly valued. It may be something physical such as a carved heitiki, or it may be something intangible such as the language – te reo Maori.

Tapu (túh-poo) This word is used in three senses:

1) restrictions or prohibitions which safeguard the dignity and survival of people and things

2) the value, dignity, or worth of someone or something, eg the holiness of God, human dignity, the value of the environment

3) the intrinsic being or essence of someone or something, eg tapu i Te Atua is the intrinsic being of God, the divine nature.

Please note: when tapu refers to the Tapu of God it is written as Tapu.

Te Ao Mrama (teh úh-aw máh-ruh-muh) The world of light – this world, which God created out of darkness.

Te Ao Wairua (teh úh-aw wúh-i-roo-uh) The spiritual world.

Te Aranga (teh úh-rung-uh) The Resurrection.

Te Miha (the mée-huh) The Mass.

Te Paipera Tapu (teh púh-ih-peh-ruh túh-poo) The Holy Bible.

Te Rongo Pai (teh ráw-ngaw púh-ee) The Gospel or Good News.

Te Tamaiti a Te Atua (teh túh-muh-i-tee uh teh úh-too-uh) The Son of God. The second person of the blessed Trinity.

93 Te Tau Me Ona Ritenga Tapu (teh túh-oo meh aw-nuh ríh-teh-nguh túh-poo) The Liturgical Year.

Te W (teh wah) A period of time in which a series of events, affecting people and their lives, takes place, which enables people to reach goals, or moments of achievement.

Te Wairua Tapu (teh wúh-i-roo-uh túh-poo) The Holy Spirit.

Tikanga (tíh-kung-uh) Custom or protocol; a particular way of doing things.

Tpuna (tóo-poo-nuh) Grandparents, more immediate ancestors. The singular is tupuna. Some areas use the term tpuna.

Turangawaewae (tóo-rung-uh-wuh-eh-wuh-eh) The standing place from where one gains the authority to belong.

Urup (oo-roo-páh ) A burial place or cemetery of the extended family.

Wai (wúh-ee) Water.

Waiata (wúh-ee-uh-tuh) Song or hymn.

Waka (wúh-kuh) Canoe.

Whakapapa (fúh-kuh-puh-puh) Genealogy or family tree.

Whnau (fáh-nuh-oo) Extended Family.

Whare (fúh-reh ) A house or building.

Whare karakia (fúh-reh kúh-ruh-kee-uh) Church building.

Whiro (fíh-raw) The first day of the month.

94 ACKNOWLEDGEMENTS

FIRST EDITION (1991)

This booklet was part of a series prepared by the members of a Writing Party:

David Hawke fsc (Auckland) Rita Haase (Auckland) Anne Ward rsj (Hamilton) Barbara Henley rndm (Palmerston North) Gary Finlay (Wellington) Mervyn Duffy sm (Wellington) Marcellin Wilson rsm (Wellington) Charles Shaw (Christchurch) Edwige Fava (Dunedin)

SYLLABUS CO-ORDINATOR: Gary Finlay (NCRS, Wellington)

EDITORS: Gary Finlay (NCRS, Wellington) Elizabeth M Russell sjc (NCRS, Auckland)

THEOLOGICAL CONSULTORS: † John Mackey DD Paul Williamson sm, S.T.D., M.A. (Hons)

TYPIST: Kath Rowland (NCRS, Auckland)

SECOND EDITION (2001)

CO-ORDINATOR/EDITOR: Charles Shaw

THEOLOGICAL CONSULTOR: Mons. Vincent Hunt

LITURGICAL CONSULTOR: Rev Anthony Harrison

CONTACT FOR MAORI CONSULTATION: Rev Bernard Dennehy

NCRS: Gary Finlay, Director Joan Parker rndm, Editing Marilyn Roberts, Secretary

95 Titles of the Topics in Year 9 9A My Story – Our Story 9B The Life and Times of Jesus 9C The Eucharist and the Church’s Year 9D The Church’s Story – The beginnings 9E Creation and Co-Creation 9F The Beginnings of the Church in New Zealand 9G Recognising Signs of God 9H Sacraments of Initiation

STRANDS Human Experience 9A Scripture and Tradition 9B Church History 9D, 9F Theology 9E Sacrament and Worship 9C, 9G, 9H Social Justice 9E RELIGIOUS EDUCATION PROGRAMME

FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND

The Eucharist and the Church’s Year

9C TEACHER GUIDE

CEP0913